Genesis (37-38)

•April 12, 2026 • Leave a Comment

Then after Esau found that he had lost his birthright to Jacob, he pleaded his father if he had anything left, and Isaac answered and prophesied, saying,

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But when his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41-42 Jonathan

Looking through the Scriptures with a blast of fresh air!

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly.” Jeremiah 23:20

Jacob and Esau reconcilling with each other, surrounded by families

Genesis 37

1 And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. — in Genesis 36:6, we read that Esau went into a land away from Jacob. Upon this follows in Genesis 36:8, “And Esau dwelt in Mount Seir;”

— and now the necessary information concerning the other brother is given to us, “And Jacob dwelt in peace (Jonathan) in the land . . . of Canaan,” which is north of Mount Seir;

— the Targum Onkelos says

Yaakov settled in the land of his father’s residence, in the land of Canaan.

2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives. And Joseph brought unto his father an evil report about them.

— and the lad was with the sons of Bilhah, and with the sons of Zilpah, his secondary wives or concubines; Joseph is the favorite of his father, but not of his brethren; especially those born of Leah; retaining the old grudge of their mother perhaps;

— the Targum Onkelos says

This is the history of Yaakov; Yoseif at the age of seventeen years, would tend the sheep with his brothers, and the lad was [he had been raised] with the sons of Bilhah, and the sons of Zilpah, his father’s wives. Yoseif brought back bad reports about them to their father.

— the Targum of Jonathan reveals what the evils were, saying

“These are the generations of Jacob: Joseph was seventeen years old when he departed from the House of Study (Beit Midrasha). And he was a youth, brought up with the sons of Bilhah and the sons of Zilpah, his father’s wives. And Joseph brought an evil report of them—for he saw them eating meat torn from a living animal, specifically the ears and the tails; and he came and told their father.”

3 Now Israel loved Joseph more than all his children, because he was the son of his old age; and he made him a coat of many colors.

— a coat of many colours; two explanations are given of this phrase; the first, that it was a long garment with sleeves or fringes; the other, that it was composed of patchwork of various colours; perhaps an upper coat reaching to the wrists and ankles, such as noblemen and kings’ daughters wore;

— the Targum Onkelos says

Yisrael loved Yoseif more than any of his sons, for he was a [wise] son of his old age to him, and he made him a long, colorful cloak.

4 And when his brethren saw that their father loved him more than all his brethren, they hated him and could not speak peaceably unto him.

— they not only inwardly hated him, but they could not conceal their hatred, but betrayed it by their speech unto him; they could not speak to him on any occasion, but in a cross, surly, ill natured manner;

— the Targum Onkelos says

His brothers saw that their father loved him more than all his brothers, and they hated him. They could not [were not willing to] speak to him peaceably.

5 And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more. — as a dream; not understanding it; he told it not with any design to affront them, but as an amusement, perhaps, something in it odd and ridiculous, as he himself might think;

— and they hated him yet more; not only because he had carried an ill report of them to his father, but still more because of this dream; the meaning of which they at once understood, and that he told them it in a boasting manner, just to irritate them;

— the Targum Onkelos says

Yoseif had a dream and he told his brothers, and they hated him even more.

6 And he said unto them, “Hear, I pray you, this dream which I have dreamed: — hear, I pray you, this dream which I have dreamed; hear now, immediately, directly, lest they should forget it;

— the Targum Onkelos says

He said to them, Listen [now] to this dream that I dreamt.

7 For, behold, we were binding sheaves in the field, and lo, my sheaf arose and also stood upright; and behold, your sheaves stood round about, and made obeisance to my sheaf.”

— the sheaves which his brethren bound up, they also stood upright, and all around his sheaf, and bowed unto it; so it appeared to him in his dream; so that his brethren hate him still more;

— the Targum Onkelos says

Behold, we were binding sheaves in the middle of the field. Behold my sheaf rose and stood up straight; and behold your sheaves surrounded it and prostrated themselves to my sheaf.

Behold, we were binding sheaves in the field, and my sheaf arose and your sheaves stood round, but made obeisance to my sheaf

8 And his brethren said to him, “Shalt thou indeed reign over us? Or shalt thou indeed have dominion over us?” And they hated him yet the more for his dreams and for his words. — but this dream was evidently symbolical; its meaning easily discerned, and the brothers became furious;

— the Targum Onkelos says

His brothers said to him, Will you then be a king over us? [Do you imagine that you will reign over us?] Will you indeed rule over us? [Or do you think that you will rule over us?] They hated him even more because of his dreams and his words.

9 And he dreamed yet another dream, and told it to his brethren and said, “Behold, I have dreamed one dream more; and behold, the sun and the moon and the eleven stars made obeisance to me.” — yet another dream; this repetition of the same thing in another shape, might have taught them that it was both certain and very observable;

— behold the sun and the moon; his father and mother, here signified by the sun and moon, were not represented in the first dream, because, in the event, his brethren only went at first to Egypt, and there did him obeisance, and it was not till afterward that his father went with them; and even then, both Rachel and Leah had died;

— the Targum Onkelos says

He had another dream and told it to his brothers. He said, Behold! I dreamed another dream. The sun, the moon, and eleven stars were prostrating themselves to me.

And his father rebuked him, ‘What is this dream? Shall I and thy mother, and thy brethren, really come and bow before thee to the ground?’

10 And he told it to his father and to his brethren; and his father rebuked him and said unto him, “What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?”

— shall I, thy mother, and thy brethren, indeed come to bow down ourselves to thee? whereby it plainly shows he understood the meaning of the dream, though he would not seem to countenance it;

— and by the “moon” his wife, by whom is meant Rachel, the real mother of Joseph, who was dead; or rather Leah, who was now Jacob’s only true wife, and the stepmother of Joseph; or else Bilhah, Rachel’s handmaid, who since her death was a mother to Joseph; 

— the Targum Onkelos says

He told it to his father and to his brothers. His father rebuked him, and said to him, What is this dream that you dreamed? Shall I, your mother and your brothers come and prostrate themselves on the ground to you?

11 And his brethren envied him, but his father observed the saying. — and his brethren envied him; they suspecting and fearing that these dreams portended the pre-eminence of Joseph over them, or however served to fill his mind with the hopes and expectation:

— but his father observed the saying; what Joseph had said in relating his dream; he laid it up in his mind and kept it there, often thought of it, and waited to see its accomplishment;

— the Targum Onkelos says

His brothers were jealous of him but his father kept the matter in mind.

12 And his brethren went to feed their father’s flock in Shechem. — Shechem belonged to Jacob; part of it by purchase, and the rest by conquest; Jacob’s sons seem to have retained Shechem, by right of their high-handed proceedings; related to Dinah in Genesis 34:27-29

— the Targum Onkelos says

His brothers went off to pasture their father’s sheep in Shechem.

13 And Israel said unto Joseph, “Do not thy brethren feed the flock in Shechem? Come, and I will send thee unto them.” And he said to him, “Here am I.” — and he said unto him, here am I; showing his readiness to obey his father, though it was a long journey, and he to go it alone;

— the Targum Onkelos says

Yisrael said to Yoseif, Aren’t your brothers pasturing [the sheep] in Shechem? Come, I will send you to them. He [Yoseif] said to him, Here I am.

14 And he said to him, “Go, I pray thee, see whether it be well with thy brethren and well with the flocks, and bring me word again.” So he sent him out of the Vale of Hebron, and he came to Shechem.

— so he sent him out of the vale of Hebron: the same with the plains of Mamre near the city of Hebron, which was built on a hill: and he came to Shechem: after he had travelled sixty miles;

— the Targum Onkelos says

He [Yisrael] said to him, Go please [now], see after the well-being of your brothers, and the welfare of the sheep, and bring me a report. He sent [Yoseif] from the depths [plain] of Chevron, and he came to Shechem.

15 And a certain man found him, and behold, he was wandering in the field; and the man asked him, saying, “What seekest thou?”

— and the man asked him, saying, what seekest thou? seeing him walking about, and first looking one way, and then another, concluded he was in search of something, either of some man or of some creature, a sheep or an ox that was lost;

— the Targum Onkelos says

A man found him going astray in the field. The man asked him, What are you seeking?

16 And he said, “I seek my brethren. Tell me, I pray thee, where they feed their flocks.” — tell me, I pray thee, where they feed their flocks; in what part of the country they are, what field they are in, how far to it, and which the way;

— the Targum Onkelos says

He said, I am looking for my brothers, tell me please [now], where are they pasturing?

17 And the man said, “They have departed hence, for I heard them say, ‘Let us go to Dothan.’” And Joseph went after his brethren, and found them in Dothan. — Dothan; this town was twelve miles north of Shechem, and is famous as being the place where Elisha struck the Syrian army with blindness (II Kings 6:13-23);

— the Targum Onkelos says

The man said, They have traveled on from here, for I heard them say, Let us go to Doson. Yoseif went after his brothers and found them in Doson.

18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. — when they saw him they conspired against him; it was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood;

— the Targum Onkelos says

They saw him from a distance, and before he approached them they were plotting against him to kill [thinking about killing] him.

19 And they said one to another, “Behold, this dreamer cometh. — this dreamer; Heb, this lord of dreams, or Jonathan identying the brothers as Simeon and Levi, and say, “this master of dreams” cometh, a phrase expressive of contempt;

— the Targum Onkelos says

One man said to another, Here comes the dreamer.

20 Come now therefore and let us slay him, and cast him into some pit, and we will say, ‘Some evil beast hath devoured him’; and we shall see what will become of his dreams.”

— cast him into some pit; partly, as unworthy of burial; partly, to cover their villanous action; and partly, that they might quickly put him out of their sight and minds;

— some evil beast hath devoured him; which would seem plausible, since wild beasts were frequent in those parts, as lions and bears; and we shall see what will become of his dreams;

— the Targum Onkelos says

Now, come let us kill him and throw him into one of the pits; and we will say that a wild beast devoured him. Then we will see what will become [be the end] of his dreams.

21 And Reuben heard it, and he delivered him out of their hands and said, “Let us not kill him.” — and Reuben heard it; overheard what they said, not being in the consultation; perhaps knowing his temper and disposition to be more mild and gentle;

— and being the eldest, Reuben knew he had responsibility for all his brothers in general; hence opposed such murderous proposal;

— the Targum Onkelos says

Reuvein heard and rescued him from their hands. He said, Let us not kill him.

22 And Reuben said unto them, “Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him” — Reuben issued a warning, shed no blood that he might free him out of their hands to deliver him to his father again;

— the Targum Onkelos says

Reuvein said to them, Do not commit bloodshed. Throw him into this pit which is in the wilderness, and do not lay a hand on him. His purpose was to rescue him from their hands, to bring him back to his father.

23 And it came to pass, when Joseph had come unto his brethren, that they stripped Joseph of his coat, his coat of many colors that was on him; — that they stripped, Joseph his coat of many colours, that was on him; that with his coat of many colours;

— the Targum Onkelos says

When Yoseif came to his brothers, they stripped him of his coat, the long, colorful coat that he had on.

24 and they took him and cast him into a pit. And the pit was empty; there was no water in it. — the pit being empty, there was no water in it; only serpents and scorpions, as the Targum of Jonathan says;

— the Targum Onkelos says

They took him and threw him into the pit. The pit was empty; there was no water in it.

25 And they sat down to eat bread; and they lifted up their eyes and looked, and behold, a company of Ishmaelites came from Gilead with their camels, bearing spices and balm and myrrh, going to carry them down to Egypt.

— a caravan of Ishmaelites; Dothan was situated on the great caravan line by which the products of India and Western Asia were brought to Egypt;

— the Targum Onkelos says

They sat down [reclined] to eat bread. They raised their eyes and saw—behold a Yishmaelite [Arabian] caravan was coming from Gilod. Their camels were carrying spices, balsam and lotus, bringing them down to Egypt.

26 And Judah said unto his brethren, “What profit is it if we slay our brother and conceal his blood? — one who know about the value of money, asks, what profit is it if (literally, what of advantage that) we slay our brother, and conceal his blood?

— the Targum Onkelos says

Yehudah said to his brothers, What [monetary benefit] will we gain if we kill our brother and cover up his blood?

27 Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother and our flesh.” And his brethren were content. — the brothers readily approved of Judah’s suggestion to dispose of their obnoxious brother as a slave;

— the Targum Onkelos says

Come let us sell him to the Yishmaelites [Arabs], and let our hands not be upon him; for he is our brother, our own flesh. His brothers listened [to him.] [obeyed him].

28 Then there passed by Midianite merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. And they brought Joseph into Egypt. — twenty pieces of silver; the money was probably in rings or pieces (shekels), and silver is always mentioned in the records of that early age before gold;

— the Targum Onkelos says

Midianite merchants passed by. They [the brothers] pulled Yoseif up from the pit and sold Yoseif to the Yishmaelites [Arabs] for twenty pieces of silver. They brought Yoseif to Egypt.

29 And Reuben returned unto the pit, and behold, Joseph was not in the pit; and he rent his clothes. — Reuben returned; evidently he was not present when Joseph was sold to the Midianites; and he rent his clothes; as a token of distress and anguish of mind, of sorrow and mourning;

— the Targum Onkelos says

Reuvein returned to the pit, but behold, Yoseif was not in the pit. He [then] tore his clothes [in grief.]

— the Targum of Jonathan reveals Reuben’s character and his reaction, saysing

“And Reuben returned to the pit; for he had not been with them to eat when they sold him, as he had been sitting in a fast because he had confused his father’s couch. And he had gone and sat among the mountains, intended to return to the pit to bring [Joseph] up to his father, so that perhaps [his father] would show him favor. And when he returned and saw, and behold, Joseph was not in the pit, he rent his garments.”

30 And he returned unto his brethren and said, “The child is no more; and I, whither shall I go?” — the child comparatively to his brethren, as he was just seventeen years old, Genesis 37:2

— the Targum Onkelos says

He returned to his brothers and said, The boy is not there; and I—where can I go.

31 And they took Joseph’s coat, and killed a kid from the goats, and dipped the coat in the blood.

— the Targum Onkelos says

They took Yoseif’s coat, slaughtered a [male] goat, and dipped the coat in the blood.

— and killed a kid of the goats, and dipped the coat in the blood; that being, as the Targum of Jonathan says, “like the blood of a man.”

32 And they sent the coat of many colors, and they brought it to their father and said, “This have we found. Know now whether it be thy son’s coat or not?”

— under the influence of Satan, men taught themselves to commit one sin, then teaches them to try to conceal it with another; to hide theft and murder, with lying and false oaths:

— an atrocious crime of lying and false oaths are great wickedness, which is dealt with in Zechariah 5 (the flyinf scroll);

— the Targum Onkelos says

They sent the long, colorful coat and brought it to their father, and said, We found this. Please [Now] identify it. Is it your son’s coat or not?

— the Targum of Jonathan reveals the sons of Leah wanting the sons of the handmaids doing the dirty work, too, saying

“And they sent by the hand of the sons of Zilpah and by the hand of the sons of Bilhah the ornamented tunic; and they brought it to their father and said: ‘This we have found; identify now whether it is your son’s tunic or not.'”

33 And he knew it, and said, “It is my son’s coat. An evil beast hath devoured him. Joseph is without doubt rent in pieces.” — an evil beast hath devoured him; this was natural to conclude from the condition the coat was in, and from the country he was sent into, which abounded with wild beasts;

— and was the very thing Joseph’s brethren contrived to say themselves; and in this view they wished and hoped the affair would be considered, and so their wickedness concealed;

— the Targum Onkelos says

He recognized it and said, It is my son’s coat. An evil beast has devoured him. Yoseif has been torn to pieces [surely killed].

34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. — many days; Jacob mourned for Joseph not merely during the usual period, or years, as days sometimes signify; twenty two years, but so long as to move even the hearts of those who had wronged him;

— the Targum Onkelos says

Yaakov tore his robes, and placed sackcloth on his loins. He mourned for his son for many days.

Jacob saw the Coat of many colours in blood and rent his clothes

35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted, and he said, “For I will go down into the grave unto my son, mourning.” Thus his father wept for him.

— “his daughters;” that is, besides Dinah, Jacob had other daughters who were never mentioned; and all his sons rose up to comfort him; his sons must act a most hypocritical part in this affair;

— his father wept for him; that is, his father Isaac, as the Targum of Jonathan, he wept for his son Jacob on account of his trouble and distress; as well as for his grandson Joseph; 

— the Targum Onkelos says

All his sons and all his daughters rose to console him, but he refused to be consoled [accept consolation]. He said, I will go down to the grave [while I am still] mourning for my son. His father wept for him.

36 And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s and captain of the guard. — and the Midianites sold him into Egypt; or Medanites, who sprung from Medan, a brother of Midian, and son of Keturah;

— Potiphar; Captain of the guard; Heb, chief of the slaughterers, by which the LXX understand the slaughterers of animals for food, and translate “chief cook;” other versions understand the commander to be the king’s body-guard,

— the Targum Onkelos says

The Midianites sold him in Egypt to Potiphar, an officer of Pharaoh, the chief of the slaughterers.

Joseph Betrayed into Egypt

Genesis 38

1 And it came to pass at that time, that Judah went down from his brethren, and turned unto a certain Adullamite, whose name was Hirah.

— Judah went down from his brethren; withdrew for a time from his father’s family, and got intimately acquainted with one Hirah an Adullamite; of the city of Adullam; a city which afterwards fell to the tribe of Judah;

— the Targum Onkelos says

And it was at that time, that Yehudah descended from his brothers. He turned away [from them], until [he came to] a man, an Adullamite, whose name was Chirah.

2 And Judah saw there a daughter of a certain Canaanite, whose name was Shua; and he took her, and went in unto her. — an Adullamite; a Canaanitish woman; which was forbidden by his ancestors Abraham and Isaac, and which his father avoided:

— but Jonathan says he proselyted her, her father’s name was Shua, not the name of the woman he married, and he took her; to be his wife, with her father’s consent, but her name wasn’t mentioned, as Shua was the name of her father, as appears from Genesis 38:12;

— the Targum Onkelos says

There Yehudah saw the daughter of a Canaanite man [merchant] whose name was Shu’a. He took her and consummated a marriage with her.

3 And she conceived and bore a son, and he called his name Er. — he called his name Er; which signifies a “watchman”: but the reason of the name given by the Targum of Jonathan is, “because he should die without a child;”

— the Targum Onkelos says

She conceived and gave birth to a son. He named him Er.

4 And she conceived again and bore a son, and she called his name Onan. — and she called his name Onan; the first son Judah gave the name to, but his wife named the second child, so called from grief or sorrow; and the reason, according to Targum of Jonathan, was, “because his father would have to mourn for him;”

— the Targum Onkelos says

She conceived again and gave birth to a son. She named him Onan.

5 And she yet again conceived and bore a son, and called his name Shelah. And he was at Chezib when she bore him. — and called his name Shelah; as she was at Chezib when she bare him; Chezib is the name of a place, by some taken to be the same with Achzib or Ecdippe;

— the Targum Onkelos says

She conceived once again and gave birth to a son. She named him Sheilah. He [Yehudah] was in Keziv when she gave birth to him.

6 And Judah took a wife for Er his firstborn, whose name was Tamar. — and Judah took a wife for Er his firstborn; chose one for him, and presented her to him for his liking, whom he approving of married: whose name was Tamar;

— the Targum of Jonathan says, she was the daughter of Shem; of course “daughter” could mean granddaughter or just principally female from the posterity of Shem;

— the Targum Onkelos says

Yehudah took a wife for Er, his firstborn, and her name was Tamar.

7 And Er, Judah’s firstborn, was wicked in the sight of the Lord; and the Lord slew him. — and Er, Judah’s firstborn, was wicked in the sight of the Lord;

— the Targum Onkelos says

Er, Yehudah’s firstborn was wicked in the eyes of [before] Adonoy, and Adonoy put him to death.

— wicked in the sight of the Lord; that is, exceedingly wicked, as this phrase signifies, Genesis 13:13; but here “because he had not given his seed unto his wife,” as Jonathan says.

8 And Judah said unto Onan, “Go in unto thy brother’s wife and marry her, and raise up seed to thy brother.” — the law later given through Moses, by which the brother of the dead husband was required to marry the widow, 

— the Targum Onkelos says

Yehudah said to Onan, Consummate marriage with your brother’s wife, and fulfill the yibum rite with her, and establish seed for your brother.

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

— that he spilled it on the ground, lest he should give his seed to his brother: lest his brother’s wife he had married should conceive by him, and bear a son that should be called his brother’s, and inherit his estate;

— the Targum Onkelos says

Onan knew that the descendants would not be his [called by his name]. Whenever he cohabited with his brother’s wife, he let it go to waste [destroyed his way] on the ground, in order not to give [establish] progeny to his brother.

10 And the thing which he did displeased the Lord; therefore He slew him also. — it was also a sin against the divine institution of marriage and its object of populating the earth, and was therefore punished by the Lord with sudden death;

— the Targum Onkelos says

What he did was evil in the eyes of [before] Adonoy, and He also put him to death.

11 Then said Judah to Tamar his daughter-in-law, “Remain a widow at thy father’s house, until Shelah my son is grown”; for he said, “Lest perhaps he die also, as his brethren did.” And Tamar went and dwelt in her father’s house.

— and Tamar went and dwelt in her father’s house; she had dwelt separately in the time of her two husbands, but now by his advice she removed to her own father’s house; 

— the Targum Onkelos says

Yehudah said to Tamar, his daughter-in-law, Live as a widow in your father’s house until my son Sheilah is of age. He said, Lest he also die like his brothers. Tamar went and lived in her father’s house.

12 And in process of time, the daughter of Shua, Judah’s wife, died; and Judah was comforted, and went up unto his sheepshearers to Timnah, he and his friend Hirah the Adullamite.

— time passed; and Judah’s wife, Shua’s daughter, died; and when the time of mourning was over, Judah with his friend Hirah of Adullam went to Timnah for the sheep shearing;

— the Targum Onkelos says

Many days passed, and Shu’a’s daughter, the wife of Yehudah died. Yehudah sought consolation, and went up to his sheep-shearers—he and his friend, Chirah the Adullamite—to Timnah.

13 And it was told Tamar, saying, “Behold, thy father-in-law goeth up to Timnah to shear his sheep.”

— the Targum Onkelos says

Tamar was told, Behold your father-in-law has come to Timnah, to shear his sheep.

14 And she put her widow’s garments off from her and covered herself with a veil, and wrapped herself, and sat in an open place which is on the way to Timnah; for she saw that Shelah was grown, and she was not given unto him as wife.

— for Tamar saw that Shelah was grown: and she was not given unto him as a wife: to her disappointment;

— the Targum Onkelos says

She took off her widow’s garb, covered herself with a veil, and disguised [adorned] herself. She sat at the crossroads which is on the road to Timnah, for she saw that Sheilah had come of age and she had not been given to him for a wife.

15 When Judah saw her, he thought her to be a harlot, because she had covered her face.

— the Targum Onkelos says

Yehudah saw her and thought she was a harlot [like one who goes outside], because she had covered her face.

16 And he turned unto her on the wayside and said, “Come, I pray thee, let me come in unto thee” (for he knew not that she was his daughter-in-law). And she said, “What wilt thou give me, that thou mayest come in unto me?”

— when Judah saw her, he thought her to be an harlot; by her posture and the place she was in;

— the Targum Onkelos says

He turned aside to her on the road, and said, Please [Now], let me be with you, for he did not know that she was his daughter-in-law. She said, What will you give me for the privilege of being with me?

17 And he said, “I will send thee a kid from the flock.” And she said, “Wilt thou give me a pledge until thou send it?” — a kid from the flock; a goodly price at which her chastity and honour were valued!

— the Targum Onkelos says

He said, I will send you a kid from the flock. She said, [Only] if you give me some security until you send it.

18 And he said, “What pledge shall I give thee?” And she said, “Thy signet and thy bracelets and thy staff that is in thine hand.” And he gave it to her and came in unto her, and she conceived by him.

— signet, bracelets, including armlets, were worn by men as well as women among these ancients; the Septuagint renders, “thy ring, and thy bracelet, and the staff in thy hand,” or Jonathan, “thy seal, and thy mantle, and thy staff which is in thy hand,”

— the Targum Onkelos says

He said, What security shall I give you? She said, Your signet ring, your wrap, and your staff that is in your hand. He gave them to her and was with her, and she became pregnant by him.

19 And she arose and went away, and laid aside her veil from her, and put on the garments of her widowhood. — and she arose and went away; to her father’s house immediately, as soon as ever she had parted with Judah; and lest she should be found out;

— the Targum Onkelos says

She got up and went away. She took off her veil, and put on her widow’s garb.

20 And Judah sent the kid by the hand of his friend the Adullamite to receive his pledge from the woman’s hand, but he found her not.

— to receive his pledge from the woman’s hand; his signet, bracelets, and staff, or whatever they were: but he found her not; for she had gone from the place where she sat;

— the Targum Onkelos says

Yehudah sent the goat-kid with his friend the Adullamite, to retrieve the security from the woman, but he could not find her.

21 Then he asked the men of that place, saying, “Where is the harlot who was openly by the wayside?” And they said, “There was no harlot in this place.”

— and they said, there was no harlot in this place; they had not known any harlot to frequent that place lately, and Tamar sat there so short a time as not to have been observed by them;

— the Targum Onkelos says

He asked the men of her place, Where is the harlot that was at the junction, on the road? They said, There was [is] no harlot here.

22 And he returned to Judah and said, “I cannot find her, and also the men of the place said that there was no harlot in this place.” — there was no harlot in this place; by which it appears, that near the place where Tamar was;

— the Targum Onkelos says

He returned to Yehudah and said, I did not find her, and the men of her place also said that there was [is] no harlot there [here].

23 And Judah said, “Let her take them for herself, lest we be shamed; behold, I sent this kid, and thou hast not found her.”

— Judah said, “Let her have it then. If we keep looking, everyone will shame us. I kept my part of the bargain; I sent the kid goat but you couldn’t find her.”

— the Targum Onkelos says

Yehudah said, Let her take it, lest we are humiliated [become a laughingstock]. Behold I sent her this kid, and you could not find her.

24 And it came to pass about three months after that it was told Judah, saying, “Tamar thy daughter-in-law hath played the harlot; and also, behold, she is with child by whoredom.” And Judah said, “Bring her forth, and let her be burned.”

— let her be burnt; as by the law, Tamar was condemned by Judah as head of the family, to the punishment usual for adultery;

— the Targum Onkelos says

About three months later, Yehudah was told, Tamar, your daughter-in-law, has been promiscuous, moreover, her promiscuity has resulted in pregnancy. Yehudah said, Take her out and let her be burned.

25 When she was brought forth, she sent to her father-in-law, saying, “By the man whose these are, am I with child.” And she said, “Discern, I pray thee, whose are these — the signet, and bracelets, and staff.”

— the Targum Onkelos says

She was being taken out, and she sent [word] to her father-in-law saying, By the man to whom these belong [from him] am I pregnant. She said, Please [Now] recognize to whom this signet, wrap and staff belong.

— the Targum of Jonathan says,

“Tamar was being led out to be burned, and she sought the three pledges (the signet, wrap, and staff) but could not find them. She lifted her eyes to the heavens on high and said: ‘I pray for mercy before You, O Lord; answer me in this hour of my distress and enlighten my eyes that I may find the three witnesses. I promise to raise from my loins three holy ones who will sanctify Your name and descend into the furnace of fire in the Plain of Dura.’

“In that hour, the Holy One, blessed be He, signaled to Michael, and he enlightened her eyes and she found them. She took them and cast them at the feet of the judges and said: ‘By the man to whom these pledges belong, from him I am pregnant. Even though I am being burned, I will not publish his name; but let the Master of the World put it in his heart to recognize them and save me from this great judgment.’

“When Judah saw them, he recognized them. Then he said in his heart: ‘It is better for me to be ashamed in this world, which is a passing world, and not be ashamed before my righteous fathers in the World to Come. It is better for me to burn in this world in a fire that can be extinguished, rather than burn in the World to Come in a fire that consumes fire. Because I said to Jacob my father, “Identify now your son’s tunic,” I am forced to hear in the court: “To whom do these signets, wraps, and staffs belong?”‘”

26 And Judah acknowledged them and said, “She hath been more righteous than I, because I gave her not to Shelah my son.” And he knew her again no more.

— and she said; discern, I pray thee, whose are these, the signet, and bracelets, and staff; which were the things given her as a pledge till she received the kid, the hire she was to have for his lying with her;

— and he knew her again no more; he did not repeat the sin, but abstained from it having, no doubt, true repentance for it;

— the Targum Onkelos says

Yehudah recognized them and said, She is righteous, [it is] from me [that she conceived], inasmuch that I did not give her to my son Sheilah. He was not intimate with her any more.

27 And it came to pass in the time of her travail that, behold, twins were in her womb. — that, behold, twins were in her womb; which the midwife could discover before the birth of either.

— the Targum Onkelos says

When the time came for her to give birth, there were twins in her womb.

28 And it came to pass, when she travailed, that the one put out his hand; and the midwife took and bound upon his hand a scarlet thread, saying, “This came out first.” — Tamar bears Perez and Zerah to Judah; but a breach be upon them, or be imputed to them;

— the Targum Onkelos says

As she was giving birth, one of them put out his hand. The midwife took it and tied a scarlet thread on his hand, saying, This one emerged first.

29 And it came to pass as he drew back his hand that, behold, his brother came out; and she said, “How hast thou broken forth? This breach be upon thee.” Therefore his name was called Perez [that is, A breach]. — but breach be upon thee; and Pharez was born first;

— the Targum Onkelos says

When he put back his hand, behold his brother emerged, and she said, With what [great] strength you have pushed yourself. He named him Peretz.

30 And afterward came out his brother who had the scarlet thread upon his hand, and his name was called Zerah. — and the one with a scarlet thread; his name was called Zarah; 

— the Targum Onkelos says

Then his brother emerged—the one upon whose hand was the scarlet thread. He named him Zorach.

Posted in Books of Moses

The Quest of Manifest Destiny

•April 11, 2026 • Leave a Comment

Is this Manifest Destiny an expanistic belief of white nationalistic chauvinism or is it that of a Divine Providence?

Manifest Destiny, as some claimed, is the idea that the United States is destined—by God—to expand its dominion and values across the American continent

The evidence seems to incorporate both.

The Manifest Destiny, a termed coined by John O’Sullivan, is a manifesto for the expansionist belief in the 19th-century United States that American settlers were destined to expand westward across North America and beyond, and that this belief was both obvious “manifest” and certain “destiny.”

This belief is rooted in American exceptionalism, romantic nationalism, and nascent ideas of white nationalistic chauvinism, implying the inevitable spread of the American way. It is one of the earliest expressions of American imperialism.

According to historian William Earl Weeks, there were three basic tenets behind the concept:

  • The assumption of the unique moral virtue of the United States.
  • The assertion of a mission to redeem the world by the spread of the “American way of life.”
  • The belief in the nation’s divinely ordained destiny to succeed in this mission.

Although Manifest Destiny remained divisive in politics, causing constant conflict with regard to slavery in new states and territories, most agreed with the expansion of European settlers onto the territories of Indigenous natives and the annexation of lands to the west of their borders, all involving the harsh removal of Indigenous communities, for farms and mining.

The concept became one of several major campaign issues during the 1844 presidential election, where the Democratic Party won and the term “Manifest Destiny” gained acceptance and was coined within a year.

A mission to redeem the world by the spread of the “American way of life”

A Manifesto for Expansion

The impatient English who colonized North America in the 1600s and 1700s gazed westward and passionately considered ways to venture into the wilderness and tame it. The cause of such ceaseless wanderlust varied from region to region, but the behaviour became a tradition within one generation.

Although the Manifest manifesto became a rallying cry as well as a rationale forits expansive policy that reached its culmination in 1845–46, the attitude behind Manifest Destiny had long been a part of the American experience.

Thanks to a high birth rate and brisk immigration, the US population exploded in the first half of the 19th century, from around 5 million people in 1800 to more than 23 million by 1850.

In 1803, President Thomas Jefferson’s Louisiana Purchase doubled the size of the country with the stroke of a pen, adding some 828,000 square miles stretching from the Mississippi River to the Rocky Mountains.

John O’Sullivan, first regards the westward quest as divine destiny for American value of liberty, coined the term manifest destiny in 1845

Andrew Jackson’s invasion of Florida in 1818 and the subsequent Transcontinental Treaty (Adams-Onís Treaty) settled a southern border question that had been vexing the region for a generation and established an American claim to the Pacific Northwest as Spain renounced its claim to the Oregon Country.

The most consequential territorial expansion in the country’s history occurred during the 1820s. Spreading American settlements often caused additional unrest on the country’s western borders.

As the United States pacified and stabilized volatile regions, the resulting appropriation of territory usually worsened relations with neighbours, setting off a cycle of instability that encouraged additional annexations.

Finally, in the 1840s, diplomacy resolved the dispute over the Oregon Country with Britain, and victory in the Mexican-American War (1846–48) closed out a period of dramatically swift growth for the United States.

In less than a century after breaking from the British Empire, the United States had gone far in creating its own empire by extending sovereignty across the continent to the Pacific, up to the 49th parallel on the Canadian border, and down to the Rio Grande in the south.

Realizing its Manifest Destiny with triumph over Mexico in 1848 gave the United States an immense domain that came with spectacular abundance and potential.

Under the Treaty of Guadalupe Hidalgo, the United States acquired more than 525,000 square miles of land, including Arizona, California, western Colorado, Nevada, New Mexico, Texas and Utah.

California’s climate made much of it a natural garden, and its gold would finance decades of impressive growth. Burgeoning Pacific trade required opening diplomatic relations with heretofore isolationist Japan and created American trade in places that before had always been European commercial preserves.

Plans to tie the eastern United States to the Pacific Coast with a transcontinental railroad led to the country’s final land acquisition before the Civil War when US Minister to Mexico James Gadsden purchased a small parcel of land in 1853 to facilitate a southern route.

For that reason alone, the Gadsden Purchase provoked the North, and Americans soon found themselves embroiled in additional arguments that foiled the railroad while killing any possible consensus for further expansion.

Having transformed a group of sparsely settled colonies into a continental power of enormous potential, many Americans thought the achievement so stunning as to be obvious. It was for them proof that God had chosen the United States to grow and flourish, thus building and consolidating in the belief of Divine Providence.

The New Manifest Destiny

After the Civil War, the Union preoccupied itself in reestablishing and promoting the industrial base that had made the United States such an economic power from coast to coast.

By the 1890s, the United States and other great powers embraced geopolitical doctrines stemming from the writings of naval officer and historian Alfred Thayer Mahan, who posited that national greatness in a competitive world derived from the ability to control navigation of the seas.

Westward bound, the Manifest Destiny for many American settlers

Thus the belief that unfettered competition promoted progress led to a naval arms race that revolutionized seagoing architecture and hastened the replacement of sail with steam.

Although they accommodated bigger guns and could meet schedules regardless of weather, fuel-hungry steamships required far-flung coaling stations, which encouraged naval powers to plant their flags on remote outposts and define their interest in places never before connected to their security or commerce.

Americans dubbed this freshly found national endeavour the “New Manifest Destiny.” As before, it was a way of clothing imperial ambitions in a higher purpose ostensibly decreed by Providence. And manifest destiny was often cited to promote overseas expansion.

The Spanish-American War of 1898 arose from popular outrage over Madrid’s reportedly barbarous colonial policies in Cuba and, more immediately, in response to the destruction of the US battleship Maine, but it ended with the United States acquiring remnants of Spain’s dwindling global empire.

Similarly, the annexation of Hawaii in 1898 provided the United States Navy with the desirable port facilities at Pearl Harbor, when President William McKinley said that “We need Hawaii just as much and a good deal more than we did California. It is manifest destiny.”

Historians continued that debate; some have interpreted American acquisition of other Pacific island groups in the 1890s as an extension of manifest destiny across the Pacific Ocean. Others have regarded it as merely imperialism.

That is, advocates of this New Manifest Destiny believed that “Divine Providence” had given the United States a mission to spread republican democracy, “the great experiment of liberty” around the world.

In 1898, the United States intervened in the Cuban insurrection and launched the Spanish–American War to force Spain out. According to the terms of the Treaty of Paris, Spain relinquished sovereignty over Cuba and ceded the Philippine Islands, Puerto Rico, and Guam to the United States.

In the 1890s, the United States expanded into Polynesia and Asia with the annexation of the Republic of Hawaii, the Philippines, Guam, and American Samoa.

Because the British government would not spread democracy, they thought British claims any of their territories should be overruled. Manifest Destiny was to be a moral ideal, a “higher moral law” that superseded all other considerations.

A possible influence in their “Divine Providence” is racial predominance, namely the idea that the American Anglo-Saxon race was “separate, innately superior” and “destined to bring good government, commercial prosperity and Christianity to the American continents and the world.”

Author Reginald Horsman wrote in 1981 that this view also held that “inferior races were doomed to subordinate status or extinction” and that this was used to justify “the enslavement of the blacks and the expulsion and possible extermination of the Indians.”

The origin of the first theme, later known as American exceptionalism, was often traced to America’s Puritan heritage, particularly John Winthrop’s famous “City upon a Hill” sermon of 1630, in which he called for the establishment of a virtuous community that would be a shining light to the New World.

As a natural outgrowth of this belief that God had a direct influence in the foundation and further actions of the United States. Political scientist and historian Clinton Rossiter described this view as summing “that God, at the proper stage in the march of history, called forth certain hardy souls from the old and privilege-ridden nations … and that in bestowing his grace He also bestowed a peculiar responsibility.”

Americans presupposed that they were not only divinely elected to maintain the North American continent, but also to “spread abroad the fundamental principles stated in the Bill of Rights.” In many cases, this meant neighboring colonial holdings and countries were seen as obstacles rather than the destiny God had provided the United States.

Onto the 21st Century

The desire for trade with China and other Asian countries was another ground for expansionism, with Americans seeing prospects of westward contact with Asia as fulfilling long-held Western hopes of finding new routes to Asia. 

If the United States was successful as a “shining city upon a hill,” people in other countries would seek to establish their own democratic republics, believing that the United States was destined to serve as a virtuous light to the rest of the world, and also had a divine obligation to spread its superordinate political system and a way of life well beyond their North American continent.

Today, these United States are part of the Five Eyes, and their nerve center runs through Washington DC, not London.

For other indepth Study of Who the United States is, and its destination, see

(1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Ephraim, Monroe Doctrine, US

Genesis (35-36)

•April 10, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language and is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

Genesis 35

1 And God said unto Jacob, “Arise, go up to Bethel and dwell there; and make there an altar unto God, who appeared unto thee when thou fleddest from the face of Esau thy brother.”

— Arise, go up to Bethel; about thirty miles south where Jacob made his first vow, or perhaps, the position of Jacob at Shechem had become dangerous;

— the Targum Onkelos says

Elohim said to Yaakov, Arise, go up to Beis Eil and live there; make an altar there to the Almighty Who appeared [became revealed] to you when you were fleeing from your brother Eisov.

2 Then Jacob said unto his household and to all that were with him, “Put away the strange gods that are among you, and be clean and change your garments. — strange gods, besides Rachel’s teraphim, probably, many of the family or servants of Jacob at Haran were idolaters, and had brought their idols with them;

— the object, then, of this tranformation was not merely to raise Jacob’s own family to a higher spiritual state, but also to initiate the many heathen belonging to their households into the true religion;

— and be clean; either by abstaining from their wives, as some interpret it, from Exodus 19:10; or rather by washing their bodies, as their hands were full of the blood of the Shechemites, and needed to be washed and purified,

— the Targum Onkelos says

Yaakov [then] said to his household, and to everyone that was with him, Get rid of the foreign gods [false gods of the nations] in your midst. Purify yourselves and change your garments.

— as the Targum of Jonathan has it: they had polluted themselves by taking the idols from a temple of the Shechemites, and of taking the blood of the slain; hence they need to clean themselves, change your raiment, before they can go to dwell in Bethel

“And Jacob said to the members of his household and to all who were with him: ‘Remove the idols of the nations that are among you, which you took from the idol-house of Shechem; and purify yourselves from the defilement of the slain with whom you came into contact, and change your garments.'”

3 And let us arise and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went.” — an altar unto God, who answered me in the day of my distress; on account of his brother Esau, from whose wrath he fled;

— the Targum Onkelos says

Let us arise and go up to Beis Eil. There I will make an altar to the Almighty, Who answered me [accepted my prayer] in the day of my distress, and Who was with me [whose Word was my support] along the way I traveled.

4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. — they gave unto Jacob all the strange gods; rather, the gods of the stranger; and all their earrings;

— the “seraphim” as well, perhaps, as other idols acquired among the Shechemite spoil; earrings of various forms, sizes, and materials; and Jacob hid them under the oak which was by Shechem; that is, the idols, which, after he had broke to pieces, perhaps, he dug a hole under an oak, and there thoroughly buried them;

— the Targum Onkelos says

They gave Yaakov all the foreign gods [false gods of the nations] that were in their hands, and [also] the rings in their ears. Yaakov buried them under the oak [tree] which was near Shechem.

5 And they journeyed; and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob. — the terror of God was upon the cities; there was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob’s family, but a supernatural panic seized them;

— the Targum Onkelos says

They began their journey. The terror of Elohim was upon the [people who were in the] cities that were around them, and they did not pursue the sons of Yaakov.

6 So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people that were with him. — to Luz, inhabited by those who were called Canaanites, but the place Jacob had called Bethel;

— the Targum Onkelos says

Yaakov came to Luz, which was in the land of Canaan—that is, to Beis Eil—he and all the people that were with him.

7 And he built there an altar and called the place Elbethel [that is, The God of Bethel], because there God appeared unto him when he fled from the face of his brother. —  El-beth-el; that is, the God of the house of God: the God into whose house he had been admitted;

— the Targum Onkelos says

There he built an altar, and he called the place Eil Beis Eil, for there Elohim was revealed to him when he was fleeing from his brother.

8 But Deborah, Rebekah’s nurse, died, and she was buried below Bethel under an oak; and the name of it was called Allonbachuth [that is, The oak of weeping].

— the Targum Onkelos says

Devorah, Rivkah’s nurse, died, and she was buried below Beis Eil, under Allon [on the lower plain]. He named it Allon of Weeping [Plain of the Weeping].

— Deborah, Rebekah’s nurse, died; but no record of when Rebekah died; but the Targum of Jonathan added, “there tidings were brought to Jacob of the death of Rebekah his mother, and he called the name of it, the other weeping;”

9 And God appeared unto Jacob again when he came out of Padanaram, and blessed him. — God appears to Jacob again at Bethel, and renews the promise made to him there in Genesis 28

13 And behold, the Lord stood above it and said, “I am the Lord God of Abraham thy father and the God of Isaac: The land whereon thou liest, to thee will I give it, and to thy seed.

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west and to the east, and to the north and to the south; and in thee and in thy seed shall all the families of the earth be blessed. Genesis 28:13-14

— the Targum Onkelos says

Elohim again appeared [became revealed] to Yaakov when he came from Padan Aram, and He blessed him.

10 And God said unto him, “Thy name is Jacob; thy name shall not be called Jacob any more, but Israel shall be thy name”; and He called his name Israel.

— He called his name Israel; so he had been named by the angel that wrestled with him, (Genesis 32:28) and the change of name, then made, is confirmed and ratified here by the Divine Majesty;

— the Targum Onkelos says

Elohim said to him. Your name is Yaakov. No longer will your name be Yaakov, but Yisrael will be your name; and He named him Yisrael.

11 And God said unto him, “I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins. — a nation (gōy);

— a company of nations (gō·yim), tribes, for number and power, equal to so many nations; shall come out of thy loins; often, gōy and gō·yim have being translated as Gentile or Gentiles; but here these are the Israelites;

— the Targum Onkelos says

Elohim said to him, I am Almighty Shaddai. Be fruitful and increase, a nation and a community of nations [an assembly of tribes] will come from you, and kings [who rule over nations] will come out of your loins [descend from you].

— the Targum of Jonathan indicates two kings (Jeroboam and Rehoboam) shall emerge, saying

“And the Lord said to him: ‘I am El Shaddai; be fruitful and multiply. A holy nation and an assembly of prophets and priests shall be from your sons whom you have begotten, and two kings more shall yet come forth from you.'”

12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.” — and the land which I gave Abraham and Isaac, to thee will I give it; meaning the land of between the two rivers, from the Euphates to the Nile which God had by promise given to Abraham and Isaac;

— the Targum Onkelos says

The land that I gave to Avraham and Yitzchok, I will give to you; and to your offspring after you I will give the land.

“I am thy shield! Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates” Genesis 15:18

13 And God went up from him in the place where He talked with him. — the Targum of Jonathan says: and the Shekinah of the Lord ascended from him in the place where He had spoken with him;

— the Targum Onkelos says

[The Glory of] Elohim ascended from him at the place where He had spoken to him.

14 And Jacob set up a pillar in the place where He talked with him, even a pillar of stone; and he poured a drink offering thereon, and he poured oil thereon. — even a pillar of stone; made of numerous stones hewed and polished, and well put together; whereas the former (Genesis 28:18) was just a single stone, rough and unpolished;

— and he poured a drink offering thereon; of wine, of which drink offerings under the law were, thereby consecrating it to the worship and service of God;

— the Targum Onkelos says

Yaakov set up a monument in the place where He had spoken to him, it was a monument of [a single] stone. He poured a libation [libations] on it, and he [also] poured oil on it.

15 And Jacob called the name of the place where God spoke with him Bethel. — the name Bethel; the house of God, as from El-beth-el; the name was unknown and unused, as what then passed had been confined to Jacob’s own inward consciousness; he now confirmed it and teaches the name to his family;

— the Targum Onkelos says

Yaakov named the place where Elohim had spoken to him; Beis Eil, [the House of the Almighty].

16 And they journeyed from Bethel. And there was but a little way to come to Ephrath; and Rachel travailed, and she had hard labor. — and Rachel travailed, and she had hard labour; the time of childbirth was come;

— and which came suddenly upon her, as travail does, even while journeying, which obliged them to stop; and her pains came upon her, and these very sharp and severe;

— the Targum Onkelos says

They journeyed on from Beis Eil, and there was yet a stretch of land before [they would reach] Ephros when Rochel began to give birth. Her labor was very difficult.

17 And it came to pass, when she was in hard labor, that the midwife said unto her, “Fear not. Thou shalt have this son also.” — thou shalt have this son also; as she had one before, at whose birth she said, “the Lord shall add to me another son” and therefore called his name Joseph, Genesis 30:24

— the Targum Onkelos says

When her labor was at its most difficult stage, the midwife said to her, Do not fear, for this one will also be a son for you.

18 And it came to pass as her soul was departing (for she died), that she called his name Benoni [that is, The son of my sorrow], but his father called him Benjamin [that is, The son of the right hand]. — Rachel had passionately said earlier, Give me children, or else I die; and now that she had children, she died!

— the Targum Onkelos says

As her soul was departing, for she died, she named him Ben Oni [son of my sorrow], but his father named him Binyomin.

19 And Rachel died, and was buried on the way to Ephrath, which is Bethlehem.

— the Targum Onkelos says

Rochel died and was buried on the way to Ephros, which is Beis Lechem [Bethlehem].

20 And Jacob set a pillar upon her grave; that is the pillar of Rachel’s grave unto this day. — that is the pillar of Rachel’s grave unto this day; this is a later addition, but whether inserted by Moses or Ezra we cannot tell.

— the Targum Onkelos says

Yaakov set up a monument on her grave. This monument is on Rochel’s grave to this very day.

21 And Israel journeyed, and spread his tent beyond the tower of Eder.

— the Targum Onkelos says

Yisrael traveled on, and set up [spread] his tent beyond Migdal Eider [Tower of the herds].

22 And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah, his father’s concubine; and Israel heard it. Now the sons of Jacob were twelve.

— the Targum Onkelos says

When Yaakov was settled in that land. Reuvein went and lay near Bilhah, his father’s concubine, and Yisrael heard [about it]. The sons of Yaakov were twelve.

— Reuben went and lay with Bilhah after Rachel had died; she was the maid that Rachel gave to Jacob earlier; ~~ there was empty space following the original Masoretic Text, and a pause in it,

— indicating, perhaps, after the grief of his heart, that Jacob was not able to speak a word, then an amazement flashed upon him and he elevated himself; a sin and a crime was so provoking, that for it Reuben lost his birthright as the firstborn;

— or another grief for Jacob; the Septuagint also notes that some words might have fallen out of the text by adding, “And it was evil in his sight” for Jacob remembered his defilement to his dying day, and took away the blessing from him; “Reuben: unstable as water, thou shalt not excel;” Genesis 49:3-4

— or, as the Targum of Jonathan could fill the gap in our understanding, saying

‘And it was while Israel dwelt in this land that Reuben went and confounded the bed of Bilhah the concubine of his father, which had been ordained along with the bed of Leah his mother; and this is reputed with regard to him, as if he had lain with her.

‘And Israel heard it, and it afflicted him, and he said, Woe, perhaps there will come forth from me a blemished offspring, just as Ishmael came forth from Abraham and Esau from my father.

‘The Spirit of Holiness answered and thus spake to him: fear not, for all are righteous and none of them is profane! So, after Benjamin was born, the sons of Jakob were twelve.’

Napoleon’s Defeat at Waterloo, forcing him to abdicate and ended the French Empire

— now the sons of Jacob were twelve; who were the heads of twelve tribes, Benjamin the last being born, and Jacob having afterwards no more children, they were all reckoned up under their respective mothers, excepting Dinah, a daughter, from whom there was no tribe.

23 The sons of Leah: Reuben, Jacob’s firstborn, and Simeon and Levi, and Judah and Issachar and Zebulun; — these are the sons of Jacob, which were born to him in Padan-aram. All except Benjamin were born there;

— a sore affliction Reuben’s sin was, and no more was said, until the giving of tribal blessing when Jacob was dying; Genesis 49

— Reuben ~ France; Simeon ~ scattered and Germany? Levi ~ Israel; Issachar ~ Finland; Zebulun ~ Holland;

— the Targum Onkelos says

The sons of Leah [were]: Reuvein, Yaakov’s firstborn, Shimon, Leivi, Yehudah, Yissachar and Zevulun.

24 the sons of Rachel: Joseph and Benjamin; — the sons of Rachel named after Leah. Rachel, Jacob’s next wife, though in right his first and only one, who had two children, Joseph and Benjamin; whose posterity were promised the richest blessings: Manasseh ~ UK; Ephraim ~ US; Benjamin ~ Norway and Iceland;

— the Targum Onkelos says

The sons of Rochel [were]: Yoseif and Binyomin.

25 and the sons of Bilhah, Rachel’s handmaid: Dan and Naphtali; — Dan ~ Ireland, Denmark; Naphtali ~ Sweden;

— the Targum Onkelos says

The sons of Bilhah, Rochel’s handmaid, [were]: Don and Naftali.

26 and the sons of Zilpah, Leah’s handmaid: Gad and Asher. These are the sons of Jacob, who were born to him in Padanaram. — Gad and Asher; Gad ~ Switzerland; Asher ~ Belgium;

— the Targum Onkelos says

The sons of Zilpah, Leah’s handmaid, [were]: Gad and Asher. These are the sons of Yaakov that were born to him in Padan Aram.

27 And Jacob came unto Isaac his father at Mamre, unto the city of Arbah (which is Hebron) where Abraham and Isaac sojourned. — Jacob came unto Isaac his father; probably to dwell with or near him; bringing, it seems, his family with him;

— the Targum Onkelos says

Yaakov came to Yitzchok, his father, in Mamrei at Kiryas Arba, which is Chevron where Avraham and Yitzchok lived.

28 And the days of Isaac were a hundred and fourscore years. — as Isaac was sixty when his sons were born, Jacob was one hundred and twenty years of age at his father’s death; and one hundred and thirty when he appeared before Pharaoh;

— the Targum Onkelos says

The days of [the life of] Yitzchok were one hundred and eighty years.

After Isaac’s death, Esau moves toward Jacob with a huge army

29 And Isaac gave up the ghost and died, and was gathered unto his people, being old and full of days; and his sons Esau and Jacob buried him. — and his sons Esau and Jacob buried him; in the cave of Machpelah near Mamre; but nothing was said of the six sons of Keturah, and their sons;

— the Targum Onkelos says

Yitzchok expired and died. He was gathered to his people old and in the fullness of days. His sons, Eisov and Yaakov buried him.

— the Book of Jubilees (chapters 37, 38) relates that, after Isaac’s death, Esau was stirred up by his sons to attack Jacob with an army; and that Esau said: “If the boar can change its skin, and make its bristles as soft as wool … then will I observe the tie of brotherhood with thee.” Whereupon Jacob, listening to the advice of Judah his son, “bent his bow and sent forth the arrow and struck Esau his brother on the right breast and slew him.”

Before reading from the Book of Jubilees, remember to reflect on the background earlier:

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him. And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth. Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.'” Genesis 27:42 Jonathan

Book of Jubilees: Chapter 37

1 And on the day that Isaac the father of Jacob and Esau died, the sons of Esau heard that Isaac had given the portion of the elder to his younger son Jacob and they were very angry.

2 And they strove with their father, saying: “Why hath thy father given Jacob the portion of the elder and passed over thee, although thou art the elder and Jacob the younger?”

3 And he said unto them “Because I sold my birthright to Jacob for a small mess of lentils;

4 and on the day my father sent me to hunt and catch and bring him something that he should eat and bless me, he came with guile and brought my father food and drink, and my father blessed him and put me under his hand.

5 And now our father hath caused us to swear, me and him, that we shall not mutually devise evil, either against his brother, and that we shall continue in love and in peace each with his brother and not make our ways corrupt.”

6 And they said unto him, “We shall not hearken unto thee to make peace with him; for our strength is greater than his strength, and we are more powerful than he;

7 we shall go against him and slay him, and destroy him and his sons. And if thou wilt not go with us, we shall do hurt to thee also.

8 And now hearken unto us: Let us send to Aram and Philistia and Moab and Ammon, and let us choose for ourselves chosen men who are ardent for battle, and let us go against him and do battle with him, and let us exterminate him from the earth before he groweth strong.”

9 And their father said unto them, “Do not go and do not make war with him lest ye fall before him.”

10 And they said unto him, “This too, is exactly thy mode of action from thy youth until this day, and thou art putting thy neck under his yoke. We shall not hearken to these words.”

11 And they sent to Aram, and to ’Adurâm to the friend of their father, and they hired along with them one thousand fighting men, chosen men of war.

12 And there came to them from Moab and from the children of Ammon, those who were hired, one thousand chosen men, and from Philistia, one thousand chosen men of war, and from Edom and from the Horites one thousand chosen fighting men, and from the Kittim mighty men of war.

13 And they said unto their father: “Go forth with them and lead them, else we shall slay thee.”
And he was filled with wrath and indignation on seeing that his sons were forcing him to go before (them) to lead them against Jacob his brother.

14 But afterward he remembered all the evil which lay hidden in his heart against Jacob his brother; and he remembered not the oath which he had sworn to his father and to his mother that he would devise no evil all his days against Jacob his brother.

15 And notwithstanding all this, Jacob knew not that they were coming against him to battle, and he was mourning for Leah, his wife, until they approached very near to the tower with four thousand warriors and chosen men of war.

16 And the men of Hebron sent to him saying, “Behold thy brother hath come against thee, to fight thee, with four thousand girt with the sword, and they carry shields and weapons”;

17 for they loved Jacob more than Esau. So they told him; for Jacob was a more liberal and merciful man than Esau.

18 But Jacob would not believe until they came very near to the tower.

19 And he closed the gates of the tower; and he stood on the battlements and spake to his brother Esau and said, “Noble is the comfort wherewith thou hast come to comfort me for my wife who hath died.

20 Is this the oath that thou didst swear to thy father and again to thy mother before they died? Thou hast broken the oath, and on the moment that thou didst swear to thy father wast thou condemned.”

21 And then Esau answered and said unto him, “Neither the children of men nor the beasts of the earth have any oath of righteousness which in swearing they have sworn (an oath valid) for ever; but every day they devise evil one against another, and how each may slay his adversary and foe.

— or in modern language:

“And Esau answered and said to him, ‘Never will there be a sworn oath of true faithfulness among mankind and the beasts of the earth forever, for on that very day, a man will do evil to his brother, and an enemy will seek the life of his foe.'”

— this passage reflects a cynical or pessimistic view expressed by Esau towards Jacob, implying that true and lasting faithfulness or loyalty is impossible among people and even among animals, as enmity and hostility are inevitable.

22 And thou dost hate me and my children for ever. And there is no observing the tie of brotherhood with thee.

23 Hear these words which I declare unto thee, If the boar can change its skin and make its bristles as soft as wool, Or if it can cause horns to sprout forth on its head like the horns of a stag or of a sheep, Then shall I observe the tie of brotherhood with thee.

24 [And if the breasts separated themselves from their mother; for thou hast not been a brother to me.]
And if the wolves make peace with the lambs so as not to devour or do them violence, And if their hearts are towards them for good, Then there will be peace in my heart towards thee.

25 And if the lion becometh the friend of the ox and maketh peace with him, And if he is bound under one yoke with him and plougheth with him, Then shall I make peace with thee.

26 And when the raven becometh white as the râzâ (white like rice), Then know that I have loved thee And shall make peace with thee.

27 Thou shalt be rooted out, And thy sons shall be rooted out, And there shall be no peace for thee.”

28 And when Jacob saw that he was (so) evilly disposed towards him with his heart, and with all his soul as to slay him, and that he had come springing like the wild boar which cometh upon the spear that pierceth and killeth it, and recoileth not from it;

29 Then he spake to his own and to his servants that they should attack him and all his companions.

“If the boar can change its skin, and make its bristles as soft as wool … then will I observe the tie of brotherhood with thee.”

Book of Jubilees: Chapter 38

1 And after that Judah spake to Jacob, his father, and said unto him: “Bend thy bow, father, and send forth thy arrows and cast down the adversary and slay the enemy;

2 and mayest thou have the power, for we shall not slay thy brother, for he is such as thou, and he is like thee: let us give him (this) honour.”

3 Then Jacob bent his bow and sent forth the arrow and struck Esau, his brother, (on his right breast) and slew him.

4 And again he sent forth an arrow and struck ’Adôrân the Aramaean, on the left breast, and drove him backward and slew him.

5 And then went forth the sons of Jacob, they and their servants, dividing themselves into companies on the four sides of the tower.

6 And Judah went forth in front, and Naphtali and Gad with him and fifty servants with him on the south side of the tower, and they slew all they found before them, and not one individual of them escaped.

7 And Levi and Dan and Asher went forth on the east side of the tower, and fifty (men) with them, and they slew the fighting men of Moab and Ammon.

8 And Reuben and Issachar and Zebulon went forth on the north side of the tower, and fifty men with them, and they slew the fighting men of the Philistines.

9 And Simeon and Benjamin and Enoch, Reuben’s son, went forth on the west side of the tower, and fifty (men) with them, and they slew of Edom and of the Horites four hundred men, stout warriors; and six hundred fled,

10 and four of the sons of Esau fled with them, and left their father lying slain, as he had fallen on the hill which is in ’Adûrâm.

11 And the sons of Jacob pursued after them to the mountains of Seir. And Jacob buried his brother on the hill which is in ’Adûrâm, and he returned to his house.

12 And the sons of Jacob pressed hard upon the sons of Esau in the mountains of Seir, and bowed their necks so that they became servants of the sons of Jacob.

13 And they sent to their father (to inquire) whether they should make peace with them or slay them.
And Jacob sent word to his sons that they should make peace,

14 and they made peace with them, and placed the yoke of servitude upon them, so that they paid tribute to Jacob and to his sons always.

15 And they continued to pay tribute to Jacob until the day that he went down into Egypt.
And the sons of Edom have not got quit of the yoke of servitude which the twelve sons of Jacob had imposed on them until this day.

16 And these are the kings that reigned in Edom before there reigned any king over the children of Israel [until this day] in the land of Edom…. — the posterity of Esau had their kings well before the posterity of Jacob had theirs; that is, well before Israel had their first king Saul, and then king David;

— Spain’s earliest kings were from the Visigothic Kingdom or Visigothic Spain (409-711AD), whereas the kings of England started when Æthelstan became the first king to rule the whole of England in 927AD.

17 And Bâlâq, the son of Beor, reigned in Edom, and the name of his city was Danâbâ.

18 And Bâlâq died, and Jobab, the son of Zârâ of Bôsêr, reigned in his stead.

19 And Jobab died, and ’Asâm, of the land of Têmân, reigned in his stead.
And ’Asâm died, and ’Adâth, the son of Barad, who slew Midian in the field of Moab, reigned in his stead, and the name of his city was Avith.

20 And ’Adâth died, and Salman, from ’Amâsêqâ, reigned in his stead.

21 And Salman died, and Saul of Râ’abôth (by the) river, reigned in his stead.

22 And Saul died, and Ba’êlûnân, the son of Achbor, reigned in his stead.

23 And Ba’êlûnân, the son of Achbor, died, and ’Adâth reigned in his stead, and the name of his wife was Maiṭabîth, the daughter of Mâṭarat, the daughter of Mêtabêdzâ’ab.

24 These are the kings who reigned in the land of Edom. Book of Jubilees (chapters 37, 38) 

Genesis 36

Esau married early, and his posterity were roughly one generation ahead of Jacob’s

1 Now these are the generations of Esau, who is Edom. — these are the generations of Esau; he being honoured by being having an account of his posterity recorded, and for the sake of his progenitors, Abraham and Isaac;

— now Edom is used in place of the name Esau, which he received at birth, the former became the national designation of his descendants; the Edomites; others are Idumeans, Hasmonean; and from his famed grandson, Amalek, the Amalekites;

— and because the Edomites were neighbours to Israel, and their genealogy would be of use to cast light of prophecy; their dwelling shall be away from the fatness of the earth; and their genealogy would be of use to cast light on the following relations of what passed between them in the latter years

— the Targum Onkelos says

These are the descendants of Eisov, also known as Edom.

2 Esau took his wives from the daughters of Canaan: Adah the daughter of Elon the Hittite; and Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite; — and Esau took his wives of the daughters of Canaan; of the Canaanites, the posterity of cursed Canaan;

— Adah the daughter of Elon the Hittite; one of the seven tribes destined to be eliminated, says Genesis 15:18-20: “and the Hittites and the Perizzites and the Rephaim;”

— and Anah, the daughter of Zibeon the Hivite; Shechem the Hivite, took Dinah the daughter of Leah, by force, and evilly defiled her; and to God’s horror, they agree to take up circumcision and residence and be incorporated with Israel, to become one people!

— unlike Jacob, who went back and took wives from his kinsmen, Esau took wives from the local ‘natives’ which displeased both his parents, Isaac and Rebecca. Esau’s descendents are a mixtures of Canaanites, Hittites, Hivites, known to be among the posterity of Ham; and Ishmaelites, a mix with the Egyptians;

— the Targum Onkelos says

Eisov took his wives from the daughters of Canaan: Adah, the daughter of Eylon, the Chittite, and Oholivomoh, the daughter of Anoh, daughter of Tzivon, the Chivite.

3 and Basemath, Ishmael’s daughter, sister of Nebajoth. — Basemath was listed as a Hittite in Genesis 26:34;

— the Targum Onkelos says

[He also took] Bosmas, the daughter of Yishmael, the sister of Nevayos.

4 And Adah bore to Esau, Eliphaz; and Basemath bore Reuel;

— the Targum Onkelos says

Adah bore to Eisov, [his son] Eliphaz, and Bosmas bore Reueil.

5 and Aholibamah bore Jeush and Jaalam and Korah. These are the sons of Esau, who were born unto him in the land of Canaan. — these are the sons of Esau, who were born unto him in the land of Canaan; perhaps his fourth and fifth wives, their sons were born after they left Canaan.

— Rashi: Oholibamah bore…and Korah: This Korah was illegitimate. He was the son of Eliphaz, who had been intimate with his father’s wife, Oholibamah, the wife of Esau. This is evidenced by the fact that he [Korah] is [also] listed among the chieftains of Eliphaz at the end of this chapter. — [from Gen Rabbah 82:12]

— the Targum Onkelos says

Oholivomoh bore Yeush, Yalom, and Korach. These are the sons of Eisov that were born to him in the land of Canaan.

6 And Esau took his wives, and his sons and his daughters, and all the persons of his house, and his cattle and all his beasts, and all his substance which he had gotten in the land of Canaan, and went into the country from the face of his brother Jacob.

— Esau sought a home further south in Seir, because he knew that Jacob, as the heir, would enter upon the family possessions, so without waiting till Jacob returned, he actually took possession further south;

— “because of Jacob” perhaps for fear of him, as the Targum of Jonathan, which paraphrases the words, “for there fell upon him a fear of Jakob his brother;” because he knew, by the blessing of his father, and the oracle of God, and his concurring providence in all things, that the land of Canaan belonged to Jacob,

— Rashi:

and the land of their sojournings could not: provide [sufficient] pasture for their animals. The Midrash Aggadah (Gen Rabbah 82:13), however, explains “because of his brother Jacob,” [as follows:] Because of the note of obligation of the decree: “that your seed will be strangers” (Gen 15:13), which was put upon the descendants of Isaac.

He (Esau) said, “I will get out of here. I have neither a share in the gift-for the land has been given to him-nor in the payment of the debt.” [He left] also on account of the shame that [he felt because] he had sold his birthright. — [from Gen Rabbah 82:13]

— the Targum Onkelos says

Eisov took his wives, his sons, his daughters, all the people of his household, his livestock, all his animals, and all his possessions that he had acquired in the land of Canaan, and he went to a [different] land away from his brother, Yaakov.

7 For their riches were more than that they might dwell together, and the land wherein they were strangers could not bear them because of their cattle. — the land wherein they were strangers; the large growth of their wealth made the separation of Esau and Jacob as inevitable;

— the Targum Onkelos says

For their wealth was too great for them to live together. The land in which they lived temporarily could not support them because of their livestock.

8 Thus dwelt Esau in Mount Seir. Esau is Edom. — Mount Seir; the land of Idumea extends from the southern extremity of the Dead Sea to the Gulf of Elath,

— and consists of a chain of mountains running parallel to the Akaba, or continuation of the deep depression through which the Jordan flows till it loses itself in the Dead Sea;

— Esau is Edom, so called from the red pottage he had of Jacob, which is repeated to fix the odium of that transaction upon him, as well as for the sake of what follows, showing the reason why his posterity were called Edomites;

— the Targum Onkelos says

Eisov [therefore] settled in Mount Seir. Eisov is Edom.

9 And these are the generations of Esau, the father of the Edomites in Mount Seir.

— the Targum Onkelos says

These are the descendants of Eisov, the ancestor of Edom [the Edomites] in Mount Seir.

10 These are the names of Esau’s sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau.

— the Targum Onkelos says

These are the names of Eisov’s sons: Eliphaz, the son of Adah, the wife of Eisov, Reueil, the son of Bosmas, the wife of Eisov.

11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

— the Targum Onkelos says

The sons of Eliphaz were Teiman, Omar, Tzepho, Gatam and Kenaz.

12 And Timna was concubine to Eliphaz, Esau’s son, and she bore to Eliphaz, Amalek: these were the sons of Adah, Esau’s wife.

— among the sons of Eliphaz we find Amalek, whose mother was Timna, the concubine of Eliphaz; the ancestor of the Amalekites, who attacked the Israelites at Horeb as they came out of Egypt under Moses (Exodus 17:8);

— more about Timna, the mother of Amalek, from Rashi:

And Timna was a concubine: [This passage is here] to proclaim the greatness of Abraham-how much [people] longed to attach themselves to his descendants. This Timna was a daughter of chieftains, as it is said: “and the sister of Lotan was Timna” (below verse 22).

Lotan was one of the chieftains of the inhabitants of Seir, from the Horites, who had dwelt there before. She said, “I may not be worthy of marrying you, but if only I could be [your] concubine” (Gen Rabbah 82:14). In (I) Chronicles (1:36) [the Chronicler] enumerates her among the children of Eliphaz [here she is counted as the daughter of Seir the Horite, and the concubine of Eliphaz].

This teaches [us] that he (Eliphaz) was intimate with the wife of Seir, and Timna emerged from between them (Seir’s wife and Eliphaz), and when she grew up, she became his (Eliphaz’s) concubine. That is the meaning of “and the sister of Lotan was Timna.” [Scripture] did not count her with the sons of Seir, because she was his (Lotan’s) sister through his mother but not through his father. — [from Tanchuma Vayeshev 1]

— the Targum Onkelos says

Timna became a concubine to Eliphaz, Eisov’s son, and she bore to Eliphaz [a son], Amaleik. These are the sons of Adah, the wife of Eisov.

13 And these are the sons of Reuel: Nahath and Zerah, Shammah and Mizzah: these were the sons of Basemath, Esau’s wife.

— the Targum Onkelos says

These are the sons of Reueil, Nachas, Zerach, Shamoh, and Mizzoh. These were the sons of Bosmas, the wife of Eisov.

14 And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau’s wife; and she bore to Esau: Jeush and Jaalam and Korah.

— the Targum Onkelos says

These are the sons of Oholivomoh, the daughter of Anoh, the daughter of Tzivon, the wife of Eisov; she bore to Eisov: Ye’ush, Yalom and Korach.

15 These were chiefs of the sons of Esau. The sons of Eliphaz the firstborn son of Esau: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, — Eliphaz, as he was Esau’s first-born, so he had more than a double portion, his six sons being made dukes;

In the book of Jasher chapter 29, Esau called upon his eldest son, Eliphaz, to pursue and kill Jacob, who would be loaded with similar gold and silver like when Abraham’s chief servant set out to find a wife for Isaac.
When Eliphaz had overtaken Jacob and was about to kill him, he was outwitted by Jacob to spare his life, but Eliphaz could have all his gold and silvers he craves. This book of Jasher is endosed by Joshua and Samuel. It has other details to satisfy an inquiring mind.

— another term for Chief is Duke; or like the sheiks or emirs of the modern East; or like the Nasi or Prince among the Israelite; that is, these men given the titles Chiefs meant that they had rose to a position of prominance to distinguish themselves from their peers;

— the Targum Onkelos says

These are the chiefs of the sons of Eisov: the sons of Eliphaz, Eisov’s first born: Chief Teiman, Chief Omar, Chief Tzepho, Chief Kenaz.

16 Chief Korah, Chief Gatam, and Chief Amalek: these are the chiefs who came of Eliphaz in the land of Edom; these were the sons of Adah. — Amalek rose from the position of a grandson and separated himself from the rest of the Edomites by being given the title of a Chief;

— the Targum Onkelos says

Chief Korach, Chief Gatam, Chief Amaleik. These are the chiefs of Eliphaz in the land of Edom. These are the sons of Adah.

17 And these are the sons of Reuel, Esau’s son: Chief Nahath, Chief Zerah, Chief Shammah, Chief Mizzah: these are the chiefs who came of Reuel in the land of Edom; these are the sons of Basemath, Esau’s wife.

— the Targum Onkelos says

These are the sons of Reu’eil, Eisov’s son: Chief Nachas, Chief Zerach. Chief Shamoh, Chief Mizzoh. These are the Chiefs of Reu’eil in the land of Edom. These are sons of Bosmas, wife of Eisov.

Chief Teman, a chieftain identified by some as the Ottoman Empire; their Turkish tribal leader, Osman’s early followers consisted of Turkish tribal groups and Byzantine renegades, with many but not all converts to Islam

18 And these are the sons of Aholibamah, Esau’s wife: Chief Jeush, Chief Jaalam, Chief Korah: these were the chiefs who came of Aholibamah the daughter of Anah, Esau’s wife.

— these would make fourteen Dukes or Chiefs, whereas it appears from the closing verses of the chapter that there were only eleven:

  • Verses 15 to 18: 1. Chief Teman (a chieftain identified by some as the Ottoman Empire), 2. Chief Omar, 3. Chief Zepho, 4. Chief Kenaz, 5. Chief Korah, 6. Chief Gatam, 7. Chief Amalek, 8. Chief Nahath, 9. Chief Zerah, 10. Chief Shammah, 11. Chief Mizzah, 12. Chief Jeush, 13. Chief Jaalam, 14. Chief Korah;
  • Verses 29 to 30: 1. Chief Lotan, 2. Chief Shobal, 3. Chief Zibeon, 4. Chief Anah, 5. Chief Dishon, 6. Chief Ezer, 7. Chief Disha;
  • Verses 40 to 43: 1. Chief Timnah, 2. Chief Alvah, 3. Chief Jetheth, 4. Chief Aholibamah, 5. Chief Elah, 6. Chief Pinon, 7. Chief Kenaz, 8. Chief Teman, 9. Chief Mibzar, 10. Chief Magdiel (a chieftain identified by Rashi and Chabad as Rome), 11. Chief Iram

— the Targum Onkelos says

These are the sons of Oholivomoh, wife of Eisov: Chief Ye’ush, Chief Yalom, Chief Korach. These are the Chiefs of Oholivomoh, daughter of Anoh, wife of Eisov.

Chief Magdiel, a chieftain identified by Rashi and Chabad as the Roman Empire

19 These are the sons of Esau, who is Edom, and these are their chiefs.

— the Targum Onkelos says

These are the sons of Eisov, and these are their chiefs, he is Edom.

20 These are the sons of Seir the Horite, who inhabited the land: Lotan and Shobal, and Zibeon and Anah, — Mount Seir is called the land of their possession. Canaan was at this time only the land of promise. Seir was in the possession of the Edomites;

— “Seir the Horite,” the Horites Genesis 14:6, were cave-dweller, and probably got the name from the cave hewn out of the solid rock in which he was accustomed to dwell; Sela being a city of such excavated dwellings;

— Rashi:

the inhabitants of the land: They were its inhabitants before Esau came there. Our Rabbis explain [that they were called, “inhabitants of the land”] (Shab. 85a) because they were skilled in making the land habitable.

[They would say,] “The length of this [measuring] stick is [good] for [planting] olives; the length of this [measuring] stick is [good] for [planting] grapevines,” for they would taste [the soil] and know what was suitable to plant in it.

— the Targum Onkelos says

These are the sons of Se’ir, the Chorite, the inhabitants of the land: Lotan, Shoval, Tzivon, and Anoh.

21 and Dishon and Ezer and Dishan: these are the chiefs of the Horites, the children of Seir in the land of Edom.

— the Targum Onkelos says

Dishon, Eitzer and Dishan, these are the chiefs of the Chorites, the sons of Se’ir, in the land of Edom.

22 And the children of Lotan were Hori and Hemam; and Lotan’s sister was Timna.

— the Targum Onkelos says

The sons of Lotan were Chori and Heimam. Lotan’s sister was Timna.

23 And the children of Shobal were these: Alvan and Manahath and Ebal, Shepho and Onam.

— the Targum Onkelos says

These are the sons of Shoval: Alvan, Manachas, Eival, Shefo and Onom.

24 And these are the children of Zibeon: both Ajah and Anah; this was that Anah that found the mules in the wilderness as he fed the asses of Zibeon his father.

— Rashi:

who found the mules in the wilderness: Heb. הַיֵמִם, mules. He mated a donkey with a mare (female horse), and it gave birth to a mule. He (Anah) was illegitimate, and he brought illegitimate offspring into the world (Gen. Rabbah 82:15).

Why were they called יֵמִם (signifying “dreaded beings”)? Because their dread (אֵימָתָן) was cast upon people; Rabbi Hanina said, “In all my days no one has ever recovered from a wound from a white female mule.” (But we see that [those bitten by white female mules] do live.

Do not read: “who has lived (וְהָיָה) ,” but “that was healed (וְחָיתָה) ,” because [such a] wound will never heal. — [from an old Rashi manuscript]) It was unnecessary to list the genealogy of the Horites except to mention Timna, and thereby inform us of the greatness of Abraham, as I explained above (verse 12). [from Chullin 7b]

— the Targum Onkelos says

These are the sons of Tzivon: Ayoh and Anoh. He is the same Anoh who found the mules [mighty ones] in the desert while tending the donkeys for his father, Tzivon.

25 And the children of Anah were these: Dishon, and Aholibamah the daughter of Anah.

— the Targum Onkelos says

These are the children of Anoh: Dishon, and Oholivomoh the daughter of Anoh.

26 And these are the children of Dishon: Hemdan and Eshban, and Ithran and Cheran.

— the Targum Onkelos says

These are the sons of Dishon: Chemdan, Eshban, Yisran and Keran.

27 The children of Ezer are these: Bilhan and Zaavan and Akan.

— the Targum Onkelos says

These are the sons of Eitzer: Bilhan, Za’avan and Akan.

28 The children of Dishan are these: Uz and Aran.

— the Targum Onkelos says

These are the sons of Dishon: Utz and Aran.

29 These are the chiefs who came of the Horites: Chief Lotan, Chief Shobal, Chief Zibeon, Chief Anah,

— the Targum Onkelos says

These are the chiefs of the Chorites: Chief Lotan, Chief Shoval, Chief Tzivon, Chief Anoh.

30 Chief Dishon, Chief Ezer, Chief Dishan: these are the chiefs who came of the Horites, among their chiefs in the land of Seir.

— the Targum Onkelos says

Chief Dishon, Chief Eitzer, Chief Dishan. These are the chiefs of the Chorites based on the ranks of chiefs in the Land of Se’ir.

31 And these are the kings who reigned in the land of Edom, before there reigned any king over the children of Israel.

— Rashi:

And these are the kings, etc.: They were eight, and, corresponding to them, Jacob set up [eight kings] and nullified the kingdom of Esau during their time. They are the following (kings): Saul, Ish-bosheth, David, Solomon, Rehoboam, Abijah, Asa, and Jehoshaphat.

During the days of his (Jehoshaphat’s) son Joram, however, it is written: “In his days, Edom revolted from under the power of Judah, and they appointed a king over themselves” (II Kings 8:20), [whereas] during Saul’s days it is written: “There was no king in Edom; a governor was king” (I Kings 22:48). [from Gen. Rabbah 83:2]

— the Targum Onkelos says

These are the kings who reigned in the Land of Edom before any king reigned over the Children of Israel.

32 And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah.

— the Targum Onkelos says

Bela, son of Be’or reigned in Edom, and the name of his city was Dinhavah.

33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

— the Targum Onkelos says

Bela died, and he was succeeded as king by Yovav, son of Zerach, from Botzroh.

34 And Jobab died, and Husham of the land of the Temanites reigned in his stead.

— the Targum Onkelos says

Yovav died, and he was succeeded as king by Chusham from the land of the Teimanites [South].

35 And Husham died, and Hadad the son of Bedad (who smote Midian in the field of Moab) reigned in his stead; and the name of his city was Avith.

— Rashi: who defeated Moab in the field of Midian: For Midian came against Moab to wage war, and the king of Edom went to aid Moab. From here we learn that Midian and Moab were quarreling with one another, and in the days of Balaam they made peace, [in order] to band together against Israel. — [from Tanchuma Balak 3]

— the Targum Onkelos says

Chusham died, and he was succeeded as king by Hadad, son of Bedad, who attacked [killed] Midian [the Midianites] in the field of Moav, and the name of his city was Avis.

36 And Hadad died, and Samlah of Masrekah reigned in his stead.

— the Targum Onkelos says

Hadad died, and he was succeeded as king by Samlah of Masriekah.

37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead.

— the Targum Onkelos says

Samlah died, and he was succeeded as king by Sha’ul from Rechovos-by-the-river [P’ras].

38 And Saul died, and Baalhanan the son of Achbor reigned in his stead.

— the Targum Onkelos says

Sha’ul died, and he was succeeded as king by Ba’al-Chanan, son of Achbor.

39 And Baalhanan the son of Achbor died, and Hadar reigned in his stead; and the name of his city was Pau; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

— the Targum Onkelos says

Ba’al-Chanan, son of Achbor died, and he was succeeded as king by Hadar. The name of his city was Pa’u. His wife’s name was Meheitaveil, the daughter of Matreid, daughter of Mei-Zahav [a goldsmith].

40 And these are the names of the chiefs who came of Esau, according to their families, after their places, by their names: Chief Timnah, Chief Alvah, Chief Jetheth,

— Rashi: And these are the names of the chieftains of Esau: who were called by the names of their provinces after Hadar died and their kingdom had ceased. The first ones mentioned above (verses 15-19) are the names of their generations, and so it is delineated in (I Chronicles 1: 51): And Hadar [sic] died, and the chiefs of Edom were Chief Timna, etc.”

— the Targum Onkelos says

These are the names of the chiefs of Eisov, each with their families, according to their places, by their names: Chief Timna, Chief Alvoh, Chief Yeseis.

41 Chief Aholibamah, Chief Elah, Chief Pinon,

— the Targum Onkelos says

Chief Oholivomoh, Chief Eilah, Chief Pinon.

42 Chief Kenaz, Chief Teman, Chief Mibzar,

— the Targum Onkelos says

Chief Kenaz, Chief Teimon, Chief Mivtzar.

43 Chief Magdiel, Chief Iram: these are the chiefs of Edom, according to their habitations in the land of their possession; he is Esau, the father of the Edomites. — the name Magdiel couldn’t be traced back to which son of Esau was he from; thus he could be a more remote great or even great-great grandson of Esau;

— the Targum Onkelos says

Chief Magdiel, Chief Iram. These are the chiefs of Edom according to their places of residence, in the land of their possession. Thus was Eisov the ancestor of the Edomites.

— Rashi: Magdiel: This is Rome. — [From Pirkei d’Rabbi Eliezer, ch. 38]; but Magiel could only be a grandson or even great grandson of Esau; as Esau had many wives; children and grandchildren, Magiel would have numerous near and distant cousins that would have migrated further into the Iberian peninsula as identified in Obadiah 1:20;

In summary, Esau took wives from the local ‘natives’ which displeased both his parents. Hence Esau’s descendents are a mixtures of Canaanites, Hittites, Hivites, known to be among the posterity of Ham; and Ishmaelites, a mix with the Egyptians. Often, many of their childen are spiritually illegitimate!

Italy or Rome was under the Spanish Empire at one time in history
For more, see The “Monroe Doctrine” Is the Yoke of Jacob

Centuries later, the Spanish are also known to have taken wives from the natives, starting with Mexico and have mixed marriages all over South America.

For more about the South, a prophecy of Esau or Edom, see Obadiah

For more on the enemy from the South, see A Sword from the South!

For more into another Captivity: see Ezekiel Timeline – 190/40 Years

Posted in Books of Moses, Esau, France

Iran’s 10 demands include £1 million-a-ship fee for Hormuz Strait

•April 9, 2026 • Leave a Comment

Iran’s humiliating 10 demands for Trump include £1 million-a-ship fee for Hormuz Strait; but the fragile ceasefire makes no mention of ending Iran’s nuclear enrichment; US Forces leaving the region; and Israel has said the ceasefire will not include Lebanon.

Iran’s 10 demands include $2 million-a-ship fee for Hormuz Strait

Mirror • April 8, 2026 ~ Express

President Trump has agreed to a two-week ceasefire with Iran to negotiate on their 10-point proposal, including lifting sanctions, guaranteed no attacks and permanent end to war.

Iran’s list of demands put to President Trump has been made public following a ceasefire agreement, including an eye-watering $2 million (£1.1 million)-a-ship fee to use the Strait of Hormuz.

Washington and Tehran last night agreed on a deal to avoid a horrifying escalation of conflict in the Middle East.

The US president had set a deadline of 20:00 EDT (01:00 BST) for a deal or else “a whole civilisation will die tonight,” pouring petrol onto the flames of his previous threats to target bridges and power plants.

At the eleventh hour, Trump took to Truth Social to confirm a last-minute cancellation of the planned attack, an “immediate ceasefire,” and the reopening of the Strait of Hormuz.

Trump wrote in a post on Truth Social: “I agree to suspend the bombing and attack of Iran for a period of two weeks. This will be a double-sided CEASEFIRE!”

The US President further stated: “We received a 10-point proposal from Iran, and believe it is a workable basis on which to negotiate. Almost all of the various points of past contention have been agreed to between the United States and Iran, but a two-week period will allow the Agreement to be finalized and consummated.”

Iran’s 10-point plan includes:

  1. Guarantee that Iran will not be attacked again
  2. Permanent end to the war, not just a ceasefire
  3. End to Israeli strikes in Lebanon
  4. Lifting of all US sanctions on Iran
  5. End to all regional fighting against Iranian allies
  6. In return, Iran would open the Strait of Hormuz
  7. Iran would impose a Hormuz fee of $2 million per ship
  8. Iran would split these fees with Oman
  9. Iran to provide rules for safe passage through Hormuz
  10. Iran to use Hormuz fees for reconstruction instead of reparations

Tragedy avoided… for two weeks

Iranian Foreign Minister Abbas Araghchi later announced Iran will agree to a ceasefire “if attacks against Iran are halted.”

He said: “For a period of two weeks, safe passage through the Strait of Hormuz will be possible.”

This will take place “via coordination with Iran’s Armed Forces and with due consideration of technical limitations,” he said.

It came after the Prime Minister of Pakistan, Shehbaz Sharif, called on Trump to extend his deadline for two weeks “to allow diplomacy to run its course.”

He also asked Iran to open the Strait of Hormuz.

In a post on X, Shehbaz Sharif wrote: “Diplomatic efforts for peaceful settlement of the ongoing war in the Middle East are progressing steadily, strongly and powerfully with the potential to lead to substantive results in near future.

“To allow diplomacy to run its course, I earnestly request President Trump to extend the deadline for two weeks.

“Pakistan, in all sincerity, requests the Iranian brothers to open Strait of Hormuz for a corresponding period of two weeks as a goodwill gesture.

“We also urge all warring parties to observe a ceasefire everywhere for two weeks to allow diplomacy to achieve conclusive termination of war, in the interest of long-term peace and stability in the region.”

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine! Isaiah 28:1

Posted in Iran, US

Genesis (33-34)

•April 8, 2026 • Leave a Comment

Then after Esau found that he had lost his birthright to Jacob, he pleaded his father if he had anything left, and Isaac answered and prophesied, saying,

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But when his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.'” Genesis 27:41-42 Jonathan

Looking through the Scriptures with a blast of fresh air!

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly.” Jeremiah 23:20

Genesis 33

1 And Jacob lifted up his eyes and looked, and behold, Esau came and with him four hundred men. And he divided the children among Leah and Rachel and the two handmaids. — as Jacob went forward, he saw Esau coming to meet him with his 400 mean;

— the Targum Onkelos says

Yaakov raised his eyes and saw that Eisov was coming, and with him there were four hundred men. He then divided the children among Leah, Rochel and the two handmaids [concubines].

2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindmost. — he then arranged his wives and children in such a manner, that the maids with their children went first, Leah with hers in the middle, and Rachel with Joseph behind, thus forming a long procession;

— the Targum Onkelos says

He placed the handmaids [concubines] and their children foremost, Leah and her sons behind them, and Rochel and Yoseif in the rear.

— the Targum of Jonathan says

and placed the concubines and their sons foremost; for he said, If Esau come to destroy the children and abuse the women, he will do it with them, and meantime we will arise and encounter him in fight; and Leah and her children after, and Rahel and Joseph after them.

3 And he passed over before them, and bowed himself to the ground seven times until he came near to his brother. — he bowed seven times; the manner of doing this is by looking towards a superior and bowing to the ground;

— then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time; members of his family did the same; this was a token of profound fear of terror rather than respect;

— the Targum Onkelos says

He went ahead of them, and he prostrated himself to the earth seven times, until he approached his brother.

4 And Esau ran to meet him, and embraced him and fell on his neck and kissed him; and they wept. — and they wept; Jacob wept for joy to be thus kindly received; Esau, perhaps, with grief and shame, to think of the ill design he had conceived against his brother;

— and they wept, both Jacob and Esau, for joy at the sight of each other, and both seriously; and especially there can be no doubt of Jacob, who must be glad of this reconciliation, and the lives of his wives and children, would be spared;

— the Targum Onkelos says

Eisov ran to meet him. He hugged him and fell on his neck and kissed him. They [both] wept.

— the Targum of Jonathan says

And Esau ran to meet him, and embraced him, and fell upon his neck and kissed him, and they wept. Esau wept on account of the pain of his teeth which were shaken; but Jakob wept because of the pain of his neck.

5 And he lifted up his eyes, and saw the women and the children, and said, “Who are those with thee?” And he said, “The children which God hath graciously given thy servant.” — Jacob speaks of his children as God’s gifts; a heritage of the Lord, and as choice gifts, graciously given him;

— the Targum Onkelos says

[Eisov] raised his eyes and saw the women and children. He said, Who are these to you? He [Yaakov] said, These are the children whom God has graciously [compassionately] granted your servant.

6 Then the handmaidens came near, they and their children, and they bowed themselves. — the handmaidsand their children came near; they, being foremost, and next to, Jacob, as Bilhah and her two sons, Dan and Naphtali, and Zilpah and her two sons, Gad and Asher;

— the Targum Onkelos says

The handmaids [concubines] [then] approached, they, and their children, and prostrated themselves.

7 And Leah also with her children came near and bowed themselves; and after these came Joseph and Rachel near, and they bowed themselves.

— and Leah also with her children came near, and bowed themselves; who were in the next division or company; their children were seven, Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah, six sons and one daughter:

— and after came Joseph and Rachel, and they bowed themselves; it is observed that Joseph is mentioned before his mother; it may be, because they might put him before her in the procession, for greater safety; or she might present him to Esau, being a child of little more than six years of age;

— the Targum Onkelos says

Leah and her children also approached and prostrated themselves, and finally Yoseif and Rochel approached and prostrated themselves.

8 And he said, “What meanest thou by all this drove which I met?” And he said, “These are to find grace in the sight of my lord.” — and he said, these are to find grace in the sight of my lord; to gain his favour and good will; and which, as it was a token of Jacob’s good will to him;

— the Targum Onkelos says

He [Eisov] said, What do you have to do with that whole camp that approached me? He [Yaakov] said, It was to find favor in the eyes of my master.

9 And Esau said, “I have enough, my brother. Keep what thou hast unto thyself.” — and Esau said, I have enough; literally, I have abundance; keep that thou hast unto thyself, let be to thee what is to thee;

— the Targum Onkelos says

Eisov said, I have plenty. My brother, let what you have remain yours [be successful].

10 And Jacob said, “Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand; for therefore I have seen thy face as though I had seen the face of God, and thou wast pleased with me.

— as though I had seen the face of God. It is in a manner as pleasant a sight to me as the sight of God himself, because in thy reconciled face I see the face and favour of God thus manifested unto me;

— the Targum Onkelos says

Yaakov said, Please, no. If I have found favor in your eyes [now], take [accept] my present from my hand, because I have seen your face [and it was] like seeing the face of a God[ly being] [great ones]; and you have received me favorably.

11 Take, I pray thee, my blessing that is brought to thee, because God hath dealt graciously with me, and because I have enough.” And he urged him, and he took it. — and Jacob urged him, and Esau took it: being pressing on him, or importunate with him, Esau accepted of his present;

— the Targum Onkelos says

Please [Now] accept my blessing [present] as it was brought to you, for God has been gracious to me, for I have everything. He thus urged him and he took [accepted] it.

12 And he said, “Let us take our journey; and let us go, and I will go before thee.” — and Esau offers himself to be Jacob’s guide and companion, in token of a sincere reconciliation;

— the Targum Onkelos says

He [Eisov] said, Go and we will move on, and I will move on with you.

13 And he said unto him, “My lord knoweth that the children are tender, and the flocks and herds with young are with me; and if men should overdrive them one day, all the flock will die. — and Jacob said unto Esau; the children are tender; the eldest of them, Reuben, not being yet fourteen years old;

— the Targum Onkelos says

He [Yaakov] said to him, My master knows that the children are delicate, and that the sheep and cattle with me are nursing. If they are driven hard for [even] one day, all the sheep will die.

14 Let my lord, I pray thee, pass over before his servant; and I will lead on gently, according as the cattle that goeth before me and the children are able to endure, until I come unto my lord unto Seir.”

— unto Seir; this implies a purpose of visiting Esau, but not carried out probably because Esau hadn’t settled there yet, he instead returned to Hebron to his father;

— the Targum Onkelos says

Please [Now] my master, go on ahead of your servant. I will lead on gently, in my slow pace, according to the pace of the work that is before me, and according to the pace of the children, until I come to my master in Seir.

15 And Esau said, “Let me now leave with thee some of the folk who are with me.” And he said, “What need is there? Let me find grace in the sight of my lord.” — and he said, what needeth it? Jacob knew the direct way very probably; he thought himself in no danger;

— the Targum Onkelos says

Eisov said, Let me leave [now] with you some of the people that are with me. He [Yaakov] said, What for? Let me find favor in the eyes of my master.

16 So Esau returned that day on his way unto Seir. — Esau took his leave of Jacob the same day he met Jacob, and proceeded on in his journey towards Seir;

— the Targum Onkelos says

On that day Eisov returned on his way—going to Seir.

17 And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle. Therefore the name of the place is called Succoth [that is, Booths].

— and built him an house, and made booths for his cattle; an house for himself and family, and booths or tents for his servants or shepherds, and for the cattle they had the care of, some for one, and some for the other;

— the Targum Onkelos says

Yaakov traveled to Sukkos and built himself a house, and for his livestock he made shelters. He therefore named the place Sukkos.

18 And Jacob came to Shalem, a city of Shechem which is in the land of Canaan, when he came from Padanaram, and pitched his tent before the city. — Shechem, where Jacob’s well is still there; where a woman of Samaria to draw water and met Jesus: John 4:6

— the Targum Onkelos says

Yaakov arrived safely at the city of Shechem, which is in the Land of Canaan, when he came from Padan Aram. He encamped before the city.

19 And he bought a parcel of a field where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for a hundred pieces of money. — a hundred pieces of money; may signify either lambs, given in way of exchange for it, or a hundred pieces of silvers;

— the Targum Onkelos says

He bought the part [possession] of the field where he had spread his tent, from the sons of Chamor, father of Shechem, for one hundred kesitahs [sheep].

20 And he erected there an altar, and called it El-elohe-Israel [that is, God, the God of Israel]. — Jacob erected there an altar; Abraham had already built an altar in this neighbourhood (Genesis 12:7), and Jacob now followed his example;

— the Targum Onkelos says

He erected an altar there and called it [worshiped upon it before] the Almighty is [the] God of Yisrael.

Genesis 34

1 And Dinah the daughter of Leah, whom she bore unto Jacob, went out to see the daughters of the land. — Dinah went out to see the daughters of the land; from her father’s house into the city, out of curiosity, to explore the daughters of the land;

— the Targum Onkelos says

Deenah went out, the daughter of Leah, whom she had borne to Yaakov, to see [visit] the local girls.

2 And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her and lay with her, and defiled her. — Shechem the Hivite, took her by force, and evilly defiled her;

— the Targum Onkelos says

She was seen by Shechem, son of Chamor, the Chivite, who was the prince of the land. He took her, was with her, and mistreated her.

3 And his soul cleaved unto Dinah the daughter of Jacob, and he loved the damsel and spoke kindly unto the damsel.

— and his soul clave unto Dinah the daughter of Jacob; his inclination was to her; it was not a mere lustful desire that was suddenly raised, but a constant and continued affection he bore to her; professing great love to her;

— the Targum Onkelos says

He became deeply attached to [He desired] Deenah, the daughter of Yaakov, and he loved the girl. He spoke to the girl’s heart.

4 And Shechem spoke unto his father Hamor, saying, “Get me this damsel for a wife.” — and Shechem spake unto his father Hamor; and told him the whole affair, at least what a strong affection he had for Dinah;

— the Targum Onkelos says

Shechem spoke to his father Chamor, saying, Take this young girl for me as a wife.

5 And Jacob heard that he had defiled Dinah his daughter. Now his sons were with his cattle in the field, and Jacob held his peace until they had come. — Jacob held his peace; he as a father and a good man, must have been deeply distressed; baitded for time;

— the Targum Onkelos says

Yaakov heard that he had defiled his daughter, Deenah, [while] his sons were with the livestock in the fields. Yaakov remained silent until they returned.

6 And Hamor the father of Shechem went out unto Jacob to commune with him. — to commune with him; to talk with him about the affair of Dinah, to pacify him, and endeavour to gain his consent, that his son might marry her, and to settle the terms of the marriage;

— the Targum Onkelos says

Chamor, father of Shechem, went out to Yaakov to speak with him.

7 And the sons of Jacob came out of the field when they heard it; and the men were grieved and they were very wroth, because he had wrought folly in Israel by lying with Jacob’s daughter, which thing ought not to be done.

— and the men were grieved and were very wroth; they were grieved for the wickedness committed against God as well as for the injury done to their sister;

— the Targum Onkelos says

The sons of Yaakov returned from the field when they heard [what had happened]. The men grieved and were very angry, for he [Shechem] had committed an outrage against Yisrael to lie with a daughter of Yaakov. Such a thing should not be done [It is not fitting for such a think to have been done].

8 And Hamor communed with them, saying, “The soul of my son Shechem longeth for your daughter. I pray you give her to him for a wife; — Hamor communed with Jacob’s sons, to whom Jacob committed the business, being himself oppressed with shame and grief, and fear for his daughter;

— the Targum Onkelos says

Chamor spoke with them saying, My son, Shechem, desires your daughter. Please [Now] grant her to him for a wife.

9 and make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

— and make ye marriages with us; there was no objection on their side, it lay on Jacob’s; Abraham’s servant was charged by him not to take a wife of the Canaanites to his son Isaac; and the same charge was given Jacob by Isaac, Genesis 24:3

— the Targum Onkelos says

Intermarry with us. Give us your daughters, and take our daughters for yourselves.

10 And ye shall dwell with us, and the land shall be before you. Dwell and trade ye therein, and get you possessions therein.” — ye shall dwell with us; Hamor proposes that Jacob’s family shall abandon their nomad life, and settle among the Hivites; and trade with them;

— the Targum Onkelos says

You will [then] live with us and the land will be open to you. Live and [do] trade in [with] it and possess it.

11 And Shechem said unto her father and unto her brethren, “Let me find grace in your eyes, and what ye shall say unto me, I will give. — and what ye shall say unto me, I will give; to her, to her parents, to her brethren and relations; let what will be fixed, shall be given; 

— the Targum Onkelos says

Shechem said to her father and her brothers, Let me find favor in your eyes and what ever you say [ask of me], I will give.

12 Ask me ever so much dowry and gift, and I will give according as ye shall say unto me; but give me the damsel for a wife.”

— and I will give according as ye shall say unto me; determine among yourselves whatever shall be the dowry and gift, and it shall be punctually observed: but give me the damsel to wife; only agree to that, and I care not what is required of me;

— the Targum Onkelos says

Increase greatly the amount I must pay for the bridal dowry and gifts. I will give whatever you say, but give me the girl for a wife.

13 And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said — because he had defiled Dinah their sister”

— and the sons of Jacob answered Shechem and Hamor deceitfully; or with carnal wisdom and wicked cunning, proposing the marriage of their sister, when they never intended it should ever be;

— the Targum Onkelos says

The sons of Yaakov answered Shechem, and his father Chamor, with guile [cleverness], when they spoke; because he had defiled their sister, Deenah.

14 and they said unto them, “We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a reproach unto us. — and Levi and Simeon said unto Hamor and Shechem:

— nothing is said of their teaching the people to worship the true God, but only of their insisting on their being circumcised; a cloak to cover their diabolical design;

— the Targum Onkelos says

They said to them, We cannot do such a thing—to give our sister [in marriage] to an uncircumcised man, for that is a disgrace to us.

15 But in this will we consent unto you: If ye will be as we are, that every male of you be circumcised, — as we are; that is; the sons of Jacob were all circumcised as they claimed;

— the Targum Onkelos says

This is the only way we will consent to you: if you will be like us, circumcising all your males.

16 then will we give our daughters unto you; and we will take your daughters to us, and we will dwell with you, and we will become one people. — and we will take your daughters to us; in marriage for wives: and we will dwell with you; not as sojourners but as fellow citizens;

— the Targum Onkelos says

[Then] we will give our daughters to you, and we will take your daughters for ourselves. We will live together with you, and we will become one people.

17 But if ye will not hearken unto us to be circumcised, then will we take our daughter and we will be gone.” — then will we take our daughter; by force,

— the Targum Onkelos says

But if you do not listen to [obey] us to be circumcised, we will take our daughter and go.

— as the Targum of Jonathan adds: and we will be gone: depart from this part of the country, and go elsewhere.

18 And their words pleased Hamor, and Shechem, Hamor’s son. — Hamor, and Shechem, the son of Hamor the Hivite;

— the Targum Onkelos says

Their words were agreeable in the eyes of Chamor, and in the eyes of Shechem, the son of Chamor.

19 And the young man deferred not to do the thing, because he had delight in Jacob’s daughter; and he was more honorable than all the house of his father.

— and he was more honourable than all the house of his father; for though in defiling Jacob’s daughter, yet in this he was honourable, that he sought to marry her, and to recompence the injury;

— the Targum Onkelos says

The young man did not delay doing the thing, because he desired the daughter of Yaakov. He was the most honored person in his father’s house.

20 And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, — and communed with the men of their city; upon the subject of entering into an alliance with Jacob’s family, of admitting them to be fellow citizens with them;

— the Targum Onkelos says

Chamor and his son, Shechem came to the gate of their city, and they spoke to the men of their city saying,

21 “These men are peaceable with us. Therefore let them dwell in the land and trade therein; for the land, behold, it is large enough for them. Let us take their daughters to us for wives, and let us give them our daughters.

— let us take their daughters to us for wives, and let us give them our daughters; this is not just a horror to Abraham or Isaac, but to God himself;

— alas! for how one sin leads on to another, and, like flames of fire, spread desolation in every direction! For this will put God’s direction to no effect:

“Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates: the Kenites and the Kenizzites and the Kadmonites, and the Hittites and the Perizzites and the Rephaim, and the Amorites and the Canaanites and the Girgashites and the Jebusites.” Genesis 15:18-21

— the Targum Onkelos says

These men are completely at peace with us. Let them live in the land and [do] trade in [with] it. The land has ample room to be open to them. We will take their daughters for wives, and we will give them our daughters.

22 Only herein will the men consent unto us to dwell with us, to be one people: if every male among us be circumcised, as they are circumcised.

— if every male among us be circumcised, as they are circumcised; submitting to this rite, they agree to take up their residence with us, and be incorporated among us, and to God’s horror, become one people;

— the Targum Onkelos says

But only on these terms will the men consent to live with us, to become one people: every male among us must be circumcised, just as they are circumcised.

23 Shall not their cattle and their substance and every beast of theirs be ours? Only let us consent unto them, and they will dwell with us.”

— only let us consent unto them; in the affair of circumcision: and they will dwell with us; and what by trading with them, and marrying among them, all their wealth and riches will come into our hands;

— the Targum Onkelos says

Their livestock, their possessions and all their cattle, will it not be ours? Only let us consent to them, and they will live with us.

24 And unto Hamor and unto Shechem his son hearkened all who went out of the gate of his city; and every male was circumcised, all who went out of the gate of his city.

— they consented to be circumcised, in compliance with their young prince, whom they either feared or loved; to be willing to expose themselves to great pains and hazards;

— the purpose of circumcision was to keep the Israelites “unmixed” or maintained separated from all the neighbouring tribes, for Josephus (Antiquities. l. 1. c. 10. sect. 5) said:

The forementioned son was born to Abram when he was eighty-six years old: but when he was ninety-nine, God appeared to him, and promised him that he Should have a son by Sarai, and commanded that his name should be Isaac; and showed him, that from this son should spring great nations and kings, and that they should obtain all the land of Canaan by war, from Sidon to Egypt.

But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born.

— the Targum Onkelos says

They listened to [obeyed] Chamor, and to his son, Shechem—all those who passed through the gate of his city. Every male was circumcised—all who passed through the gate of his city.

25 And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city boldly and slew all the males.

— Simeon and Levi, being Leah’s children; Dinah’s brethren; they act as sworn enemies to those to whom they were lately become sworn friends;

— the Targum Onkelos says

On the third day when they were in pain [their pain was strong upon them], two of Yaakov’s sons, Shimon and Leivi, brothers of Deenah, each took his sword. They approached the city with confidence [whose inhabitants dwell in security], and killed every male.

26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out.

— and took Dinah out of Shechem’s house; where she was detained from the time of her being ravished by Shechem, the son of Hamor the Hivite, against her will, as hostage, with an evil intention of forcing a marriage on her;

— what a parallel in today’s environment where the Hamas terrorists killed many Jews on October 7, 2023; and captured over two hundreds of the others as hostages, trying to force “peace” onto Israel;

— the Targum Onkelos says

They killed Chamor and his son Shechem at the point of the sword. They took Deenah from the house of Shechem and they left.

27 The sons of Jacob came upon the slain and despoiled the city, because they had defiled their sister. — although only two of Jacob’s sons were mentioned, they might be assisted by the rest; at least, no doubt, they were attended with servants, who were aiding: in accomplishing a bloody judgement;

— the Targum Onkelos says

The sons of Yaakov came upon the corpses [to strip the corpses], and they plundered the city that had defiled their sister.

28 They took their sheep and their oxen and their asses, and that which was in the city, and that which was in the field;

— the Targum Onkelos says

Their sheep, their cattle, their donkeys, whatever was in the city and whatever was in the field—they took [plundered].

29 and all their wealth, and all their little ones and their wives took they captive, and despoiled even all that was in the house. — and spoiled even all that was in the house; of Shechem or Hamor, or in any of the houses of the inhabitants; they rifled and plundered everyone, and took away whatsoever they found;

— the Targum Onkelos says

All their wealth, all their children, and their wives—they took captive, and plundered—including everything in the houses.

30 And Jacob said to Simeon and Levi, “Ye have troubled me to make me a stench among the inhabitants of the land, among the Canaanites and the Perizzites. And I being few in number, they shall gather themselves together against me and slay me; and I shall be destroyed, I and my house.”

— amongst the Canaanites and the Perizzites; and I being few in number; or men of number; he and his sons and servants, in all, making but a small number in comparison of the nations about him:

— they shall slay me: he could expect no other in human reason, and they were hindered from so doing only by the hand of the great God smiting them with terror, Genesis 35:5

— the Targum Onkelos says

Yaakov said to Shimon and Leivi, You have made trouble for me, making me obnoxious to [putting hatred between us and] the inhabitants of the land, the Canaanites and the Perizzites. [Since] I am few in number, they will gather together and attack me. I and my house [family] will be destroyed.

31 And they said, “Should he deal with our sister as with a harlot?” — should he deal with our sister as with an harlot? make a whore of her, and then keep her in his house as such?

— the Targum Onkelos says

They said, Should he make our sister [be treated] into a harlot [like one who goes outside]?

— the Targum of Jonathan says:

“Simeon and Levi answered: ‘It is not fitting that it should be said in the assemblies of Israel: Uncircumcised men defiled a virgin, and idol-worshippers polluted the daughter of Jacob.

“Rather, let it be said thus: Uncircumcised men were slain because of a virgin, and idol-worshippers because of the daughter of Jacob! Let not Shechem the son of Hamor mock us in his words, saying: “Like a straying woman, this girl went out; she has no one to avenge her.”

“Shall he treat our sister [as a harlot] if we had not done this thing?'”

Posted in Books of Moses

Escalating from Suez to Waterloo

•April 7, 2026 • Leave a Comment

UnzReview • April, 5, 2026

When Israel and the US launched their war on Iran, they claimed it would last a few days. A few days later, they said it would last 3 to 4 weeks. As the fourth week ends, it is a good time to take stock of what has happened and the war’s scoreboard, and the political and economic implications.

Military matters are unpredictable, and everything can change quickly in battlefields, so this analysis is tentative, but there are clear changes in the facts on the ground so far that indicate the US has suffered a significant setback with important ramifications, and if the US chooses to double down, it may exacerbate it, with momentous political, economic, and military implications for the Middle East, the US, and the world at large.

A massive global economic crisis might unfold, the presence of the US in the Middle East is in serious danger, the US Empire may be in its death throes, the fiscal fate of the US hangs in the balance, and the world may finally be free of dollar slavery.

Militarily and technologically, this might go down in history as a decisive turning point in which a twentieth-century superpower was defeated by a twenty-first-century medium power, which used newer technology at ~1% of the cost.

Drones and hypersonic missiles that defeat aircraft carriers, jet fighters, tanks, and other twentieth-century relics remind us of small gun-wielding armies defeating larger armies carrying swords.

What is remarkable about this war is the disconnect between the real-world battlefield outcomes and the public understanding of what is happening.

Over the past few decades, American military dominance has been so complete, and its opponents so mismatched, that Americans seem no longer capable of even conceiving of defeat, and cannot recognize it even as it stares them down.

In America’s other recent conflicts, the range of outcomes was almost entirely determined by inter-American politics, with the opponent a passive subject.

‘Defeat’ simply referred to the other country failing to fully adopt the form of government and social customs that America sought to impose; it did not mean the failure to achieve military and strategic objectives, as American soldiers conquered Kabul and Baghdad in a matter of weeks.

But in Iran, we have so far had a remarkable American failure to achieve strategic objectives, and the option of escalating to achieve these objectives threatens dire consequences.

The best and, perhaps, only possible option left: Ground Troops.

If so, is this an escalation from Suez to Waterloo? Or is this another Vietnam, Iraq, or Afghanistan?

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine! Isaiah 28:1

For more, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Iran, US

Iran war is ‘the end of American empire’ – Tucker Carlson

•April 6, 2026 • Leave a Comment

The US is unable to restore order in the Strait of Hormuz, casting doubt on its role as a global policeman, the conservative host has said

“We can’t open the Straits of Hormuz,” Carlson said. “But it’s not the end of the United States.”

RT World News • April 5, 2026 ~ Pravda

The Iran war has ushered in the “end of American Empire,” conservative host Tucker Carlson has argued, suggesting that US President Donald Trump’s call for allies to secure the Strait of Hormuz proved that Washington could no longer function as the world’s policeman.

Speaking on his podcast on Thursday, Carlson commented on Trump’s remarks in which the president threatened to bomb Iran into the “stone age” without providing an exact timeline for a ceasefire while urging other countries to “take the lead” in unblocking the Strait of Hormuz – a strategic chokepoint which accounts for around 20% of global oil trade.

Washington’s NATO allies, however, have been reluctant to step in following US-Israeli strikes on Iran.

Carlson argued that “the nation that forces the peace is the nation in charge,” adding that “the country that forces order on the Persian Gulf, that opens the Strait of Hormuz, is the nation that runs the world by definition.”

For decades since WWII, the nation capable of maintaining order was assumed to be the US, but the Hormuz crisis has shown it’s no longer the case, the journalist continued. “We can’t open the Straits of Hormuz,” Carlson said. “The President of the United States said that last night – someone else do it. So we’re done.”

He argued that even if the US were to completely destroy Iran as a cohesive nation, the remaining warlords would have no difficulties in disrupting the maritime route by laying mines, using cheap drones, or even just by threatening to do so, meaning that the hostilities would have to end in a diplomatic settlement with Tehran sooner or later.

”What’s happening in Iran is the end of American empire as we understand it. And that’s sad. Empire’s dying. But it’s not the end of the United States,” he added.

Carlson acknowledged that the transition would bring “a lot of suffering and sadness,” but noted that it also carried the promise of a US that could turn its attention to the Western hemisphere, also rich in resources and vital for America’s stability, without the need to occupy “countries you’ve never been to.”

Carlson, generally supportive of Trump, has been a vocal critic of US-Israeli strikes on Iran, prompting the US president to claim that the journalist “has lost his way” and is not really part of the MAGA movement.

~~~

But in Iran, we have so far had a remarkable American failure to achieve strategic objectives, and the option of escalating to achieve these objectives threatens dire consequences.

The best and, perhaps, only possible option left: Ground Troops.

If so, is this an escalation from Suez to Waterloo? Or is this another Vietnam, Iraq, or Afghanistan?

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine! Isaiah 28:1

For more, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in US

Genesis (31-32)

•April 6, 2026 • Leave a Comment

After Jacob had stolen his birthright, Esau pleaded with Isaac his father if he could still bless him.

Then Isaac his father answered and prophesied, saying, “Thy dwelling shall be away from the fatness of the earth; and away from the dew of heaven above; Genesis 27:39

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But when his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him. And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth. Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41-42 Targum (Jonathan)

This is looking at the Scriptures with a blast of fresh air, because the deeper you dig, the more you’ll find!

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly.” Jeremiah 23:20

Genesis 31

1 And he heard the words of Laban’s sons, saying, “Jacob hath taken away all that was our father’s; and from that which was our father’s hath he gotten all this glory.”

— their complaining word “glory” suggests that, enriched by cattle and commerce, Jacob had now become a person of great importance in the eyes of the people of Haran;

— the Targum Onkelos says

He [Yaakov] heard the words of Lavan’s sons [who were] saying, Yaakov has taken all that belonged to our father. From that which was our father’s, he made [acquired] all this wealth [these possessions].

— as the Targum of Jonathan says, by which he got the name and glory for himsel of these riches among men: and it was so far true what they say, that it was out of their father’s flock that Jacob got all his increase;

2 And Jacob beheld the countenance of Laban, and behold, it was not toward him as before. — and, behold, it was not as peaceful as before;

— he said nothing to Jacob, nor charged him with robbing of him, or any false dealing with him, yet was uneasy at his growing prosperity; he put on sour looks, and an envious countenance, sad, and surly, and lowering;

— the Targum Onkelos says

Yaakov saw [the expression of] Lavan’s face [demeanor] and it was not toward him as it was before.

3 And the Lord said unto Jacob, “Return unto the land of thy fathers and to thy kindred, and I will be with thee.” — the Lord said unto Jacob; in answer tohsi prayer, perhaps; or seeing what difficulties and discouragements Jacob laboured under, he appeared unto him for his encouragement and instruction how to proceed;

— the Targum Onkelos says

Adonoy said to Yaakov, Return to the land of your fathers and to your birthplace, and I will be with you [My Word will be your support].

4 And Jacob sent and called Rachel and Leah to the field unto his flock, — and Jacob sent; having this encouragement and direction from the Lord, which seems while he was attending his flocks, he dispatched a messenger home to his wives, one of his servants or under shepherds;

— the Targum Onkelos says

Yaakov sent and called Rochel and Leah to [come to] the field, to his flock.

— the Targum of Jonathan says it was his son Naphtali, of Rachels’ maid, Bilhah, whom he sent, because he was a swift messenger;

5 and said unto them, “I see your father’s countenance, that it is not toward me as before; but the God of my father hath been with me. — his father-in-law’s countenance are becoming not peaceful;

— but the God of my father hath been with me; not only supported him under all his troubles; but by his good providence prospering him in his affairs, as well as he had lately appeared to him, and encouraged him to return to his own country;

— the Targum Onkelos says

He said to them, I saw [the expression of] your father’s face; it is not toward me as it was before, but the God of my father was with me [my support].

6 And ye know that with all my power I have served your father. — and ye know, that with all my power I have served your father; with all faithfulness and uprightness;

— with all diligence and industry; with all wisdom and prudence; and sparing no pains by day or night to take care of his flocks, and increase his substance;

— the Targum Onkelos says

You know that I served your father with all my strength.

Speckle

7 And your father hath deceived me, and changed my wages ten times, but God did not suffer him to hurt me. — hath changed my wages ten times; that is, oft-times, as is often the signification of the number ten;

— the Targum Onkelos says

Your father cheated me and changed my wage ten countings; but Elohim did not let him harm me.

8 If he said thus: ‘The speckled shall be thy wages,’ then all the animals bore speckled; and if he said thus: ‘The ringstreaked shall be thy hire,’ then all the animals bore ringstreaked.

— the ring-straked shall be thy hire; hence it appears that Laban through envy and covetousness did break his agreement made with Jacob, and altered it as he thought meet, and that Jacob patiently yielded to all such changes;

— the Targum Onkelos says

If he would say, The speckled will be your wage, then all the flock [sheep] gave birth to speckled ones. If he would say, Ringed ones will be your wage, all the flock [sheep] gave birth to ringed ones.

9 Thus God hath taken away the flocks of your father, and given them to me. — Laban’s flock was much lessened by those means, and more were taken away, and came to Jacob’s share;

— the Targum Onkelos says

Thus God delivered [separated] your father’s livestock, and gave it to me.

10 And it came to pass at the time that the animals conceived, that I lifted up mine eyes and saw in a dream, and behold, the rams which leaped upon the animals were ringstreaked, speckled, and grizzled.

— not that the rams in the flock were really of those colours, for they were all white, but so they were represented to Jacob in the vision, to suggest to him, that such would be produced by them;

— the Targum Onkelos says

At the time the flock [sheep] were in heat [to mate], I lifted my eyes, and in a dream I saw that the males [rams] going upon the flock [sheep] were ringed, speckled and striped.

11 And the angel of God spoke unto me in a dream, saying, ‘Jacob!’ And I said, ‘Here am I.’ — saying, Jacob; and I said, here am I; the angel called him by his name, to which he answered, and signified that he was ready to attend to whatsoever he should say to him;

— the Targum Onkelos says

An angel of Elohim said to me in a dream, Yaakov, and I said, Here I am.

12 And he said, ‘Lift up now thine eyes and see: all the rams which leap upon the animals are ringstreaked, speckled, and grizzled; for I have seen all that Laban doeth unto thee. — and the angel said, for I have seen all that Laban doeth to thee;

— the Targum Onkelos says

He said, Lift up your eyes [now] and see, all the males [rams] going up on the flock [sheep] are ringed, speckled, and striped; for I have seen all that Lavan is doing to you [is revealed before Me].

13 I am the God of Bethel, where thou anointed the pillar, and where thou vowed a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy kindred.’” — I am the God of Bethel; the same Angel that appeared to Jacob in a dream, the God of Bethel; hence this ‘angel’ is the Son of God;

— the Targum Onkelos says

I am the Almighty of Elohim who appeared to you in Beis Eil, where you anointed a monument, where you made a vow to [before] Me. Now arise and leave this land, and return to the land of your birthplace.

14 And Rachel and Leah answered and said unto him, “Is there yet any portion or inheritance for us in our father’s house? — having heard his views, Rachel and Leah answered; they expressed their entire approval;

— the Targum Onkelos says

Rochel and Leah replied and said to him, Do we still have a portion and an inheritance in our father’s house?

15 Are we not counted by him strangers? For he hath sold us, and hath quite devoured also our money. — are we not confuted of him strangers? as if we had no more right to his estate than strangers? instead of a good part of his estate, which by the law of God and nature belongs to us;

— the Targum Onkelos says

Are we not considered by him as strangers? For he has sold us, and has completely consumed our money.

16 For all the riches which God hath taken from our father, that is ours and our children’s. Now then, whatsoever God hath said unto thee, do.”

— now then, whatsoever God hath said unto thee, do; this was well spoken indeed; they mean, that he should leave their father’s house, and go into the land of Canaan, as God had directed him;

— the Targum Onkelos says

All the wealth that Elohim rescued [separated] from our father belongs to us and our children. Now, whatever God has said to you, do it.

17 Then Jacob rose up, and set his sons and his wives upon camels. — then Jacob rose up; and went with them to Laban’s house, where his children were, as is plain from Rachel’s theft, Genesis 31:19

— the Targum Onkelos says

Yaakov rose and lifted his sons and his wives upon the camels.

18 And he carried away all his flocks and all his goods which he had gotten, the flocks of his getting which he had gotten in Padanaram, to go to Isaac his father in the land of Canaan.

— for to go to Isaac his father in the land of Canaan; but staying at several places by the way. No mention is made of his mother Rebekah, she perhaps being now dead;

— the Targum Onkelos says

He led away all his livestock, and all his possessions that he had acquired, which he had purchased with his own livestock that he had acquired in Padan Aram, [in order] to come to Yitzchok, his father, to the land of Canaan.

19 And Laban went to shear his sheep; and Rachel had stolen the images that were her father’s. — images; images of angels, teraphim, called Laban’s gods in Genesis 31:30, which he made use of in an idolatrous and superstitious manner;

— Rachel had a lingering attachment to those idols of her family, and secretly carried them away as relics of a home she was to visit no more; and we find that such idolatry worship continued throughout their pre-Babylonian history;

— when we read of Rachel’s stealing her father’s images, what a scene of the family of Nahor, and even Terah, his father, who left the idolatrous Chaldees; is not this family itself had been tainted or even deeply idolatrous? Until the days they were purified during the Babylonian captivity;

— the Targum Onkelos says

Lavan [meanwhile] had gone to shear his flock [sheep], and Rochel stole [hid] the idols that belonged to her father.

— the Targum of Jnathan says

And Laban had gone to shear his flock; and Rahel stole the images. For they had slain a man, a firstborn, and had cut off his head; they salted it with salt and balsams, and wrote incantations on a plate of gold, and put it under his tongue, and set it up in the wall, and it spake with them; and unto such their father bowed himself.

20 And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. — Jacob stole away; he thought the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice if he waited;

— the Targum Onkelos says

Yaakov fooled [concealed his intentions from the heart of] Lavan, the Aramean, by not telling him that he had fled [gone].

21 So he fled with all that he had; and he rose up and passed over the river, and set his face toward the mount of Gilead. — and he rose up, and passed over the river; the river Euphrates, as the Targum of Jonathan expresses it, which lay between Mesopotamia and Canaan;

— and set his face toward Mount Gilead: this, was a mountain on the border of the land of Canaan, adjoining to Lebanon, near which was a very fruitful country, which had its name from it;

— the Targum Onkelos says

He fled [went] with all that he possessed. He set out and crossed the river [P’ras], setting out in the direction of Mount Gilod.

22 And it was told Laban on the third day that Jacob had fled. — and it was told Laban on the third day, that Jacob was fled; three days after Jacob was gone he had the report to him;

— the Targum Onkelos says

Lavan was told on the third day that Yaakov had fled [gone].

— the Targum of Jonathan adds more concerning Jacob’s blessings while living there:

But after Jakob had gone, the shepherds went to the well, but found no water; and they waited three days, if that it might (again) overflow; but it overflowed not; and then came they to Laban on the third day, and he knew that Jakob had fled; because through his righteousness it had flowed twenty years.

23 And he took his brethren with him, and pursued after him seven days’ journey; and they overtook him on the mount of Gilead. — seven days’ journey; the route chosen by Jacob was apparently the more easterly one, past Damascus to the west; the hill, which subsequently was called Mount Gilead, lay to the south of the Jabbok;

— the Targum Onkelos says

He took his brothers [kinsmen] with him, and pursued him a distance of seven days. He overtook him in Mount Gilod.

24 And God came to Laban the Syrian in a dream by night, and said unto him, “Take heed that thou speak not to Jacob either good or bad.” — God came to Laban and warn him of any altercations, or any use no harsh language with him, which may occasion a quarrel;

— God can put a bridle in the mouth of wicked men, to restrain their malice, though he do not change their hearts. Though they have no love to God’s people, they will pretend to it, and try to make a merit of necessity;

— the Targum Onkelos says

Elohim appeared [The Word came from before Elohim] to Lavan the Aramean, in a dream that night, and said to him, Guard yourself, that you do not speak to Yaakov either good or evil.

— the Targum of Jonathan adds a sword from an angel, warning “Laban the Deceiver”

And there came an angel with a word from before the Lord; and he drew the sword against Laban the Deceiver in a dream of the night, and said to him, Beware lest thou speak with Jakob from good to evil.

25 Then Laban overtook Jacob. Now Jacob had pitched his tent on the mount; and Laban with his brethren pitched on the mount of Gilead. — then Laban overtook Jacob; he was come to the mount overnight, and now in the morning he came nearer to him;

— the Targum Onkelos says

Lavan overtook Yaakov. Yaakov had set up [spread] his tents on the mountain, and Lavan and his brothers had set up [encamped] on Mount Gilod.

26 And Laban said to Jacob, “What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives taken with the sword? — despite being warned by God, Laban still took a hostile approach: What hast thou done?

— the Targum Onkelos says

Lavan said to Yaakov, What have you done? You fooled [hid from] me, and led my daughters away like prisoners of war.

27 Why didst thou flee away secretly, and steal away from me and didst not tell me, that I might have sent thee away with mirth and with songs, with taboret and with harp,

— thou flee away secretly, and steal away from me? but that he had no need to have used such privacy, and go away like a thief by stealth, as if he had done something he had reason to be ashamed of:

— and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret and with harp: so that he would have given him a pleasant leave to depart;

— the Targum Onkelos says

Why did you flee [go] so stealthily? You robbed [hid from] me and did not tell me. I would have sent you away, with joy and with song, with drum[s] and harp[s].

28 and hast not suffered me to kiss my sons and my daughters? Thou hast now done foolishly in so doing. — thou hast done foolishly in so doing: since, as he would have him believe that he was both a loser by this step he took;

— and exposed himself foolishly to danger, as Laban has means to do him hurt; but Jacob knew what he did, and that it was the wisest part to follow the direction of God; yet God didn’t direct Jacob to fled in stealth in the night, so to speak, or by stealing his idols in the process;

— the Targum Onkelos says

You did not let me kiss my [grand]sons and daughters. Now see how foolishly you acted.

29 It is in the power of my hand to do you hurt; but the God of your father spoke unto me yesternight, saying, ‘Take thou heed that thou speak not to Jacob either good or bad.’ — the God of your father, Isaac or Abraham, by which Laban seemed to distance himself and disowned him for his God;

— speak not to Jacob either good or bad; this, though greatly to Jacob’s honour, and against Laban’s interest, God was warning him of staying out of his business;

— the Targum Onkelos says

It is within the power of my hand to harm you, but the God of your father spoke to me last night saying, Guard yourself not to speak to Yaakov either good or evil.

30 And now, though thou wouldest be gone, because thou sorely longed after thy father’s house, yet why hast thou stolen my gods?”

— yet, wherefore, hast thou stolen my gods? what reason had he for that? if he took away himself, his wives, his children, his goods, what business had he with his gods? 

— thou stolen my gods? teraphim, small images of human figures, used as idols or objects of worship, and as talismans, for superstitious purposes;

— the Targum Onkelos says

Now you have gone for you yearned for your father’s house, but why did you steal [take] my gods?

31 And Jacob answered and said to Laban, “Because I was afraid; for I said, ‘Perhaps thou wouldest take by force thy daughters from me.’

— Jacob answered; he gives the true reason for his flight: thou wouldest take by force thy daughters from me; which of right belonged to him; for though they were Laban’s daughters, they were Jacob’s wives;

— after which, indignant at the charge of theft, he returns, in his anger, as rash an answer about the teraphim as Joseph’s brethren a generation later did about the stolen cup;

— the Targum Onkelos says

Yaakov replied and said to Lavan, Because I was afraid, for I said you might forcibly take your daughters from me.

32 With whomsoever thou findest thy gods, let him not live. Before our brethren, discern thou what is thine with me, and take it with thee.” For Jacob knew not that Rachel had stolen them. — real foolish for Jacob to say this: “thou findest thy gods, let him not live”

— for Jacob knew not that Rachel had stolen them; the images or gods; or he would have been more careful of his expression, in love and tenderness to his most beloved wife;

— the Targum Onkelos says

With whomsoever you find your gods, he shall not live. In the presence of our brethren, identify anything belonging to you that is here with me and take it back with you. Yaakov did not know that Rochel had stolen [taken] them.

— the Targum of Jonathan says

“With whomsoever thou shalt find the images of thy idols, let him die before his time. Before all our brethren take knowledge of what with me is thine, and take it. But Jakob knew not that Rahel had stolen them.”

33 And Laban went into Jacob’s tent, and into Leah’s tent, and into the two maidservants’ tents, but he found them not. Then went he out of Leah’s tent, and entered into Rachel’s tent.

— and Laban went into Jacob’s tent; into that first where he most suspected they were, being taken not out of value for them, but contempt of them;

— and into Leah’s tent; and not Leah’s tent next, whom next to Jacob he might suspect of taking them, out of veneration to them, because her tent lay next: and into the two maidservants’ tents: Bilhah and Zilpah; but he found them not; in neither of these tents:

— the Targum Onkelos says

Lavan came into Yaakov’s tent, and into Leah’s tent, and into the tents of the two handmaids [concubines], but he found nothing. He left Leah’s tent and came into Rochel’s tent.

34 Now Rachel had taken the images, and put them in the camel’s saddle and sat upon them. And Laban searched all the tent, but found them not.

— then went he out of Leah’s tent, and entered into Rachel’s tent; which he went into last of all, the least suspecting of her, but covertly more addicted to the superstition and idolatry of his family than Leah and the maidservants;

— the Targum Onkelos says

Rochel had taken the idols, and placed them in the camel’s saddle-pillow, and sat upon them. Lavan searched the whole tent and found nothing.

35 And she said to her father, “Let it not displease my lord that I cannot rise up before thee, for the custom of women is upon me.” And he searched, but found not the images.

— Rachel pleads the custom of women as an excuse for keeping her seat; either of ceremonial defilement; or she was already pregnant with Benjamin;

— but found not the images; and so left off searching; nor do we find that he searched the flock for any of his cattle there, knowing full well Jacob’s “honesty and integrity.”

— the Targum Onkelos indicates her pregnancy, saying

She said to her father, Let there not be anger in the eyes of my master that I cannot rise before you, for the way of women is upon me. He searched but did not find the idols.

36 And Jacob was wroth, and chided Laban; and Jacob answered and said to Laban, “What is my trespass? What is my sin, that thou hast so hotly pursued after me?

— Jacob was wroth; naturally he regarded the accusation about the teraphim as a mere device for searching his goods, and when nothing was found gave free vent to his indignation;

— having answered Laban’s questions to the silencing of him, and nothing of his upon search, being found with him, Jacob took heart, and was of good courage and in high spirits, and in his turn was heated also;

— what is my trespass? what is my sin? what heinous offence have I committed? what law of God or man have I broke? that thou hast so hotly pursued after me? with so much haste and swiftness, and with such a number of men, as if he came to take a thief, a robber, or a murderer;

— the Targum Onkelos says

Yaakov was angry and he argued with Lavan. Yaakov replied and said to Lavan, What is my crime? What sin did I commit that you were in such hot pursuit of me?

37 Whereas thou hast searched all my goods, what hast thou found of all thy household things? Set it here before my brethren and thy brethren, that they may judge between us both.

— set it here before my brethren and thy brethren; publicly before them all, and let it be thoroughly inquired into whose property it was, and whether lawfully taken or not;

— the Targum Onkelos says

When you searched all my goods, what did you find of all your household goods? Place it here in the presence of my brethren and your brethren, and let them decide between the two of us.

38 These twenty years have I been with thee; thy ewes and thy shegoats have not cast their young, and the rams of thy flock have I not eaten. — in the twenty years I’ve worked for you, ewes and she-goats never miscarried; neither have  I feasted on the rams from your flock;

— the Targum Onkelos says

These twenty years that I was with you, your ewes and she-goats never miscarried, and I did not eat any rams of your flocks.

39 That which was torn by beasts I brought not unto thee; I bore the loss of it. From my hand didst thou require it, whether stolen by day or stolen by night.

— that which was torn of beasts I brought not unto thee; the shepherds are strictly responsible for losses in the flock, unless they can prove these were occasioned by wild beasts;

— the Targum Onkelos says

I never brought you a mutilated animal. I will take the blame for it. You demanded compensation from my hand whether [an animal] was stolen from me by day or whether it was stolen from me by night. [You demanded compensation from me for that which was missing from the total. I guarded by day and I guarded by night.]

40 Thus I was: in the day the drought consumed me, and the frost by night, and my sleep departed from mine eyes. — all the blessings because it was through my extraordinary thoughtfulness and care about thy cattle, especially in cases of danger;

— the Targum Onkelos says

I was consumed by the burning heat by day and ice [frost came down upon me] at night. My sleep was taken from my eyes.

41 Thus have I been twenty years in thy house. I served thee fourteen years for thy two daughters, and six years for thy flocks; and thou hast changed my wages ten times.

— and six years for thy cattle, to have as many of them for his hire, as were produced from a flock of white sheep, that were speckled, spotted, or ringstraked, or brown;

— the Targum Onkelos says

These twenty years that I have been in your house, I served you fourteen years for your two daughters, and six years for your sheep, but you changed my wages ten times.

42 Unless the God of my father, the God of Abraham and the fear of Isaac, had been with me, surely thou would have sent me away now empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight.”

— and rebuked thee yesternight; in a dream, charging him to say neither good nor evil to Jacob, which he himself had confessed;

— the Targum Onkelos says

Had not the God of my father, the God of Avraham and the Fear of Yitzchok been with me [my support], you would have sent me away empty-handed. My misery [toil] and the labor [weariness] of my hands was seen by [revealed before] Elohim, and He reprimanded you last night.

43 And Laban answered and said unto Jacob, “These daughters are my daughters, and these children are my children, and these flocks are my flocks, and all that thou seest is mine. And what can I do this day unto these my daughters, or unto their children whom they have borne?

— though Laban does not attempt any reply to Jacob’s angry invectives, he answers affectionately; but offers a compromise;

— the Targum Onkelos says

Lavan replied and said to Yaakov, The daughters are my daughters, and the sons are my sons, and the[se] flocks are my flocks. All that you see is mine. What can I do unto these, my daughters, today, or to their children that they have born.

44 Now therefore come thou, let us make a covenant, I and thou; and let it be a witness between me and thee.” — a covenant; that all past differences and quarrels subside, and that for the future peace and good will subsist; of which a covenant made between them would be a testimony;

— the Targum Onkelos says

Now come [therefore] let us make a pact, I and you. Let Him be witness between me and you.

45 And Jacob took a stone and set it up as a pillar.

— the Targum Onkelos says

Yaakov took a boulder and raised it as a monument.

46 And Jacob said unto his brethren, “Gather stones”; and they took stones and made a heap, and they ate there upon the heap.

— Jacob set it up for a pillar, to show his readiness to agree to the motion, he immediately took a large stone that lay upon the mount, to be a standing monument of the agreement now about to be made between them;

— the Targum Onkelos says

Yaakov said to his brethren, Gather stones. They took stones and made a mound, and they ate on the mound.

47 And Laban called it Jegarsahadutha [that is, The heap of witness], but Jacob called it Galeed. — but Jacob called it Galeed; which in the Hebrew tongue signifies “an heap of witness” or an heap, the witness;

— the Targum Onkelos says

Lavan called it Yegar Sohadusa, but Yaakov called it Galeid.

48 And Laban said, “This heap is a witness between me and thee this day.” Therefore was the name of it called Galeed,

— the Targum Onkelos says

Lavan said, This mound is witness between me and you this day. He therefore called its name Galeid.

49 and Mizpah [that is, A beacon or watchtower]; for he said, “The Lord watch between me and thee when we are absent one from another. — and Mizpah; which being an Hebrew word, it looks as if the heap had also this name given it by Jacob, which signifies a “watch” or “watchtower”

— the Targum Onkelos says

And [he also called it] Mitzpah [Watchtower] because he said, [The Word of] Adonoy will watch between me and you, when we are concealed from each other[’s sight].

50 If thou shalt afflict my daughters, or if thou shalt take other wives besides my daughters, no man is with us—see, God is witness between me and thee!”

— if thou shall afflict my daughters; in body or mind, by giving them hard blows, or ill words, and by withholding from them the necessaries of life, food and raiment, and the like;

— or if thou shall take other wives besides my daughters; which also would be an affliction and vexation to them; Laban, though he had led Jacob into polygamy, and even obliged him to it, did not choose he should go further into it;

— the Targum Onkelos says

If you afflict my daughters, or marry other wives in addition to my daughters, there may be no man with us, but see, [the Word of] Elohim is witness between me and you.

51 And Laban said to Jacob, “Behold this heap and behold this pillar, which I have cast between me and thee.

— the Targum Onkelos says

Lavan said to Yaakov, Here is this mound, and here is this monument that I have cast [established] between me and you.

52 This heap is a witness, and this pillar is a witness, that I will not pass beyond this heap to thee, and that thou shalt not pass beyond this heap and this pillar unto me, for harm.

— the Targum Onkelos says

This mound is witness, and the monument is witness, that I will not cross over to you beyond this mound; and you are not to cross over to me beyond this mound and this monument for harmful purposes.

53 The God of Abraham, and the God of Nahor, the God of their father, judge between us.” And Jacob swore by the fear of his father Isaac. — the God of Abraham, and the God of Nahor, the God of their father, judge between us; and the father of these was Terah;

— so that the god of them was not the true God, and is not meant, at least not as truly worshipped; but the god or gods of Terah and Nahor worshipped while idolaters, and Laban still continued to do; but Jacob swore by the fear of his father Isaac; that is, by the true God his father Isaac feared, served, and worshipped;

— the Targum Onkelos says

The God of Avraham and the god of Nachor, the god of their fathers will judge between us. Yaakov swore by the Fear of his father, Yitzchok [He who Yitchok his father feared].

54 Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread; and they ate bread, and tarried all night on the mount. — Jacob offered sacrifice; the meaning is, that Jacob slaughtered cattle, and made a feast after offering sacrifices;

— the Targum Onkelos says

Yaakov slaughtered animals on the mountain, and invited his brethren to eat bread [a meal]. They ate bread and spent the night on the mountain.

55 And early in the morning Laban rose up, and kissed his sons and his daughters and blessed them. And Laban departed, and returned unto his place. — and kissed his sons and his daughters; Jacob and his sons, who were his grandsons;

— and his daughters Rachel and Leah, with Dinah his granddaughter, as was the custom of relations and friends in those countries and times, at parting: and blessed them; wished all happiness to them;

— the Targum Onkelos says

Lavan rose early in the morning. He kissed his sons and daughters and blessed them. Lavan departed and returned to his place.

Genesis 32

1 And Jacob went on his way, and the angels of God met him. — the angels (plural) appear in warlike guise as they were seen by Jacob; but were the “messengers of Elohim,”

— the Targum Onkelos says

Yaakov went on his way, and the angels of Elohim met him.

2 And when Jacob saw them, he said, “This is God’s host.” And he called the name of that place Mahanaim [that is, Two hosts or camps].

— he said, this is God’s host: or army, hence he is often called the Lord of hosts; angels have this name from their number, order, strength, and military exploits they perform;

— the Targum Onkelos says

When Yaakov saw them, he said, This is Elohim’s camp. [This is a camp from before Elohim.] He named the place Machanayim.

— the Targum of Jonathan says

And Jakob said when he saw them, These are not the host of Esau who are coming to meet me, nor the host of Laban, who have returned from pursuing me; but they are the host of the holy angels who are sent from before the Lord. Therefore the name of that place he called, in the language of the sanctuary, Machanaim.

3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. — as they approached the eastern confines of Canaan, Jacob sent messengers before him to Esau;

— it was a prudent precaution to ascertain the present temper of Esau, lay near the wild district where his brother was now established; land of Seir, a highland country on the east and south of the Dead Sea;

— the Targum Onkelos says

Yaakov sent messengers before him to Eisov, his brother, to the Land of Seir, to the field of Edom.

4 And he commanded them, saying, “Thus shall ye speak unto my lord Esau, ‘Thy servant Jacob saith thus: I have sojourned with Laban and stayed there until now,

— speak unto my lord Esau; Jacob calls Esau his lord, and himself his servant, to indicate that he did not insist on the prerogatives of the birthright and blessing which he had obtained for himself;

— thy servant Jacob saith thus, expressing great humility and modesty; for though his father not being yet dead; and besides, was to have its accomplishment not in his own person, but in his posterity;

— the Targum Onkelos says

He commanded them saying, This is what you should say to my master, Eisov. Your servant, Yaakov says, I lived as a stranger with Lavan, and was delayed until now.

5 and I have oxen and asses, flocks and menservants and womenservants; and I have sent to tell my lord, that I may find grace in thy sight.’”

— and I have oxen, and asses, flocks, and menservants, and womenservants; this he would have said, lest he should think he was come to ask anything of him, and put himself and his family upon him; and lest he should treat him with contempt;

— and I have sent to tell my lord; of his coming: that I may find grace in thy sight; share in his good will, which was all he wanted, and that friendship, harmony, and brotherly love, might subsist between them, which he was very desirous of;

— the Targum Onkelos says

I acquired oxen, donkeys, sheep, servants and maidservants. I have sent [these messengers] to tell my master, to find favor in your eyes.

6 And the messengers returned to Jacob, saying, “We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.” — he cometh to meet thee, and four hundred men with him; he is now weary of waiting for the days of mourning for his father, and before they come resolves to slay thee;

— the Targum Onkelos says

The messengers returned to Yaakov saying, We came to your brother, to Eisov, and he is also coming to meet you; and there are four hundred men with him.

— the Targums of Jonathan and Jerusalem call these four hundred chiefs or warriors;

7 Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and herds and the camels into two bands. — conscious how deeply he had offended his brother, Jacob became greatly afraid and distressed;

— and he divided the people that was with him, and the flocks, herds, and camels, into two bands: some of his servants and shepherds, with a part of the flocks and herds, in one band, and some with the rest of them, and the camels, and his wives, and his children, in the other;

— the Targum Onkelos says

Yaakov was very frightened, and distressed. He divided the people that were with him, along with the sheep, cattle and camels, into two camps.

8 And he said, “If Esau come to the one company and smite it, then the other company which is left shall escape.”

— and said, if Esau come to the one company, and smite it; the first, which perhaps consisted only of servants, with a part of his cattle; so that if Esau should come in an hostile manner, and fall upon that, and slay the servants, and take the cattle as a booty;

— then the other company which is left shall escape; by flight, in which most probably were he himself, his wives and children, and the camels to carry them off who would have notice by what should happen to the first band;

— the Targum Onkelos says

He said, If Eisov comes to one camp and attacks it, the remaining camp will survive.

9 And Jacob said, “O God of my father Abraham and God of my father Isaac, the Lord who saidst unto me, ‘Return unto thy country and to thy kindred, and I will deal well with thee’

— and in this distress Jacob does not consult the teraphim Rachel had taken from her father; nor does he call upon the hosts of angels that had just appeared to him, but to God only, the God of his fathers;

— the Lord which saidst unto me, return unto thy country, and to thy kindred; the same God had appeared to him, when in Laban’s house, and bid him return to his own country, and I will deal well with thee: bestow good things on thee;

— the Targum Onkelos says

Yaakov said, God of my father Avraham, and God of my father Yitzchok, Adonoy Who said to me, Return to your land, to your birthplace, and I will do good with you.

10 I am not worthy of the least of all the mercies and of all the truth which Thou hast shown unto Thy servant; for with my staff I passed over this Jordan, and now I have become two bands. — I am not worthy; it is a surprising plea:

— one would think he should have pleaded that what was now in danger was his own against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Of the least of all thy mercies;

— the Targum Onkelos says

I am unworthy [My merits are few] because of all the kindness and of all the faithfulness [goodness] that you have done with Your servant; for I crossed over this Jordan [only] with my staff [alone], and now I have become two camps.

11 Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he will come and smite me and the mother with the children. — for I fear him; the fear that quickens prayer is itself pleadable. It was not a robber, but a murderer that he was afraid of:

— but the mothers’, and the children’s; thou said, I will surely do thee good; God’s promises, as they are the surest guide of our prayer, and furnish us with the best petitions; so they are the firmest ground of our hopes, and furnish us with the best pleas;

— the Targum Onkelos says

Rescue me, I pray [now], from the hand of my brother, from the hand of Eisov, for I fear him, that he will come and attack me—mother and children alike.

12 And Thou saidst, ‘I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.’” — Jacob draws an argument for a special preservation of him and his family, he was now pleading for; and the rather he might hope to succeed;

— the Targum Onkelos says

You have said, I will do very good with you, and I will make your offspring [many] like the sands of the sea, which are too numerous to count.

13 And he lodged there that same night, and took from that which came to his hand a present for Esau his brother: — in order to pacify him, the present of Jacob consisted of five hundred fifty head of cattle, of different kinds, such as would be most prized by Esau;

— the Targum Onkelos says

He spent that night there. He took from that which comes into his hand, [for] a present to his brother, Eisov.

14 two hundred shegoats and twenty hegoats, two hundred ewes and twenty rams,

— the Targum Onkelos says

Two hundred female goats and twenty male goats, two hundred ewes and twenty rams.

15 thirty milk camels with their colts, forty cows and ten bulls, twenty sheasses and ten foals.

— the Targum Onkelos says

Thirty nursing camels and their young, forty cows and ten bulls, twenty female donkeys and ten male donkeys.

16 And he delivered them into the hand of his servants, every drove by itself, and said unto his servants, “Pass over before me, and put a space between drove and drove.” — and put a space between drove and drove; his meaning is, that they should not follow each other closely;

— but that there should be a considerable distance between them: his view in this was, partly to prolong time, Esau stopping, as he supposed he would, at each drove, and asking questions of the men; and partly that he might the better and more distinctly observe the largeness of his present;

— the Targum Onkelos says

He placed them in the hand of his servants, each herd by itself. He said to his servants, Pass on ahead of me, and keep a space between each herd.

17 And he commanded the foremost, saying, “When Esau my brother meeteth thee and asketh thee, saying, ‘Whose art thou? And whither goest thou? And whose are these before thee?’

— the Targum Onkelos says

He commanded the first one, saying, When my brother, Eisov meets you and asks you saying, To whom do you belong, and where are you going; and who is the owner of this that is before you?

18 then thou shalt say, ‘They are thy servant Jacob’s. It is a present sent unto my lord Esau; and behold also, he is behind us.’”

— the repetition of the announcement of the gift, and they are of “thy servant Jacob’s,” was calculated to appease Esau, and persuade him that Jacob was approaching him in all brotherly confidence and affection;

— and behold also he is behind us: that is, Jacob: this they were bid to tell, lest he should think that Jacob was afraid of him, and was gone another way; but that he was coming to pay a visit to him, and might expect shortly to see him, which would prepare his mind how to behave towards him.

— the Targum Onkelos says

You should [then] say, [They belong] to your servant, Yaakov. It is a present sent to my master, Eisov, and see, he is also [coming] behind us.

19 And so commanded he the second, and the third, and all who followed the droves, saying, “In this manner shall ye speak unto Esau when ye find him.

— saying, on this manner shall you speak to Esau, when you find him; that is, when they met him and perceived it was he that put questions to them;

— the Targum Onkelos says

He also commanded the second and also the third, and to all who followed after the herds, saying, In like manner must you speak to Eisov when you find [meet] him.

20 And say ye moreover, ‘Behold, thy servant Jacob is behind us.’” For he said, “I will appease him with the presents that goeth before me, and afterward I will see his face. Perhaps he will accept me.”

— I will appease him with the present that goeth before me, and afterwards I will see his face: he hoped the present would produce the desired effect; that it would turn away his wrath from him, and pacify him; 

— the Targum Onkelos says

You should also say, See, your servant Yaakov is [coming] behind us. For he said, I will appease him [quieten his anger] with the present that goes before me, and afterwards I will see his face, perhaps he will forgive me.

21 So went the presents over before him, and he himself lodged that night in the company. — Jacob sends a series of presents to Esau, then he himself lodged that night with Esau’s company;

— the Targum Onkelos says

The present passed on ahead of him, but he spent the night in the camp.

22 And he rose up that night, and took his two wives and his two womenservants and his eleven sons, and passed over the ford Jabbok.

— ford Jabbok; now the Zerka, a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias;

— the Targum Onkelos says

He got up that night and took his two wives, his two handmaids [concubines], and his eleven children, and crossed over the ford of the Yabbok [River].

23 And he took them and sent them over the brook, and sent over what he had. — and he took them, and sent them over the brook; his wives and children, under the care of some of his servants:

— he rose up and took, unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion;

— the Targum Onkelos says

He [then] took them and crossed them over the stream. He [also] brought over all that he possessed.

24 And Jacob was left alone, and there wrestled a man with him until the breaking of the day. — there wrestled a man with him; the eternal Word, or Son of God, who often appeared in a human shape, before he assumed the human nature;

— the Targum Onkelos says

Yaakov remained alone, and a man wrestled with him until daybreak.

— the Targum of Jonathan identifies that the man was angel Michael, but why only ten sons this time, for only Benjamin was not yet born? Seems like Reuben wasn’t counted, but why?

And Jakob remained alone beyond the Jubeka; and an Angel contended with him in the likeness of a man. And he said, Hast thou not promised to give the tenth of all that is thine? And, behold, thou hast ten sons and one daughter: nevertheless thou hast not tithed them.

Immediately he set apart the four firstborn of the four mothers, and there remained eight. And he began to number from Shimeon, and Levi came up for the tenth.

Michael answered and said, Lord of the world, this is Thy lot. And on account of these things he (Michael) remained from God at the torrent till the column of the morning was ascending.

— one possible explanation is that they cannot tithe a firstborn: they already belong to God. The Deduction: Jacob removed the four firstborns (Reuben, Dan, Gad, and Joseph). The Count: of the remaining 8 sons and 1 daughter (9 total), Jacob added the “count” from the previous generation or skipped the firstborns, and Levi became the 10th;

— the moment Levi is identified as the tenth, Michael presents him to God as the “tithe” — the tribe that would later serve in the Tabernacle and Temple. This transforms the wrestling match from a physical brawl into a formal sanctification of the Levites.

25 And when the man saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint as he wrestled with him. — the hollow of Jacob’s thigh was out of joint;

— the Targum Onkelos says

He [the man] saw that he could not defeat him, and he struck the socket [girth] of his hip. [The girth of] Yaakov’s hip joint was dislocated as he wrestled with him.

26 And the man said, “Let me go, for the day breaketh.” And he said, “I will not let thee go, unless thou bless me.” — let me go; the asking of permission to depart was the acknowledgment of defeat;

— the Targum Onkelos says

He [the man] said, Let me go, for the dawn is breaking. He [Yaakov] said, I will not let you go unless you bless me.

— the Targum of Jonathan says

And he said, Let me go, for the column of the morning ascendeth; and the hour cometh when the angels on high offer praise to the Lord of the world: and I am one of the angels of praise, but from the day that the world was created my time to praise hath not come until now. And he said, I will not let thee go, until thou bless me.

27 And he said unto him, “What is thy name?” And he said, “Jacob.” — What is thy name? and he replied, Jacob; that is, a supplanter, as the word signifies;

— the Targum Onkelos says

He [the man] said to him, What is your name? And he replied, Yaakov.

28 And he said, “Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed.” — Israel signifies a prince or prevailer with God; or a prince of God, that is, a great prince and conqueror;

— the Targum Onkelos says

He [the man] said, No longer will your name be spoken of as Yaakov, but as Yisrael, for you have contended with God[ly beings] [are great before God] and with men, and you have won.

29 And Jacob asked him, and said, “Tell me, I pray thee, thy name.” And he said, “Why is it that thou dost ask after my name?” And he blessed him there. — in much the same manner the angel refuses to tell Manoah his name (Judges 13:18)

— but probably in the blessing which followed there was a clear proof that Jacob’s opponent was a Divine personage, the Son of God;

— the Targum Onkelos says

Yaakov asked him, and said, Please [Now] tell me your name. He said, Why then do you ask my name? He then blessed him [Yaakov] there.

30 And Jacob called the name of the place Peniel [that is, the face of God]: “For I have seen God face to face, and my life is preserved.” — Peniel; that is, the face of God: for I have seen God face to face;

— the Targum Onkelos says

Yaakov named the place Peniel [God’s Face], For I have seen God[ly beings] [Angles of God] face to face, and my soul has survived.

31 And as he passed over Penuel the sun rose upon him, and he limped upon his thigh. — and he limped upon his thigh; he being out of joint, of which he became more sensitive when he came to walk upon it;

— the Targum Onkelos says

The sun shone for him as he passed by Penuel, and he limped due to his hip.

32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day, because he touched the hollow of Jacob’s thigh in the sinew that shrank.

— the sinew which shrank; the nerve that fastens the thigh bone in its socket: the practice of the Jews in abstaining from eating this in the flesh of animals, is not founded on the law of Moses, but is merely a traditional heritage;

— the Targum Onkelos says

Therefore, the children of Israel must not eat the displaced tendon [nerve] which is on the [girth of the] hip joint to this very day; because he struck [the girth of] Yaakov’s hip joint on the displaced tendon.

Posted in Books of Moses

US Ground Invasion of Iran: A Trap Set Up By Israel

•April 5, 2026 • Leave a Comment

The largest US military buildup in decades, some 50,000 US troops ready for a Ground Invasion as the Iran war continues to escalate and no sign of ending.

A View from Russia: US Ground Invasion of Iran Is A Trap Set Up By Israel

Prada • March 30, 2026 ~ Antiwar

After threatening strikes on Iran’s power plants, Donald Trump backed down in order to ease oil prices. However, military escalation still has the potential to spiral out of control.

First of all the United States can forget about their gambles on Kharg and Qeshm Islands. The Iranian coastline is very heavily fortified with missiles, artillery and underground bunkers that could turn any potential operation into a high casualty even for US soldiers who would be placed well within the strike range of pre-positioned IRGC forces, who have mastered swarm tactics. Close combat will also reduce US technological advantages while the Iranians amplify their strengths in asymmetric warfare.

At least 1,000 troops and potentially even the USS Abraham Lincoln and Gerald R Ford would sit off of Iran’s coast fully exposing the invading US army to Fattah hypersonic missiles and Shahed drones. Supplying and protecting US forces would also degrade the Pentagon’s military capabilities in the Middle East because they would also have a target on their backs.

The largest US military buildup in decades, some 50,000 US troops ready for a Ground Invasion as the Iran war continues to escalate and no sign of ending

And ultimately the US would fail in its mission of reopening the Strait of Hormuz and reducing Iran’s control over maritime routes. Even if American forces were successful in capturing the islands, the strait would not reopen because the naval mines are still in place. Tehran‘s ability to choke global oil transit will be preserved.

Furthermore, if the US attempts a ground invasion, we can expect with certainty that the Iranians will retaliate exactly the way they promised in response to Trump’s threats to strike Iranian power plants. By destroying every bit of energy infrastructure that exists in the Gulf Arab monarchies and plunging the world into a decade of a depression worse than the Great Depression, COVID, the oil shock and the financial crisis combined.

Even beyond a potential operation on the oil islands, we also have to analyze Trump’s threats against Iranian nuclear facilities. Securing Iran’s uranium could require up to 4,000 troops deep inside the country plus an additional 50,000 for logistics, backup, and medical evacuations.

. . . leading to military turmoil across the region and the world over.

Deploying and sustaining such a force deep inside Iran would require major resources, while leaving troops exposed to Iranian counterattacks since the mission most certainly will not be completed quickly.

Larger deployments and Iranian counterattacks via drone and missile strikes would only place a larger strain on US air and naval defense assets. Furthermore handling at least 450 kg of highly-enriched uranium is very dangerous and creates major risks of radiation poisoning.

Trump and Netanyahu’s war of aggression is not going to end anytime soon and their hopes for regime change are now a distant memory. Meanwhile, air strikes from the IRGC, Hezbollah and Ansar Allah continue to rain down on US military bases and Israel, in a war which will only result in the collapse of Zionist entity and decline of the US empire. Economic crisis looms as oil, LNG, fertilizer, helium and sulfuric acid is backed up in the Persian Gulf threatening rampant inflation of gas and food prices, as well as a decline in chip manufacturing.

If Trump attempts a landing on Kharg or Qeshm Islands, he will be sending US troops into a meatgrinder the same way Zelensky’s Neo-Nazi thugs are kidnapping young Ukrainians and sending them to their deaths. And he will have doomed the world to a decade of depression. The Israelis and the Iranians are setting up the trap and Trump is once again taking the bait.

Posted in Iran, US, US Navy

Iran’s response to Trump threat to destroy Kharg Island

•April 4, 2026 • Leave a Comment

Trump threatens to destroy Kharg Island, Iran’s oil export hub. Already Thousands of US paratroopers, marines, and special forces soldiers have reportedly been deployed to the Middle East as Washington considers seizing the key oil hub, which handles most of Iran’s crude exports.

The US president said he would destroy the island, which houses oil wells, power plants, and other civilian infrastructure, if a deal is not soon reached to end the war.

And during a speech, Trump has also threatened to bomb regime ‘back to Stone Ages,’ threatening to attack Tehran’s oil and energy supplies if the Strait of Hormuz is not reopened.

His address came after huge bombing raids targeted an IRGC missile base in Baharestan, Isfahan.

Earlier, Iran has named these 18 US companies, claiming they are spies for the US, to be targetted; namely: Google, Amazon, Intel, Apple, Microsoft, Cisco, HP, Meta, IBM, Dell, JP Morgan Chase, GE, Spire Solution, Boeing and Oracle, as well as electric car Tesla, analytics firm Palantir, and chip giant Nvidia.

JerusalemPost • April 4, 2026

Iran’s Islamic Revolutionary Guard Corps (IRGC) attacked Oracle’s data center in Dubai on Thursday, according to state media. Dubai’s media office, however, denied this claim later that day.

Also on Thursday, two drones targeted a US diplomatic facility near Baghdad Airport in Iraq, security sources said.

Earlier on Thursday, the IRGC attacked an Amazon cloud computing center in Bahrain, “in retaliation for attacks on Iran,” according to reports by the Iranian Students’ News Agency (ISNA) on Thursday.

Bahrain’s Interior Ministry said earlier on Wednesday that civil defense teams were ​extinguishing a fire at a company ​facility following what authorities described as an ⁠Iranian attack.

Iranian attacks across region 

A drone crashed inside Iraq’s Trebil border crossing with Jordan on Thursday, security sources said, damaging customs clearance offices.

In addition, the Islamic Republic’s semi-official Fars News Agency listed several bridges as potential military targets on Thursday, including bridges in Kuwait, Saudi Arabia, Abu Dhabi, and Jordan. 

Also on Thursday, Iran’s Mehr reported that the Islamic regime had carried out drone attacks against US fighter jets at Jordan’s Al Azraq base.

The USS Abraham Lincoln fleet with Arleigh Burke-class destroyers and Ticonderoga-type missile cruisers carry expensive anti—aircraft missiles
which are ill-equipped to tackle swarms of slow and maneuverable drones that US Forces will have to shoot down with the same extremely expensive missiles

A day after sounding conciliatory and suggesting a deal could be reached this week, Trump wrote on his Truth Social network that the United States is in “serious discussions” with “a more reasonable regime” in Tehran. But he added an ominous warning.

“If for any reason a deal is not shortly reached, which it probably will be, and if the Hormuz Strait is not immediately ‘Open for Business,’ we will conclude our lovely ‘stay’ in Iran by blowing up and completely obliterating all of their Electric Generating Plants, Oil Wells and Kharg Island (and possibly all desalinization plants!),” Trump warned.

White House Press Secretary Karoline Leavitt repeated the administration’s insistence that the US war against Iran should be over within another two weeks. Trump “has always stated four to six weeks, estimated timeline,” Leavitt told reporters. “We’re on day 30 today. So again, you do the math.” “He wants to see a deal over the next 10 days,” she added.

In response, Iran fired missiles across the Middle East on Tuesday as its capital was hit by fresh explosions, after US President Donald Trump threatened the country’s key oil export hub, power stations and desalination plants.

Posted in Iran, US

Iran to reopen Strait of Hormuz

•April 4, 2026 • Leave a Comment

Iran to reopen Strait of Hormuz only for ships following new laws

“Trump has finally achieved his dream of regime change,” says Ebrahim Azizi

TheTelegraph • April 3, 2026

Iran has announced that the Strait of Hormuz will reopen, but only to those who follow its new laws and not to US vessels.

Ebrahim Azizi, head of the Iranian parliament’s national security committee, addressed the US in a post on X, stating that, “the 47 years of hospitality are over forever.”

“Trump has finally achieved his dream of ‘regime change’ – but in the region’s maritime regime! The Strait of Hormuz will certainly reopen, but not for you; it will be open for those who comply with the new laws of Iran,” Azizi wrote.

It comes as US President Donald Trump suggested that he’s ready to end the war “within two or three weeks” once they are certain the regime cannot build a nuclear weapon “for years.”

Following his statement, oil prices fell more than 3% to just above $100 per barrel, but Brent crude prices remain 39% higher than at the end of February, when the war started.

Trump is continuing to claim that Iran is “begging to make a deal,” adding that whether or not it happens is “irrelevant” to America’s timetable.

However, Iran’s president, Masoud Pezeshkian, said that his country has the “necessary will” to end the war with the US and Israel, as long as certain conditions are met.

Meanwhile, attacks between Iran and Israel are ongoing, with injuries reported after a strike outside Tel Aviv, and a tanker was hit by two projectiles off the coast of Qatar.

Trump is scheduled to deliver an “address to the nation” to update on the war’s progress, possibly outlining plans to de-escalate the conflict. 

The best and, perhaps, only possible option left: Ground Troops.

Is this another Vietnam, Iraq, or Afghanistan?

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine! Isaiah 28:1

For more, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Iran, US

Genesis (29-30)

•April 4, 2026 • Leave a Comment

~~~~

Jacob, when he first saw Rachel; but why his parents didn’t furnished him with gold and other gifts ready for a proposal?

But when Abraham’s servant went to look for a wife for Isaac, he came with ten camels, carrying gifts of “jewels of silver, and jewels of gold, and raiment,” to Rebekah; her brother and to her mother precious things, Genesis 24:10,53

Genesis 29

1 Then Jacob went on his journey, and came into the land of the people of the east. — the people of the East; and arrives at the well of Haran, which was about four degrees east of Beer-sheba;

— and the distance was about four hundred and fifty miles, and therefore it would take Jacob fifteen days to journey there;

— the Targum Onkelos says

Yaakov [then] lifted his feet and went toward the land of the people of the East.

2 And he looked, and behold, a well in the field, and lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks; and a great stone was upon the well’s mouth.

— a well in the field; near Haran; having travelled that far, he might purposely look out for a well; as knowing these people frequently came for water for their families,

— as knowing these people frequently came for water for their families, or shepherds to water their flocks, of whom he might get intelligence concerning Laban’s family, and where they dwelt;

— the Targum Onkelos says

He looked and [saw] a well in the field; and behold there were three flocks of sheep lying beside it, for from that well the flocks are watered. There was a large stone over the mouth of the well.

3 And thither were all the flocks gathered; and they rolled the stone from the well’s mouth and watered the sheep, and put the stone again upon the well’s mouth in his place.

— and they rolled the stone from the well’s mouth, and watered the sheep; that is, when they watered the sheep, they used to roll away the stone from the mouth of the well in order to do it; and put a stone back upon the well’s mouth in this place; 

— the Targum Onkelos says

When all the flocks would gather, [the shepherds] would roll the stone from the well’s mouth, and water the sheep. They would [then] return the stone to its place over the mouth of the well.

4 And Jacob said unto them, “My brethren, from whence be ye?” And they said, “Of Haran are we.” — and they said, of Haran are we; the very place he was bound for, and was sent unto;

— the Targum Onkelos says

Yaakov said to them, My brothers, from where do you come? They said, We are from Charan.

5 And he said unto them, “Know ye Laban the son of Nahor?” And they said, “We know him.” — Laban the son of Nahor; Laban was really the son of Bethuel and grandson of Nahor;

— but Nahor was the founder of the family, as being the original immigrant from Ur, who came to supply Abraham’s place on his departure;

— the Targum Onkelos says

He said to them, Do you know Lavan, the son of Nachor? They said, We know him.

6 And he said unto them, “Is he well?” And they said, “He is well; and behold, Rachel his daughter cometh with the sheep.” — and, behold, Rachel his daughter cometh with the sheep;

— at that very instant Rachel was coming out of the city with her father’s flock of sheep, to water them at the well; an instance of great humility, diligence, and simplicity; this was very providential to Jacob;

— the Targum Onkelos says

He said to them, Is he doing well? They said, He is doing well. Behold Rochel, his daughter, is coming with the sheep.

7 And he said, “Lo, it is yet high day, neither is it time that the cattle should be gathered together. Water ye the sheep, and go and feed them.”

— the Targum Onkelos says

He said to them, The day is yet long, it is not yet time for the sheep to be gathered, water the sheep and go pasture them.

8 And they said, “We cannot until all the flocks are gathered together, and until they roll the stone from the well’s mouth. Then we water the sheep.”

— the Message Bible has this passage clearer as:

6 “Are things well with him?” Jacob continued.
“Very well,” they said. “And here is his daughter Rachel coming with the flock.”
7 Jacob said, “There’s a lot of daylight still left; it isn’t time to round up the sheep yet, is it? So why not water the flocks and go back to grazing?”
8 “We can’t,” they said. “Not until all the shepherds get here. It takes all of us to roll the stone from the well. Not until then can we water the flocks.” Genesis 29:6-8 MSG

— the Targum Onkelos says

They said, We cannot [do so] until all the flocks have gathered and [the shepherds] roll the stone from the mouth of the well. Then we can water the sheep.

9 And while he yet spoke with them, Rachel came with her father’s sheep, for she kept them. — for she kept them; having, no doubt, servants under her who performed the meaner and more laborious offices, and whom it was her place to oversee;

— the Targum Onkelos says

While he was still speaking with them, Rochel came with her father’s sheep, for she was a shepherdess.

— the Targum of Jonathan says

“While he was still speaking with them, Rachel came with her father’s sheep, for she was a shepherdess at that time. For a plague from the Lord had been among Laban’s sheep, and only a few of them remained; therefore, he [Laban] had dismissed his shepherds, and those that remained he placed before Rachel his daughter.”

10 And it came to pass, when Jacob saw Rachel the daughter of Laban, his mother’s brother, and the sheep of Laban, his mother’s brother, that Jacob went near and rolled the stone from the well’s mouth and watered the flock of Laban, his mother’s brother.

— Laban his mother’s brother; the threefold repetition of these words signifies the importance of this relationship;

— the Targum Onkelos repeats the threefold repetition, saying

When Yaakov saw Rochel, the daughter of Lavan, his mother’s brother, with the sheep of Lavan, his mother’s brother, he stepped near and rolled the stone from the mouth of the well. He then watered the sheep of Lavan, his mother’s brother.

11 And Jacob kissed Rachel, and lifted up his voice and wept. — Jacob kissed Rachel and wept; Jacob first made himself, useful to Rachel, and then discloses to her who he is, claims her as a cousin, and kisses her;

— the Targum Onkelos says

Yaakov kissed Rochel and cried in a loud voice.

12 And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son; and she ran and told her father. — and Rachel ran and told her father; leaving the care of her flock with Jacob; earlier, Rebekah, in a like case, ran and told her mother;

— the Targum Onkelos says

Yaakov told Rochel that he was a relative of her father [the son of her father’s sister], that he was the son of Rivkah. She ran and told her father.

— the Targum of Jonathan says

“And Jacob told Rachel that he had come to be a relative to her father and to take one of his daughters. Rachel answered and said: ‘It is not possible for you to dwell with him, for he is a cunning man.’ Jacob said to her: ‘I am as cunning and wiser than he, and he has no power to do me harm, for the Word of the Lord is my help.’ And when she knew that he was the son of Rebekah, she ran and told her father.”

13 And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him and kissed him, and brought him to his house. And he told Laban all these things.

— and he told Laban all these things; how he was sent hither by his parents on account of the hatred of his brother Esau, because he had got the birthright and blessing from him;

— the Targum Onkelos says

When Lavan heard the news of Yaakov, his sister’s son, he ran to greet him. He embraced him and kissed him, and brought him to his house. [Yaakov] told Lavan all that had happened.

— the Targum of Jonathan says

“And it was, when Laban heard the report of the mighty deeds and the righteousness of Jacob, his sister’s son—how he had taken the birthright and the order of the blessings from the hand of his brother; and how the Lord had revealed Himself to him at Bethel; and how he had fenced in the stone; and how the well had overflowed and risen to its surface—he ran to meet him, and embraced him, and kissed him, and brought him to his house. And Jacob recounted to Laban all these things.”

— in the Masoretic Text, “all these things” is vague; the Targum Jonathan makes it clear that Jacob was open about his past; that he was a fugitive from Esau, that he had experienced divine miracles; which sets up the irony: to let Laban knows Jacob is divinely blessed, yet Laban spends the next twenty years cunningly trying to outwit him.

14 And Laban said to him, “Surely thou art my bone and my flesh.” And he abode with him the space of a month. — and Laban said to him, surely thou art my bone and my flesh; closely allied in blood, being his sister’s son;

— the Targum Onkelos says

Lavan said to him, Nevertheless, you are my bone [relative] and flesh. [Yaakov] lived with him for a month.

15 And Laban said unto Jacob, “Because thou art my brother, shouldest thou therefore serve me for nought? Tell me, what shall thy wages be?” — doubtless Laban had seen, during Jacob’s stay of a month, that his services would be very valuable; hence the offer;

— the Targum Onkelos says

Lavan said to Yaakov, Just because you are my relative, must you work for me without pay? Tell me, [what should] your wages [be]?

16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. — and the name of the elder was Leah; which signifies labour or weariness: and the name of the younger was Rachel; before mentioned, whom Jacob met at the well;

— the Targum Onkelos says

Lavan had two daughters. The name of the older one was Leah, and the name of the younger one was Rochel.

17 Leah was tendereyed, but Rachel was beautiful and wellfavored. — “Tender eyed” is the KJ translation; other translations are weak eyes, though other versions call her eyes blue (apparently a real turn-off), or dull, or soft, or lacking sparkle;

— the Targum Onkelos says

The eyes of Leah were tender [beautiful]. Rochel was of beautiful form and of beautiful appearance.

— the Targum of Jonathan says

“And the eyes of Leah were clouded/sore from weeping (tzirnaytan di-vachya); for she was praying before the Lord that He would not designate her for the wicked Esau. But Rachel was beautiful in form and fair in appearance.”

18 And Jacob loved Rachel, and said, “I will serve thee seven years for Rachel thy younger daughter.” — Jacob, not having any gold and silver, offer to serve seven years for Rachel;

— the Targum Onkelos says

Yaakov loved Rochel. and he said, I will work for you seven years for Rochel, your younger daughter.

19 And Laban said, “It is better that I give her to thee, than that I should give her to another man. Abide with me.” — it is better that I should give her to thee, than that I should give her to another man; by which he not only intimates that he preferred him, a relation, to another man, a stranger;

— the Targum Onkelos says

Lavan said, Better that I give her to you than I should give her to another man. [Remain] living with me.

20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had for her. — they seemed unto him but a few days; Jacob was at least fifty-seven years of age, but the late marriages hitherto of the patriarchs show that they only slowly arrived at manhood;

— the Targum Onkelos says

Yaakov worked seven years for Rochel, but they seemed to him like a few days, so much did he love her.

21 And Jacob said unto Laban, “Give me my wife, for my days are fulfilled, that I may go in unto her.” — the seven years were up he agreed to serve him for his daughter; that I may go in unto her; as his lawful wife, and it was high time Jacob had her;

— the Targum Onkelos says

Yaakov said to Lavan, Give me my wife, for my term [of labor] is completed; and thus I will consummate the marriage with her.

22 And Laban gathered together all the men of the place and made a feast. — and made a feast; a marriage or marriage feast; normally lasting seven days;

— the Targum Onkelos says

Lavan gathered all the local people and he made a [wedding] feast.

— the Targum of Jonathan reveals how Laban tried to outwit Jacob

“And Laban gathered all the men of the place and made a banquet for them. And he said to them: ‘Behold, for the seven years that Jacob has been with us, the wells have not failed and our watering places have increased. And now, come, let us take counsel against him with a plan of cunning counsel so that he will remain with us.’ And they made a plan of cunning counsel against him, to bring to him Leah instead of Rachel.”

23 And it came to pass in the evening, that he took Leah his daughter and brought her to him; and he went in unto her. — and he went in unto her; or lay with her as his wife; a modest expression of the use of the bed;

— the conduct of Laban is perfectly intelligible as the outcome of his sordid avarice; but it is difficult to understand how Leah could acquiesce in a proposal so base as to wrong her sister by marrying one who neither sought nor loved her;

— the Targum Onkelos says

When it was evening, he took Leah, his daughter, and brought her to him [Yaakov]. He consummated the marriage with her.

24 And Laban gave unto his daughter Leah, Zilpah his maid for a handmaid. — instead of Rachel, Laban took his elder daughter Leah into the bride-chamber, and Jacob went in unto her, without discovering in the dark;

— the Targum Onkelos says

Lavan gave Zilpah, his servant to her, to Leah, his daughter as a handmaid.

— the Targum of Jonathan says, “and Laban gave her Zilpah his daughter, whom his concubine bore unto him:” hence some Jewish authorities say that the daughters of a man by his concubines are called maids.

25 And it came to pass that in the morning, behold, it was Leah; and he said to Laban, “What is this thou hast done unto me? Did not I serve with thee for Rachel? Why then hast thou beguiled me?”

— wherefore then hast thou beguiled me? by giving Leah instead of her: though Laban is not to be justified in this action;

— yet it appears in Providence a righteous retaliation of Jacob; he beguiled his own father, pretending he was his brother Esau; and now his father-in-law beguiles him, giving him blear eyed Leah instead of beautiful Rachel;

— the Targum Onkelos says

When it was morning, behold it was Leah! He [Yaakov] said to Lavan, What have you done to me? Did I not work with you for Rochel? Why did you deceive me?

26 And Laban said, “It must not be so done in our country, to give the younger before the firstborn. — it is still the custom not to give the younger in marriage before the older, unless the latter be deformed or in some way defective;

— the Targum Onkelos says

Lavan said, It is not done so in our place, to give the younger [daughter in marriage] before the firstborn.

27 Fulfill her week, and we will give thee this other also, for which service thou shalt serve with me yet seven other years.” — fulfil her week; not Rachel’s week,

— or a week of years of servitude for her, but Leah’s week, or the week of seven days of feasting for her marriage; for a marriage feast used to be kept seven days;

— the Targum Onkelos says

Complete the [marriage] week for this one. We will then give you the other also—in return for the work that you will do with me for another seven years.

28 And Jacob did so, and fulfilled her week; and he gave him Rachel his daughter for a wife also. — and he gave him Rachel his daughter to wife also; not after seven years’ service, but after the seven days of feasting for Leah;

— the Targum Onkelos says

Yaakov did so, and he completed the [marriage] week for this one [Leah]. He [Lavan] then gave Rochel, his daughter to him as a wife.

29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid. — also giving Bilhah her handmaid unto him; and this the Targum of Jonathan is said to be a daughter of Laban by a concubine also;

— the Targum Onkelos says

To his daughter, Rochel, Lavan gave his servant Bilhah, to be her handmaid.

30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years. — and served with him, yet seven other years; that is, Jacob served so many years with Laban after he had married his two daughters, and fulfilled the weeks of feasting for each of them;

— the Targum Onkelos says

He [Yaakov] also consummated his marriage with Rochel. He loved Rochel more than Leah, and he worked with [Lavan] additionally, another seven years.

31 And when the Lord saw that Leah was hated, he opened her womb; but Rachel was barren. — Leah was hated; for plainly Leah was not the object of love at all; it was her fruitfulness which gave her value in her husband’s eyes, and when this ceased, Jacob utterly neglected her (Genesis 30:15);

— the Targum Onkelos says

Adonoy saw that Leah was the hated one, and He opened her womb [allowed her to conceive]. Rochel remained barren.

32 And Leah conceived and bore a son, and she called his name Reuben [that is, See a son]; for she said, “Surely the Lord hath looked upon my affliction. Now therefore my husband will love me.” — Reuben ~ France;

— the Targum Onkelos says

Leah conceived and gave birth to a son. She named him Reuvein, as she said, Adonoy has seen my affliction [was revealed before Adonoy]; for now my husband will love me.

33 And she conceived again and bore a son, and said, “Because the Lord hath heard that I was hated, He hath therefore given me this son also.” And she called his name Simeon [that is, Hearing]. — Germany?

— the Targum Onkelos says

She conceived again and gave birth to a son. She said, Since Adonoy [it was] heard [before Adonoy] that I am the hated one, He also gave me this one, and she named him Shimon.

34 And she conceived again and bore a son, and said, “Now this time will my husband be joined unto me, because I have borne him three sons.” Therefore was his name called Levi [that is, Joined]. —  Judah and Levi ~ Israel;

— the Targum Onkelos says

She conceived again and gave birth to a son. She said, This time my husband will become attached to me, for I have born him three sons. He therefore named him Leivi.

35 And she conceived again and bore a son; and she said, “Now will I praise the Lord.” Therefore she called his name Judah [that is, Praise], and ceased bearing.

— the Targum Onkelos says

She conceived again and gave birth to a son. She said, This time I will [give] praise [before] Adonoy. She therefore named him Yehudah. She then stopped giving birth.

— Judah; which signifies “praise” the Targum of Jonathan adds this as a reason, “because from this my son shall come forth kings, and from him shall come forth David the king, who shall praise the Lord,” and a son in whose line, and from whose tribe, the Messiah was to spring.

Chart of Jacob’s Twelve Sons

Genesis 30

1 And when Rachel saw that she bore Jacob no children, Rachel envied her sister, and said unto Jacob, “Give me children, or else I die.” — Give me children, or else I die’this is the stress proverb that a childless person is as good as dead;

— the Targum Onkelos says

Rochel saw that she was not bearing children to Yaakov. Rochel became jealous of her sister, and she said to Yaakov, Give me children; if not I am [considered] dead.

2 And Jacob’s anger was kindled against Rachel; and he said, “Am I in God’s stead, who hath withheld from thee the fruit of the womb?” — Am I in God’s stead? that is, do you take me to be God, for it is God’s prerogative to give children;

— the Targum Onkelos says

Yaakov became very angry with Rochel, and he said, Am I in God’s place? [Are you asking me? Is it not from before God that you should ask?] [It is He] who has withheld from you the fruit of the womb.

3 And she said, “Behold my maid Bilhah. Go in unto her, and she shall bear upon my knees, that I may also have children by her.” — behold my maid Bilhah; in desperation, she would rather have children by reputation than none at all; children that she can call her own, though they be not so;

— the Targum Onkelos says

She said, Here is my handmaid, Bilhah, consummate a marriage with her. Let her give birth upon my knees [and I will rear them], and I too will have a son [be built up] through her.

4 And she gave him Bilhah her handmaid for a wife; and Jacob went in unto her. — and Jacob went in unto her; consenting to what Rachel his wife proposed to him:

— having concubines, as well as more wives than one, were not thought criminal in those times, and were suffered of God, and in this case for the multiplication of Jacob’s seed;

— the Targum Onkelos says

She gave him Bilhah, her handmaid, as a wife and Yaakov consummated the marriage with her.

5 And Bilhah conceived and bore Jacob a son.

— the Targum Onkelos says

Bilhah conceived and bore Yaakov a son.

6 And Rachel said, “God hath judged me, and hath also heard my voice and hath given me a son.” Therefore she called his name Dan [that is, Judging]. — Dan means judging; signifies judgment; Dan ~ Ireland, Denmark;

— the Targum Onkelos says

Rochel said, Elohim has judged me. He has also heard my voice [accepted my prayer], and has given me a son. She therefore named him Don.

7 And Bilhah, Rachel’s maid, conceived again and bore Jacob a second son.

— the Targum Onkelos says

She conceived again, and Bilhah, Rochel’s handmaid, bore a second son to Yaakov.

8 And Rachel said, “With great wrestlings have I wrestled with my sister, and I have prevailed.” And she called his name Naphtali [that is, My wrestling]. — Naphtali ~ Sweden;

— the Targum Onkelos says

Rochel said, With Elohim’s bonds, I have been joined to my sister, and I have also prevailed [Elohim accepted my request, when I pleaded in my prayer, I desired that I would have offspring like my sister, it was also given to me]. She [therefore] called him Naftali.

9 When Leah saw that she had ceased bearing, she took Zilpah her maid and gave her to Jacob for a wife;

— the Targum Onkelos says

Leah realized that she was no longer bearing children. She [therefore] took Zilpah, her handmaid, and gave her to Yaakov as a wife.

10 and Zilpah, Leah’s maid, bore Jacob a son.

— the Targum Onkelos says

Zilpah, Leah’s handmaid, bore Yaakov a son.

11 And Leah said, “A troop cometh.” And she called his name Gad [that is, A troop or company]. — Gad ~ Switzerland;

— the Targum Onkelos says

Leah said, Unexpected success has come, and she named him Gad.

12 And Zilpah, Leah’s maid, bore Jacob a second son.

— the Targum Onkelos says

Zilpah, Leah’s handmaid bore a second son to Yaakov.

13 And Leah said, “Happy am I, for the daughters will call me blessed.” And she called his name Asher [that is, Happy]. — Asher ~ Belgium;

— the Targum Onkelos says

Leah said, It is in my good fortune that daughters [women] will consider me fortunate. [Praise is mine, because women will praise me from now.] She named him Asher.

14 And Reuben went in the days of wheat harvest and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, “Give me, I pray thee, of thy son’s mandrakes.” — mandrakes; arose from the popular belief that it was a specific against barrenness;

— Rachel, therefore, who still hankered after children of her own, was anxious to obtain some of the fruit, and Leah consents only upon the proffered condition that Jacob shall spend the night in her tent;

— the Targum Onkelos says

Reuvein went in the days of the wheat harvest, and found jasmine flowers in the field. He brought them to Leah, his mother. Rochel said to Leah, Please [Now] give me some of your son’s jasmine flowers.

15 But she said unto her, “Is it a small matter that thou hast taken my husband? And wouldest thou take away my son’s mandrakes also?” And Rachel said, “Therefore he shall lie with thee tonight, for thy son’s mandrakes.”

— and Rachel said, therefore he shall lie with thee tonight for thy son’s mandrakes; which showed no great affection to her husband, and a slight of his company, to be willing to part with it for such a trifle;

— and it seems by this as if they took their turns to lie with Jacob, and this night being Rachel’s turn, she agrees to give it to Leah for the sake of the mandrakes;

— the Targum Onkelos says

She [Leah] said to her, Isn’t it enough that you took my husband? Would you also take my son’s jasmine flowers? Rochel said, Therefore, he shall be with you tonight in exchange for your son’s jasmine flowers.

16 And Jacob came out of the field in the evening, and Leah went out to meet him and said, “Thou must come in unto me, for surely I have hired thee with my son’s mandrakes.” And he lay with her that night.

— the Targum Onkelos says

Yaakov came from the field in the evening, and Leah went out to meet him. She said, You will come to me, for I have hired you with my son’s jasmine flowers, and he was with her at night.

17 And God hearkened unto Leah, and she conceived and bore Jacob the fifth son.

— the Targum Onkelos says

Elohim perceived [accepted] Leah’s [wish] [prayer]. She conceived and bore [her] fifth son to Yaakov.

18 And Leah said, “God hath given me my hire, because I have given my maiden to my husband.” And she called his name Issachar [that is, A hire]. —  Issachar ~ Finland;

— the Targum Onkelos says

Leah said, Elohim has given me my reward because I gave my handmaid to my husband. She named him Yissachar.

19 And Leah conceived again and bore Jacob the sixth son.

— the Targum Onkelos says

Leah conceived again and bore [her] sixth son to Yaakov.

20 And Leah said, “God hath endued me with a good dowry. Now will my husband dwell with me, because I have borne him six sons.” And she called his name Zebulun [that is, Dwelling]. —  Zebulun ~ Holland;

— the Targum Onkelos says

Leah said, Elohim has given [me] a goodly portion. Now my husband will make his [main] home with me, for I have borne him six sons. She named him Zevulun.

21 And afterwards she bore a daughter, and called her name Dinah [that is, Judgment].

— and here from the Message Bible:

14 One day during the wheat harvest Reuben found some mandrakes in the field and brought them home to his mother Leah. Rachel asked Leah, “Could I please have some of your son’s mandrakes?”

15 Leah said, “Wasn’t it enough that you got my husband away from me? And now you also want my son’s mandrakes?”

Rachel said, “All right. I’ll let him sleep with you tonight in exchange for your son’s mandrakes.”

16-21 When Jacob came home that evening from the fields, Leah was there to meet him: “Sleep with me tonight; I’ve bartered my son’s mandrakes for a night with you.” So he slept with her that night.

God listened to Leah; she became pregnant and gave Jacob a fifth son. She said, “God rewarded me for giving my maid to my husband.” She named him Issachar (Bartered).

Leah became pregnant yet again and gave Jacob a sixth son, saying, “God has given me a great gift. This time my husband will honor me with gifts—I’ve given him six sons!”

She named him Zebulun (Honor). Last of all she had a daughter and named her Dinah. Genesis 30:14-16 MSG

— the Targum Onkelos says

Afterwards she gave birth to a daughter, and named her Deenah.

22 And God remembered Rachel, and God hearkened to her and opened her womb. — God remembered Rachel; her long barrenness had probably humbled and disciplined her; and cured of her former petulance, she trusts no longer to mandrakes or “love-apples” but looks to God for the great blessing of children;

— the Targum Onkelos says

Elohim remembered Rochel [The remembrance of Rochel came before Elohim, and Elohim perceived her plight] [accepted her prayer] and opened her womb [allowed her to conceive].

— the Targum Jerusalem says

“Four keys are delivered into the hand of the Lord of all the world, and He has not delivered them to angel or seraph: The Key of Rain, the Key of Sustenance, the Key of the Graves (Resurrection), and the Key of the Barren Woman.

  • The Key of Rain: As the explicit scripture says: ‘The Lord will open for you His good treasury [the heavens, to give rain]’ (Deut. 28:12).
  • The Key of Sustenance: As the explicit scripture says: ‘You open Your hand [and satisfy the desire of every living thing]’ (Psalm 145:16).
  • The Key of the Graves: As the explicit scripture says: ‘When I open your graves [O My people]’ (Ezekiel 37:13).
  • The Key of the Barren Woman: As the explicit scripture says: ‘And God remembered Rachel…’ (Gen. 30:22).

And the Word (Memra) of the Lord in His good mercies remembered Rachel; and the Word of the Lord heard the voice of her prayer, and He said by His Word to give her children.”

23 And she conceived and bore a son, and said, “God hath taken away my reproach.” — and she conceived and bare a son; through the goodness of God unto her, and for which she was greatly thankful;

— the Targum Onkelos says

She conceived and gave birth to a son. She said, Elohim has removed my shame.

24 And she called his name Joseph [that is, Adding], and said, “The Lord shall add to me another son.” — the name appears to be, that they were influenced by the promises of God to Abraham; whose posterity were promised the richest blessings: Manasseh ~ UK; Ephraim ~ US;

— the Targum Onkelos says

She named him Yoseif, saying, May Adonoy add to me another son.

The Twelve Sons of Jacob that became the Twelve Tribes of Israel

25 And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, “Send me away, that I may go unto mine own place and to my country.

— that Jacob said unto Laban, send me away; give me leave to depart thy house: he had a right to demand his liberty, and to insist upon it, since the time of his servitude was up; but he chose to have leave;

— that I may go unto mine own place, to Beersheba, where his father and mother lived, and whom, no doubt, he longed to see; and to the land of Canaan, in which that place was, which was his native country and was given him by promise, and was to be the inheritance of his seed;

— the Targum Onkelos says

When Rochel had given birth to Yoseif, Yaakov said to Lavan, Send me on my way, and I will go to my own place and to my homeland.

— the Targum of Jonathan reveals how the posterity of Joseph, not Judah, were to be a yoke (Genesis 27:40) and a flame unto the house of Esau, saying

“And it was, when Rachel had given birth to Joseph, that Jacob said through the Holy Spirit that the House of Joseph is destined to be like a flame to consume the House of Esau. He said: ‘From now on, I am not afraid of Esau and his legions.’ And he said to Laban: ‘Send me away, that I may go to my own place and to my own land.'”

The Spanish Armada, with 130 ships and 30,000 men on board, set sail from Spain in July 1588, intending to overthrow the Protestant Queen Elizabeth I and restore Catholic rule over England; but, with a devastating Divine Wind, were destroyed by the British Navy under Commander Sir Francis Drake

26 Give me my wives and my children for whom I have served thee, and let me go; for thou knowest my service which I have done thee.” — give me my wives; his two wives, Leah and Rachel, and the two maids, Bilhah and Zilpah, which he had given him for wives also;

— Jacob desires leave not only to have them, but to take them away with him;

— the Targum Onkelos says

Give me [permission to take] my wives and my children, for whom I worked for you, and I will go; for you know my work that I did for you.

27 And Laban said unto him, “I pray thee, if I have found favor in thine eyes, tarry; for I have learned by experience that the Lord hath blessed me for thy sake.”

— that the Lord hath blessed me: Laban, the good things he had, from the Lord, as the author and giver; that it was for Jacob’s sake that he was thus blessed;

— the Targum Onkelos says

Lavan said to him, If [now] I have found favor in your eyes, I have divined [determined] that Adonoy has blessed me because of you.

28 And he said, “Appoint me thy wages, and I will give it.” — and he went on, “So name your wages. I’ll pay you.”

— the Targum Onkelos says

He said, Set your wage for me, and I will give it.

29 And he said unto him, “Thou knowest how I have served thee and how thy flocks have been with me. — and Jacob said to Laban: thou knowest that I have served diligently and faithfully, without any salary, excepting for his wives; had no wages for his service all this time;

— the Targum Onkelos says

He [Yaakov] said to him, You know how I worked for you, and how your livestock were with me.

30 For it was little which thou had before I came, and it is now increased unto a multitude; and the Lord hath blessed thee since my coming. And now, when shall I provide for mine own house also?” — for it was little before I came; perhaps just a single flock, since Rachel, his youngest daughter, had the care of it;

— and it is now increased unto a multitude; or “broke forth,” spread itself over the fields and plains, hills and mountains adjacent, so that they were covered with his sheep, these bringing forth thousands and ten thousands;

— the Targum Onkelos says

For the little you had before I came here has increased and has become a multitude. Adonoy has blessed you with my coming [for my sake]. Now when will I also do something for my own house?

31 And he said, “What shall I give thee?” And Jacob said, “Thou shalt not give me anything. If thou wilt do this thing for me, I will again feed and keep thy flock: — I will again feed and keep thy flock; it seems by this that Jacob had relinquished the care of the flock, upon the time of his servitude being out;

— but, upon the following condition, proposes to return to it, lead it out to the pastures, and feed it on them, and keep it night and day, as he had used to do;

— the Targum Onkelos says

He [Lavan] said, What shall I give you? Yaakov said, Do not give me anything—if you do this thing for me. I will continue to tend your flock and guard it.

32 I will pass through all thy flock today, removing from thence all the speckled and spotted animals, and all the brown animals among the sheep, and the spotted and speckled among the goats; and of such shall be my hire.

— sheep are generally white, the goats black, and spotted or speckled ones comparatively few and rare;

— the Targum Onkelos says

I will go through all your flocks this day. I will remove from them every lamb that is speckled, or spotted, and every dark one among the sheep, and every goat that is spotted and speckled. That [kind] will be my wage.

33 So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.”

— Jacob proposed to remove all existing ones of that description from the flock, and to be content with what might appear at the next lambing time. The proposal seemed so much in favor of Laban, that he at once agreed to it;

— the Targum Onkelos says

My righteousness shall testify for me in the future when it comes before you regarding my wage. Any goat which is not speckled or spotted, and any sheep that is [not] dark, is stolen [if it is] in my possession.

34 And Laban said, “Behold, I would it might be according to thy word.” — and everyone that is not speckled and spotted amongst the goats, and brown among the sheep, that shall be accounted stolen with me;

— if any such were found among those that Jacob should hereafter call his flock, as were without specks and spots, or were not brown, he was content they should be reckoned as stolen;

— the Targum Onkelos says

Lavan said, Agreed, may it be as you say.

35 And he removed that day the hegoats that were ringstreaked and spotted, and all the shegoats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons.

— and all the she goats that were speckled and spotted; so that there might be neither male nor female of those mixed colours; this he did to prevent any generation of them:;

— the Targum Onkelos says

That day he [Lavan] removed the he-goats that were ringed and spotted, and all the she-goats that were speckled and spotted, everyone that had white in it, and all the dark ones among the sheep; and he gave them to his sons.

— and everyone that had some white in it; any white spot in it, as the Targum of Jonathan; that is, everyone of the brown or black colour, that had any white in it: and all the brown among the sheep: that were entirely so: and, gave them into the hands of his sons; the sons of Laban, who were now grown up and fit for such service.

36 And he set three days’ journey between himself and Jacob; and Jacob fed the rest of Laban’s flocks. — he set three days’ journey betwixt himself and Jacob; this means that Laban required that there should be an interval of between thirty and forty miles between himself, that is, his flocks, and those of Jacob;

— the Targum Onkelos says

He placed a three days journey between himself and Yaakov. Yaakov tended Lavan’s remaining flocks.

37 And Jacob took rods of green poplar and of the hazel and chestnut tree, and peeled white strips in them and made the white appear which was in the rods. — and pilled white strakes in them; took off the bark of them in some places, and left it on in others, which made white strakes;

— the Targum Onkelos says

Yaakov took rods of poplar that were fresh, hazel and chestnut [trees], and peeled white stripes in them by uncovering the white which is in the rods.

38 And he set the rods which he had peeled before the flocks in the gutters, in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

— in the gutters in the watering troughs, when the flocks came to drink; that is, in places of water, where troughs or vessels were made, into which the water ran convenient for the cattle to drink out of; and here he placed his party coloured rods right over against the flocks;

— the Targum Onkelos says

He stuck [inserted] the rods that he had peeled into the ducts of the [place of the] watering troughs [the place] where the flock [ewes] came to drink, facing the flock [rams]; that they should become heated when they came to drink.

39 And the flocks conceived before the rods, and brought forth animals ringstreaked, speckled and spotted. — brought forth cattle ringstraked, speckled, and spotted; such as Jacob was to have for his hire;

— the Targum Onkelos says

The flock [sheep] became heated [and mated] before the rods, and the flock [sheep] gave birth to ringed, speckled and spotted [offspring].

40 And Jacob separated the lambs, and set the faces of the flocks toward the ringstreaked and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not with Laban’s flocks. — Jacob did separate the lambs, such as were ring-straked and brown from the white;

— and he put his own flocks by themselves, and put them not unto Laban’s cattle; partly that they might not be mixed together, but kept distinct; and so his flocks be lessened;

— the Targum Onkelos says

Yaakov separated the lambs. He set the faces [at the head] of the flock [sheep] toward [all] the ringed ones and all the dark ones; [he did so] with Lavan’s flocks. He formed separate flocks of his own, and did not set [mix] them with Lavan’s flocks.

41 And it came to pass, whensoever the stronger animals conceived, that Jacob laid the rods before the eyes of the animals in the gutters, that they might conceive among the rods.

— and it came to pass, whensoever the stronger cattle did conceive; whose limbs were well compact, and were strong and healthy: that Jacob laid the rods before the eyes of the cattle in the gutters;

— the Targum Onkelos says

When the early-bearing flock [sheep] were heated [to mate], Yaakov placed the rods before the flock’s [sheep’s] eyes at the ducts, so they would be in heat among the rods.

42 But when the animals were feeble, he put them not in; so the feebler were Laban’s, and the stronger Jacob’s. — so the feebler were Laban’s, and the stronger Jacob’s; not only his flocks became more numerous than Laban’s, but were a better quality;

— the Targum Onkelos says

But when the flock [sheep] were late-bearing, he did not place [the rods before them]. Thus the late-bearing ones were Lavan’s, and the early-bearing ones became the possession of Yaakov.

43 And the man increased exceedingly and had large flocks, and maidservants and menservants, and camels and asses. — and the man increased exceedingly; Jacob grew very rich:

— and here from the Message Bible:

37-42 But Jacob got fresh branches from poplar, almond, and plane trees and peeled the bark, leaving white stripes on them. He stuck the peeled branches in front of the watering troughs where the flocks came to drink.

When the flocks were in heat, they came to drink and mated in front of the streaked branches. Then they gave birth to young that were streaked or spotted or speckled. Jacob placed the ewes before the dark-colored animals of Laban. That way he got distinctive flocks for himself which he didn’t mix with Laban’s flocks.

And when the sturdier animals were mating, Jacob placed branches at the troughs in view of the animals so that they mated in front of the branches. But he wouldn’t set up the branches before the feebler animals. That way the feeble animals went to Laban and the sturdy ones to Jacob.

43 The man got richer and richer, acquiring huge flocks, lots and lots of servants, not to mention camels and donkeys. Genesis 30:37-43 MSG

— the Targum Onkelos says

The man became tremendously prosperous. He had multipying flocks, female slaves and male slaves, camels and donkeys.

Posted in Books of Moses

US Preparing Ground Troops and Intensified Bombing

•April 3, 2026 • Leave a Comment

US Preparing Major Escalation Against Iran That Could Include 50,000 Ground Troops and Intensified Bombing

President Trump declares Iran must ‘open up the Strait of Waterloo’

Antiwar.com • March 30, 2026 ~ CNN

The Pentagon is developing options for a potential major escalation against Iran that could involve ground troops and an intensified bombing campaign, Axios reported on Thursday.

US officials and other sources speaking to Axios reporter Barak Ravid, a former IDF intelligence officer, described the potential escalation as a “final blow” that would give Trump more leverage and room to “declare victory,” though all indications are that Iran is ready to face ground forces and that any such operation would prolong the war.

Ravid’s sources said the potential options for a “final blow” include:

  • Invading or blockading Kharg Island, Iran’s main oil export hub.
  • Invading Larak, an island that helps Iran solidify its control of the Strait of Hormuz. The strategic outpost hosts Iranian bunkers, attack craft that can blow up cargo ships, and radars that monitor movements in the strait.
  • Seizing the strategic island of Abu Musa and two smaller islands, which lie near the western entrance to the strait and are controlled by Iran but also claimed by the UAE.
  • Blocking or seizing ships that are exporting Iranian oil on the eastern side of the Hormuz Strait.

Another operation being considered is sending troops deep inside Iran to secure Tehran’s stockpile of uranium enriched at 60%, though it’s believed to be buried under the rubble following the June 2025 airstrikes against Iran’s nuclear facilities, so it’s unclear if a team of US special operators would be able to access the material.

The report said that President Trump hasn’t made a decision, but that a major escalation was likely if negotiations made no progress, and there’s no sign that real diplomacy is underway despite Trump’s claims.

Iranian officials have rejected a 15-point proposal that the US passed through mediators and have set their own conditions to end the war.

Paralyzed, President Trump declares Iran must ‘open up the Strait of Waterloo’

White House Press Secretary Karoline Leavitt threatened on Wednesday that President Trump was ready to “unleash hell” on Iran.

About 5,000 of US Marines and several thousand US Army Airborne soldiers appear to be on their way to the Middle East as the Pentagon prepares for ground attacks, operations that are fraught with risk and will likely result in major US casualties since any ground force would face significant and sustained Iranian missile and drone attacks.

The Wall Street Journal reported later on Thursday that Trump is considering sending additional 10,000 ground troops.

In the meantime, US-Israeli strikes continue to pound Iran, and the Iranian military continues to launch successful attacks on Israel and US bases across the region. According to a report from The New York Times, the majority of US bases in the Middle East are now basically uninhabitable due to the Iranian strikes.

Is this another way into Vietnam, Iraq, or Afghanistan?

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine! Isaiah 28:1

For more, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Iran, US

Trump threatens to destroy Kharg Island

•April 2, 2026 • Leave a Comment

Trump threatens to destroy Kharg Island, Iran’s oil export hub. Already Thousands of US paratroopers, marines, and special forces soldiers have reportedly been deployed to the Middle East as Washington considers seizing the key oil hub, which handles most of Iran’s crude exports.

The US president said he would destroy the island, which houses oil wells, power plants, and other civilian infrastructure, if a deal is not soon reached to end the war.

In response Iran has targetted 18 US “spy companies,” namely: Google, Amazon, Intel, Apple, Microsoft, Cisco, HP, Meta, IBM, Dell, JP Morgan Chase, GE, Spire Solution, Boeing and Oracle, as well as electric car Tesla, analytics firm Palantir, and chip giant Nvidia.

Joel Huan • April 1, 2026

US President Donald Trump threatened on Monday, March 30, to destroy Iran’s oil export hub of Kharg Island, oil wells, power plants and other civilian infrastructure if it does not soon agree to a deal to end the war.

The USS Abraham Lincoln fleet with Arleigh Burke-class destroyers and Ticonderoga-type missile cruisers carry expensive anti—aircraft missiles
which are ill-equipped to tackle swarms of slow and maneuverable drones that US Forces will have to shoot down with the same extremely expensive missiles

A day after sounding conciliatory and suggesting a deal could be reached this week, Trump wrote on his Truth Social network that the United States is in “serious discussions” with “a more reasonable regime” in Tehran. But he added an ominous warning.

“If for any reason a deal is not shortly reached, which it probably will be, and if the Hormuz Strait is not immediately ‘Open for Business,’ we will conclude our lovely ‘stay’ in Iran by blowing up and completely obliterating all of their Electric Generating Plants, Oil Wells and Kharg Island (and possibly all desalinization plants!),” Trump warned.

White House Press Secretary Karoline Leavitt repeated the administration’s insistence that the US war against Iran should be over within another two weeks. Trump “has always stated four to six weeks, estimated timeline,” Leavitt told reporters. “We’re on day 30 today. So again, you do the math.” “He wants to see a deal over the next 10 days,” she added.

In response, Iran fired missiles across the Middle East on Tuesday as its capital was hit by fresh explosions, after US President Donald Trump threatened the country’s key oil export hub, power stations and desalination plants.

Following the strike on the desalination plant in Qeshm Island, Bahrain said that an Iranian drone struck one of its desalination plants. On Sunday, a desalination plant came under attack in Kuwait. For its part, Iran denied it was responsible and claimed it was some sort of “false flag” operation.

Refusing to back down, an Iranian parliamentary committee voted to impose tolls on vessels in the strait, the passageway through which one-fifth of global oil passes, and completely ban ships from the United States and Israel.

Iran has also vowed to start striking what it called 18 US “spy companies,” namely: Google, Amazon, Intel, Apple, Microsoft, Cisco, HP, Meta, IBM, Dell, JP Morgan Chase, GE, Spire Solution, Boeing and Oracle, as well as electric car Tesla, analytics firm Palantir, and chip giant Nvidia.

It described these American firms, which also include ExxonMobil, Chevron, Halliburton, Lockheed Martin and BlackRock, as “legitimate targets” in a threat made on Tuesday.

And these include two of Amazon’s data centres in the UAE, and another data centre in Bahrain. They specifically warned employees to evacuate offices and residents to move away within a one-kilometer radius.

Iran’s Islamic Revolutionary Guards Corps (IRGC) said in a statement: “These companies should expect the ‌destruction of their respective ⁠units in exchange for ⁠each terror act in Iran, starting from 8 PM ‌Tehran time on Wednesday, April ⁠1st.”

Various media have reported since last week that the threat posed by Iranian missiles and drones to US bases has led many American troops to relocate to hotels and office spaces throughout the region.

Posted in Iran, US

Genesis (27-28)

•April 2, 2026 • Leave a Comment

After Jacob had stolen his birthright, Esau pleaded with Isaac his father if he could still bless him.

Then Isaac his father answered and prophesied, saying, “Thy dwelling shall be away from the fatness of the earth; and away from the dew of heaven above; Genesis 27:39

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But when his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him. And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth. Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41-42 Targum (Jonathan)

This is looking at the Scriptures with a blast of fresh air, because the deeper you dig, the more you’ll find!

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly.” Jeremiah 23:20

Genesis 27

1 And it came to pass that when Isaac was old, and his eyes were dim so that he could not see, he called Esau his eldest son and said unto him, “My son.” And he said unto him, “Behold, here am I.”

— Isaac was old; now 137 years of age, but he lived even to be 180 (Genesis 35:28);

— the Targum Onkelos says

And when Yitzchok grew old his eyesight faded and he could not see. He called Eisov, his elder son, and said to him, My son. [Eisov] said to him, Here I am.

— the Targum of Jonathan says

And it was when Isaac had grown old and his eyes were too dim to see—for when his father bound him, he had gazed upon the Throne of Glory, and from that time his eyes began to grow dim—and he called Esau his elder son on the fourteenth of Nisan, and said to him: “My son, behold, this night the celestial beings praise the Lord of the world, and the treasuries of dew are opened within it.” And he said to him, “Here I am.”

2 And he said, “Behold now, I am old; I know not the day of my death. — I know not the day of my death; how soon I may die; a declaration which every man may make, and which every man ought well to consider, and lay to heart;

— the Targum Onkelos says

[Yitzchok] said, Behold, if you please [now], I am old. I do not know the day of my death.

3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field and take me some venison. — thy quiver and thy bow; the former is the vessel or instrument, in which arrows were put and carried, from its being hung at the girdle;

— the Targum Onkelos says

Now [therefore] please [now] take your equipment, your sword and your bow, and go out to the field and trap [deer] for me.

4 And make me savory meat, such as I love, and bring it to me, that I may eat, that my soul may bless thee before I die.” — savory meat dishes are known for their rich, tasty, full-bodied flavors that are not sweet;

— that my soul may bless thee; we gather from the solemn blessing given to his sons by Jacob (Genesis 49) that this was a prophetic act, by which Isaac, under the influence of the Spirit, and in expectation of death, decided to which son should the birthright belong;

— the Targum Onkelos says

Make it into a tasty dish for me, the way I like it, and bring it to me that I may eat, so that my soul will bless you before I die.

5 And Rebekah heard when Isaac spoke to Esau his son. And Esau went to the field to hunt for venison, and to bring it. — Rebekah heard; she was present when Isaac gave the order, and she wished to know his determination to give the blessing to his favourite son;

— the Targum Onkelos says

Rivkah had [over] heard what Yitzchok said to his son, Eisov. Eisov went out to the field to trap [deer] to bring it [home.]

6 And Rebekah spoke unto Jacob her son, saying, “Behold, I heard thy father speak unto Esau thy brother, saying, — Rebekah spoke unto Jacob; she was contriving to procure the blessing for Jacob, which was designed for Esau;

— the Targum Onkelos says

Rivkah said to her son Yaakov, saying, Behold, I heard your father speaking to your brother Eisov, saying,

7 ‘Bring me venison, and make me savory meat, that I may eat and bless thee before the Lord before my death.’

— before the Lord; solemnly, as in God’s presence, in his name, and by his authority which I shall heartily pray for thee. So he signifies that this was more than an ordinary blessing which he now intended to give him;

— the Targum Onkelos says

Bring back [deer] for me and make it into a tasty dish for me and I will eat. I will then bless you in the presence of Adonoy before I die.

8 Now therefore, my son, obey my voice according to that which I command thee. — obey my voice; Jacob was Rebekah’s favourite; she was prepared to deceive Isaac, in order that Jacob may obtain the coveted blessing;

— the Targum Onkelos says

Now my son, listen to [accept] me, concerning that which I command you.

9 Go now to the flock, and fetch me from thence two good kids of the goats, and I will make them savory meat for thy father, such as he loveth; — such as he loveth; such two good kids of the goats would pass with him for venison:

— by seasoning, the natural taste might be altered so as not to be distinguished, as we find it was; and such as have the best skill in venison may be imposed upon and deceived by more ways than one, as well as Isaac was;

— the Targum Onkelos says

Go [now], please, to the sheep and take for me from there two choice young goats, and I will make [from] them a tasty dish for your father as he likes.

10 and thou shalt bring it to thy father, that he may eat and that he may bless thee before his death.” — and thou shall bring it to thy father; for venison; and as if he was Esau that brought it: that he may eat, and that he may bless thee before his death;

— the Targum Onkelos says

You will [then] bring it to your father to eat, in order that he will bless you before he dies.

11 And Jacob said to Rebekah his mother, “Behold, Esau my brother is a hairy man, and I am a smooth man. — and I am a smooth man: without hair, excepting in those parts where it is common for all men to have it;

— the Targum Onkelos says

Yaakov said to Rivkah, his mother, Behold, Eisov, my brother is a hairy person and I am a smooth-skinned person.

12 My father perhaps will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon myself and not a blessing.”

— and I shall bring a curse upon me, and not a blessing; and he might justly fear fooling a blind; that should he be found out, so provoke his father, that instead of blessing, he would curse him, Deuteronomy 27:18

— the Targum Onkelos says

Suppose my father touches me. I will be in his eyes as an impostor [a mocker]. I will bring upon myself a curse [curses]—not a blessing [blessings].

13 And his mother said unto him, “Upon me be thy curse, my son; only obey my voice, and go, fetch me them.” — upon me be thy curse, my son; that is, if thy father should curse thee, which I am well assured he will not, let the curse, be what it will, fall upon me;

— the Targum Onkelos says

His mother said to him, Your curse shall be upon me [It was said regarding me in a prophecy that curses will not come upon you], my son; but listen to [accept] me. Go bring them to me.

14 And he went, and fetched and brought them to his mother; and his mother made savory meat, such as his father loved.

— and Rebekah made savoury meat, such as his father loved; by picking out proper pieces, and seasoning them well, it was as grateful to him as if it had really been venison, such as he loved;

— the Targum Onkelos says

He went, took [them], and brought [them] to his mother. His mother make a tasty dish as his father liked.

15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son;

— goodly raiment from Esau; evidently the clothing would be something special, sacerdotal garments or such as was peculiar to Esau: which were with her in the house; 

— for ordinary raiment, however handsome, would not have been kept in the mother’s tent, but in that of Esau or of one of his wives;

— and put them upon Jacob her younger son; that be might be took for Esau, should Isaac examine him and feel his garments, or smell them;

— the Targum Onkelos says

Rivkah took the garments of Eisov, her elder son, [the garments] that were precious [to him] [the clean ones] that were in her keeping in the house, and put them on Yaakov, her younger son.

— the Targum of Jonathan says the garment was Adam’s and with Rebekah that day

And Rivekah took the pleasant vestments of Esau her elder son which had formerly been Adam’s; but which that day Esau had not worn, but they remained with her in the house, and (with them) she dressed Jakob her younger son.

16 and she put the skins of the kids of the goats upon his hands and upon the smooth of his neck. — and she put the skins of the kids of the goats upon his hands; upon both his hands, and the whole of them that was bare, that he might appear to be like Esau;

— the Targum Onkelos says

The skins of the young goats she placed on his hands and the smooth part of his neck.

17 And she gave the savory meat and the bread, which she had prepared, into the hand of her son Jacob. — and she gave the savoury meat; seasoned and dressed as might be taken for venison: and the bread which she had prepared: into the hand of her son Jacob;

— the Targum Onkelos says

She placed the tasty dish and the bread which she had made, in the hand of Yaakov, her son.

18 And he came unto his father, and said, “My father.” And he said, “Here am I. Who art thou, my son?” — arise, sit and eat; it is debatable that Isaac was too bedridden, for Jacob bids him arise and seat himself;

— the Targum Onkelos says

He came to his father and said, My father. [Yitzchok] said, Here I am. Who are you my son?

19 And Jacob said unto his father, “I am Esau thy firstborn; I have done according as thou badest me. Arise, I pray thee, sit and eat of my venison, that thy soul may bless me.”

— and Jacob lied unto his father, the first; I am Esau thy firstborn; had he only said that he was his firstborn, he might have been excused from lying, because he had bought the birthright of Esau;

— how could he say, I have done as thou badest me, when he had received no command from his father: this was Jacob’s second lie; and, arise, I pray thee, sit and eat of my venison: a third lie, when he knew it came not from the field, but from the fold;

— that thy soul may bless me; as this was the thing in view, and it was the blessing of the Abrahamic covenant he craved. The disguise, which may have upset the whole plot, succeeded in misleading Isaac; and while giving his paternal blessing, the old man was roused into a state of high satisfaction and delight;

— the Targum Onkelos says

Yaakov said to his father, It is I, Eisov your firstborn. I have done as you told me. Rise, if you please [now], sit up [recline] and eat of my trapping so that your soul will bless me.

20 And Isaac said unto his son, “How is it that thou hast found it so quickly, my son?” And he said, “Because the Lord thy God brought it to me.”

— because the Lord thy God brought it to me; Jacob does not keep up his acting well here, for Isaac could not see anything providential in his success in hunting; hence may have helped to arouse Isaac’s suspicions, who immediately proceeds to examine him;

— the Targum Onkelos says

Yitzchok said to his son, How is it that you found it so quickly my son? He [Yaakov] said, Because Adonoy, your God, brought it about for me.

21 And Isaac said unto Jacob, “Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.” — Come near that I may feel thee;

— besides the answer, in a style very different from Esau’s way of thinking, Isaac was surprised at the short delay in bringing the savoury meat;

— the Targum Onkelos says

Yitzchok said to Yaakov, Come close, if you please [now], and let me touch you, my son. Are you my son Eisov or not?

22 And Jacob went near unto Isaac his father; and he felt him and said, “The voice is Jacob’s voice, but the hands are the hands of Esau.” — but the hands are the hands of Esau; are like them, being hairy as they;

— the Targum Onkelos says

Yaakov came close to Yitzchok, his father, and he [Yitzchok] touched him. He said, The voice is the voice of Yaakov, but the hands are the hands of Eisov.

or, as the Targum of Jonathan says, “the feeling of the hands is as the feeling of the hands of Esau;” they feel like them;

23 And he discerned him not, because his hands were hairy, as his brother Esau’s hands; so he blessed him. — and he discerned him not; as he could not see,

— and, though he had his hearing, and thought the voice was like Jacob’s, he might perhaps imagine there might be an alteration in Esau’s voice, coming in haste and weary from the fields; hence he thought it safe to trust to that;

— the Targum Onkelos says

He [Yitzchok] did not recognize him because his hands were like those of Eisov, his brother—they were hairy—and [thus] he blessed him.

24 And he said, “Art thou my very son Esau?” And he said, “I am.” — and he said, I am; in order to excuse Jacob from lying, that he does not say, “I am Esau” since it is an answer to Isaac’s question, with a design to deceive him; and he intended that he should understand him as he did, that he was really Esau;

— the Targum Onkelos says

He said, Are you indeed my son, Eisov? [Yaakov] said, [Behold] I am.

25 And he said, “Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee.” And he brought it near to him, and he ate; and he brought him wine, and he drank. — and he brought him wine, and he drank; and so was comfortably refreshed, and in a good temper and disposition of mind to confer the blessing;

— the Targum Onkelos says

He said, Bring it close to [before] me and I will eat from my son’s trappings, so that my soul will bless you. He brought it close to him and he ate. He [then] brought him wine and he drank.

— the Targum of Jonathan indicates all these are ordained from the foundation of the world: and now Isaac does not seem to have grasped the full meaning of the prophecy, “The older shall serve the younger:”

And he said, Draw near, and I will eat of my son’s venison, that my soul may bless thee. And he approached him, and he ate; and he had no wine; but an angel prepared it for him, from the wine which had been kept in its grapes from the days of the beginning of the world; and he gave it into Jakob’s hand, and Jakob brought it to his father, and he drank.

— or for a more modern version:

“And he said, ‘Bring it to me, and I will eat of my son’s game, so that my soul may bless you.’ So he brought it to him, and he ate; and there was no wine with him. And an angel was sent to him, and brought wine that had been stored in its grapes since the days of the creation of the world, and he placed it in Jacob’s hand. Jacob brought it to his father, and he drank.”

26 And his father Isaac said unto him, “Come near now, and kiss me, my son.” — Come near now, and kiss me, my son: this was the solemn preparation for the giving of the blessing;

— Isaac’s suspicions had now quite passed away; he had eaten and drunk, and the time had now come for the decision his son was to inherit the promise;

— the Targum Onkelos says

His father Yitzchok said to him, Come close to me [now] and kiss me, my son.

27 And he came near, and kissed him; and he smelled the smell of his raiment, and blessed him and said, “See, the smell of my son is as the smell of a field which the Lord hath blessed.

— now Isaac had eaten the venison, and drank of the wine; and the smell of my son is as the smell of a field which the Lord hath blessed; and gave him the spiritual power to impart the “blessing of Abraham” to the son;

— the Targum Onkelos says

He came close and kissed him. He [Yitzchok] smelled the fragrance of his garments, and he blessed him. He said, See, my son’s fragrance is like the fragrance of a field blessed by Adonoy.

— the Targum of Jonathan says

“And he drew near and kissed him; and he smelled the fragrance of his garments and blessed him, and said: ‘See, the fragrance of my son is like the fragrance of the incense of spices which is destined to be offered on the Mountain of the House of the Sanctuary [the Temple Mount], which is called the Field that the Lord has blessed, and where He has desired to cause His Shekhinah to dwell.'”

28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. — God give thee of the dew and rain of heaven; or he was blessed of God, and the his posterity should inherit the land of milk and honey;

— and the fatness of the earth, and plenty of corn and wine; the word and ordinances, which God has given to his Jacob and Israel in all ages, as he has not given to other people;

— the Targum Onkelos says

And may God give you of the dew of heaven, and of the fatness [riches] [goodness] of the land, and abundance of grain and wine.

29 Let people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother’s sons bow down to thee. Cursed be every one that curseth thee, and blessed be he that blesseth thee!” — let people serve thee; let peoples (‘am·mîm) serve thee;

— up to this point the blessing had been general, but now Isaac bestows the birthright, carrying with it widespread dominion, precedence over all other members of the family, and special blessedness;

— the Targum Onkelos says

Peoples will serve you and nations bow to you [kingdoms will be subservient to you]. Be master over your brothers, and your mother’s sons will bow to you. Those who curse you are [will be] cursed, and those who bless you are [will be] blessed.

— let thy mother’s son bow down to thee; one case of how and when this was fulfilled, on Genesis 25:23 refering to Esau, Jacob’s brother, serving the younger; and his mother’s sons;

— the Targum of Jonathan says “all the sons of Esau, and kingdoms bend before thee, all the sons of Keturah;”

Let peoples be subject to thee, all the sons of Esau, and kingdoms bend before thee, all the sons of Keturah; a chief and a ruler be thou over thy brethren, and let the sons of thy mother salute thee. Let them who curse thee, my son, be accursed as Bileam bar Beor; and them who bless thee be blessed as Mosheh the prophet, the scribe of Israel.

— the Targum of Jerusalem interprets “thy mother’s sons” inclusive of the sons of Laban, his mother’s brother, the Arabians and Syrians; and “all the sons of Ishmael:” which will be more fully accomplished when the kingdoms of this world shall become the kingdoms of our Lord; when the Messiah, the King of the whole earth, arrives;

Let peoples serve before thee, all the sons of Esau: all kings be subject to thee, all the sons of Ishmael: be thou a chief and a ruler over the sons of Keturah: all the sons of Laban the brother of thy mother shall come before thee and salute thee. Whoso curseth thee, Jakob, my son, shall be accursed as Bileam ben Beor; and whoso blesseth thee shall be blessed as Mosheh the prophet and scribe of Israel.

30 And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarcely gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

— and it came to pass, as soon as Isaac had made an end of blessing Jacob; that Esau came in from his hunting;

— the Targum Onkelos says

It was when Yitzchok had finished blessing Yaakov, and Yaakov had just left the presence of Yitzchok, his father, that Eisov came back from his trapping.

31 And he also had made savory meat, and brought it unto his father and said unto his father, “Let my father arise and eat of his son’s venison, that thy soul may bless me.”

— Esau, returned just as Jacob was leaving Isaac’s presence; he, also made from venison, there would still be some considerable delay efore the captured game was made into savoury meat;

— the Targum Onkelos says

He too made a tasty dish and brought it to his father. He said to his father, Let my father rise and eat of his son’s trapping, that your soul may bless me.

— the Targum of Jonathan reveals how God could have interfered should Rebekah had trusted in the Lord and let him run his will, saying

And the Word of the Lord had impeded him from taking clean venison; but he had found a certain dog, and killed him, and made food of him, and brought to his father, and said to his father, Arise, my father, and eat of my venison, that thy soul may bless me.

32 And Isaac his father said unto him, “Who art thou?” And he said, “I am thy son, thy firstborn, Esau.” — who art thou? hearing another voice more like Esau’s than what he had heard before surprised him, and therefore in haste puts this question;

— and he said, I am thy son, thy firstborn Esau; all which was true in a sense; he was his son, and he was Esau, and he was his firstborn by nature, but not by right, for he had already sold his birthright;

— the Targum Onkelos says

Yitzchok, his father, said to him, Who are you? He said, I am your son, your firstborn, Eisov.

33 And Isaac trembled exceedingly and said, “Who? Where is he that hath taken venison and brought it me, and I have eaten of all before thou camest, and have blessed him? Yea, and he shall be blessed.”

— Isaac trembled exceedingly; or “trembled with a great trembling;” he was amazed, shocked, astonished; shell-shocked and astonished to consider God’s overruling providences;

— I have blessed him, and he shall be blessed; he might have recalled it; but now, at last, he is sensible he was in an error when he designed it for his firstborn, Esau;

— the Targum Onkelos says

Yitzchok was seized with a powerful trembling [Yitzchok was astonished with great astonishment]; and said, Who, then, is he who trapped [deer] and brought it to me. I ate all of it before you came, and I blessed him. He shall be blessed.

— the Targum of Jonathan says

And Izhak was moved with great agitation when he heard the voice of Esau, and the smell of his food rose in his nostrils as the smell of the burning of Gehennam; and he said, Who is he who hath got venison, and come to me, and I have eaten of all which he brought me before thou camest, and I have blessed him, and he shall, too, be blessed?

34 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, “Bless me, even me also, O my father!”

— he cried with a great and exceeding bitter cry, not for repentance of his former sin, in despising his birthright, but for grief at his great loss therein, because God would not suffer him to be perjured in keeping that birthright blessing which he had sold and sworn away;

— Bless me, even me also, O my father, that is, thou art my father no less than his; I claim a share in thy blessing; one at least equal to what thou hast given Jacob, if not a greater, as being the firstborn;

— but Esau despised his birthright, as if quenching the spirit, and consciously selling his birthright off for a bowl of soup. For a close parallel, see Offending the Holy Spirit, the unpardonable sin; once it is sold, it couldn’t be redeemed;

— the Targum Onkelos says

When Eisov heard his father’s words, he wailed a most loud and bitter cry, and he said to his father, Bless me too, my father.

35 And he said, “Thy brother came with subtlety, and hath taken away thy blessing.” — thy brother came with subtilty, as if it was wisely and prudently managed; but the word signifies fraud and deceit;

— the Targum Onkelos says

[Yitzchok] said, Your brother came with cunning [wisdom] and he took [received] your blessing.

36 And he said, “Is not he rightly named Jacob [that is, A supplanter]? For he hath supplanted me these two times: he took away my birthright, and behold, now he hath taken away my blessing.” And he said, “Hast thou not reserved a blessing for me?”

— and Esau said: for he hath supplanted me these two times; to supplant another is to put his foot under the heel of another; he took away my birthright; which is not true, for Jacob did not take it away from him either by force or fraud;

— for Esau had despised and made light of his birthright, and even sold it for a bowl of pottage; for by now he should convinced that it was the design of Providence that the spiritual blessing should fall on the line of Jacob;

— the Targum Onkelos says

[Eisov] said, Is he not rightly called Yaakov? [He is rightly called Yaakov] He has deceived me twice; he took my birthright, and now he has taken [received] my blessing. He said, Have you not saved a blessing for me?

37 And Isaac answered and said unto Esau, “Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him. And what shall I do now unto thee, my son?”

— behold, I have made him thy lord; the lord of his posterity, who would be subdued and become tributary to his seed; and all his brethren have I given to him for servants;

— the Edomites, who sprung from his brother Esau, who, according to this prophetic blessing, became servants to David, who was a son of Jacob’s; but that is only a microcosm of a latter-day Monroe Doctrine; for more see, “Who are the children of Esau?”

— and what shall I do now unto thee, my son? what are the leftovers for you, my sons? what can be bestowed upon thee? there is nothing left; dominion over others, even over all nations, yea, over thyself and thy posterity, and plenty of all good things, are given already to Jacob; what is there to be done for thee, or thou canst expect?

— the Targum Onkelos says

Yitzchok replied and said to Eisov. Behold, I have made him your master, and all his brothers I have given him as slaves. I have sustained him with grain and wine. Where? [Here.] What can I do for you, my son?

38 And Esau said unto his father, “Hast thou but one blessing, my father? Bless me, even me also, O my father!” And Esau lifted up his voice and wept. — has thou but one blessing? only one son could inherit the birthright?

— bless me, even me also, O my father: one that is equal to what has been given my brother: and even lower earthly blessings would avail little if Esau’s descendants were to be subject to the dominion of his other brother’s posterity;

— with Esau must now be contented with his lot; he lifted up his voice and wept; in order to move the affections of his father, and to prevail upon him to reverse the blessing he had bestowed on Jacob, and give it to him;

— but he could not bring his father to change his mind, and revoke the blessing, and give it him, despite all his crying and tears. For a close parallel, see Offending the Holy Spirit, the unpardonable sin; once it is lost, nothing could be redeemed;

— the Targum Onkelos says

Eisov said to his father, Do you have only one blessing, my father? Bless me too, my father, and Eisov raised his voice and wept.

39 And Isaac his father answered and said unto him, “Behold, thy dwelling shall be from the fatness of the earth, and of the dew of heaven from above. — for the blessing was a prophecy, and that not merely in the case of the posterity of Esau, but in that of Jacob also;

— since Isaac said (Genesis 27:37) he had given the posterity of Jacob the blessing of the super-abundance of corn and wine, he could not possibly promise Esau also fat fields and the dew of heaven; thus his “blessing” is actually away from it;

— the Targum Onkelos says

Yitzchok, his father replied and said to him, Behold the fatness [richness] [goodness] of the earth shall be your dwelling, and of the dew of heaven from above.

40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.”

— by thy sword or weapon shalt thou live; by violence and rapine, in an unquiet and military posture, troubling others, and forced to defend thyself;

— and it shall come to pass, when thou shalt have the dominion; not over the Israelites, the posterity of Jacob, which the Edomites, Esau’s posterity, never had; but when they should get a greater degree of strength, power, authority, and dominion in the world; “that thou shalt break his yoke from off thy neck;”

— the Targum Onkelos says

You shall live by your sword, and you shall serve your brother. When you have cause to be grieved [When his sons will transgress the words of the Torah], you will throw off his yoke from your neck.

— the Targum of Jerusalem reveals the circumstances how Esau would break his yoke from his brother, Jacob

“And by your weapons of war you shall live, and before your brother you shall be subjected. And it shall be that when the sons of Jacob labor in the Torah and observe the commandments, they shall place the yoke of subjection upon your neck. But when the sons of Jacob prevent themselves from laboring in the Torah and do not observe the commandments, behold, then you shall break the yoke of their subjection from off your neck.”

— the Targum of Jonathan says

“And upon your sword you shall rely, going everywhere and subduing; and to your brother you shall be subjected. And it shall be: if you are wicked and cause his sons to descend from observing the commandments of the Torah, then you shall break the yoke of his subjection from off your neck.”

41 And Esau hated Jacob because of the blessing wherewith his father blessed him. And Esau said in his heart, “The days of mourning for my father are at hand. Then will I slay my brother Jacob.”

— the days of mourning for my father are at hand; Esau evidently expected that his father’s death was near, and such also was Isaac’s own expectation (Genesis 27:2); but he recovered, and lived forty-four years after this;

— perhaps on this account another translation has been suggested, namely, “Days of mourning for my father are at hand: then I will slay Jacob” in fact, there ais a bidding for time; in fact millennia, when ther posterity of Jacob had gone astray with the laws of God;

— the Targum Onkelos says

Eisov hated Yaakov because of the blessing with which his father blessed him, and Eisov said in his heart, The mourning days for my father are approaching. I will then kill my brother, Yaakov.

— the Targum Jonathan reveals Esau’s delayed intent of killing his brother Jacob; in fact it is a latter-day prophecy for the house for Esau against the house of Jacob:

“And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother [Jacob]; but it will be that when his sons [the modern children of Israel] become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck….and then will I kill Jakob my brother, and will be found the killer and the heir”  Genesis 27:40-41 Jonathan (abridged)

— or, for a more modern translation:

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But if his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob his brother because of the blessing with which his father had blessed him. And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth. Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir'” (unabridged).

— a bit more on what this phase means “and will be found the killer and the heir;” that is, by delaying and waiting for Jacob’s killing, Esau hopes he would both be the killer and the only heir. Hence Esau harboured thoughts he would not do that immediately; but waits until they forget God’s law, until today’s hardcore “liberal democracies” that championed LGBTqia’s rights and wokeism;

— instead, he would delay the killing of Jacob until the death of Isaac, for if Isaac is dead, he had no chance of fathering another son; so that when Jacob is killed after Isaac is dead, Esau will become the only son, hence the sole heir.

42 And these words of Esau her elder son were told to Rebekah; and she sent and called Jacob her younger son, and said unto him, “Behold, thy brother Esau doth comfort himself concerning thee, purposing to kill thee.

— Rebekah hearing this, advises Jacob to flee to Laban her brother, and await the abatement of his brother’s anger; said unto him, behold, thy brother Esau, as touching thee, doth comfort himself;

— purposing to kill thee; he has laid a scheme for it, and comforts himself with this thought, that he shall be able to accomplish it, and so be the heir of the promise, and get the blessing; 

— the Targum Onkelos says

Rivkah was informed about the words of Eisov, her older son, and she sent [a messenger] to call Yaakov, her younger son, and she said to him. Behold, your brother Eisov is consoled through you [lying in wait for you], [for he intends] to kill you.

— the Targum Jonathan reveals the work of the Holy Spirit

And the words of Esau her elder son, who thought in his heart to kill Jakob, were shown by the Holy Spirit to Rivekah, and she sent, and called Jakob her younger son, and said to him, Behold, Esau thy brother lieth in wait for thee, and plotteth against thee to kill thee.

43 Now therefore my son, obey my voice; and arise, flee thou to Laban my brother in Haran, — obey my voice; and arise, flee thou to Laban my brother, to Haran; where Laban her brother, dwelt;

— the Targum Onkelos says

Now my son listen to [accept] me. Get up and flee to Lavan, my brother, to Charan.

44 and tarry with him a few days until thy brother’s fury turn away — tarry with him one or two years; but instead of so short a time Jacob stayed there twenty years,

— and perhaps Rebekah never saw him anymore, being dead before he returned; after this account, no more mention is made of her;

— the Targum Onkelos says

Remain with him a short time until your brother’s fury has subsided.

45 until thy brother’s anger turn away from thee, and he forget that which thou hast done to him. Then I will send and fetch thee from thence. Why should I be deprived also of you both in one day?”

— and he forget that which thou hast done to him; in getting the blessing from him; being convinced that Jacob had done him no injury, and that he had no just cause of being angry with him, it being the will of God that he should have the blessing;

— the Targum Onkelos says

Until your brother’s rage toward you has subsided, and he has forgotten what you did to him. I will then send [for you] and bring you [back] from there. Why should I lose both of you on one day?

— the Targum Jonathan says

“Until your brother’s anger rests from you and he forgets what you have done to him; then I will send and bring you from there. Why should I be bereaved of both of you in one day? For [if] you are killed and he is banished—just as Eve was bereaved of Abel whom Cain killed, and both of them were banished from the presence of Adam and Eve for all the days of the lives of Adam and Eve.”

46 And Rebekah said to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob take a wife of the daughters of Heth, such as these who are of the daughters of the land, what good shall my life do me?”

— if Jacob take a wife of the daughters of Heth; as Esau has done; this was not the thing she was afraid of; but if we use guile once, we shall be very ready to use it again;

— the Targum Onkelos says

Rivkah said to Yitzchok, I am disgusted with my life because of the daughters of Cheis. If Yaakov marries a woman of the daughters of Cheis, like these, from the daughters of the land, what is life [worth] to me.

Genesis 28

1 And Isaac called Jacob and blessed him, and charged him and said unto him, “Thou shalt not take a wife of the daughters of Canaan. — Isaac blessed Jacob; that is, purposely and designedly and in faith now confirmed that blessing to him, which before he had given him unknowingly;

— the Targum Onkelos says

Yitzchok called Yaakov and blessed him. He commanded him and said to him, Do not marry a woman of the daughters of Canaan.

2 Arise, go to Padanaram to the house of Bethuel thy mother’s father, and take thee a wife from thence of the daughters of Laban thy mother’s brother. — to the house of Bethuel thy mother’s father; who though now dead in all probability, yet the house and family went by his name;

— and take thee a wife from thence of the daughters of Laban thy mother’s brother: who had daughters unmarried, of which no doubt Isaac and Rebekah had knowledge, a correspondence being kept up between the two families, though at a great distance;

— the Targum Onkelos says

Set out and go to Padan Aram, to the house of Besueil, your mother’s father, and marry one of the daughters of Lavan, your mother’s brother.

3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; — Isaac called Jacob and blessed him; he entered fully into Rebekah’s feelings, and the burden of his parting counsel to his son was to avoid a marriage alliance with any but the Mesopotamian branch of the family;

— a multitude of people; a congregation of peoples; which may unite all into one body and make one nation, as the twelve tribes descending from Jacob did; or even into numerous nations as one, like NATO or EU today;

— the Targum Onkelos says

May the Almighty, Shaddai, bless you, make you fruitful and multiply you. May you become an assembly of peoples [tribes].

— the Targum Jonathan says

“And may God Almighty bless you with many possessions, and make you fruitful and multiply you into thirteen tribes; and may you be worthy of the Assembly of the members of the Sanhedrin, whose number is seventy, corresponding to the number of the nations.”

4 and give thee the blessing of Abraham to thee and to thy seed with thee, that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.”

— and give thee the blessing of Abraham, to thee, and to thy seed with thee; which was promised to Abraham, and was entailed upon Isaac and his seed, and now upon Jacob and his seed;

— that thou mayest inherit the land wherein thou art a stranger, which God gave to Abraham; the land between the two great rivers; which was given to Abraham by promise, but not in possession;

“I am thy shield! Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates” Genesis 15

— the Targum Onkelos says

May He give you the blessing of Avraham, to you and to your descendants with you, that you may inherit the land of your dwelling which God gave to Avraham.

5 And Isaac sent away Jacob; and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother. — and Isaac sent away Jacob; Rebekah only counseled, Isaac commanded: and Jacob went to Padan-aram unto Laban, son of Bethel the Syrian;

— the Targum Onkelos says

Yitzchok sent Yaakov on his way, and he went to Paddan Aram, to Lavan, son of Besueil the Aramean, the brother of Rivkah, mother of Yaakov and Eisov.

6 When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram to take him a wife from thence, and that as he blessed him he gave him a charge, saying, “Thou shalt not take a wife of the daughters of Canaan,”

— the Targum Onkelos says

Eisov saw that Yitzchok blessed Yaakov, and sent him to Paddan Aram, to find a wife there; and as he blessed him, he commanded him saying, Do not take a wife from the daughters of Canaan.

7 and that Jacob obeyed his father and his mother and had gone to Padanaram,

— the Targum Onkelos says

And Yaakov listened to [accepted] his father and mother, and went to Paddan Aram.

8 and Esau seeing that the daughters of Canaan pleased not Isaac his father — and Esau seeing that the daughters of Canaan pleased not Isaac his father; who he perceived was displeased with the daughters of Canaan, or that they were “evil in his eyes”

— the Targum Onkelos says

Eisov [thus] realized that the daughters of Canaan were evil in the eyes of Yitzchok, his father.

9 then went Esau unto Ishmael, and added unto the wives which he had Mahalath the daughter of Ishmael, Abraham’s son, the sister of Nebajoth, to be his wife. — and though Esau did not marry a “wife of the daughters of Canaan,” he married into a family which God had rejected; and took as a third wife Mahalath, a daughter of Ishmael;

— the Targum Onkelos says

Eisov [then] went to Yishmael, and took Mochalas, the daughter of Yishmael, the son of Avraham and sister of Nevayos, in addition to his other wives, for a wife.

10 And Jacob went out from Beersheba, and went toward Haran. — Jacob’s dream and vow; setting out on the way to Haran, he was overtaken by night, and slept in the field;

— the Targum Onkelos says

Yaakov left Beer Sheva and went toward Charan.

— the Targum Jonathan says

“Five miracles were performed for Jacob at the time he went out from Beer-sheba:

  • The first miracle: The hours of the day were shortened and the sun set before its time, because the Word [of the Lord] desired to speak with him.
  • The second miracle: The four stones that he had placed for his pillow, he found in the morning to have become a single stone.
  • The third miracle: The stone which all the flocks used to gather to roll from the mouth of the well, he rolled it away with one of his arms.
  • The fourth miracle: The well overflowed and the waters rose to its surface, and it continued to overflow all the days that he was in Haran.
  • The fifth miracle: The earth shrunk before him [Kefitzat HaDerech], and on the very day that he set out, he arrived at Haran.”

— the Targum Jerusalem says

“Five miracles were performed for our father Jacob at the time he went out from Beer-sheba to go to Haran:

  1. The first miracle: The hours of the day were shortened for him, and the sun set for him not at its usual time, because the Word [of the Lord] desired to speak with him.
  2. The second miracle: As soon as our father Jacob lifted his feet from Beer-sheba, the earth shrunk before him and he found himself sitting in Haran.
  3. The third miracle: Regarding the stones that our father Jacob took in the evening and placed beneath the foundation of his head—when he arose in the morning, he found them all to be a single stone; and that is the stone he set as a pillar and poured oil upon its top.
  4. The fourth miracle: Whereas all the shepherds used to gather around the stone to roll it from the mouth of the well and were unable to do so, when our father Jacob came, he lifted it with one of his hands and watered the sheep of Laban, his mother’s brother.
  5. The fifth miracle: As soon as our father Jacob lifted the stone from the mouth of the well, the well overflowed and continued to overflow for twenty years, all the days that our father Jacob dwelt in Haran.

These are the five miracles performed for our father Jacob at the time he went out from Beer-sheba to go to Haran.”

11 And he alighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep.

— he lighted upon the place; Jacob’s Dream at Bethel as it lay twelve miles north of Jerusalem, in the mountains of Ephraim, Jacob had already been at least four days on the route;

— the Targum Onkelos says

He reached the place and spent the night there because the sun had set. He took some of the stones of that place, and arranged them around his head, and lay down [to sleep] in that place.

12 And he dreamed, and behold, a ladder was set up on the earth, and the top of it reached to heaven; and behold, the angels of God were ascending and descending on it. — behold a ladder set up on the earth; this might represent the providence of God,

— by which there is a constant correspondence kept up between heaven and earth; the counsels of heaven are executed on earth, and the affairs of this earth are all known in heaven;

— angels are employed as ministering spirits to serve all the designs of Providence, and the wisdom of God is at the upper end of the ladder, directing all the motions of second causes to his glory;

— the Targum Onkelos says

He dreamed, and behold a ladder was set up on [planted in] the earth and the top of it reached toward heaven; and behold angels of Elohim were ascending and descending on it.

— the Targum of Jonathan has futher insight as this:

“And he dreamed, and behold, a ladder was set upon the earth, and its top reached to the heavens.

And behold, the two angels who went to Sodom were driven from their places because they had revealed the secrets of the Lord of the world, and they were wandering until the time when Jacob left his father’s house. They accompanied him in kindness until Bethel.

And on that day, they ascended to the heavens and said, ‘Come and see Jacob, the righteous, whose image is engraved upon the throne of glory, which you have longed to see.’ Thus, the other holy angels of the Lord descended to look upon him.”

— Rashi explains: ascending and descending: Ascending first and afterwards descending. The angels who escorted him in the [Holy] Land do not go outside the Land, and they ascended to heaven, and the angels of outside the Holy Land descended to escort him.[From Gen. Rabbah 68:12]

13 And behold, the Lord stood above it and said, “I am the Lord God of Abraham thy father and the God of Isaac: The land whereon thou liest, to thee will I give it, and to thy seed. — and behold, the Lord stood above it; ordering, directing, and overruling all things in Providence,

— for the glory of his name and the good of his people; the land whereon thou liest, to thee will I give it, and to thy seed; meaning not that small pittance of land only on which his body then lay, and which it covered;

— but all the land of which it was a part, not just the land of Canaan; but even the whole land between the two great rivers, the Nile and the Euphrates;

— the Targum Onkelos says

And behold [the Glory of] Adonoy stood over him, and said, I am Adonoy, God of Avraham, your father, and God of Yitzchok. The land upon which you are lying, I will give to you and to your descendants.

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west and to the east, and to the north and to the south; and in thee and in thy seed shall all the families of the earth be blessed.

— and thou shalt spread abroad to the west; or “the sea” beyond the Mediterranean sea, which was west of the land of Canaan: and to the east, and to the north, and to the south;

— that is, scattered across the whole world; the meaning is, that his posterity should be numerous, and break out and spread themselves like a flood of water, and reach to the utmost bounds of the land in all directions;

— the Targum Onkelos says

Your descendants shall be [many] as the dust of the earth. You shall spread [be strong] to the west, to the east, to the north and to the south. Through [Because of] you shall be blessed all the families of the earth, and through [because of] your descendants.

15 And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.”

— and will bring thee again into this land; with details in Ezekiel 37 – Return of the Whole House of Israel;

— the Targum Onkelos says

Behold, I am with you [My Word is your support], and I will guard you wherever [every place] you go, and I will bring you back to this land. I will not forsake you until I have done that which I have spoken for you.

16 And Jacob awaked out of his sleep, and he said, “Surely the Lord is in this place, and I knew it not.” — surely the Lord is in this place; I knew it not; Jacob did not think or expect to meet God in such a place, and Jacob called the place Bethel;

— the Targum Onkelos says

Yaakov awoke from his sleep, and said, In truth, [the Glory of] Adonoy is [dwells] in this place, and I did not know it [would not have known it].

17 And he was afraid and said, “How fearsome is this place! This is none other than the house of God, and this is the gate of heaven.” — and Jacob was afraid; not with a servile but filial fear; not with a fear of the wrath and displeasure of God, but with a fear of his Providence and goodness;

— the Targum Onkelos says

He was afraid and said, How awesome is this place! This is none other than the house of Elohim [not a regular place but a place where it is the will of Elohim to receive prayers], and this is the gate of heaven.

18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar and poured oil upon the top of it.

— and poured it upon the top of the stone, as a token of his consecration thereof to this use to be a memorial of God’s favour to him. Oil was used in sacrifices, and in the consecration of persons and places;

— the Targum Onkelos says

Yaakov rose early in the morning and took the stone that he had placed at his head; and he set it as a monument, and poured oil on its top.

19 And he called the name of that place Bethel [that is, The house of God]; but the name of that city was called Luz at the first.

— and he called the name of that place Bethel; the house of God, which he took this place; it was later selected by Jeroboam as one of the high places at which he set up the golden calves;

— the Targum Onkelos says

He named that place Beis Eil, but Luz was the original name of the city.

20 And Jacob vowed a vow, saying, “If God will be with me and will keep me in this way that I go, and will give me bread to eat and raiment to put on, — Jacob made a solemn vow on this occasion; it involves in its obligation, however, only one party, and is the spontaneous act of that party;

— the Targum Onkelos says

Yaakov made a vow, saying, If [the Word of] Elohim will be with me [my support], and guards me on this path that I am going, and gives me bread to eat and clothing to wear;

21 so that I come again to my father’s house in peace, then shall the Lord be my God. — so that I come again to my father’s house in peace; in safety from Esau, and all other enemies, as God promised him he should: then the Lord shall be my God; 

— the Targum Onkelos says

And if I return in peace to my father’s house, and [the Word of] Adonoy will be my God;

22 And this stone which I have set for a pillar shall be God’s house; and of all that Thou shalt give me I will surely give a tenth unto Thee.”

— and this stone, which I have set for a pillar, it shall be in God’s house; building an altar on it with some others, and sacrificing to God on it; and wherever God is worshipped, that place is his house, be it what or where it will; and Jacob did as he promised to do;

The Stone of Jacob: it shall be set as a pillar in God’s house: that is, in the Temple in Jerusalem,
not desecrated under a chair in a palace in either London nor Edinburgh

— and of all that thou shalt give me, I will surely give the tenth unto thee; for the support of his worship; for the maintenance of such that were employed in it; for the provision of sacrifice, and for the relief of the poor, or for any use or service in which God might be glorified;

— the Targum Onkelos says

[Then] this stone which I have set [as] a monument will become a House of God [place where I will worship upon it before God], and of all that You give, I will surely give a tenth to [before] You.

Posted in Books of Moses, Esau

US Naval Power close to Obsolete

•April 1, 2026 • Leave a Comment
THE US NAVY CAN NO LONGER ENGAGE IN NAVAL WAFARE

Prada • March 31, 2026

After the conflicts with Iran and Yemen, there is no way that the United States will ever go to war with China over Taiwan. The era of naval dominance has come to an end and has been replaced by drone warfare.

Missiles are often very expensive and can be intercepted whereas drones are far cheaper and can maneuver air and naval defenses a lot more easily. This of course means that US Naval Assets in the Middle East are in danger.

Iranian Shaheds are armed with modern anti-jamming chips from Russia

The Strait of Hormuz and the Red Sea were not held down by Iranian or Yemeni missiles but by drones like the Samad-3 and Shahed-136. The Iranian Shaheds are now armed with anti-jamming chips from Russia.

Even in the case of the largely land-based NATO proxy war in Ukraine, the Russians have held down the Donbass and largely degraded the capabilities of Ukrainian forces through the use of Geran drones.

Paralyzed, President Trump declares Iran must ‘open up the Strait of Waterloo’

They have rendered attack helicopters obsolete, forced relocations and even hovered over Kiev for long periods of time without detection, which further exposes Ukraine’s grossly weak and inadequate air defenses.

If the Iranians and Yemenis can do this damage to the United States all in just a matter of four weeks, the Chinese most certainly could do more and the Russians already have.

Posted in China, DJI, Iran, US, US Navy

Genesis (25-26)

•March 31, 2026 • Leave a Comment

After Jacob had stolen his birthright, Esau pleaded with Isaac his father if he could still bless him.

Then Isaac his father answered and prophesied, saying, “Thy dwelling shall be away from the fatness of the earth; and away from the dew of heaven above; Genesis 27:39

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But when his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him. And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth. Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.'” Genesis 27:41-42 Targum (Jonathan)

This is looking at the Scriptures with a blast of fresh air, because the deeper you dig, the more you’ll find!

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly.” Jeremiah 23:20

Genesis 25

1 Then again Abraham took a wife, and her name was Keturah. — and her name was Keturah; who she was, or of what family, is not said. Abraham was 137 years of age at Sarah’s death, and lived to be 175;

— it is quite possible that, left solitary by Isaac’s marriage, he took Keturah to wife, and had by her six sons; yet Keturah is called Abraham’s concubine, or secondary wife (1Ch 1:32)

— the Targum Onkelos says

Avraham again took a wife. Her name was Keturah.

— the Targum Jerusalem says

She is Hagar, who had been tied to him from the beginning.

— the Targum of Jonathan says that Keturah was Hagar

“And Abraham added and took a wife, and her name was Keturah; she is Hagar, who had been bound to him from the beginning.”

— Targum Pseudo-Jonathan (along with Rashi and Midrash Genesis Rabbah 61:4) explicitly identifies Keturah as Hagar; which could explain why she was still called Abraham’s concubine, 1Ch 1:32. The logic is that after Sarah died and Isaac was married, Abraham returned to his original concubine.

2 And she bore him Zimran and Jokshan and Medan, and Midian and Ishbak and Shuah. — Midian is the one son of Keturah who had a great future before him, for his race became famous traders (Genesis 37:28); Jethro, the father-in-law of Moses, belonged to them (Exodus 2:15-16)

— the Targum Onkelos says

She bore him Zimran, Yokshon, Medan, Midian, Yishbok, and Shuach.

3 And Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim. — Asshurim, and Letushim, and Leummim; these are certainly not the names of men, but of the three tribes;

— the Targum Onkelos says

Yokshon fathered Shevah and Dedan. The sons of Dedan were Ashurim [those who dwell in camps], Letushim [those who dwell in tents] and Leumim [those who dwell on islands].

4 And the sons of Midian: Ephah and Epher, and Hanoch and Abidah and Eldaah. All these were the children of Keturah. — they to be sons of Abraham by Keturah, when they were his actually grandchildren;

— the Targum Onkelos says

The sons of Midian were Eiphah, Eipher, Chanoch, Avidah and Eldoah. All these were children of Keturah.

5 And Abraham gave all that he had unto Isaac. — And Abraham gave all that he had to Isaac; as he was bound to do, not only in justice to Sarah his first wife, but also to Rebekah, who married Isaac upon this assurance;

— the Targum Onkelos says

Avraham gave all that he possessed to Yitzchok.

6 But unto the sons of the concubines whom Abraham had, Abraham gave gifts; and while he yet lived he sent them away from Isaac his son, eastward unto the east country.

— but unto the sons of the concubines; that is, of Hagar and Keturah; migrated to “the east country,” that is, Arabia and Southern Mesopotamia;

— the Targum Onkelos says

To the sons of the concubines that Avraham had, Avraham gave gifts. He sent them away from Yitzchok, his son, while he [Avraham] was still alive. [He sent them] eastward to the Land of the East.

7 And these are the days of the years of Abraham’s life which he lived, a hundred threescore and fifteen years.

— Abraham’s years were a hundred and seventy-five; he survived Sarah thirty-eight years, and Isaac’s marriage thirty-five, and Jacob and Esau must how be fifteen years of age at this time;

— the Targum Onkelos says

These are the days of the years of Avraham which he lived, one hundred years, seventy years and five years.

8 Then Abraham gave up the ghost and died in a good old age, an old man and full of years, and was gathered to his people.

—‘full of years’ in the original it is only, “and full” and does not seem to be a mere synonym for longevity; but appreciating all the good and unpleasantness of life, much like Job and David also had;

— the Targum Onkelos says

Avraham expired and died in a good old age, old and satisfied [and in the fullness of days], and he was gathered to his people.

9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre,

— none of the six sons of Keturah were present; and had no particular blessing bestored upon them; perhaps they were apparently already sent far away into the far end of Arabia, while Ishmael was nearer at Paran;

— the Targum Onkelos says


His sons Yitzchok and Yishmael buried him in the Machpeilah cave, in the field of Ephron, son of Tzochar, the Chitite, which faces Mamrei.

10 the field which Abraham purchased from the sons of Heth. There was Abraham buried, and Sarah his wife. — there was Abraham buried, and Sarah his wife; Sarah had been buried there thirty eight years before, which was the reason why his sons buried, him there;

— the Targum Onkelos says

[This was] the field that Avraham purchased from the sons of Cheis. Avraham and his wife, Sarah, were buried there.

11 And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi. — God blessed Isaac; for the blessing of Abraham did not die with him, but was perpetuated to his posterity, and especially to the children of the promise;

— the Targum Onkelos says

After Avraham died, Elohim blessed his son Yitzchok. Yitzchok lived near Be’er Lachai Ro’i [the well at which a living angel appeared].

— the Targum of Jonatham adds some complexities, saying:

And because Abraham had not designed to bless Ishmael, therefore he blessed not Isaac; for had he blessed Izhak and not Ishmael, it would have kept them in enmity.

But, after the death of Abraham, the Lord blessed Isaac; and Isaac dwelt near the well at which was revealed the glory of the Living and Eternal One, who seeth and is not seen.

— the Targum fills the silence by explaining Abraham’s dilemma. Abraham loved both sons; he knew the primary blessing belonged to Isaac, but he feared that a public formal blessing of Isaac would incite Ishmael’s enmity, a grudge or hatred. To maintain peace in the family while he was alive, Abraham refrained from blessing either.

12 Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham. — Ishmael had twelve sons, whose families became distinct tribes; they populated a very large country that lay between Egypt and Assyria, called Arabia;

— the Targum Onkelos says

These are the descendants of Yishmael son of Avraham, whom Hagar, the Egyptian, Sarah’s slave, bore to Avraham.

13 And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar and Adbeel and Mibsam,

— the firstborn of Ishmael, Nebajoth: mentioned in Isaiah 60:7; and from whence a people of the Arabs are called Nabathaeans, and their country Nabathaea; they inhabit the town and capital at Petra;

— the Targum Onkelos says

These are the names of Yishmael’s sons, by their names according to their birth. Nevayos was Yishmael’s first born, [he also had] Keidar, Adbeil and Mivsom,

14 and Mishma and Dumah and Massa,

— the Targum Onkelos says

Mishma, Dumah and Masa,

15 Hadar and Tema, Jetur, Naphish, and Kedemah.

— the Targum Onkelos says

Chadad, Teima, Yetur, Nofish and Keidmah.

16 These are the sons of Ishmael, and these are their names, by their towns and by their castles, twelve princes according to their nations. — twelve princes according to their nations; these were princes, or heads of tribes, and there were twelve of them;

— the Targum Onkelos says

These are the sons of Yishmael, and these are their names in their open villages and in their fortified strongholds, twelve princes in their nations.

17 And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he gave up the ghost and died, and was gathered unto his people. — then Ishmael also died at the age of a hundred and thirty-seven; in the presence of all his brethren;

— the Targum Onkelos says

These are the years of Yishmael’s life, one hundred years, thirty years and seven years. He expired and died and was gathered to his people.

18 And they dwelt from Havilah unto Shur, that is before Egypt as thou goest toward Assyria; and he died in the presence of all his brethren. — and he died; they being present when he died, or in peace with them, in all prosperity along with them;

— the Targum Onkelos says

They lived from Chavilah to Shur [Chagar], which borders on Egypt, going towards Asshur. He lived in the presence of all his brethren.

19 And these are the generations of Isaac, Abraham’s son. Abraham begot Isaac.

— the Targum Onkelos says

And these are the descendants of Yitzchok son of Avraham. Avraham was the father of Yitzchok.

— the Targum of Jonatham says

“And these are the generations of Isaac, the son of Abraham: And because the features (Ikunin) of Isaac were similar to the features of Abraham, the people said, ‘Truly, Abraham fathered Isaac.'”

20 And Isaac was forty years old when he took Rebekah for a wife, the daughter of Bethuel the Syrian of Padanaram, the sister of Laban the Syrian.

— the daughter of Bethuel the Syrian, they were originally Chaldees, being descended from Nahor the brother of Abraham, who both were of Ur of the Chaldees; so Jacob is called a Syrian;

— the Targum Onkelos says

Yitzchok was forty years old when he took Rivkah, the daughter of Besueil, the Aramite, of Padan Aram, sister of Lavan, the Aramite, for a wife.

21 And Isaac entreated the Lord for his wife, because she was barren; and the Lord was entreated by him, and Rebekah his wife conceived. — and Isaac entreated the Lord for his wife; though God had promised to multiply his family, he prayed for it;

— the Targum Onkelos says

Yitzchok prayed to [before] Adonoy across from [opposite] his wife, for she was barren. Adonoy granted his prayer and his wife, Rivkah, conceived.

— the Targum of Jonathan says, that, after twenty years, Isaac took her and went with her to Mount Moriah, to the place where he was bound, and prayed that she might conceive; putting the Lord in mind of the promise he there made of the multiplication of Abraham’s seed; and Rebekah conceived; two sons at once;

22 And the children struggled together within her; and she said, “If it be so, why am I thus?” And she went to inquire of the Lord.

— the Targum Onkelos says

The children clashed [pressed] inside her, and [when this happened] she said, If this is so, why did I desire this? She [then] went to inquire of [to ask for instruction from before] Adonoy.

— say the Targums of Jonathan and Jerusalem; and she went to inquire of the Lord; to the school of Shem the great;

23 And the Lord said unto her, “Two nations are in thy womb, and two manner of people shall be separated from thy body; and the one people shall be stronger than the other people, and the elder shall serve the younger.”

— the Targum Onkelos says

Adonoy said to her, Two nations are in your womb, and two Kingdoms will separate from within you. One government will be mightier than the other, but the greater one will serve the smaller one.

— the Targums of Jonathan says

“And the children struggled within her, and it was like men fighting. And she said, ‘If this is the pain of pregnancy, why do I desire children?’ So she went to the study hall of Shem the Great to seek mercy from before the Lord.”

“And the Lord said to her, ‘Two nations are in your womb, and two kingdoms will separate from your belly. One kingdom will be stronger than the other, and the elder will serve the younger if the descendants of the younger keep the commandments of the Torah.'” Genesis 25:22-23 Jonathan

— important to note that “the elder will [only] serve the younger if the descendants of the younger keep the commandments of the Law.”

24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.

— the Targum Onkelos says

When her days of pregnancy were completed, behold, there were twins in her womb.

— and when her days to be delivered were fulfilled; the nine months were up from the time of her conception; or, as the Targum of Jonathan, when the two hundred and seventy days she went with child were completed;

25 And the first came out red, all over like a hairy garment; and they called his name Esau. — red, like a hairy garment; with red hair all over his body, whence he had his name, Esau, made, reared already;

— the Targum Onkelos says

The first one came out with a reddish complexion, covered completely with what was like a hairy robe, and they named him Eisov.

— the Targum of Jonathan says Esau was born as if he was already a grown man

and the first came forth wholly red, as a garment of hair: and they called his name Esau, because he was born altogether complete, with the hair of the head, and the beard, and teeth, and grinders;

26 And after that came his brother out, and his hand took hold of Esau’s heel; and his name was called Jacob. And Isaac was threescore years old when she bore them.

— and his name was called Jacob; by his parents; because he took his brother by the heel, which his name has the signification of, and Esau has respect to in Genesis 27:36,

— the Targum Onkelos says

After that his brother came out, his hand grasping the heel of Eisov, and he [Yitzchok] named him Yaakov. Yitzchok was sixty years old when she [Rivkah] gave birth to them.

27 And the boys grew. And Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

— Esau a cunning hunter and equally had a tent for his abode, but Jacob stayed at home, and busied about the flocks and cattle; hence he was the mother’s darling, while Isaac preferred his more enterprising son;

— the Targum Onkelos says

The lads grew up. Eisov became a skilled trapper [an idle man], a man of the field [a man going out to the field]. Yaakov was a wholesome man, living in tents [serving in the house of study].

28 And Isaac loved Esau, because he ate of his venison; but Rebekah loved Jacob. — because he did eat of his venison, literally, because the venison—that is, the produce of Esau’s hunting—was in his mouth; in our phrase, was to his taste—was what he liked;

— but Rebekah loved Jacob upon better grounds, both because of his more pious and meek temper, and because of the oracle and promise of God;

— the Targum Onkelos says

Yitzchok loved Eisov because he ate of his trappings, but Rivkah loved Yaakov.

29 And Jacob boiled pottage; and Esau came from the field, and he was faint. — and Esau came from the field, and be was faint: for want of food, and weary with hunting, and perhaps more so, having toiled and got nothing;

— the Targum Onkelos says

Yaakov was simmering a pottage when Eisov came in from the field, exhausted.

— the Targum of Jonathan says

“And on that day that Abraham died, Jacob cooked a dish of lentils and went to comfort his father [Isaac]. And Esau came from the field, and he was exhausted; for on that day he had committed five transgressions: he worshipped a foreign worship [idolatry], he shed innocent blood [murder], he went in unto a betrothed maiden [adultery], he denied the life of the World to Come, and he despised the birthright.”

30 And Esau said to Jacob, “Feed me, I pray thee, with that same red pottage, for I am faint”; therefore was his name called Edom. — therefore was his name called Edom; besides from his red hair, but more from this red pottage; for Edom signifies red;

— the Targum Onkelos says

Eisov said to Yaakov, Please [Now] give me a swallow of this red [pottage], for I am exhausted. He was therefore named Edom [Red].

31 And Jacob said, “Sell me this day thy birthright.” — and Jacob said, sell me this day thy birthright; which had many privileges annexed to it; a double portion of inheritance; some say the exercise of priesthood, but that is questioned; the parental blessing;

— the Targum Onkelos says

Yaakov said, As of this day [Like this day], sell your birthright to me.

32 And Esau said, “Behold, I am at the point of dying. And what profit shall this birthright be to me?” — Esau said, I am at the point to die; that is, I am running daily risk of my life; and of what use will the birthright be to me;

— the Targum Onkelos says

Eisov said, Here I am going to die, what [good] is this birthright to me.

33 And Jacob said, “Swear to me this day.” And he swore unto him, and he sold his birthright unto Jacob. — and he swear unto him; that he would abide by the bargain, and never give him any trouble on that account; God himself being appealed to as a witness of it;

— the Targum Onkelos says

Yaakov said, Swear to me as of this day [like this day]. He swore to him, and sold his birthright to Yaakov.

34 Then Jacob gave Esau bread and pottage of lentils; and he ate and drank, and rose up and went his way. Thus Esau despised his birthright. — thus Esau despised his birthright; he used no means to get the bargain revoked, made no appeal to his father about it;

— the Targum Onkelos says

Yaakov then gave Eisov bread and a pottage of lentils. He [Eisov] ate and drank, got up and left. [Thus] Eisov scorned the birthright.

— the Targum of Jonathan says

“And Jacob gave to Esau bread and a cooked dish of lentils; and he ate and drank, and rose up and went. And Esau despised the birthright and [his] portion in the World to Come.”

Genesis 26

1 And there was a famine in the land, besides the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines, unto Gerar.

— it is probable that Abraham was now dead; in that case, Esau and Jacob would be at least fifteen years of age when the following event occurred;

— the Targum Onkelos says

There was a famine in the land, aside from the first famine that was in the days of Avraham. Yitzchok went to Avimelech, king of the Philistines, in Gerar.

2 And the Lord appeared unto him, and said, “Go not down into Egypt; dwell in the land which I shall tell thee of. — and the Lord appeared unto Isaac, Go not down into Egypt; it being a very fruitful place, washed by the Nile;

— the Targum Onkelos says

Adonoy appeared [became revealed] to him and said, Do not go down to Egypt. Settle in the land that I will make known to you.

— and Jonathan says it was in the heart of Isaac to go down into Egypt.

3 Sojourn in this land, and I will be with thee and will bless thee. For unto thee and unto thy seed I will give all these countries, and I will perform the oath which I swore unto Abraham thy father.

— and I will be with thee, and I will bless thee, Isaac; with a supply of all the necessaries of life; for unto thee, and to thy seed, will I give these countries; inhabited at that time by the Philistines, Canaanites, and the several tribes of them;

— the Targum Onkelos says

Stay temporarily in this land and I will be with you and bless you [My Word will be your support and I will bless you], for to you and your descendants I will give all these lands. I will [thus] keep the oath that I swore to Avraham, your father.

4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed,

— for I will make thy seed to multiply; a renewal to Isaac of all God’s promises made to Abraham; in thy seed shall all the nations of the earth be blessed;

— perhaps Abraham might suppose God spoke of his immediate seed, namely, of Isaac; but when the promise was renewed to him in the very same words, it became evident that the seed which was to be this universal blessing was still to come;

— the Targum Onkelos says

I will make your descendants [as numerous] as the stars of the heavens, and I will give your descendants all these lands. Through [Because of] your descendants shall be blessed all the nations of the world.

5 because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.” — my voice, my charge, my commandments: this variety of expression seems to be designed to show the universality and exactness of Abraham’s obedience, that he readily complied with every intimation of the divine will;

— the Targum Onkelos says

[All this is] because Avraham listened to [accepted] My voice [Word], and minded My mandate [the mandate of My Word], My commandments, My decrees and My teachings.

6 And Isaac dwelt in Gerar. — Gerar was probably a trading town between Syria and Egypt, and therefore Isaac’s needs during the famine are here supplied;

— the Targum Onkelos says

Yitzchok [thus] settled in Gerar.

7 And the men of the place asked him concerning his wife. And he said, “She is my sister”; for he feared to say, “She is my wife,” lest, said he, “the men of the place should kill me for Rebekah, because she was fair to look upon.”

— we now find Isaac imitating his father’s example with even less reason for his unjustifiable conduct;

— the Targum Onkelos says

The local men asked about his wife, and he said, She is my sister. He was afraid to say, [she is] my wife, lest the local men kill me for Rivkah, for she is so good looking.

8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out a window and saw, and behold, Isaac was frolicking with Rebekah his wife. — Abimelek observes Isaac sporting with Rebekah as only husband and wife should;

— constrains him to confess that she is his wife, charges him with the impropriety of his conduct, and commands his people to refrain from harming either of them on pain of death;

— the Targum Onkelos says

Once, after [Yitzchok] had been there a long while, Avimelech, king of the Philistines, looked at the window, and he saw, and behold, Yitzchok was amusing himself with Rivkah, his wife.

9 And Abimelech called Isaac and said, “Behold, of a surety she is thy wife; and how saidst thou, ‘She is my sister’?” And Isaac said unto him, “Because I said, ‘Lest I die for her.’”

— lest I die for her; for her sake, that another might have and enjoy her; it was fear of losing his life that led him to take such a step, and give out that she was his sister, like his father, Abraham;

— the Targum Onkelos says

Avimelech called Yitzchok and he said, But she is your wife. How could you have said, She is my sister? Yitzchok said to him, Because I said, I might die because of her.

10 And Abimelech said, “What is this thou hast done unto us? One of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us.”

— the Targum Onkelos says

Avimelech said, What have you done to us? One of the people [The unique one among the people] could have easily slept with your wife, and you would have brought guilt upon us.

11 And Abimelech charged all his people, saying, “He that toucheth this man or his wife shall surely be put to death.” — whoever shall go near to injure this man or his wife, shall verily be put to death.

— the Targum Onkelos says

Avimelech [then] commanded all his people, saying, Whoever touches [injures] this man or his wife, shall die.

12 Then Isaac sowed in that land, and received in the same year a hundredfold; and the Lord blessed him. — an hundredfold, that is, a hundred times as much as he sowed; the same degree of increase is repeated in Matthew 13:8;

— the Targum Onkelos says

Yitzchok planted in that land, and in that year he reaped a hundred fold [more than that which they estimated], for Adonoy had blessed him.

13 And the man waxed great, and went forward, and grew until he became very great. — Isaac became increasingly great and strong, until he was very powerful and his wealth very great;

— the Targum Onkelos says

The man prospered. He continued to prosper [and increase] until he became very great.

14 For he had possession of flocks and possession of herds, and great store of servants; and the Philistines envied him. — so that the Philistines envied Isaac, which makes men grieve at the good of others;

— the Targum Onkelos says

He owned flocks of sheep, herds of cattle, and many slaves, and the Philistines were jealous of him.

15 For all the wells which his father’s servants had dug in the days of Abraham his father, the Philistines had stopped them and filled them with earth. — and the Philistines endeavoured to do him injury by stopping up and filling with rubbish all the wells that had been dug in his father’s time;

— the Targum Onkelos says

All the wells that his father’s servants had dug in the days of his father, Avraham—the Philistines plugged them, and filled them with earth.

16 And Abimelech said unto Isaac, “Go from us, for thou art much mightier than we.” — and even Abimelech requested Isaac to depart, because he was afraid of his power; his family being greatly increased, his servants numerous;

— the Targum Onkelos says

Avimelech said to Yitzchok, Go away from us. You have become much more powerful than us.

17 And Isaac departed from thence, and pitched his tent in the Valley of Gerar and dwelt there. — Isaac’s retreats from Gerar and its suburbs, and takes up his abode in the valley, or wady of Gerar;

— the Targum Onkelos says

Yitzchok went away from there. He camped in the valley of Gerar and settled there.

18 And Isaac dug again the wells of water which they had dug in the days of Abraham his father, for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them.

— and Isaac digged those rather than new ones, partly to keep up his father’s memory, and partly because he had most right to them, and others less cause of quarrel with him about them;

— the Targum Onkelos says

Yitzchok returned and excavated the wells of water which were dug in the days of his father, Avraham, and were plugged by the Philistines after Avraham’s death. He gave them the same names that his father had given them.

19 And Isaac’s servants dug in the valley, and found there a well of springing water. — and found there a well of springing water; or “living water” which flows continually;

— the Targum Onkelos says

Yitzchok’s servants dug in the valley and found there a well of spring [flowing] water.

20 And the herdsmen of Gerar strove with Isaac’s herdsmen, saying, “The water is ours.” And he called the name of the well Esek [that is, Contention], because they strove with him. — and Isaac called the name of the well Esek: which signifies “contention” because they strove with him;

— the Targum Onkelos says

The shepherds of Gerar argued with the shepherds of Yitzchok, saying, the water is ours. He named the well Eisek [Quarrel], because they had quarreled with him.

21 And they dug another well, and strove for that also; and he called the name of it Sitnah [that is, Hatred]. — signifies “hatred” it being out of hatred and malice to him that they gave him so much trouble;

— the Targum Onkelos says

They dug another well and they also argued about it. He named the well Sitnah [Obstruction].

22 And he removed from thence, and dug another well, and for that they strove not; and he called the name of it Rehoboth [that is, Room]. And he said, “For now the Lord hath made room for us, and we shall be fruitful in the land.”

— and we shall be fruitful in the land; his flocks and his herds increase, having good pasturage and watering for them, and so he and his family be in prosperous circumstances;

— the Targum Onkelos says

He moved away from there and he dug another well, and there was no argument over it. He named it Rechovos [Wide Spaces], and said, For now Adonoy has made room for us, and we shall be fruitful in the land.

23 And he went up from thence to Beersheba. — and Isaac went south from thence to Beer-sheba;

— this was a very serious act on Isaac’s part as he leaves the solitudes where he had found a refuge from the enmity of the Philistines, and returns to a place scarcely five leagues distant from their city;

— the Targum Onkelos says

From there he went to Beer Sheva.

24 And the Lord appeared unto him the same night and said, “I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for My servant Abraham’s sake.” — Isaac is again and again reminded of the relation in which his father stood to God;

— fear not; any future famine, nor want of any good things, nor any enemies, the Philistines his neighbours, who had driven him from their country, and had harassed him from place to place;

— and multiply thy seed, for my servant Abraham’s sake; who was a faithful, diligent, servant of his; whose service was, not forgotten by him;

— the Targum Onkelos says

Adonoy appeared [became revealed] to him that night and said, I am the God of your father, Avraham. Do not fear for I am with you [My Word is your support]. I will bless you and make your descendants numerous, because of My servant, Avraham.

25 And he built an altar there, and called upon the name of the Lord, and pitched his tent there; and there Isaac’s servants dug a well.

— and he builded an altar there; at Beersheba, where his father Abraham had planted a grove before, and very probably had built an altar also, though it might not be now standing, Genesis 21:33,

— and there Isaac’s servants digged a well; in order to find water for the family, and for the flocks and herds; and called upon the name of the Lord; and gave him thanks for all his mercies to him; especially during the time of famine; 

— the Targum Onkelos says

He [Yitzchok] built an altar there, and proclaimed [prayed in] the Name of Adonoy. He set up his tent there, and Yitzchok’s servants dug a well there.

26 Then Abimelech went to him from Gerar with Ahuzzath one of his friends and Phichol the chief captain of his army.

— then Abimelech went to Isaac; as there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons’ official titles;

— then Abimelech went to him from Gerar, after Isaac was settled at Beersheba, and was still increasing in his family and substance;

— the Targum Onkelos says

Avimelech came to Yitzchok from Gerar along with a group of friends and Pichol, his general.

27 And Isaac said unto them, “Why come ye to me, seeing ye hate me and have sent me away from you?” — wherefore come ye to me? Isaac’s return had brought matters to a crisis, and the king must now decide whether there was to be peace or war;

— the Targum Onkelos says

Yitzchok said to them, Why have you come to me? You hate me and drove me away from you.

28 And they said, “We saw certainly that the Lord was with thee; and we said, ‘Let there be now an oath between us, even between us and thee, and let us make a covenant with thee,

— Let there be now an oath; the word literally signifies a curse; each side uttered an imprecation, with the prayer that it might fall upon himself if he broke the terms of the covenant;

— the Targum Onkelos says

They said, We have indeed seen that Adonoy is with you [the Word of Adonoy is your support], and we said, Let there now be an oath between us, [Let the oath that was between our fathers now be established] between ourselves and you, and let us make a covenant with you;

29 that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace. Thou art now the blessed of the Lord.’”

— as we have not touched thee; not done the least injury to him, to his person, family, and substance, but suffered him to go away with nothing but good; by royal authority;

— the Targum Onkelos says

that you will do us no harm, just as we did not touch [injure] you. We did nothing but good to you, and sent you away in peace. You are now the blessed one of Adonoy.

30 And he made them a feast, and they ate and drank. — and they did eat and drink; freely and in a friendly manner; for both having spoken their minds, they agreed to bury all former things oblivion, and live in peace and friendship;

— the Targum Onkelos says

He [Yitzchok] made a feast for them, and they ate and drank.

31 And they rose up early in the morning and swore one to another; and Isaac sent them away, and they departed from him in peace. — and Isaac sent them away, and they departed from him in peace; he took his leave of them in a friendly manner to mutual satisfaction;

— the Targum Onkelos says

They got up early in the morning, and they each swore to the other. Yitzchok sent them away and they left in peace.

32 And it came to pass the same day, that Isaac’s servants came and told him concerning the well which they had dug, and said unto him, “We have found water.”

— not only had dug a well, but they had found plenty of water, and that which was good; or otherwise it would not have been worth while to have troubled Isaac;

— the Targum Onkelos says

On that day Yitzchok’s servants came and told him about the well they had dug; and they said to him, We have found water.

33 And he called it Shebah [that is, An oath]; therefore the name of the city is Beersheba [that is, The well of the oath] unto this day. — the well of the oath: it had been so called by Abraham an hundred years ago or more; but now upon this occasion it was renewed and confirmed;

— the Targum Onkelos says

He named it Shiva. Therefore the city is called Beer Sheva until this very day.

34 And Esau was forty years old when he took for a wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite,

— Esau, by thus inter marrying with idolaters he violated the great principle laid down by Abraham (Genesis 24:3), forfeited thereby his birthright, and, as such marriages were beyond righteousness;

— the Targum Onkelos says

Eisov was forty years old and he married Yehudis, the daughter of Be’eri, the Chittite and Bosmas, the daughter of Eylon the Chittite.

35 who were a grief of mind unto Isaac and to Rebekah. — which were a grief of mind unto Isaac, and to Rebekah; although Esau partially repented, and took as a third wife a daughter of Ishmael (Genesis 28:9)

— the Targum Onkelos says

They were rebellious of spirit to [They were rebels and aggravators against the words of] Yitzchok and Rivkah.

Posted in Books of Moses

Iran to turn Strait of Hormuz into toll booth

•March 30, 2026 • Leave a Comment

Iran is considering turning the Strait of Hormuz into the world’s most expensive toll booth, charging vessels an immense sum for safe passage.

MENE, MENE, TEKEL, UPHARSIN

Supreme Leader Mojtaba Khamenei is pushing for ways to monetise its control of the narrow body of water, through which 20 per cent of the world’s oil passes.

Iranian news outlet Daily Javan said charging vessels for safe passage would “compensate Iran’s losses in the war.”

To pay for the damage Iran has suffered in the war, the article wrote oil tankers could be taxed $US50 a barrel – a 50 per cent markup.

Such a move would send oil prices surging worldwide, but ships from Israel and the US would not be allowed in through strait at all.

This would not be a major concern for the US, which produces much of its own oil. It would be a blow to Israel’s refined petroleum supplies, however.

Already Iran is reportedly charging shipping companies about US$2 million in order to let their vessels through the strait unscathed.

“The Strait of Waterloo?!”

Iran’s parliament is now considering legislation to codify taxes for safe passage into law.

“Collecting US$2 million as transit fees from some vessels crossing the strait reflects Iran’s strength,” top politician Alaeddin Boroujerdi said.

President Masoud Pezeshkian’s rhetoric implied many vessels were free to travel through.

“The Strait of Hormuz is open to all except those who violate our soil,” he said.

“We firmly confront delirious threats on the battlefield.”

Already four vessels from India have been able to go through the strait. It is not known whether they paid Iran in order to do so.

At its narrowest, the Strait of Hormuz is just 34km wide.

Is this another Vietnam, Iraq, or Afghanistan?

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine! Isaiah 28:1

For more, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Iran, US

Genesis (23-24)

•March 29, 2026 • Leave a Comment

~~~~

~~

Genesis 23

1 And Sarah was a hundred and seven and twenty years old; these were the years of the life of Sarah. — Sarah was an hundred and seven and twenty years old; Sarah is the only woman whose age at her death is mentioned in the Bible, an honour doubtless given her as the ancestress of the Hebrew heritage;

— the Targum Onkelos says

The lifetime of Sarah consisted of one hundred years, twenty years and seven years. [These were] the years of Sarah’s life.

— the Targum of Jonathan says

And the days of the life of Sarah were an hundred and twenty and seven years, the years of the life of Sarah.

2 And Sarah died in Kirjatharba (the same is Hebron) in the land of Canaan; and Abraham came to mourn for Sarah and to weep for her.

— Abraham came to mourn; at this period Abraham was in quiet possession of several homes, and apparently was himself at Beersheba when Sarah died at Hebron, where probably he had left Isaac in charge of his mother and the cattle;

— the Targum Onkelos says

Sarah died in Kiryas Arba, which is Chevron, in the land of Canaan. Avraham came to eulogize Sarah and to weep for her.

— the Targum of Jonathan says,

“And Sarah died in Kiryath Arba, which is Hebron. And Abraham came from the mountain of worship, and found that she was dead; and he sat to mourn for Sarah, and to weep for her.”

3 And Abraham stood up from before his dead, and spoke unto the sons of Heth, saying, — the sons of Heth; now it appears that it was associates of the Hittites, a race who, while the Israelites sojourned in Egypt, became so powerful as to contend for empire with the Egyptians themselves;

— the Targum Onkelos says

Avraham rose from the presence of his dead, and spoke to the sons of Cheis saying,

4 “I am a stranger and a sojourner with you. Give me a possession for a burying place with you, that I may bury my dead out of my sight.”

— sell me a possession of a buryingplace with you; not that he desired it as a free gift, but that he might be allowed to make a purchase of a piece of ground to bury his dead;

— the Targum Onkelos says

I am a foreigner and a resident among you. Grant me the possession of a grave site with you, so that I may bury my dead from my presence.

5 And the children of Heth answered Abraham, saying unto him, — the children of Heth, so called from Heth the son of Canaan, Genesis 10:15, “And Canaan begot Sidon his firstborn, and Heth;”

— the Targum Onkelos says

The sons of Cheis replied to Avraham saying to him,

6 “Hear us, my lord: Thou art a mighty prince among us; in the choicest of our sepulchers bury thy dead. None of us shall withhold from thee his sepulcher, that thou mayest bury thy dead.”

— in the choice of our sepulchres; the meeting between Abraham and the Hittites is marked by the utmost courtesy on both sides;

— the Targum Onkelos says

Hear [Accept] us my [our] master, you are a prince of God [you are respected before God] in our midst. Bury your dead in the choicest of our grave sites. No man among us will deny his grave site from you to bury your dead.

7 And Abraham stood up and bowed himself to the people of the land, even to the children of Heth. — Abraham bowed himself; thus returning them thanks for their kind offer, with all proper decency and respect;

— the Targum Onkelos says

Avraham rose and bowed to the people of the land, the sons of Cheis.

8 And he communed with them, saying, “If it be in your mind that I should bury my dead out of my sight, hear me, and entreat for me Ephron the son of Zohar, — hear me, and entreat for me to Ephron the son of Zohar; a principal man among the Hittites, who had a field and a cave in it;

— the Targum Onkelos says

Avraham spoke to them, saying, If it is really your will [the will of your soul] that I bury my dead from my presence, listen to [accept] me and intercede for me with Ephron, son of Tzochar.

9 that he may give me the cave of Machpelah which he hath, which is in the end of his field. For as much money as it is worth he shall give it to me as a possession for a burying place amongst you.”

— the Targum Onkelos says

Let him give me the Machpeilah [double] cave, which belongs to him, which is at the end of his field. Let him give [sell] it to me for its full value, as a grave site among you.

— the Message Bible has these few verses as:

Then Abraham got up, bowed respectfully to the people of the land, the Hittites, and said, “If you’re serious about helping me give my wife a proper burial, intercede for me with Ephron son of Zohar.

“Ask him to sell me the cave of Machpelah that he owns, the one at the end of his land. Ask him to sell it to me at its full price for a burial plot, with you as witnesses.” Genesis 23:87-9 MSG

— the cave of Machpelah; was a double cave as the Targum of Jonathan confirms it, “the double cave” consisting probably of an outer and an inner compartment;

10 And Ephron dwelt among the children of Heth; and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all who went in at the gate of his city, saying,

— the transaction now comes to be between Abraham and Ephron; the sons of Heth were seated in council, and Ephron among them;

— the Targum Onkelos says

Ephron lived in the midst of the sons of Cheis, Ephron the Chitite replied to Avraham in the ears [audience] of [before] the sons of Cheis, for all who came to the city gate, saying,

11 “Nay, my lord, hear me: The field give I thee; and the cave that is therein, I give it to thee. In the presence of the sons of my people give I it to thee; bury thy dead.” — the field give I thee; not only the cave had been mentioned, but for its quiet possession the land around it as well;

— the Targum Onkelos says

No, my master, hear [accept] me: I have given you the field, and the cave that is in it, I have [also] given to you. Before the eyes of the sons of my people I have given it to you. Bury your dead.

12 And Abraham bowed himself down before the people of the land. — and Abraham bowed down himself before the people of the land; showing hereby great respect, and giving much honour both to them and Ephron; 

— the Targum Onkelos says

Avraham bowed to the people of the land.

13 And he spoke unto Ephron in the audience of the people of the land, saying, “But if thou wilt give it, I pray thee, hear me. I will give thee money for the field. Take it from me, and I will bury my dead there.”

— I will give thee money; Abraham was rich in silver and gold, and therefore thought it unjust to take advantage of Ephron’s generosity;

— the Targum Onkelos says

He spoke to Ephron in the ears [audience] of [before] the people of the land saying, If you will only listen to me. [If you will do a kindness for me, accept me.] I have given the money for the [value of the] field. Take it from me and I will bury my dead there.

14 And Ephron answered Abraham, saying unto him,

— the Targum Onkelos says

Ephron replied to Avraham, saying to him,

15 “My lord, hearken unto me: The land is worth four hundred shekels of silver. What is that between me and thee? Bury therefore thy dead.”

— the Message Bible has these few verses as:

Abraham bowed respectfully before the assembled council and answered Ephron: “Please allow me—I want to pay the price of the land; take my money so that I can go ahead and bury my wife.”

Then Ephron answered Abraham, “If you insist, master. What’s four hundred silver shekels between us? Now go ahead and bury your wife.” Genesis 23:12-15

— the Targum Onkelos says

My master, hear [accept] me. A land [worth] four hundred silver shekel—what is that between me and you? Bury your dead.

16 And Abraham hearkened unto Ephron; and Abraham weighed the silver for Ephron which he had named in the audience of the sons of Heth: four hundred shekels of silver, current money with the merchant. — Abraham weighed; current money with the merchant; shekel literally means weight, and money was not coined until long afterwards;

— the Targum Onkelos says

Avraham listened to [accepted] Ephron, and Avraham weighed out for Ephron the silver that he spoke of in the hearing of [before] the sons of Cheis, four hundred silver shekel, negotiable currency [which are accepted by merchants in every city].

17 And the field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was therein, and all the trees that were in the field that were in all the borders round about, were secured

— the Targum Onkelos says

The field of Ephron was established [as Avraham’s possession], [the field] which was in Machpeilah, facing Mamrei; [this included] the field, the cave that was in it, and all the trees that were in the field that were in the entire circumference of its boundaries.

18 unto Abraham as a possession in the presence of the children of Heth, before all who went in at the gate of his city.

— the Targum Onkelos says

This became Avraham’s [possession] through a purchase before the eyes of the sons of Cheis, all who had come to the gate of his city.

19 And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah, before Mamre (the same is Hebron) in the land of Canaan.

— the Targum Onkelos says

After that Avraham buried his wife Sarah in the cave of the Machpeilah field, which faces Mamrei, which is Chevron, in the land of Canaan.

20 And the field and the cave that is therein were secured unto Abraham as a possession for a burying place by the sons of Heth.

— that’s how Ephron’s field next to Mamre—the field, its cave, and all the trees within its borders—became Abraham’s property; with the town council of Hittites witnessing the transaction;

— the Message Bible has these few verses as:

Abraham then proceeded to bury his wife Sarah in the cave in the field of Machpelah that is next to Mamre, present-day Hebron, in the land of Canaan. The field and its cave went from the Hittites into Abraham’s possession as a burial plot. Genesis 23:17-20

— the Targum Onkelos says

The field and its cave was established as Avraham’s possession as a gravesite, by the sons of Cheis.

Genesis 24

1 And Abraham was old and well stricken in age; and the Lord had blessed Abraham in all things.

— Abraham, who was a centenarian at Isaac’s birth, would now be nearly 140; as he lived to be 175 (Genesis 25:7), he survived Isaac’s marriage thirty-five years, and lived to see Esau and Jacob nearly grown up;

— the Targum Onkelos says

Avraham was old, advanced in days [years], and Adonoy had blessed Avraham in all things.

2 And Abraham said unto his eldest servant of his house, who ruled over all that he had, “Put, I pray thee, thy hand under my thigh;

— the Targum Onkelos says

Avraham said to his servant, the senior [servant] of his household, who was in charge of all that he owned, Place your hand under my thigh.

— the Targum of Jonathan named him, Eliezer, his servant, the senior of his house, put thy hand under my thigh; as Jacob requires that Joseph should swear to him in the same manner (Genesis 47:29), this form of oath was evidently regarded as a very solemn one;

3 and I will make thee swear by the Lord, the God of heaven and the God of the earth, that thou shalt not take a wife for my son from the daughters of the Canaanites, among whom I dwell.

— that thou wilt not take a wife unto my son of the daughters of the Canaanites; these being not only idolaters, and very wicked people, the seed of the accursed Canaan; 

— the Targum Onkelos says

I will have you swear by [the Word of] Adonoy, God of heaven and God of earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I live.

4 But thou shalt go unto my country and to my kindred, and take a wife for my son Isaac.” — my kindred, the family of Nahor, concerning the increase whereof he had received information, Genesis 22:20, which he justly preferred before the wicked Canaanites;

— the Targum Onkelos says

Instead, to my [native] land, to my birthplace, shall you go, and take a wife for my son, for Yitzchok,

5 And the servant said unto him, “Perhaps the woman will not be willing to follow me unto this land. Must I bring thy son again unto the land from whence thou camest?”

— must I needs bring thy son again unto the land from whence thou camest? that is, must I agree with the woman on these terms, and promise that Isaac shall come and dwell with her in Mesopotamia?

— the Targum Onkelos says

The servant said to him, Perhaps the woman will not want to come back with me to this land? Shall I bring your son back to the land from where you came?

6 And Abraham said unto him, “Beware thou that thou bring not my son thither again. — it was dangerous for Isaac to go, where, though there was some knowledge of the true God, yet there was much idolatry there, lest he should be corrupted, and degenerate from the true religion;

— the Targum Onkelos says

Avraham said to him, Take care, not to bring my son back there.

7 The Lord God of heaven, who took me from my father’s house and from the land of my kindred, and who spoke unto me and who swore unto me, saying, ‘Unto thy seed will I give this land,’ He shall send His angel before thee, and thou shalt take a wife for my son from thence.

— saying, unto thy seed will I give this land; the land of Canaan; and therefore his son, in whom his seed was to be called, must not be removed from hence, and settled in another country;

— the Targum Onkelos says

Adonoy, God of heaven, Who took me from my father’s house, and from the land of my birth, Who spoke to me, and Who swore to me, saying, To your descendants I will give this land—He will send His angel before you, and you shall take a wife for my son from there.

8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath; only bring not my son thither again.”

— then thou shalt be clear from this my oath; the sense is, when he had done all he could to get the consent of the damsel to go with him and marry his master’s son; and after all she could not be prevailed upon to come with him, then he was free from his oath;

— the Targum Onkelos says

If the woman does not want to come back with you, you are absolved from this oath to me. But do not bring my son back there.

9 And the servant put his hand under the thigh of Abraham his master, and swore to him concerning that matter.

— and the servant, Eliezer, put his hand under the thigh of Abraham his master; or being satisfied of the nature and extent of his oath, and thoroughly understanding how he was to act upon it;

— the Targum Onkelos says

The servant placed his hand under the thigh of Avraham, his master, and swore to him regarding this matter.

10 And the servant took ten camels from the camels of his master and departed, for all the goods of his master were in his hand. And he arose and went to Mesopotamia, unto the city of Nahor.

— the servant took ten camels to the city of Nahor; this was Harran (Genesis 27:43); the city of Nahor; this was the brother of Abraham;

— the Targum Onkelos says

The servant took ten camels from his master’s camels and departed, and all the property of his master was in his hand. He rose and went to Aram Naharayim [which is next to the river P’ras]; to the city of Nachor.

— the Targum of Jonathan reveals he took with him goodly treasures, saying

And the servant took ten camels from the camels of his lord, and went: for all the goodly treasures of his lord were in his hand; and he arose and went unto Aram, which was by the Pherat, to the city of Nachor.

11 And he made his camels to kneel down outside the city by a well of water at the time of the evening, even the time that women go out to draw water. — Eliezer made his camels to kneel down; probably to unload them; kneeling, however, is the posture in which they take their rest;

— the Targum Onkelos says

He made the camels kneel [rest] outside the city, beside a well of water, in the evening, at the time the women go out to draw water.

12 And he said, “O Lord God of my master Abraham, I pray Thee, send me good speed this day, and show kindness unto my master Abraham. — as a circumcised member of Abraham’s household, the servant also prays to Yehovah, Abraham’s God;

— the Targum Onkelos says

He said, Adonoy, God of my master, Avraham, be present before me today, and act kindly [do goodness] with my master, Avraham.

13 Behold, I stand here by the well of water, and the daughters of the men of the city come out to draw water.

— Eliezer stand here by the well of water, wishing, hoping that something would turn out that would direct and instruct what further to do, and that would lead on to the business he came about;

— and during the evening, the daughters of the men of the city came out to draw water; which was the usual custom in those days;

— the Targum Onkelos says

Behold, here I stand by this well of water, and the daughters of the townsmen are coming out to draw water.

14 And let it come to pass, that the damsel to whom I shall say, ‘Let down thy pitcher, I pray thee, that I may drink,’ and she shall say, ‘Drink, and I will give thy camels drink also’

— let the same be she whom Thou hast appointed for Thy servant Isaac; and thereby shall I know that Thou hast shown kindness unto my master.”

— the Message Bible says:

The servant took ten of his master’s camels and, loaded with gifts from his master, traveled to Aram Naharaim and the city of Nahor. Outside the city, he made the camels kneel at a well.

It was evening, the time when the women came to draw water. He prayed, “O God, God of my master Abraham, make things go smoothly this day; treat my master Abraham well!

As I stand here by the spring while the young women of the town come out to get water, let the girl to whom I say, ‘Lower your jug and give me a drink,’ and who answers, ‘Drink, and let me also water your camels’

—let her be the woman you have picked out for your servant Isaac. Then I’ll know that you’re working graciously behind the scenes for my master.” Genesis 24:10-14 MSG

— the Targum Onkelos says

Let it be that the girl to whom I say, Please [Now], tip over your pitcher that I may drink and she will say Drink, and I will also give your camels to drink, will be the one whom You have determined for your servant, Yitzchok. With her I will know that You have dealt kindly [with goodness] with my master.

15 And it came to pass, before he had done speaking, that behold, Rebekah came out, who was born to Bethuel son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. — the response was immediate and direct. “He had not yet done speaking,” when the answer came;

— the Targum Onkelos says

He had not yet finished speaking, and behold Rivkah came out. She had been born to Besu’eil, the son of Milkah, the wife of Nachor, Avraham’s brother. Her pitcher was on her shoulder.

16 And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the well and filled her pitcher and came up. — neither had any man known her; not only was reckoned a virgin, but was really one, pure and incorrupt;

— the Targum Onkelos says

The girl was very good looking—a virgin—no man had known her. She went down to the well, filled her pitcher, and came up.

17 And the servant ran to meet her and said, “Let me, I pray thee, drink a little water from thy pitcher.” — and said, let me, I pray thee, drink a little water of thy pitcher; or taste a little of it, or suffer me to swallow a little of it;

— the Targum Onkelos says

The servant ran toward her and said, Please [Now] let me sip a little water from your pitcher.

18 And she said, “Drink, my lord”; and she hastened and let down her pitcher upon her hand, and gave him drink. — and she said, drink, my lord, signifying at once that he was welcome to drink what he would, giving him a very respectable title;

— the Targum Onkelos says

She said, Drink, my master, and she quickly lowered her pitcher to her hand, and let him drink.

19 And when she had done giving him drink, she said, “I will draw water for thy camels also, until they have done drinking.” — she said, I will draw water for thy camels also; she proposed to go back to the well, and did, and fill her pitcher, and repeat it as often as was necessary, until the camels had enough;

— the Targum Onkelos says

When she had finished giving him to drink, she said, I will also draw water for your camels, until they will have finished drinking [had enough to drink].

20 And she hastened and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. — and ran again to the well to draw water; and which must be repeated several times to have enough for all the camels;

— the Targum Onkelos says

She quickly emptied her pitcher into the trough and she ran to the well again to draw water. and she drew water for all his camels.

21 And the man, wondering at her, held his peace to learn whether the Lord had made his journey prosperous or not. — the servant, Eliezer, was astonished at the exactness and quickness with which his prayer was being answered;

— the Targum Onkelos says

The man, wondering at her, remained silent, waiting to determine [The man waited and observed silently to determine] whether Adonoy had made his mission successful, or not.

22 And it came to pass, as the camels were done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold, — earring; really nose-ring; for in Genesis 24:47 the man places it on her nose, wrongly translated face in our version;

— the Targum Onkelos says

When the camels had finished drinking [had enough to drink], the man took a gold nose ring, weighing half a shekel, and two bracelets for her arms, weighing ten gold shekel.

— the Targum of Jonathan transforms these jewelry items into prophetic symbols of Israel’s future; teaches that the marriage between Isaac and Rebecca was not a mere physical union: it was a Covenant

“And it was, when the camels had finished drinking, that the man took a golden ring, a drachma was its weight, corresponding to the drachma for the head (the half-shekel) which her children would give for the work of the Tabernacle; and two bracelets he placed upon her hands, the weight of which was ten selas of gold, their total weight corresponding to the two Tablets upon which were written the Ten Commandments.”

23 and said, “Whose daughter art thou? Tell me, I pray thee, is there room in thy father’s house for us to lodge in?” — whose daughter art thou? the reason of this question is, because by her answer to it he would know whether she was of the family related to Abraham;

— the Targum Onkelos says

He said to her, Whose daughter are you? Please [Now] tell me. Is there [a fitting] place in your father’s house for us to spend the night.

24 And she said unto him, “I am the daughter of Bethuel the son of Milcah, whom she bore unto Nahor.” — which she bare unto Nahor; Abraham’s brother; so that her father was Nahor’s son, not by his concubine Reumah, but by his lawful wife Milcah;

— the Targum Onkelos says

She said to him, I am the daughter of Besueil, the son of Milkah, whom she bore to Nachor.

25 She said moreover unto him, “We have both straw and provender enough, and room to lodge in.” — we have both straw and provender enough; for the camels, straw for their litter, and provender for their food, as hay, barley;

— and room to lodge in; for him and his men; this she could venture to say, and invite him to come and take up his quarters in her father’s house;

— the Targum Onkelos says

She said to him, We have plenty of straw and fodder, and also a [fitting] place to spend the night.

26 And the man bowed down his head, and worshiped the Lord. — Eliezer bowed his head and worshipped; the bowing of the head and of the body are here combined to indicate the aged servant’s deep thankfulness and respect for the guidance of the Lord;

— the Targum Onkelos says

The man bowed [his head] and prostrated himself to [before] Adonoy.

27 And he said, “Blessed be the Lord God of my master Abraham, who hath not left destitute my master from His mercy and His truth. I, being on the way, the Lord led me to the house of my master’s brethren.”

— blessed be the Lord God of my master; here again this servant shows a noble example in returning thanks to God, as soon as he finds that his errand is likely to succeed;

— the Targum Onkelos says

He said, Blessed is Adonoy, God of my master, Avraham, Who has not abandoned His kindness [goodness] and truth [in dealing] with my master. I am still on the [straight] road and Adonoy has led me to the house of my master’s brethren.

28 And the damsel ran and told those of her mother’s house these things. — and the damsel ran; having invited him to come and lodge at her father’s house, that he might not be brought in abruptly, she ran before to acquaint the family of what had passed;

— the Targum Onkelos says

The girl ran and told her mother’s household of these these happenings.

29 And Rebekah had a brother, and his name was Laban; and Laban ran out unto the man by the well. — her brother Laban had responsed to her account, hurried out to the stranger at the well, but her father Bethuel absent; perhaps being old, or sick in bed (but alive, verse 50), thus not involved;

— the Targum Onkelos says

Rivkah had a brother whose name was Lavan, and Lavan ran outside to the man [standing] at the well.

30 And it came to pass, when he saw the earring, and bracelets upon his sister’s hands, and when he heard the words of Rebekah his sister, saying, “Thus spoke the man unto me,” that he came unto the man; and behold, he stood by the camels at the well.

— the Targum Onkelos says

When he had seen the nose ring and the bracelets on the hands of his sister, and heard the words of his sister, Rivkah saying, this is what the man spoke to me, that he [then] came to the man, who was still standing beside the camels at the well.

31 And he said, “Come in, thou blessed of the Lord. Why standest thou outside? For I have prepared the house, and room for the camels.” — being hospitable, Laban ready himself with his sister to find the man, and invite him, as a matter of course, to his father’s house;

— the Targum Onkelos says

He [Lavan] said, Come, you who are blessed of Adonoy, why are you standing outside? I have emptied the house and [prepared] a [fitting] place for the camels.

32 And the man came into the house; and he ungirded his camels, and gave straw and provender to the camels, and water to wash his feet and the feet of the men who were with him.

— the Targum Onkelos says

The man came into the house and unmuzzled the camels. [Lavan] gave the camels straw and fodder, and water to wash his [the man’s] feet and the feet of the men who were with him.

— and Eliezer ungirded his camels; took off their bridles, which hindered them from eating, as the Targum of Jonathan says; or loosed their girts and took off their burdens, that they might have rest;

33 And there was meat set before him to eat; but he said, “I will not eat until I have told mine errand.” And he said, “Speak on.” — aware of this feeling, Abraham’s servant will not partake of Laban’s bread and salt until he has told his request;

— the Targum Onkelos says

Food was set before him, but he said, I will not eat until I have spoken my words. He replied, Speak.

34 And he said, “I am Abraham’s servant. — I am Abraham’s servant, Eliezer; not Abraham himself, this undeceived Laban, if he so thought, but a servant of his;

— the Targum Onkelos says

He said, I am the servant of Avraham.

35 And the Lord hath blessed my master greatly, and he is become great; and He hath given him flocks and herds, and silver and gold, and menservants and maidservants, and camels and asses. — and he is become great; in the world, and highly honoured and esteemed among men;

— the Targum Onkelos says

Adonoy blessed my master greatly and he prospered. He gave him sheep, cattle, silver, gold, male slaves, female slaves, camels and donkeys.

36 And Sarah my master’s wife bore a son to my master when she was old, and unto him hath he given all that he hath. — and Sarah, my master’s wife; who must be well known to this family, by name at least, being, as is generally supposed, the sister of Milcah, Nahor’s wife, and Bethuel’s mother;

— the Targum Onkelos says

Sarah, the wife of my master gave birth to a son to my master, after she had grown old, and he has given him all that he possesses.

37 And my master made me swear, saying, ‘Thou shalt not take a wife for my son from the daughters of the Canaanites, in whose land I dwell; — and my master made me swear; the servant relates the oath his master made him take, and the charge he gave him,

— the Targum Onkelos says

My master placed me under oath, saying, Do not take a wife for my son from the daughters of the Canaanites, in whose land I live.

38 but thou shalt go unto my father’s house and to my kindred, and take a wife for my son.’ — the servant declined all attention to his own comforts till he had told his master’s mission and his errand;

— the Targum Onkelos says

Instead, you must go to my father’s house, and to my family. Take a wife for my son.

39 And I said unto my master, ‘Perhaps the woman will not follow me.’

— the Targum Onkelos says

I said to my master, Perhaps the woman will not come back with me?

40 And he said unto me, ‘The Lord, before whom I walk, will send His angel with thee and prosper thy way; and thou shalt take a wife for my son from my kindred and from my father’s house.

— Abraham’s other children by Hagar and Keturah were dismissed with portions during his life, but the main bulk of his property was conveyed to Isaac;

— the Targum Onkelos says

He said to me, Adonoy, before Whom I have walked [worshiped], will send His angel with you, and make your journey successful. You will then take a wife for my son from my family and from my fathers house.

41 Then shalt thou be clear from this my oath when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.’ — the words oath and curse are often times indifferently used, because they commonly go together, and sometimes they are both expressed, as an example in Numbers:

— then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman; “the Lord make thee a curse and an oath among thy people, when the Lord doth make thy thigh to rot and thy belly to swell. Numbers 5:21

— the Targum Onkelos says

You will then be absolved from my oath, if when you come [go] to my family, and they will not give her to you. You will be absolved from my oath.

42 And I came this day unto the well and said, ‘O Lord God of my master Abraham, if now Thou do prosper my way which I go, — and said, O Lord God of my master Abraham; being come to the well, he prayed;

— the Targum Onkelos says

I came this day to the well, and I said, Adonoy, God of my master, Avraham, if You will grant success [if it is pleasing before You to grant success] to my journey on which I am going.

43 behold, I stand by the well of water; and it shall come to pass that when the virgin cometh forth to draw water, and I say to her, “Give me, I pray thee, a little water of thy pitcher to drink,”

— the Targum Onkelos says

Behold, here I stand at the well of water. When a girl comes out to draw water, I will say to her, Please [Now] let me drink a little water from your pitcher.

44 and she say to me, “Both drink thou, and I will also draw for thy camels,” let the same be the woman whom the Lord hath appointed out for my master’s son.’

— the Targum Onkelos says

If she says to me, You too may drink, and I will also draw water for your camels, then she is the one whom Adonoy has determined for the son of my master.

45 And before I was done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well and drew water. And I said unto her, ‘Let me drink, I pray thee.’

— speaking in mine heart; the idiom is far more exact and true: namely, before I had done speaking to my heart;

— the Targum Onkelos says

Before I had finished speaking thus in my heart, when suddenly Rivkah came out with her pitcher on her shoulder. She went down to the well and drew water; and I said to her, Please [Now] give me a drink,

46 And she made haste and let down her pitcher from her shoulder, and said, ‘Drink, and I will give thy camels drink also’; so I drank, and she made the camels drink also.

— the Targum Onkelos says

She quickly lowered her pitcher and said, Drink, and I will also give your camels to drink. I drank and she also gave the camels to drink.

47 And I asked her and said, ‘Whose daughter art thou?’ And she said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore unto him’; and I put the earring upon her face and the bracelets upon her hands. — and she said, the daughter of Bethuel, Nahor’s son, whom Milcah bare unto him;

— the Targum Onkelos says

I asked her and said, Whose daughter are you? She replied, The daughter of Besueil, son of Nachor, whom Milkah bore unto him. I [then] placed a nose ring on her face and bracelets upon her hands.

48 And I bowed down my head and worshiped the Lord, and blessed the Lord God of my master Abraham, who had led me in the right way to take my master’s brother’s daughter for his son. — and Eliezer, the servant, bowed down his head and worshipped the Lord;

— the Targum Onkelos says

I bowed and prostrated myself to [before] Adonoy, and I blessed Adonoy, God of my master Avraham, Who led me on the true path [in order] to take the daughter of my master’s brother for his son.

49 And now if ye will deal kindly and truly with my master, tell me; and if not, tell me, that I may turn to the right hand or to the left.” — and if not, tell me: if you do not choose to gratify my master, and are not hearty in this matter, let me know;

— the Targum Onkelos says

Now if you want to do what is kind [good] and true to my master, tell me. If not, tell me, and I will turn to the right or to the left.

50 Then Laban and Bethuel answered and said, “The thing proceedeth from the Lord; we cannot speak unto thee bad or good. — Rebekah’s father, Bethuel, is placed after the brother; is now finally in the scene; and his consent was finally given;

— but Josephus testifies differently:

Nor did she disdain to satisfy his inquiries, but told him her family. “They,” says she, “call me Rebeka; my father was Bethuel, but he is dead; and Laban is my brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity.” (Antiquities. l. 1. c. 16. sect. 2)

— the Targum Onkelos says

Lavan and Besueil answered and said, This is from [before] Adonoy, we cannot say anything to you, bad or good.

51 Behold, Rebekah is before thee; take her and go, and let her be thy master’s son’s wife, as the Lord hath spoken.” — Bethuel, the father, had confirmed giving his consent;

— the Targum Onkelos says

Here, Rivkah is before you, take her and go. Let her be a wife to your master’s son, as Adonoy has spoken.

52 And it came to pass, when Abraham’s servant heard their words, that he worshiped the Lord, bowing himself to the earth. — and Eliezer, the servant, worshiped the Lord, bowing himself to the earth;

— the Targum Onkelos says

When Avraham’s servant heard their words, he prostrated himself to the ground to [before] Adonoy.

53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah; he gave also to her brother and to her mother precious things. — and Eliezer brought forth more jewels of silver, and gold;

— the Targum Onkelos says

The servant took out articles of silver, articles of gold and garments, and gave them to Rivkah. To her brother and mother, he gave precious fruits.

54 And they ate and drank, he and the men who were with him, and tarried all night; and they arose up in the morning, and he said, “Send me away unto my master.” — and they did eat and drink, he, Eliezer and the men that were with him, every thing being settled with respect to the affair he came about,

— the Targum Onkelos says

They [then] ate and drank, he and the men that were with him, and they stayed over night. They got up in the morning and he said, Send me off to my master.

55 And her brother and her mother said, “Let the damsel abide with us a few days, at the least ten. After that she shall go.” — no reason was given why they ask for a delay of ten days; or more, but;

— the Targum Onkelos says

Her brother and mother said, Let the girl abide with us a year or ten months, then she can go.

— the Targum of Jonathan reveals the father died feasting, asking for delays:

But as they were talking in the evening, Bethuel had eaten of that prepared food; and in the morning they found that he was dead.

And the brother and mother said therefore, Let the damsel dwell with us the days of one year or ten months, and then she shall go.

56 And he said unto them, “Hinder me not, seeing the Lord hath prospered my way. Send me away, that I may go to my master.” — but Eliezer, the servant, resisted any more delays; knowing his master could be too anxious for any delay; and might end like Bethuel;

— the Targum Onkelos says

He said to them, Do not detain me, for Adonoy has made my journey successful. Send me off, so that I can go to my master.

57 And they said, “We will call the damsel, and inquire from her mouth.” — still urging his suit for permission to depart, they proposed the matter so important for all concern; so they decided to hear that from the horses’s mouth;

— the Targum Onkelos says

They said, Let us call the girl and ask her [and hear what she says].

58 And they called Rebekah and said unto her, “Wilt thou go with this man?” And she said, “I will go.” — her agreeing to go with the man directly, having no manner of objection on her mind, perhaps was under a divine impulse;

— the Targum Onkelos says

They called Rivkah and said to her, Will you go with this man? She said, I will go.

59 And they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men. — Rebekah and her nurse, named as Deborah as appears in Genesis 35:8;

— the Targum Onkelos says

They sent off Rivkah their sister, along with her nurse, and with Avraham’s servant and his men.

60 And they blessed Rebekah and said unto her, “Thou art our sister; be thou the mother of thousands of millions; and let thy seed possess the gate of those who hate them.” — “thousands of millions” are billions;

— they, her mother, father, and brother blessed Rebekah; the meaning of this verse is, that they prayed God to make her very fruitful, and to render her posterity, the Edomites and Israelites, both victorious over their enemies;

— and let thy seed possess the gate of those who hate them; exercise dominion and authority over their enemies: the Suez and Parama canals;

— the Targum Onkelos says

They blessed Rivkah and said to her, Our sister, may you become thousands of [and] myriads, and may your descendants inherit the gate [cities] of his foes.

61 And Rebekah arose, and her damsels, and they rode upon the camels and followed the man; and the servant took Rebekah and went his way. — and Rebekah arose, and her maids that were given her by her parents to wait upon her, as was usual in those days and times;

— the Targum Onkelos says

Rivkah and her maidens set off. They rode on the camels and followed the man. The servant took Rivkah and left.

62 And Isaac came from the way of the well Lahairoi; for he dwelt in the south country. — for he dwelt in the south country: at Beersheba, to which Abraham, it seems, was returned again; for that they dwelt together;

— the Targum Onkelos says

Yitzchok had just come from the well [called] Lachai Ro’i [the well at which a living angel appeared], for he lived in the land of the Negev [south].

63 And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes and saw, and behold, the camels were coming.

— to meditate; this is a characteristic of Isaac’s retiring, contemplative mood. Abraham was the active, authoritative father; Isaac was the passive, submissive son;

— the Targum Onkelos says

Yitzchok went out to meditate [pray] in the field towards evening. He raised his eyes and suddenly saw camels approaching.

64 And Rebekah lifted up her eyes, and when she saw Isaac she alighted from the camel. — she concludes at once that this must be he, and, alighting, asks if it be;

— the Targum Onkelos says

Rivkah raised her eyes and saw Yitzchok. She let herself down from [She inclined herself while upon] the camel.

65 For she had said unto the servant, “What man is this who walketh in the field to meet us?” And the servant had said, “It is my master”; therefore she took a veil and covered herself. — on being informed by the servant that this is his young master, she puts on the veil, which covers the head;

— the Targum Onkelos says

She said to the servant, Who is that man walking through the field towards us? The servant said, He is my master. She then took the veil and covered herself.

66 And the servant told Isaac all things that he had done. — no reference was made of Abraham; where was he and what happened to him? Living elsewhere?

— the Targum Onkelos says

The servant told Yitzchok all the things he had done.

67 And Isaac brought her into his mother Sarah’s tent; and he took Rebekah and she became his wife, and he loved her. And Isaac was comforted after his mother’s death.

— Isaac brought her into his mother Sarah’s tent, partly to give her possession of it, and partly to consummate the marriage. Women then had their tents apart from men

— the Targum Onkelos says

Yitzchok brought her into the tent of his mother, Sarah. [Yitzchok brought her into the tent, and behold, her deeds were good like the deeds of Sarah his mother.] He married Rivkah, and she became his wife, and he loved her. Yitzchok was then consoled for the loss of his mother.

~~~

And flashing forward for prophetic significance of Isaac and Rebekah’s twin sons:

“And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother [Jacob]; but it will be that when his sons [the children of Israel] become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck….and then will I kill Jakob my brother,” Genesis 27:40-41 Jonathan

or for a more modern unabridge version:

“And by your sword shall you live, you will go to every place, and wander, and you will be subject to your brother. But if his descendants abandon the commandments of the Torah, then you will break his yoke from your neck.”

“And Esau harbored hatred in his heart against Jacob his brother because of the blessing with which his father had blessed him. And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth. Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.'” Genesis 27:40-41 Jonathan (unabridge)

Posted in Books of Moses

US ground invasion of Iran? A trap?

•March 28, 2026 • Leave a Comment
Isaiah 28:1 “Ephraim” being “drunk with wine”

Prava • March 26, 2026

US ground invasion of Iran? A trap, not a victory

After threatening strikes on Iran’s power plants, Donald Trump has abruptly paused them — but even US military insiders admit escalation could spiral fast. Former CENTCOM commander Joseph Votel outlined why:

Kharg Island gamble: Yes, the US could take it, Votel says. But ~1,000 troops would sit right off Iran’s coast, fully exposed to drones and missiles

Logistics headache: Supplying and protecting that force becomes a constant target, stretching US capabilities in the region

President Donald Trump, a man who seems to have lost his direction!
Goin’ to Vietnam, Iraq or Afghanistan?

Nuclear seizure fantasy: Securing Iran’s uranium could require up to 4,000 troops deep inside the country

🪖 Deploying and sustaining such a force deep inside Iran would require major resources, while leaving troops exposed to counterattacks since the mission cannot be completed quickly.

Radiation risk: Handling ~450 kg of highly-enriched uranium is dangerous, complex, and far from a quick operation

Endless pressure: The need to defend against constant Iranian drone and missile strikes puts pressure on the US’ “magazine depth,” creating challenges for US operations across the globe

Force overload: More deployments mean more strain on US Navy, Air Force, and air defense systems

No victory in sight: Trump and Netanyahu’s war is not going to end anytime soon, possibly dragging on for at least several more months

Meanwhile, the Iranian government shows no signs of crumbling, despite the US and Israel’s hopes to see regime change. And the Venezuelan model doesn’t work.

Best and, perhaps, only possible option left: Ground Troops.

Another Vietnam, Iraq, or Afghanistan?

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine! Isaiah 28:1

For more, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Iran, Trump, US

Genesis (21-22)

•March 27, 2026 • Leave a Comment
Israel to occupy from the Blue Line to the Litani River; 10 percent of Lebanon

The Targum, which originated in the Aramaic language, is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel, Ezra 7:10.

“The LORD shall smite thee with madness, and blindness, and astonishment of heart; and thou shalt grope at noonday, as the blind gropeth in darkness” Deuteronomy 28:28-29

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly” Jeremiah 23:2

Genesis 21

~~~~

The Holy Land: Judea and Samaria

1 And the Lord visited Sarah as He had said, and the Lord did unto Sarah as He had spoken. — and the Lord visited Sarah as he had said; to Abraham, Genesis 17:16; in a way of graciousness and kindness, by fulfilling his promise, giving strength to conceive and bear a child, and it is a son;

— the Targum Onkelos says

Adonoy remembered Sarah as He had said, and Adonoy did for Sarah as He had spoken.

2 For Sarah conceived and bore Abraham a son in his old age, at the set time of which God had spoken to him. — and bare Abraham a son in his old age; which circumstance is remarkable, that the favour might appear the greater, and the more wonderful;

— at the set time of which God had spoken to him, Genesis 17:21; God was not only faithful in fulfilling his promise, but in keeping the exact time of it;

— the Targum Onkelos says

She conceived and Sarah gave birth to Avraham’s son in his old age, at the designated time that Elohim had declared.

3 And Abraham called the name of his son who was born unto him, whom Sarah bore to him, Isaac. — Isaac; this name not only recorded the fact of the laughter of the father (Genesis 17:17) and of the mother (Genesis 18:12),

— but was a standing memorial that Isaac’s birth was contrary to nature, and one of which the promise was provocative of ridicule in the sight even of his parents; who was born according to the promise, at the set time of which God had spoken;

— the Targum Onkelos says

Avraham named his son that was born to him, to which Sarah had borne to him, Yitzchok.

4 And Abraham circumcised his son Isaac, being eight days old, as God had commanded him. — he circumcised his son; the covenant being established with him, the seal of the covenant, according to God’s command, was administered to him;

— the Targum Onkelos says

Avraham circumcised his son, Yitzchok, when he was eight days old, as Elohim had commanded him.

5 And Abraham was a hundred years old when his son Isaac was born unto him. — and Abraham was an hundred years old when son Isaac was born unto him; so that this was years after his departure from Haran, and coming into the land of Canaan, for then he was seventy five years of age;

— the Targum Onkelos says

Avraham was one hundred years old when his son Yitzchok was born to him.

6 And Sarah said, “God hath made me laugh, so that all who hear will laugh with me.” — Sarah said, God has made me to laugh; not through diffidence and irreverence, as my own distrustful heart before made me to laugh; but through excess of holy joy. He hath given me both cause and a heart to rejoice;

— the Targum Onkelos says

Sarah said, Elohim has given me laughter [gladness]. All who hear will laugh [rejoice] with me.

7 And she said, “Who would have said unto Abraham that Sarah should have given children suck? For I have borne him a son in his old age.” — Sarah will nurse but one child, the plural number children for the singular, whereby the word sons or daughters is used when there was but one;

— for she shall bring forth a son in her old age! that she who was ninety years of age should bear a child, and suckle it, as she did; and in doing she set an example to her daughters to do likewise, since neither age nor grandeur, were any objection to this duty of nature;

— the Targum Onkelos says

She said, Who said to Avraham [Who is faithful that he said to Avraham and fulfills His promise], that Sarah would nurse children? For I have given birth to a son in his old age.

8 And the child grew, and was weaned; and Abraham made a great feast the same day that Isaac was weaned. — the child grew, and was weaned; according to tradition, Isaac was two years old when weaned;

— the Targum Onkelos says

The child grew and was weaned. Avraham made a great feast on the day Yitzchok was weaned.

9 And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, mocking. — mocking; the verb used here is the same as that rendered to laugh in Genesis 21:6, but in an intensive conjugation;

— the Targum Onkelos says

Sarah saw that the son of Hagar, the Egyptian, that she had born to Avraham, was mocking.

— the Targum of Jonathan reveals that Ismael was beginning strange idolatory worship

“And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking [with] foreign worship (idolatry) and bowing down to the Lord.”

— according to tradition, Ishmael had begun to build altars and perform pagan rituals he had learned from his mother’s Egyptian heritage. In Sarah’s eyes, this wasn’t just “kids being kids”—it was a spiritual idoltary, yet on Abraham’s order, he would bow to the Lord;

10 Therefore she said unto Abraham, “Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.” — for the son of this bondwoman shall not be heir with my son,

— even with Isaac; which he would seem to be, if continued, and would think himself so, and there would be continual bickerings about it;

— the Targum Onkelos says

She said to Avraham, Drive out this slave-woman and her son, for the son of this slave-woman will not inherit with my son, with Yitzchok.

— the Targum of Jonathan emphasizes the prospect of wars between them, saying

“And she said to Abraham: ‘Cast out this handmaid and her son; for it is not right (proper) that the son of this handmaid should inherit with my son, lest he wage war with Isaac.‘”

11 And the thing was very grievous in Abraham’s sight because of his son. — the issue was very grievous in Abraham’s sight, the matter was evil exceedingly in Abraham’s eyes;

— the Targum Onkelos says

This thing was very wrong in the eyes of Avraham, on account of his son.

— the Targum of Jonathan reveals why Sarah was mocking Ismael, saying

“And the matter was very evil in the eyes of Abraham on account of Ishmael his son, because he [Ishmael] might worship foreign worship (idolatry).“

12 And God said unto Abraham, “Let it not be grievous in thy sight because of the lad, and because of thy bondwoman. In all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

— let it not be grievous in thy sight because of the lad, and because of the bondwoman: that is, let not the motion displease thee, which Sarah has made, to turn out the bondwoman and her son;

— do not look upon the new situation as an ill thing, or as an hard thing; it is but what is right and proper to be done, and leave the bondwoman and her son to me; I will take care of them, be under no concern for them and their welfare;

— the Targum Onkelos says

Elohim said to Avraham, Do not consider this wrong in your eyes on account of the boy and your slave-woman. Regarding all that Sarah tells you, listen to her voice [accept from her], for [only] through Yitzchok will seed be considered yours.

13 And also of the son of the bondwoman will I make a nation, because he is thy seed.” — the son of the bondwoman; the handmaid; Hagar is never acknowledged as Abraham’s wife, though her child, as Abraham’s son, receives a noble promise for the father’s sake;

— the Targum Onkelos says

[But] also the son of the slave-woman I will make into a nation, for he is [of] your seed.

14 And Abraham rose up early in the morning, and took bread and a bottle of water; and he gave it unto Hagar, putting it on her shoulder, and the child, and sent her away. And she departed and wandered in the wilderness of Beersheba.

— the Targum Onkelos says

Avraham got up early in the morning. He took bread and a skin [pouch] of water, and gave it to Hagar. He placed it on her shoulder with the lad, and sent her away. She went and lost her way in the desert of Beer Sheva;

— and gave it unto Hagar, putting it on her shoulder; that is, the bread and the water, which might be put in one parcel or bundle, or in a basket, and so laid and carried on her shoulder:

— the Targum of Jonathan adds, “and bound it to her loins, to show that she was an handmaid and dismissed her with a letter of divorce:”

15 And the water in the bottle was spent, and she cast the child under one of the shrubs. — and the water was spent in the bottle; it was all drank up by them, having wandered about some time in a wilderness, where they could not replenish their bottle;

— the Targum Onkelos says

The water in the skin was used up, and she threw the lad under one of the bushes.

— at the edge of the desert, Ishmael was seized with a burning thirst, and drank of the water till all the water was consumed, and he was dried up and withered in his flesh; and Hagar carried him, and was exhausted, and she cried unto the Fear of his father, and He answered her not; and she laid the youth down at once under one of the trees.

16 And she went and sat down apart from him a good way off, as it were, a bowshot; for she said, “Let me not see the death of the child.” And she sat opposite him, and lifted up her voice and wept.

— Hagar, in distress said, Let me not see the death of the child; she could not bear to hear his dying groans, and see him in his dying agonies;

— the Targum Onkelos says

She went and sat facing him, about [the distance] of bow-shots away. She said, Let me not see the lad die. She sat facing him and wept in a loud voice.

— the Targum of Jonathan says

And she went and sat on one side, and cast away the idol (or the strange worship), and removed from her son, as the distance of an arrow from the bow; for she said, I am not able to see the death of the child. And she sat over against her son, and lifted up her voice and wept.

17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven and said unto her, “What aileth thee, Hagar? Fear not, for God hath heard the voice of the lad where he is. — God had heard the voice of the lad: Arise, lift up the lad, and hold him in thy hand;

— the Targum Onkelos says

Elohim heard the voice of the lad [was heard before Elohim]. An angel of God called to Hagar from heaven and said to her, What is the matter, Hagar? Do not fear. Elohim has heard the voice of the lad [has been heard before Elohim] in the place where he is.

18 Arise; lift up the lad and hold him in thine hand, for I will make him a great nation.” — Hagar is assured that he would recover and live, and become a man and the father of children, who in time would become a great nation;

— the Targum Onkelos confirms Ismael was also to become a great nation, saying

Get up and lift up the lad. Keep your hand strong on him, for I will make him a great nation.

19 And God opened her eyes and she saw a well of water; and she went and filled the bottle with water, and gave the lad drink. — God opened her eyes: directed her to a fountain close beside her, blinded earlier, to the waters of which her almost expiring son was revived;

— the Targum Onkelos says

“And the Lord opened her eyes, and a well of water was revealed to her; and she went and filled the skin-bottle with water and gave the boy a drink.”

20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. — God was with the lad; He grew an archer, or multiplied into a tribe of archers;

— the Targum Onkelos says he became a skillful with bow and arrows

Elohim was with the lad [The Word of Elohim supported the lad] and he grew up. He settled in the wilderness, [where] he became an expert archer.

21 And he dwelt in the Wilderness of Paran, and his mother took him a wife out of the land of Egypt. — a wife out of the land of Egypt; in Paran; that is, Arabia, where his posterity has ever dwelt;

— so the Arabians that live in the deserts and round about them, called Nabathees, from Nabaioth, another son of Ishmael; however natural this might be on Hagar’s part, it would nevertheless strengthen the heathen element in Ishmael and his descendants:

— Abraham’s posterity could be broken into four major groups: (1) Ismael: Arabs: Islam; (2) Esau: Catholics; (3) 10 Northern Tribes: Protestants; (4) Southern Tribes: Judaism

— the Targum Onkelos says

He lived in the desert of Paran, and his mother took a wife for him from the land of Egypt.

22 And it came to pass at that time that Abimelech and Phichol, the chief captain of his host, spoke unto Abraham, saying, “God is with thee in all that thou doest.

— that Abimelech and Phichol spoke unto Abraham; Abimelech was king of Gerar, the same that is spoken of in the preceding chapter, and Phichol was the general of his army; these two great personages came together and paid Abraham a visit;

— the Targum Onkelos says

It was at this time, Avimelech and Pichol, his general spoke to Avraham, saying, Elohim is with you in all that you do [the Word of Elohim is your support in all that you do].

23 Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto thee, thou shalt do unto me and to the land wherein thou hast sojourned.”

— Abimelek, accompanied by Phikol, his commander-in-chief, proposes to form a league with Abraham; that thou wilt not deal falsely with me, nor with my son, nor with my son’s son;

— perhaps they had heard that God had promised to give the whole land of Canaan to him and his posterity, and among the rest his kingdom, which was a part of it;

— and, seeing him grow great and powerful, he could not tell how soon it might be that he would take possession, whether in his time, or his son’s, or grandson’s; and therefore desires Abraham would swear to do no hurt to them whenever it should be;

— the Targum Onkelos says

Now, swear to me here, by [the Word of] Elohim, that you will not deal falsely with me, with my son, or my grandson. The kindness [goodness] that I have done to you, do to me and to the land in which you lived for a while.

24 And Abraham said, “I will swear.” — and Abraham said, I will swear; grateful of the many favours he had received from Abimelech in times past, he very readily agreed to his proposal;

— that it would be over four hundred years before his posterity should be put into the possession of the land of Canaan; and therefore could take an oath that neither he, nor his son, nor his grandson, should be injured or dispossessed;

— the Targum Onkelos says

Avraham said, I will swear.

25 And Abraham reproved Abimelech because of a well of water which Abimelech’s servants had violently taken away. — which Abimelech’s servants had violently taken away: that is, had by force taken the use of it to themselves for their cattle, and had deprived Abraham of it;

— the Targum Onkelos says

Avraham then reprimanded Avimelech regarding the well of water that Avimelech’s servants had taken by force.

26 And Abimelech said, “I know not who hath done this thing; neither didst thou tell me, neither yet heard I of it until today.”

— neither yet heard of it but today: he had not heard of it from others, as the Targum of Jonathan rightly adds, by way of explanation, but that very day, and not till the moment he had it from Abraham himself;

— the Targum Onkelos says

Avimelech said, I do not know who did this thing. You also never told me, and I also heard nothing of it until today.

27 And Abraham took sheep and oxen and gave them unto Abimelech, and both of them made a covenant. — and Abraham took sheep and oxen, and gave them unto Abimelech; in gratitude for former favours he had received from him, in token of the friendship that subsisted between them;

— the Targum Onkelos says

Avraham took sheep and cattle and gave them to Avimelech. The two of them made a covenant.

28 And Abraham set seven ewe lambs of the flock by themselves. — in the seven ewe-lambs which Abraham tenders, and Abimelek, in token of consent, accepts at his hand;

— the Targum Onkelos says

Avraham set seven ewes apart by themselves.

29 And Abimelech said unto Abraham, “What mean these seven ewe lambs, which thou hast set by themselves?” — what mean these seven ewe lambs which thou hast set by themselves? he understood what the sheep and oxen were for, that they were presents to him,

— at least some of them, and the rest were for the solemnizing and ratifying the covenant between them; but what these were for he could not devise;

— the Targum Onkelos says

Avimelech said to Avraham. What is the reason for these seven ewes that you have set apart?

30 And he said, “These seven ewe lambs shalt thou take from my hand, that they may be a witness unto me that I have dug this well.” — and he said; that is, Abraham replied to Abimelech:

— that they may be a witness to me that I have digged this well: these were to be a testimony that the well that had been taken away from Abraham was one that he had dug, and was his property, and which Abimelech acknowledged by his acceptance of these seven lambs; and his title to the well, which these were a witness of;

— the Targum Onkelos says

He [Avraham] said, Take these seven ewes from my hand so that it will be proof for me, that I dug this well.

31 Therefore he called that place Beersheba [that is, The well of the oath], because there they swore, both of them.

— the Targum of Jonathan says, “and therefore he called the well the well of seven lambs;” “Beer” signifying a well, and “sheba” seven; being expressed, because there they sware both of them; by the living God, to keep the covenant inviolably they had made between them;

— the Targum Onkelos says

Therefore he called that place Beer Sheva, since the two had made an oath there.

32 Thus they made a covenant at Beersheba. Then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

— and they returned into the land of the Philistines; from Beersheba, which was in the extreme border of it, unto Gerar, which was the capital city;

— the Targum Onkelos says

They made a covenant in Beer Sheva. Avimelech, and Pichol, his general, then rose and returned to the land of the Philistines.

33 And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the Everlasting God. — what sort of trees this grove consisted of cannot with certainty be said, nut probably the oak;

— the Targum Onkelos says

Avraham planted an eishel [tree] in Beer Sheva, and there he proclaimed [and there he prayed in] the Name Adonoy, Almighty of the universe.

34 And Abraham sojourned in the Philistines’ land many days. — many days; even many years, days being often times put for years;

— the Targum Onkelos says

Avraham lived in the land of the Philistines for many days.

Genesis 22

1 And it came to pass after these things, that God tested Abraham and said unto him, “Abraham!” And he said, “Behold, here I am.” — and he said, behold, here I am; signifying that he heard his voice, and was ready to obey his commands, be whatever they would be;

— the Targum Onkelos says

After these events, Elohim tested Avraham and said to him, Avraham! and he [Avraham] said, Here I am.

— and the Targum of Jerusalem says this was Abraham’s tenth trial “these things that the Lord tried Abraham with the tenth trial”

— the Maimonides lists the ten trials as follows:

  1. G‑d tells him to leave his homeland to be a stranger in the land of Canaan
  2. Immediately after his arrival in the Promised Land, he encounters a famine
  3. The Egyptians seize his beloved wife, Sarah, and bring her to Pharaoh
  4. Abraham faces incredible odds in the battle of the four and five kings
  5. He marries Hagar after not being able to have children with Sarah
  6. G‑d tells him to circumcise himself at an advanced age
  7. The king of Gerar captures Sarah, intending to take her for himself
  8. G‑d tells him to send Hagar away after having a child with her
  9. His son, Ishmael, becomes estranged
  10. G‑d tells him to sacrifice his dear son Isaac upon an altar

— the Targum of Jonathan says Isaac was 36 years of age, same as Chabad’s reckoning, but Josephus (Antiqu. l. 1. c. 13. sect. 2) says he was 25 years of age;

— besides, the Targum of Jonathan adds much details of the rivary between Isaac and Ishmael, which would be prophetic on the claimacy of being the firstborn:

“And it was after these things, after Isaac and Ishmael had contended; Ishmael said: ‘It is right for me to inherit the father, for I am his firstborn son.’

And Isaac said: ‘It is right for me to inherit the father, for I am the son of Sarah his wife, while you are the son of Hagar, my mother’s handmaid.’

Ishmael answered and said: ‘I am more righteous than you, for I was circumcised at thirteen years old; and if it had been my will to refuse, I would not have given my soul to be circumcised. But you were circumcised as a son of eight days; if you had possessed knowledge, perhaps you would not have given your soul to be circumcised!’

Isaac answered and said: ‘Behold, today I am thirty-six years old; and if the Holy One, blessed be He, required all my members, I would not refuse!’

Immediately these words were heard before the Lord of the world, and immediately the Memra (Word) of the Lord tested Abraham…”

2 And He said, “Take now thy son, thine only son Isaac whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of.”

— thine only son Isaac; the words in the original are emphatic: “Take, I pray, thy son, thine only son, whom thou lovest, even Isaac;”

— the Targum Onkelos says

He said, Please [Now] take your son, your only one, who you love—Yitzchok—and go to the land of Moriah [worship]. Sacrifice him [before me] as a burnt-offering on one of the mountains which I will designate to you.

3 And Abraham rose up early in the morning and saddled his ass, and took two of his young men with him and Isaac his son; and he cleaved the wood for the burnt offering, and rose up and went unto the place of which God had told him.

— and saddled his ass; for his journey, not to carry the wood and provision on, which probably were carried by his servants, but to ride on;

— and Isaac his son: who was the principal person to be taken, since he was to be the sacrifice: whether Abraham acquainted Sarah with the affairs and she consented to it, cannot be said with certainty;

— the Targum Onkelos says

Avraham awoke early in the morning, saddled his donkey, and took his two assistants with him, and also his son, Yitzchok. He split the wood of the burnt-offering, rose, and went to the place that Elohim had designated to him.

— the Targum of Jonathan identifies who the two men were

And Abraham rose up in the morning and saddled his ass, and took two young men with him, Eliezer and Ishmael, and Izhak his son, and cut the small wood and the figs and the palm, which are provided for the whole burnt offering, and arose and went to the land of which the Lord had told him.

4 Then on the third day Abraham lifted up his eyes, and saw the place afar off. — afar off; the summit called the Mountain of the House, usually identified with Mount Moriah;

— the Targum Onkelos says

On the third day, Avraham raised his eyes and saw the place from afar.

5 And Abraham said unto his young men, “Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.”

— I and the lad will come again to you; for he knew that God both could and would for his promise sake, either preserve Isaac from being sacrificed, or afterward raise him from the dead;

— the Targum Onkelos says

Avraham said to his assistants, Remain here with the donkey and I and the lad will go to that place. We will prostrate ourselves [in worship] and return to you.

6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand and a knife, and they went both of them together.

— and he took the fire in his hand, and a knife; a vessel in one hand, in which fire was to kindle the wood, and a knife in the other hand to slay the sacrifice;

— the Targum Onkelos says

Avraham took the wood of the burnt-offering and placed it on his son Yitzchok. In his hand he took the fire and the knife, and they both went together.

7 And Isaac spoke unto Abraham his father and said, “My father!” And he said, “Here am I, my son.” And he said, “Behold the fire and the wood; but where is the lamb for a burnt offering?”

— “Here am I, my son?” is a little formal as a rendering. It is equivalent to a father’s reply: “Well, boy, what is it?”

— and he said, Behold the fire and the wood: but where is the lamb for a burnt offering; a great hint that the sacrificial system did not originate with Moses; and will be there again during the Millennium: Ezekiel 40-48

— the Targum Onkelos says

Yitzchok spoke to Avraham, his father, and said, Father, and he [Avraham] said, Here I am, my son. He said, Here are the fire and the wood, but where is the lamb for the burnt-offering?

8 And Abraham said, “My son, God will provide Himself a lamb for a burnt offering.” So they went both of them together.

— God will provide himself a lamb for a burnt offering; in which answer Abraham may have reference to the Messiah, the Lamb of God, John 1:29, whom he had provided in covenant before the world was; and who in promise, and type, was slain from the foundation of the world, Revelation 13:8

— the Targum Onkelos says

Avraham said, Elohim will show the lamb [the lamb is revealed before Elohim] for a burnt-offering, my son. And the two of them went together.

9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son and laid him on the altar upon the wood. — to the place which God had told him of; that is, Mount Moriah; this is the place where, later, David and Solomon built an altar in the threshing floor;

— the Targum Onkelos says

They came to the place that Elohim had designated to him. Avraham built the altar there, and arranged the wood. He bound his son Yitzchok, and placed him on the altar, on top of the wood.

— the Targum of Jonathan says

And they came to the place of which the Lord had told him. And Abraham builded there the altar which Adam had built, which had been destroyed by the waters of the deluge, which Noah has again builded, and which had been destroyed in the age of divisions; and he set the wood in order upon it, and bound Izhak his son, and laid him on the altar upon the wood.

10 And Abraham stretched forth his hand, and took the knife to slay his son. — stretched forth his hand; all things being ready for execution, the altar built, the wood laid on it, nothing remained but to cut the throat of Isaac;

— the Targum Onkelos says

Avraham extended his hand and took the knife to slaughter his son.

— the Targum of Jonathan adds further details:

And Abraham stretched out his hand, and took the knife to slay his son.

And Izhak answered and said to his father, Bind me properly (aright), lest I tremble from the affliction of my soul, and be cast into the pit of destruction, and there be found profaneness in thy offering.

(Now) the eyes of Abraham looked on the eyes of Izhak; but the eyes of Izhak looked towards the angels on high, (and) Izhak beheld them, but Abraham saw them not.

And the angels answered on high, Come, behold how these solitary ones who are in the world kill the one the other; he who slayeth delays not; he who is to be slain reacheth forth his neck.

11 And the angel of the Lord called unto him out of heaven and said, “Abraham, Abraham!” And he said, “Here am I.”

— and the Angel of the Lord called unto him out of heaven; most likely not an ordinary angel, but the Son of God, for that this was a divine Person is clear from his swearing by himself, and renewing the promise unto Abraham;

— the Targum Onkelos says

An angel of Adonoy called to him from heaven and said, Avraham, Avraham! and he said, Here I am.

12 And He said, “Lay not thine hand upon the lad, neither do thou any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from Me.”

— and he said, lay not thine hand upon the lad; which he was just going to stretch out, with his knife in it, to slay him; and though the Lord had bid him take his son, and offer him for a burnt offering, to try his faith;

— the Lord will provide; probably alluding to what Abraham had said, God will provide himself a lamb. The Lord will always have his eye upon his people, in their straits and distresses, that he may give them seasonable help;

— the Targum Onkelos says

He [God] said, Do not touch the lad, nor do anything to [harm] him; for now I know that you are one who fears Elohim and have not withheld your son, your only one, from Me.

13 And Abraham lifted up his eyes and looked; and behold, behind him a ram caught in a thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

— and looked, and, behold, a ram caught in a thicket by his horns; where Abraham was, behind him and he saw it;

— the Targum Onkelos says

Avraham looked up [afterwards] and beheld a ram after it had been caught in the thicket by its horns. Avraham went and took the ram and sacrificed it as a burnt-offering instead of his son.

— the Targum of Jonathan adds details which Christians could readily infer the ram foreordained before “the foundation of the world” as the Son, who would also later be ordained as the Messiah:

And Abraham lifted up his eyes and saw, and, behold, a certain ram which had been created between the evenings of the foundation of the world, was held in the entanglement of a tree by his horns. And Abraham went and took him, and offered him an offering instead of his son. Genesis 22:13 Jonathan

14 And Abraham called the name of that place Jehovahjireh [that is, The Lord will provide]; as it is said to this day, “In the mount of the Lord it shall be seen.” — God will provide himself a lamb; this was purely the Lord’s doing: where reference was made to the promised Messiah;

— the Targum Onkelos says

Avraham called the name of that place, Adonoy will see; as it is said [to] this day, On Adonoy’s mountain, He will be seen. [Avraham worshiped and prayed there in that place, and he said before Adonoy, “Here will generations worship.” Therefore, as it is said [to] this day, “On this mountain Avraham worshiped before Adonoy.”]

— the Targum of Jonathan says

And Abraham gave thanks and prayed there, in that place, and said, I pray through the mercies that are before Thee, O Lord, before whom it is manifest that it was not in the depth of my heart to turn away from doing Thy decree with joy, that when the children of Izhak my son shall offer in the hour of affliction, this may be a memorial for them; and Thou mayest hear them and deliver them, and that all generations to come may say, In this mountain Abraham bound Izhak his son, and there the Shekina of the Lord was revealed unto him.

15 And the angel of the Lord called unto Abraham out of heaven the second time — the angel having restrained him from slaying his son, and having provided another sacrifice, calls him again;

— the Targum Onkelos says

An angel of Adonoy called to Avraham, a second time, from heaven.

16 and said, “By Myself have I sworn, saith the Lord, for because thou hast done this thing and hast not withheld thy son, thine only son, — by myself have I sworn; is a great oath, and abides for ever; for because he could swear by no greater, he swore by himself, his own nature, perfections, and life;

— the Targum Onkelos says

And said, I have sworn by Myself [My Word], declares Adonoy, that because you performed this deed, and did not withhold your only son.

17 in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies.

— and this seed is also promised the possession of the gate of its enemies, that is, the conquest of the enemy and the capture of his cities (cf Genesis 24:60: “and let thy seed possess the gate of those who hate them”)

— the Targum Onkelos says

I will greatly bless you and make your descendants as numerous as the stars of the sky and like the sand on the seashore. Your descendants will inherit the gate [cities] of their enemies.

18 And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed My voice.” — and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore;

— both his natural seed, descending from him in the line of Isaac, and his spiritual seed, all the nations of the earth be blessed, both among Jews and Gentiles;

— the Targum Onkelos says

Through [Because of] your children, will be blessed all the nations of the world, because you heeded My voice [Word].

19 So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba. — Beersheba being south of both Hebron and Jerusalem;

— the Targum Onkelos says

Avraham returned to his assistants, and they rose and went together to Beer Sheva. Avraham dwelt in Beer Sheva.

— the Targum of Jonathan says

And the angels on high took Izhak and brought him into the school (medresha) of Shem the Great; and he was there three years. And in the same day Abraham returned to his young men; and they arose and went together to the Well of the Seven, and Abraham dwelt at Beira-desheva.

20 And it came to pass after these things, that it was told Abraham, saying, “Behold Milcah, she hath also borne children unto thy brother Nahor: — saying, behold Milcah, she hath also borne children unto thy brother Nahor;

— as Sarah, supposed to be the same with Iscah, a daughter of Haran, had borne a son to him; so Milcah, another daughter of Harsh, had borne children to his brother Nahor, whom he had left in Ur of the Chaldees,

— the Targum Onkelos says

After these words, it was told to Avraham, saying, Behold, Milkah has also born children to Nachor, your brother.

— the Targum of Jonathan says

“And it was after these things, after Abraham had bound Isaac, that the Satan went and told Sarah that Abraham had slaughtered Isaac. And Sarah arose and cried out, and she was strangled [by her grief], and she died from the anguish.

And Abraham came and lodged on the way. And it was told to Abraham, saying: ‘Behold, Milkah, she also has been relieved (granted child) by the merit of her sister, to bear sons to Nahor your brother.'”

21 Huz his firstborn, and Buz his brother, and Kemuel the father of Aram, — Huz his (Nahor) firstborn, and Buz his brother; the first of these gave name to the land of Uz, where Job dwelt, and some speculate could be a descendant or related to Job;

— the Targum Onkelos says

Utz, his first born, Buz his brother, and Kemueil, the father of Aram.

22 and Chesed and Hazo, and Pildash and Jidlaph and Bethuel.” — all the names of Nahor’s eight children; and Bethuel became the father of Rebekah and Laban,

— the Targum Onkelos says

[Also] Kesed, Chazo, Pildash, Yidlaf and Besueil.

23 And Bethuel begot Rebekah. These eight Milcah bore to Nahor, Abraham’s brother.

— the Targum Onkelos says

Besueil fathered Rivkah. These eight, Milkah bore to Nachor, the brother of Avraham.

24 And his concubine, whose name was Reumah, she bore also Tebah and Gaham, and Thahash and Maachah.

— the Targum Onkelos says

His concubine was named Re’umah. She also gave birth to Tevach, Gacham, Tachash and Ma’achoh.

Posted in Books of Moses

Trump’s 15-point peace plan:

•March 27, 2026 • Leave a Comment

Israel’s Channel 12 specifies 14 of the 15 demands and benefits for Iran that have been delivered to the Iranians through diplomatic backchannels.

Iran has choked off the Strait of Hormuz

DailyMail • March 27, 2026

US DEMANDS: 

1. Iran must dismantle its existing nuclear capabilities.

2. Iran must commit never to pursue nuclear weapons.

3. There will be no uranium enrichment on Iranian territory.

4. Iran must hand its stockpile of some 450 kilograms of uranium enriched to 60 percent to the International Atomic Energy Agency in the near future, in a timetable to be agreed.

5. The Natanz, Isfahan and Fordo nuclear facilities must be dismantled.

6. The IAEA, the UN’s nuclear watchdog, must be granted full access, transparency and oversight inside Iran.

7. Iran must abandon its regional proxy ‘paradigm.’

8. Iran must cease the funding, direction and arming of its regional proxies.

9. The Strait of Hormuz must remain open and function as a free maritime corridor.

10. Iran’s missile program must be limited in both range and quantity, with specific thresholds to be determined at a later stage.

11. Any future use of missiles would be restricted to self-defense.

Iran has choked off the Strait of Hormuz

IN RETURN, IRAN BENEFITS AS FOLLOWS:

12. Iran would receive a full lifting of sanctions imposed by the international community.

13. The US would assist Iran in advancing its civilian nuclear program, including electricity generation at the Bushehr nuclear plant.

14. The so-called ‘snapback’ mechanism, which allows for the automatic reimposition of sanctions if Iran fails to comply, would be removed.

~~~

However, Iran had earlier countered by closing the Strait of Hormuz and would only agree to a ceasefire if three major conditions are met:

(1) That the United States withdraw all military forces, weapons and personnel from Saudi Arabia, Iraq, Kuwait, UAE, Qatar, Bahrain, Jordan, Oman and Syria within 30 days;

(2) That all trade; oil and financial sanctions against Iran must all be lifted since 1979 within 60 days;

(3) That the United States pay $800 billion in reparations for the damage they suffered over the last 40 years of sanctions; $500 billion within the next ten years.

In practice, Iran’s IRGC allows a limited number of tankers to pass the Strait of Hormuz if the ships are Chinese owned, or that its oil or LPG cargo have been bought by using Yuan.

Or, from a more recent listing: BusinessStandard

What are Iran’s key demands?

 As per the report, Iran has laid out the following conditions: 

  • Closure of all American military bases in the Gulf and reparations for attacks on Iran
  • A new order for the Strait of Hormuz allowing Iran to collect transit fees
  • Guarantees that the war will not restart, along with the lifting of all sanctions
  • An end to Israel’s strikes on Iran-aligned militias, including Hezbollah
  • Permitting Iran to retain its missile programme without negotiations or limits

 The Trump administration appears unwilling to accept Tehran’s demands, describing them as “ridiculous and unrealistic.”

The GAP between what the United States and Iran expect would be too wide to CLOSE.

GROUND TROOPS NEXT

Iran has choked off the Strait of Hormuz

Posted in Iran, US

Khorramshahr-4, a Missile fired US base at Diego Garcia

•March 26, 2026 • Leave a Comment

As tensions continue to grow between the US, Israel, and Iran the Red Sea, another major oil transport, could be targeted next if the Houthis get involved.

The Yemeni militant group, which is armed and funded by Iran, has already threatened they will step in, with Houthis leader Abdul Malik al-Houthi stating earlier this month that ‘our fingers are on the trigger.’

Iran fired two Khorramshahr-4 missiles reaching 5,300 kilometers away at Diego Garcia.

Neither projectile hit target, with one intercepted by a US warship and the other failing in flight

Diego Garcia, at 5,300 kilometers away, experts believe that’s “beyond the previously estimated maximum range of Iranian missiles.

TheTelegraph March 21, 2026 ~ CNN News BBC

Iran fired two medium-range ballistic missiles at the British-US Diego Garcia base in the Chagos Islands, US officials have said.

Neither of the missiles hit their target, with one believed to have been intercepted by a US warship’s SM-3 interceptor and the other failing in flight, according to The Wall Street Journal.

It is the first confirmed use of intermediate-range ballistic missiles by Tehran – launched from some 3,300 miles away – and marks a significant escalation of the war.

US media reported that Iran launched the attack on Friday morning local time, but the BBC reported that the attempted strike had happened in the last few days, not on Friday.

The Khorramshahr-4, a 20-tonne rocket that can carry up to 80 cluster munitions, is likely to be the model that was fired towards the Indian Ocean territory.

It is thought that the Khorramshahr-4, with a lighter warhead, could hit targets up to 2,700 miles away – putting Britain and Europe at risk of strikes.

Weapons with a range of 3,300 miles would put the USS Gerald Ford at risk at the repair port in Crete after a fire aboard from an Iranian attack

Abbas Araghchi, Iran’s foreign minister, claimed last month that Tehran was limiting its missile range to 1,242 miles (or 2,000 kilometers).

Defence analysts told The Telegraph that the Iranian missile could easily reach RAF Akrotiri, in Cyprus, and Sir Keir Starmer should be worried that Tehran could target the base.

Mr Araghchi warned the Prime Minister on Friday night that he had been “putting British lives at risk” by allowing the US to use UK bases.

He told Yvette Cooper, the Foreign Secretary, that allowing the US to use the bases was “participation in aggression” and Iran had a right to self-defence.

The attempted strike on Diego Garcia will probably raise calls for further British action in the Middle East to support US efforts, but there are serious questions about the UK’s military capabilities and whether it has the capacity to join the war.

On Saturday, Kemi Badenoch, the Tory leader, said Britain was being “dragged into” the Iran war “whether we like it or not” and criticised Sir Keir for not backing US strikes earlier.

If Iran could hit US bases at Diego Garcia, they could also hit Paris and London

On Friday, the Government agreed to allow the US to use British bases to launch strikes on Iranian sites targeting the Strait of Hormuz.

It had previously only allowed US forces to use the bases for defensive operations to prevent Iran firing missiles that put British interests or lives at risk.

Downing Street has said that ministers approved an expansion of the targets to help protect ships in the strait, a conduit for 20 per cent of the world’s oil, based on “collective self-defence.”

The attempted missile attack on Diego Garcia will raise questions about the UK’s preparedness to fend off Iranian strikes on British bases around the world as the war drags on.

Posted in Europe, Iran, UK, US

Genesis (19-20)

•March 25, 2026 • Leave a Comment

“We must through much tribulation enter into the Kingdom of God,” Acts 14:22

Genesis 19

1 And there came two angels to Sodom at evening, and Lot sat in the gate of Sodom. And Lot, seeing them, rose up to meet them, and he bowed himself with his face toward the ground;

— here came two angels; that is, two of the three that had just before been with Abraham, who were now sent to execute God’s purpose concerning Sodom;

— the Targum Onkelos says

The two angels came to Sedom in the evening, while Lot was sitting at the gate of Sedom. Lot saw them, and he got up to greet them, and he bowed with his face to the ground.

2 and he said, “Behold now, my lords, turn in, I pray you, into your servant’s house and tarry all night, and wash your feet, and ye shall rise up early and go on your ways.” And they said, “Nay, but we will remain in the street all night.”

— they said, Nay, but we will abide in the street all night; so they not only give Lot an opportunity of evincing the sincerity and cordiality of his invitation, it was their real intention to abide in the street, to manifest the great difference between Lot and the barbarous Sodomites;

— the Targum Onkelos says

He said, Behold [Please] now my lords, please [now] turn in to your servant’s house. Stay over night, bathe your feet, and get up early and continue on your way. They said, No, we will spend the night in the street.

3 And he pressed upon them greatly, and they turned in unto him and entered into his house; and he made them a feast and baked unleavened bread, and they ate. — Lot’s invitation; at first declined, is at length accepted; and they entered his house;

— the Targum Onkelos says

He urged them greatly, and they turned in to him and came to his house. He made a feast for them, and baked matzos [for them], and they ate.

4 But before they lay down, the men of the city, even the men of Sodom — both young and old, all the people from every quarter —compassed the house around. — here were the old and young, all vile and from every quarter; for practices too shameful to be mentioned!

— the Targum Onkelos says

They had not yet lain down when the men of the city, the men of Sedom, surrounded the house—young and old alike—all the people from one end [of the city] to the other end.

5 And they called unto Lot and said unto him, “Where are the men who came in to thee this night? Bring them out unto us, that we may know them.”

— bring them out that we may know them; not who they were, or from whence they came; nor did they pretend anything of this kind to hide and cover their design from Lot, but they were open and impudent, and declared their sin without shame and blushing;

— the Targum Onkelos says

They called to Lot and said to him, Where are the men who came to you tonight? Bring them out to us that we may know them.

— the Targum of Jonathan says

And they cried to Lot, and said to him, Where are the men who entered with thee tonight? Bring them out to us, and we will lie with them.

6 And Lot went out at the door unto them, and shut the door after him — and Lot went out at the door unto them, and shut the door after him;

— the Targum Onkelos says

Lot went out to them in front of the entrance, shutting the door behind him.

7 and said, “I pray you, brethren, do not so wickedly. — Lot pleaded, do not so wickedly; as to use ill a man’s guests, to abuse strangers, to break the laws and rules of hospitality, and especially to commit that unnatural sin they were bent upon;

— the Targum Onkelos says

He said, My brothers, please [now] do not act wickedly.

8 Behold now, I have two daughters who have not known a man. Let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes. Only unto these men do nothing, for therefore came they under the shadow of my roof.”

— I have two daughters; this was unadvisedly and unjustifiably offered, probably through the great discomposure and perturbation which his mind was in;

— the Targum Onkelos says

Behold! I have two daughters who have never known a man, I will bring them out to you, and do with them as you please; only do nothing to these men, since after all, they came under the shelter of my roof.

9 And they said, “Stand back.” And they said again, “This one fellow came in to sojourn, and he will become a judge! Now will we deal worse with thee than with them.” And they pressed sore upon the man, even Lot, and came near to break the door.

— and they said, stand back; turn on one side, get away from the door, that we may come to it;

— this one fellow came in to sojourn, and he will needs be a judge; this one man, and he a stranger and sojourner, not a citizen of this city, sets himself against the whole body of the inhabitants, and takes upon himself to be judge what is right and wrong;

— the Targum Onkelos says

They said, Step back out of the way! They said, This one came as an immigrant, and now he wants to be a judge. We will now deal worse with you than with them. They pushed hard against Lot, and came near to break the door.

10 But the men put forth their hands, and pulled Lot into the house to them, and shut the door. — but the men, who were the two angels who had met Abraham, put forth their hand; they came to the door, and opened it, and put out their hands, one on one side the door, and the other on the other;

— the Targum Onkelos says

The men put out their hands, and pulled Lot to them, into the house, and closed the door.

11 And they smote the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door. — again the men, who were the two angels, smote the others with blindness;

— the Targum Onkelos says

The men who were at the entrance of the house, they struck with blindness—young and old alike—so that they wearied themselves trying to find the entrance.

12 And the men said unto Lot, “Hast thou here any besides? Soninlaw, and thy sons, and thy daughters, and whomsoever thou hast in the city — bring them out of this place. — the men said; these were the angels who had met Abraham earlier;

— the Targum Onkelos says

The men said to Lot, Who else do you have here—a son-in-law, your sons, your daughters? Whoever you have in the city, bring them out of his place.

13 For we will destroy this place, because the cry of them has waxed great before the face of the Lord, and the Lord hath sent us to destroy it.” — again, the “we” are the two angels; who said “we will destroy this place”

— might be clearer from the Message Bible:

10-11 But the two men reached out and pulled Lot inside the house, locking the door. Then they struck blind the men who were trying to break down the door, both leaders and followers, leaving them groping in the dark.

12-13 The two men said to Lot, “Do you have any other family here? Sons, daughters—anybody in the city? Get them out of here, and now! We’re going to destroy this place. The outcries of victims here to God are deafening; we’ve been sent to blast this place into oblivion.” Genesis 19:10-12 MSG

— the Targum Onkelos says

We are going to destroy this place, for the wailing concerning them has become great in the presence of Adonoy; and Adonoy has sent us to destroy it.

14 And Lot went out and spoke unto his sons-in-law, who married his daughters, and said, “Up, get ye out of this place; for the Lord will destroy this city!” But he seemed as one who mocked unto his sons-in-law.

— Lot spoke to his sons-in-law; it is a possibilty that these sons-in- law had married other daughters of Lot; and according to Jewish sources, Lot had two other daughters that perished in Sodom;

— but according to Josephus (Antiquities. l. 1. c. 11. sect. 4) were espoused to men in the city, but not yet married; and on account of such espousals, as were usual in the eastern countries, Lot calls them his sons-in-law;

— the Targum Onkelos says

Lot went out and spoke to his sons-in-law who had married his daughters. He said [to them], Get up! Get out of this place, for Adonoy is going to destroy the city! He appeared as a comedian in the eyes of his sons-in-law.

— the Targum of Jonathan says

“And Lot went out and spoke with his sons-in-law, who had married his daughters, and said, ‘Arise, go out from this place, for the Lord is destroying the city!’ But the word was like a wonder (absurdity), like a man who is mocking, in the eyes of his sons-in-law.”

15 And when the morning arose, then the angels hastened Lot, saying, “Arise, take thy wife and thy two daughters who are here, lest thou be consumed in the iniquity of the city.” — when the morning arose; Lot had thus the night for making his preparations, part of this he spent in his visits to his sons-in-law;

— the Targum Onkelos says

At the break of dawn, the angels urged Lot on, saying, Get up! Take your wife and your two daughters who are here [who are found to be faithful to you], lest you be swept away in the iniquity of the city.

16 And while he lingered, the men laid hold upon his hand, and upon the hand of his wife and upon the hand of his two daughters, the Lord being merciful unto him; and they brought him forth and set him outside the city.

— while he lingered; he did not make so much haste as the case required, and this would have been fatal to him, if the angels had not laid hold on his hand, and brought him forth. Herein the Lord was merciful to him; and if God had not been merciful to them, their lingering had been their ruin;

— the Targum Onkelos says

He hesitated, and the men grabbed his hand and the hand of his wife and two daughters, for Adonoy had pity on him. They brought him out and placed him outside the city.

17 And it came to pass, when they had brought them forth outside, that he said, “Escape for thy life! Look not behind thee, neither stay thou in all the plain. Escape to the mountain, lest thou be consumed!” — look not behind thee; they must not loiter by the way; stay not in all the plain;

— for it would all be made into one dead sea; he must not take up short of the place of refuge appointed him; escape to the mountain; such are the commands given to those who are delivered out of a sinful state: first, return not to sin and second, rest not in the world, for that is staying in the plain;

— the Targum Onkelos says

When they were brought out [of the city], he [the angel] said, Escape [Have pity] for your life! Do not look back! Do not remain anywhere in the valley [plain]. Escape to the mountain, lest you be swept away.

18 And Lot said unto them, “Oh, not so, my lord. — oh, not so, my Lord; that is, let me not be obliged to go so far as to the mountain;

— the Targum Onkelos says

Lot said to them, Please, not so my Master. [Please, now, my Master.]

19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die.

— lest some evil take me, and I die; or “that evil” the burning of Sodom, and the cities of the plain, lest that should overtake him before he got to the mountain;

— thus Lot had some distrust of the power of God to strengthen him to go thither, who had appeared so wonderfully for him in his present deliverance; and he might have assured himself, that he that brought him out of Sodom would never suffer him to perish in the destruction of it;

— the Targum Onkelos says

Behold your servant has found favor in Your eyes [before You]. Great is your kindness [goodness] that you have done with me, to keep me alive. I cannot escape to the mountain, lest the evil attach itself to me and I die.

20 Behold now, this city is near enough to flee unto, and it is a little one. Oh, let me escape thither, (is it not a little one?) and my soul shall live.” — the MSG version says:

But Lot protested, “No, masters, you can’t mean it! I know that you’ve taken a liking to me and have done me an immense favor in saving my life, but I can’t run for the mountains—who knows what terrible thing might happen to me in the mountains and leave me for dead.

Look over there—that town is close enough to get to. It’s a small town, hardly anything to it. Let me escape there and save my life—it’s a mere wide place in the road.” Genesis 19:19-21 MSG

— the Targum Onkelos says

Behold, please, this city is near [enough] to flee there. It is insignificant. Let me escape there! It is insignificant, and my life will be saved.

21 And he said unto him, “See, I have accepted thee concerning this thing also, that I will not overthrow this city for which thou hast spoken. — the MSG version says:

“All right, Lot. If you insist. I’ll let you have your way. And I won’t stamp out the town you’ve spotted. But hurry up. Run for it! I can’t do anything until you get there.” That’s why the town was called Zoar, that is, Smalltown. Genesis 19:19-21 MSG

— the Targum Onkelos says

He said to him, See I have also given you consideration regarding this. I will not overturn the city that you mentioned [for which you have beseeched].

22 Hasten thee, escape thither; for I cannot do any thing till thou hast come thither.” Therefore the name of the city was called Zoar. — called Zoar in later times, probably first by Lot, from his use of the word “little” which was his request, which Zoar signifies; called Bela, see Genesis 14:2

— the Targum Onkelos says

Hurry, escape there, for I can do nothing until you get there. The city was therefore called Zoar.

23 The sun had risen upon the earth when Lot entered into Zoar. — in haste; the ruin of Sodom was suspended till he was secure;

— the Targum Onkelos says

The sun had risen upon the earth, when Lot came to Zoar.

24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire, from the Lord out of heaven; — the Lord rained upon Sodom and upon Gomorrah brimstone and fire; the Lord (Yehovah יְהוָ֖ה);

— from the Lord (Yehovah יְהוָ֖ה) out of heaven; this destruction was brought upon them by Yehovah the Son of God, who had appeared to Abraham in an human form, and gave him notice of it, and heard all he had to plead for those cities, and then departed from him to Sodom,

— and the Son, who was the author of this catastrophe; this amazing shower of fire and brimstone was re-inforced and rained by him from Yehovah his Father, out of heaven; as the Targums of Jonathan and Jerusalem both call him, the Word of the Lord;

— the Targum Onkelos says

Adonoy caused to rain upon Sedom and Amorah—sulfur and fire—from [before] Adonoy, from heaven.

25 and He overthrew those cities, and all the plain and all the inhabitants of the cities, and that which grew upon the ground. — and he overthrew those cities; of Sodom, Gomorrah, Admah, and Zeboiim: very probably at the same time that this fiery tempest was from the heavens; and all the plain; the plain of Jordan, and the cities on it, all but Zoar;

— the Targum Onkelos says

He overturned these cities, and the entire plain, and all those who lived in the cities and all that grew upon the ground.

26 But his wife looked back from behind him, and she became a pillar of salt. — but his wife looked back from behind him; herein she disobeyed an express command; according to the Targums of Jonathan and Jerusalem, she was a native of Sodom; hence menories of her kinmen and sons-in-law; and she became a pillar of salt;

— the Targum Onkelos says

His [Lot’s] wife looked behind him; and she became a pillar of salt.

— the Targum of Jonathan says

“And his wife looked from behind the angel to know what would be the end of her father’s house, for she was of the daughters of the Sodomites; and because she had sinned with salt by revealing [the presence of] the poor, behold, she was made a pillar of salt.”

— the Targum Jerusalem says

“Because Lot’s wife was from the children of the children of the people of Sodom, she looked back from behind her to see what would be the end of her father’s house; and behold, she stands as a pillar of salt until the time when the Resurrection comes, when the dead shall live.”

27 And Abraham got up early in the morning to the place where he stood before the Lord; — stood before the Lord, and he looked toward Sodom; he has an extensive view spread out before him which would be the Dead Sea;

— the Targum Onkelos says

Avraham got up early in morning [to return] to the place where he had stood before the Presence of Adonoy [to the place where he had served in prayer before Adonoy].

28 and he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld. And lo, the smoke of the country went up as the smoke of a furnace.

— the violence of the fire is indicated by the last word, which is not the ordinary word for a furnace, but means a kiln, such as that used for burning chalk into lime, or for melting ores of metal;

— the smoke of a furnace; after the fiery shower was over, and the cities burnt down, the smoke ascended toward heaven, as the smoke of mystical Babylon will do, Revelation 19:3; like the reek of a boiling cauldron; or like the smoke of a lime kiln always burning;

— the Targum Onkelos says

He [Avraham] stared at Sedom and Amorah, and the whole land of the plain, and he saw the heavy smoke rising from the earth like the smoke of a furnace.

29 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow when He overthrew the cities in which Lot dwelt. — the prayer or promise made by Abraham, Genesis 18:23-32, who doubtless in his promise for Sodom would not forget Lot;

— the Targum Onkelos says

When Elohim destroyed the cities of the plain; Elohim remembered Avraham, and He sent Lot out of the upheaval when He overturned the cities in which Lot had lived.

30 And Lot went up out of Zoar and dwelt on the mountain, and his two daughters with him, for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters. — for he feared to dwell in Zoar; probably he found it as wicked as Sodom; and therefore concluded it could not survive long;

— and dwelt in the mountain; which the Lord had directed him to go to before, but was unwilling, and chose Zoar, and his two daughters with him; and they dwelt in a cave;

— the Targum Onkelos says

Lot went up from Zoar and lived in the mountain; and his two daughters went with him, for he was afraid to live in Zoar. He lived in a cave, he and his two daughters.

31 And the firstborn said unto the younger, “Our father is old, and there is not a man on the earth to come in unto us after the manner of all the earth. — the whole earth; for they thought the same deluge of fire which destroyed the four cities, and all other places;

— the Targum Onkelos says

The older girl said to the younger, Our father is old, and there is no man [left] on earth who will come into us in the normal manner.

32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.” — and we will lie with him, that we may preserve the seed of our father; have children by him, and propagate and preserve the human species; this incestuous copulations, they might think lawful;

— the Targum Onkelos says

Come let us urge our father to drink wine, and sleep with him; that we may give life to seed [children] from our father.

33 And they made their father drink wine that night, and the firstborn went in and lay with her father; and he perceived not when she lay down, nor when she arose. — he perceived not; wherein there is nothing strange, it being usual with drunken men to do many things in that condition, which, when they come to themselves, they perfectly forget;

— the Targum Onkelos says

They urged wine upon their father that night; and the older girl went in and slept with her father. He was not aware that she lay down or got up.

~~~~

34 And it came to pass on the morrow that the firstborn said unto the younger, “Behold, I lay yesternight with my father. Let us make him drink wine this night also, and go thou in and lie with him, that we may preserve seed of our father.”

— the firstborn said to the younger, behold, I lay last night with my father; informed her, that what they had contrived succeeded according to her wish, and therefore, with her encouragement to go on, proposes to take the same method again;

— the Targum Onkelos says

The next day, the older girl said to the younger, Last night I slept with my father. Let us urge wine upon him tonight also, and you go in and sleep with him that we may give life to seed from our father.

35 And they made their father drink wine that night also. And the younger arose and lay with him; and he perceived not when she lay down, nor when she arose. — and the younger arose, and lay with him following the bad example of her sister; and he perceived not when she lay down, nor when she arose;

— the Targum Onkelos says

That night also, they urged their father [to drink] wine. The younger went up and slept with him, and he was not aware that she lay down or got up.

36 Thus were both the daughters of Lot with child by their father. — Lot’s daughters had so little feeling of shame in connection with their conduct, that they gave names to the sons they bore, which have immortalized their paternity;

— the Targum Onkelos says

Lot’s two daughters became pregnant from their father.

37 And the firstborn bore a son and called his name Moab; the same is the father of the Moabites unto this day. — his name Moab; the Moabites, who originally inhabited the country northeast of the Dead Sea, and afterward, they occupied the district east of the Salt Sea;

— the Targum Onkelos says

The older girl gave birth to a son and she named him Moav. He is the ancestor of the Moabite nation even to this day.

38 And the younger, she also bore a son and called his name Benammi; the same is the father of the children of Ammon unto this day. — the Ammonites dwelt to the northeast of Moab, where they had a capital called Rabbah; they both ultimately merged into the more general class of the Arabs;

— and according to Deuteronomy 2:9, Deuteronomy 2:19, later on, Israel was ordered not to touch the territory of either of these tribes because of their descent from Lot, Abraham’s nephew;

— the Targum Onkelos says

The younger girl also gave birth to a son, and she named him Ben-Ami. He is the ancestor of the people of Ammon even to this day.

Genesis 20

~~~~

1 And Abraham journeyed from thence toward the south country, and dwelt between Kadesh and Shur and sojourned in Gerar. — and Abraham sojourned in Gerar; in the southern border of Canaan which were occupied by the Philistines. We are not told upon what occasion he removed;

— the Targum Onkelos says

Avraham journeyed from there to the land of the Negev [south], and he lived between Kadeish [Rekem] and Shur [Chagar]. He lived for a while in Gerar.

2 And Abraham said of Sarah his wife, “She is my sister.” And Abimelech king of Gerar sent and took Sarah. — she is my sister;

— twenty years before, Abraham had acted in the same way in Egypt, and Pharaoh had rebuked him; she was now ninety years of age, yet her naturally beauty had not faded;

— the Targum Onkelos says

Avraham said regarding Sarah, his wife, She is my sister. Avimelech, king of Gerar sent [messengers] and took Sarah.

3 But God came to Abimelech in a dream by night, and said to him, “Behold, thou art but a dead man, because of the woman whom thou hast taken; for she is a man’s wife.”

— God came to Abimelech in a dream by night; put fear into his mind, by which he cautioned him against taking Sarah to be his wife; so careful was the Lord that no wrong should be done to such a godly and virtuous person, to which she was exposed through the weakness of her husband;

— and said unto him, behold, thou art but a dead man, for the woman which thou hast taken; that is, God would punish him with death, unless he restored the woman, whom he had taken, to her husband; 

— the Targum Onkelos says

Elohim came to Avimelech [Word came from before Elohim to Avimelech] in a dream at night, and said to him, Behold, you shall die because of the woman you took, for she is a married woman [a man’s wife].

4 But Abimelech had not come near her; and he said, “Lord, wilt Thou slay also a righteous nation? — “Thou wilt die,” the point of death if he persisted; wilt thou also slay a righteous nation?

— he probably referred to the late destruction of Sodom and the cities of the plain, which, no doubt, must have caused great consternation; and or he knew that this had been usual for people to suffer for the crimes of their governors, or kings, if they sin;

— the Targum Onkelos says

Avimelech had not come near to her. He said, My Master, will You also kill an innocent nation?

5 Said he not unto me, ‘She is my sister’? And she, even she herself said, ‘He is my brother.’ In the integrity of my heart and innocency of my hands have I done this.” — in the integrity of my heart; not only does Abimelech assert this, but God himself (Genesis 20:6) admits the plea;

— the Targum Onkelos says

Did he not say to me, She is my sister? And she also said, He is my brother. With an innocent [upright] heart and clean [righteous] hands I did this.

6 And God said unto him in a dream, “Yea, I know that thou didst this in the integrity of thy heart, for I also withheld thee from sinning against Me. Therefore I suffered thee not to touch her. — without any adulterous design in my heart, or outward actions tending to it, being wholly ignorant of what thou now informest him;

— the Targum Onkelos says

Elohim said to him [Word from Elohim was said to him] in a dream, I also know [it is also revealed before me] that you did this with an innocent [upright] heart. I also prevented you from sinning against [before] Me. That is why I did not give you the chance to touch her.

7 Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live. And if thou restore her not, know thou that thou shalt surely die, thou and all that are thine.” — for he is a prophet; of course Abraham is a true prophet of God;

— to whom he communicates his secrets; is able to foretell things to come, as well as to interpret the mind of God, that he might pray for him and save his life, and threatened him with certain death to himself and all belonging to him in case he should refuse;

— a prophet is God’s spokesman, who speaks with authority the things of God Exodus 7:1; Exodus 4:15. This implies two things: first, the things of God are known only to him, and therefore must be communicated by him; secondly, the prophet must be enabled of God to announce in correct terms the things made known to him;

— these things refer not only to the future, but in general to all such matters as fall within the purpose and procedure of God, like Moses and Aaron in Exodus 7:1. They may even include things otherwise known or knowable by man, so far as these are necessary to the exposition of the divine will. Now Abraham has heretofore received numerous communications from God; this, also constitutes him a prophet;

— the Targum Onkelos says

Now return the man’s wife, for he is a prophet. He will pray for you and you will live. If you do not return her, you should know that you will surely die—you and all that is yours.

8 Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their hearing; and the men were sore afraid.

— and the men were sore afraid; lest they should be struck with death; and perhaps they might call to mind the burning of Sodom and Gomorrah for their sins, they had lately heard of, and might fear that some such calamity would befall them;

— the Targum Onkelos says

Avimelech got up early in the morning, and called all his servants. He spoke all these words in their ears [before them], and the men were very frightened.

9 Then Abimelech called Abraham and said unto him, “What hast thou done unto us? And how have I offended thee, that thou hast brought on me and on my kingdom a great sin? Thou hast done deeds unto me that ought not to be done.”

— thou hast done deeds unto me that ought not to be done; in saying Sarah was his sister, and persuading her to say the same;

— the Targum Onkelos says

Avimelech called Avraham and said to him, What have you done to us? What wrong did I do to you that you brought on me and upon my kingdom such a great sin? Deeds that ought not to be done, you have done to me.

10 And Abimelech said unto Abraham, “What sawest thou, that thou hast done this thing?” — that thou hast done this thing? he desires to know what he had observed, either in him or his people, that gave him any reason to conclude that they were a lustful people, lest they should kill him for his wife’s sake;

— the Targum Onkelos says

Avimelech [then] said to Avraham, What did you see that you did such a thing?

11 And Abraham said, “Because I thought surely the fear of God is not in this place, and they will slay me for my wife’s sake. — surely the fear of God is not in this place; this is a certain truth, which he thought might be depended upon, and taken for granted, since it was everywhere;

— the Targum Onkelos says

Avraham said, Because I said [thought] there is no fear of Elohim in this place, and they will kill me [in order] to take my wife.

12 And yet indeed she is my sister: she is the daughter of my father, but not the daughter of my mother, and she became my wife. — and yet indeed she is my sister; in the same sense as Lot was his brother; for she was sister to Lot, and both were the children of Haran, the brother of Abraham;

— the Targum Onkelos says

In any case, she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife.

13 And it came to pass, when God caused me to wander from my father’s house, that I said unto her, ‘This is thy kindness which thou shalt show unto me: at every place whither we shall come, say of me, “He is my brother.”’”

— at every place whither we shall come, say of me; or for the sake of me, in order to save me from the hands of wicked men, whom he feared would slay him for her sake: he is my brother; and so he hoped, instead of being ill used or killed, he should meet with favour and friendship on her account;

— the Targum Onkelos says

When Elohim caused me to wander from my father’s house [When the nations strayed after the works of their hands, Elohim brought me close to His worship from my father’s house], I said to her, this is the kindness [goodness] you shall do for me. At every place we come [go] to, say of me, He is my brother.

14 And Abimelech took sheep and oxen, and menservants and womenservants, and gave them unto Abraham, and restored to him Sarah his wife. — the Philistine gives atoning presents on restoring Sarah, and grants her husband permission to dwell in his land wherever it pleased him; this also implies that he had done Abraham a wrong;

— the Targum Onkelos says

Avimelech took sheep, cattle, male and female slaves, and he gave them to Avraham. He [also] returned his wife Sarah to him.

15 And Abimelech said, “Behold, my land is before thee. Dwell where it pleaseth thee.” — and Abimelech said, behold, my whole land is before thee; instead of bidding him be gone, and sending him away in haste out of his country, as the king of Egypt did;

— the Targum Onkelos says

Avimelech said, Behold, my land is before you. Live wherever you see fit.

16 And unto Sarah he said, “Behold, I have given thy brother a thousand pieces of silver; behold, he is to thee a covering of the eyes unto all who are with thee and with all other.” Thus she was reproved.

— behold, he is to thee a covering of the eyes, unto all that are with thee; a protection of her chastity: so an husband, in our language, is said to be a cover to his wife, or that she is under a cover;

— the Targum Onkelos says

To Sarah, he said, Behold I have given to your brother a thousand pieces [shekalim] of silver. It will be for you a [compensational] eye covering for all who are with you, that you may face every one. [It will be for you a garment of honor, in return for my having sent for you, and taken you, and seeing you and all that is with you. And regarding everything that you said, you were just.]

17 So Abraham prayed unto God. And God healed Abimelech, and his wife and his maidservants; and they bore children, — and God healed Abimelech, and his wife, and his maidservants: who by reason of some disease were rendered unfit for and incapable of cohabitation with their husbands, and they with them;

— and they bare children; cohabited and conceived, bare and brought forth children, all which are comprehended in this expression;

— the Targum Onkelos says

Avraham prayed to [before] Elohim, and Elohim healed Avimelech, his wife, and his female slaves, and they gave birth [and they were relieved].

18 for the Lord had closed up fast all the wombs of the house of Abimelech because of Sarah, Abraham’s wife. — for the Lord had fast closed up all the wombs of the house of Abimelech; with large tumours probably, so that they could not cohabit with their husbands and conceive;

— the Targum Onkelos says

For Adonoy had restrained every womb in the house of Avimelech according to the word of Sarah, Avraham’s wife.

Posted in Books of Moses

Did Dr Ralph Baric at UNC Create SARS-CoV-2?

•March 24, 2026 • Leave a Comment
Baric is widely regarded as the world’s leading betacoronavirus researcher

UNZ by Jeffrey Sachs and Jim Haslam • March 16, 2026 ~ What Might the US Owe the World for Covid-19?

The new revelation that America’s top coronavirus scientist, Dr Ralph Baric of the University of North Carolina (UNC), worked with the intelligence agencies in the lead-up to the COVID-19 pandemic significantly raises the likelihood that Baric is the creator of SARS-CoV-2, the virus that caused the COVID-19 pandemic.

Yet the evidence for and against this hypothesis remains incomplete because the US government is engaged in an ongoing cover-up of key information. Regardless of the government’s willingness to be forthcoming, Baric himself could shed copious light on a matter of major public and scientific importance by making available his lab materials from the period leading up to the pandemic.

There is firm evidence of the following key points:

  1. Baric’s lab had the technical ability (reverse genetics systems, chimeric spike protein, infectious clone production) to build viruses similar to SARS-CoV-2.
  2. The 2018 DEFUSE proposal to the Defense Advanced Research Projects Agency (DARPA), led by Baric, explicitly outlined laboratory manipulations capable of producing a SARS-CoV-2–like virus.
  3. Although DARPA declined to fund DEFUSE, most team members subsequently received similar funding through other National Institutes of Health (NIH) grants.
  4. US intelligence agencies (including CIA and ODNI) consulted Baric and other experts from 2015 onwards and even ran pandemic war games (eg, Event 201, Crimson Contagion) just before the pandemic. The CIA now assesses, albeit with low confidence, that a lab-related incident in China is more likely than a purely natural origin.
  5. This new finding is consistent with the “lab leak” hypothesis that Baric created the virus and “provided” it to the Wuhan Institute of Virology (WIV) for experiments on “wild-caught” Chinese bats.
  6. Early in the pandemic, Baric omitted the furin cleavage site in his intelligence briefing. He later testified that he had seen it, and the idea of inserting such a site “was clearly mine.”
  7. SARS-CoV-2 remains the only known SARS-like (sarbecovirus) with such a furin cleavage site (FCS), which significantly enhances infectivity and transmissibility.

One of us (Haslam) has set forth the most detailed and likely hypothesis regarding the origin of the pandemic, in the book COVID-19: Mystery Solved: It leaked from a Wuhan lab but it’s not Chinese junk (2024). No information has come to light that challenges or refutes the following sequence of events, as hypothesized in the book:

  • Baric’s lab in North Carolina creates a chimeric SARS-like virus (SARS-CoV-2 or its immediate progenitor called HKU3-Smix) using DEFUSE-style methods.
  • The proposed novel virus (HKU3-Smix) differed from SARS-CoV-1 by 25%; SARS-CoV-2’s spike differed by 24.7%. Baric later testified, “We were within the range.”
  • Baric used Egyptian fruit bats as a surrogate at Rocky Mountain Laboratories in Montana (a high-containment NIH facility that conducts DARPA research). His biotechnology was designed to be portable in a small tube and usable under BSL-2 conditions.
  • The constructed virus was then sent to WIV for further experiments, likely at a Chinese bat colony (Rhinolophus sinicus) near the BSL-4 facility.
  • The virus infected a lab worker, probably asymptomatically, and spread (initially undetected) in Wuhan from the WIV, triggering the pandemic.
  • Egyptian fruit bats (Rousettus aegyptiacus) have emerged as a non-natural reservoir host for SARS-CoV-2, and were referenced in DARPA DEFUSE.

Over the past year, we have debated this lab leak hypothesis with the WHO Scientific Advisory Group for the Origins of Novel Pathogens (SAGO). That debate became public with their recent Nature paper. We reminded SAGO that they have not identified a progenitor virus with 99% genome similarity, nor have they pinpointed an animal reservoir or intermediate host. We have proposed both Baric’s HKU3-Smix and Egyptian fruit bats.

We may also point to the whistleblower allegations about CIA internal behavior that support the idea that the CIA has known far more than it has let on all along. A 2023 article in Science reported an anonymous whistleblower’s claim that CIA managers offered monetary incentives to CIA analysts to downplay the lab-leak hypothesis. The CIA has denied this, and the matter is under congressional scrutiny.

Jeffrey Sachs and others are asking: Did Dr Baric at UNC Create SARS-CoV-2?

Ralph Baric’s role is crucial in this hypothesis. Baric is widely regarded as the world’s leading betacoronavirus researcher. Well before COVID-19, he:

  • Developed reverse genetics systems for SARS-like coronaviruses.
  • Collaborated with Shi Zhengli’s team at the WIV, while testifying that Shi could not and did not replicate his engineering methods.
  • Worked on gain-of-function style experiments to understand spillover risk.

The new disclosures show that in 2015, Baric participated in a Biological Security Executive Group (BSEG) meeting convened by the Office of the Director of National Intelligence (ODNI), which included CIA participation, to brief on biological threats. Emails released in response to congressional inquiries also suggest that ODNI and the CIA later contacted Baric for expert advice on coronavirus issues; in January 2020, he briefed an ODNI “B Group” on possible lab-leak scenarios. Again, Baric did not mention the unusual furin cleavage site, which he admitted to seeing just three weeks earlier.

The organization EcoHealth Alliance (EHA), helmed at the time by Peter Daszak, is also central to the hypothesis because EHA:

  • Received major NIH grants, including with Baric, to study bat coronaviruses, including active collaboration with WIV.
  • Submitted the DEFUSE proposal with Baric and WIV, under which Daszak outsourced safe humanized mice work and PCR testing.
  • Also received funding from Department of Defense agencies (DTRA) and USAID for global surveillance of emerging pathogens.

DEFUSE was submitted in 2018 to DARPA by EcoHealth Alliance with partners at WIV and UNC (Baric). In 2021, the DEFUSE proposal was leaked by whistleblower Major Joseph Murphy, who disclosed classified US government information with significant public-health implications. Key elements of DEFUSE included:

  • Sampling SARS-like bat coronaviruses,
  • Using Baric’s reverse genetics system to insert novel features into spike proteins, including furin cleavage sites,
  • Testing these modified viruses in humanized mice and bat colonies to assess spillover risk.

DEFUSE shows that US-funded scientists led by Baric envisioned and detailed exactly the kind of manipulations (inserting a furin cleavage site into a SARS-like coronavirus) that may have created SARS-CoV-2. Moreover, as Haslam has painstakingly shown, most of the scientific team in the DEFUSE proposal was later funded by the NIH after DARPA rejected the proposal.

Recently released emails, discovered by DRASTIC, reveal new details on the funding of DARPA DEFUSE. In 2018-19, Daszak and Baric recycled text from their rejected bid in two NIH grants.

These overlaps are shown in the table below.

Table submitted to the WHO SAGO committee

On March 5, 2020, US government biodefense officials asked Baric in the Red Dawn emails whether SARS-CoV-2 contained “any restriction sites.” Baric responded, “No, there is absolutely no evidence of genetic engineering.” SARS-CoV-2 contains five restriction sites, yielding six pieces. Baric later testified, “We think our [UNC] approach is safer [than the WIV] because we’ve divided the genome into six pieces.”

The Ongoing Government Coverup

The US Government knows far more than it has revealed about the origins of SARS-CoV-2. While the cover-up does not prove Haslam’s hypothesis—submitted to hundreds of scientists and the World Health Organization—it makes the hypothesis far more plausible than the official narratives have implied. In short, the US government has consistently hidden from the public view the nature of US-backed research and Baric’s role in it.

Crucially, the US Government did not disclose DEFUSE at the start of the pandemic. The existence and contents of the proposal became public only after Major Murphy found it in a top-secret Department of Defense (DoD) folder.

Baric spoke publicly to the media before DEFUSE leaked, but has not done so since it became public. Neither NIH, DoD, nor any intelligence agency came forward early to say: “By the way, the key EcoHealth/WIV/UNC team wrote a detailed proposal in 2018 to modify SARS-like coronaviruses in ways that bear on the current virus.” That silence deliberately deprived the scientific community and the public of vital context and amplified the impression that a purely natural origin was the only serious explanation on the table.

The second key element of the cover-up concerns how NIH and the National Institute of Allergy and Infectious Diseases (NIAID) handled the early recognition that SARS-CoV-2 might be engineered. On January 31, 2020, Scripps professor Kristian Andersen emailed Anthony Fauci, stating that he and colleagues “all find the genome inconsistent with expectations from evolutionary theory.”

In other words, the initial assessment by some of the most influential virologists consulted by Fauci was that an artificial origin had to be seriously considered. Andersen concluded that the new SARS-CoV-2 genome “looks engineered” after comparing it with a bat sample called RaTG13, which Shi Zhengli of the WIV had published only days earlier. The comparison of RaTG13 and SARS-CoV-2 (with PRRAR) is as follows:

YECDIPIGAGICASYQTQTNS____RSVASQSIIAYTMSLGAENSVAYSNN (RaTG13)

YECDIPIGAGICASYQTQTNSPRRARSVASQSIIAYTMSLGAENSVAYSNN (SARS2)

Under the 2018 DEFUSE proposal and related 2019 NIAID grants, Baric testified that Shi was to share samples like RaTG13 with him prior to publication. Although Shi could not isolate a live RaTG13 virus, Baric had written that inserting a furin cleavage site could help “recover non-cultivable viruses.”

Importantly, Baric’s cell cultures preserve the furin cleavage site, while Shi’s Vero cells delete it. In this framework, Baric would “introduce” a furin cleavage site (eg, PRRAR) and then “provide” Shi with the resulting chimera for testing on Chinese bats at the WIV.

The next day, February 1, 2020, Fauci and Francis Collins participated in a hastily convened teleconference organized by Jeremy Farrar of the Wellcome Trust, bringing together Andersen, Eddie Holmes, Robert Garry, and other prominent virologists.

Subsequent congressional hearings and released emails and messages show that, on that call and in the ensuing days, several participants considered a laboratory origin—including genetic manipulation—to be plausible or even likely (with estimates such as 60–70% lab-related, 30–40% natural) before rapidly shifting toward the conclusion that a natural origin was far more likely.

The call itself and its full participant list were not publicly disclosed at the time. They became known only gradually, via FOIA requests and congressional investigations.

What is clear is that: (i) NIH and NIAID did not inform the public that their hand-picked experts initially saw signs consistent with engineering, and (ii) the documents related to this call—emails, notes, and audio if it exists—have been released in a piecemeal, highly redacted manner rather than proactively. Andersen testified that they excluded Baric from the February 1, 2020, call due to his conflicts of interest with the WIV.

Two days later, both Andersen and Baric were invited to present evidence of engineering to NASEM officials (eg, FBI, CIA, White House).

In a redacted February 3, 2020, Slack message revealed in Baric’s testimony, Andersen wrote, “I should mention that Ralph Baric pretty much attacked me on the call with NASEM, essentially calling anything related to potential lab escape ludicrous, crackpot theories. I wonder if he, himself, is worried about this, too.” Andersen later admitted he had “no idea” that Baric was on the February 1 call, because Farrar did not invite him, but apparently Fauci did.

Senator Rand Paul’s office has also documented that just days before the Farrar call, Baric briefed a secretive Biological Security Executive Group (“BSEG”) convened under the ODNI umbrella on the “current coronavirus situation” and possible lab-related scenarios.

The existence of that January 2020 briefing, and of follow-on contacts between Baric, Daszak, the FBI, and CIA, has only recently come to light through FOIA and independent digging (ResearchGate). The underlying slides, minutes, and analytic use of Baric’s input remain classified.

What Might the US Owe the World for Covid-19? by Jeffrey Sachs

Posted in Covid-19, Ralph Baric, US

Genesis (17-18)

•March 23, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language, is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

“The LORD shall smite thee with madness, and blindness, and astonishment of heart; and thou shalt grope at noonday, as the blind gropeth in darkness” Deuteronomy 28:28-29

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly” Jeremiah 23:20

Genesis 17

1 And when Abram was ninety years old and nine, the Lord appeared to Abram and said unto him, “I am the Almighty God. Walk before Me, and be thou perfect.

— Abram was ninety years old and nine; thirteen years, therefore, had passed by since the birth of Ishmael, who doubtless during this time had grown very dear to the childless old man;

— the Targum Onkelos says

When Avram was ninety-nine years old, Adonoy appeared [became revealed] to Avram and said to him: I am Almighty Shaddai, walk [worship] before Me and be perfect.

2 And I will make My covenant between Me and thee, and will multiply thee exceedingly.” — and will multiply thee exceedingly; as he had before promised at several times, and now renews it, lest be should think that Ishmael was the promised seed;

— the Targum Onkelos says

I will give My covenant between Me [My Word] and you, and I will multiply you[r descendants] exceedingly.

3 And Abram fell on his face; and God talked with him, saying, — and Abram fell on his face while God was talking to him;

— the Targum Onkelos says

Avram fell on his face. Elohim spoke with him, saying:

4 “As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. — and thou shalt be a father of many nations: as he was of many Arabian nations in the line of Ishmael;

— and of the Midianites, and others, in the line of his sons by Keturah; and of the Israelites in the line of Isaac, as well as of the Edomites in the line of Esau; and in a spiritual sense the father of all that believe, in all the nations of the world, circumcised or uncircumcised;

— the Targum Onkelos says

As for Me, here is My covenant with you; you shall be the father of a multitude of nations.

5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

— a multitude of nations and kings are to trace their descent from Abram; the twelve princes of Ishmael, of many Arab tribes; the twelve tribes of Israel; the dukes of Edom sprang from him; and Keturah’s descendants;

— the Targum Onkelos says

No longer shall your name be called Avram, but your name shall be Avraham, for the father of a multitude of nations I have appointed you.

6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. — and I will make nations of thee; as the nations of Israel and Judah;

— of the Midianites and Edomites, of the Arabs, and and kings shall come out of thee; as the twelve princes of Ishmael, the kings of Edom and Midian, of the Arabs, and of Israel and Judah;

— the Targum Onkelos says

I will make you exceedingly fruitful and I will make you into nations [assemblies]; and kings [who rule over nations] will descend from you.

7 And I will establish My covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. — thy name shall be Abraham; it signified some new circumstance in the history, rank, or religion of the individual who bears it;

— the Targum Onkelos says

I will sustain My covenant between Me [My Word] and you, and between your descendants after you throughout their generations as an eternal covenant, to be a God to you, and to your descendants after you.

8 And I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.” — all the land of Canaan, for an everlasting possession; this respects only the natural seed of Abraham, and those in the line of Isaac and Jacob;

— the Targum Onkelos says

I will give to you, and to your descendants after you, the land of your temporary residence, all the land of Canaan as an eternal possession, and I will be a God to them.

9 And God said unto Abraham, “Thou shalt keep My covenant, therefore, thou and thy seed after thee in their generations. — thou, and thy seed after thee, in their generations; in successive ages;

— the Targum Onkelos says

Elohim said to Avraham: And as for you, you must preserve My covenant, you and your descendants after you throughout their generations.

10 This is My covenant which ye shall keep between Me and you and thy seed after thee: every manchild among you shall be circumcised. — circumcision to be a sign of entering into a covenant, and especially into one to which children were to be admitted;

— and even until the new age, where the uncircumcised wouldn’t be allowed into his Sanctuary, Ezekiel 44:7, 9; if such requirement applied to strangers what more of the Israelites, especially those serving in the inner court;

— the Targum Onkelos says

This is My covenant which you must preserve between Me [My Word] and you, and your descendants after you: every male among you shall be circumcised.

11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between Me and you. — the covenant of circumcision;

— as the rainbow, might have been in existence before it was adopted as the token of a covenant; is here said to be the covenant which Abraham and his seed must keep, as a copy or counterpart; it is a sign and a seal;

— the covenant is about the land; wherein thou art a stranger, all the land of Canaan, that God would give to Abram and his seed for an everlasting possession; and every manchild among Abram and his seed shall be sealed into a covenant by being circumcised;

— the Targum Onkelos specifically says it is a sign

You shall circumcise the flesh of your foreskin. This shall be the sign of the covenant between Me [My Word] and you.

— the Targum of Jonathan says the same

And you shall circumcise the flesh of your foreskin, as a sign of the covenant between My Word and you.

12 And he that is eight days old shall be circumcised among you, every manchild in your generations, he that is born in the house or bought with money from any stranger who is not of thy seed. — any stranger who is not of thy seed, but want to live in the same land with the seed of Abram, shall be circumcised among you;

— the Targum Onkelos says

At the age of eight days every male among you must be circumcised, throughout your generations; he that is a house-born [slave] or one that was bought with money from any stranger who is not your descendant.

13 He that is born in thy house and he that is bought with thy money must be circumcised; and My covenant shall be in your flesh for an everlasting covenant. — the everlasting covenant is about the land that God was planning to bestow upon those who are part of the covenant; nothing about everlasting life that came later;

— the Targum Onkelos says

Your house-born slaves must be circumcised, and also those bought with your money. This shall be My covenant in your flesh as an eternal covenant.

14 And the uncircumcised manchild whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken My covenant.” — this sealed only the covenant of the land of Canaan to Isaac’s posterity;

— the Targum Onkelos says

An uncircumcised male, who will not circumcise his foreskin, that soul [man] shall be cut off from its people; he has broken [changed] My covenant.

15 And God said unto Abraham, “As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. — Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed;

— the Targum Onkelos says

And Elohim said to Avraham [As for] Sarai your wife, do not call her by the name Sarai, for Sarah is her name.

16 And I will bless her and give thee a son also by her. Yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.” — a son of her: this is the first place where it was definitely promised that Abram’s heir should be Sarah’s own son;

— the Targum Onkelos says

I will bless her, and I will also give you a son through her. I will bless her, and she will be [a mother] of nations [assemblies], kings of peoples [who rule over nations] will descend from her.

17 Then Abraham fell upon his face and laughed, and said in his heart, “Shall a child be born unto him that is a hundred years old? And shall Sarah, who is ninety years old, bear?”

— and laughed; not through distrust of the promise, as Sarah did (Genesis 18:12), for he staggered not at that through unbelief, but for joy at such good news;

— the Targum Onkelos says he laughed and “he rejoiced”

Avraham fell on his face and laughed [rejoiced]. He said in his heart: Can a hundred year old man have children? Shall Sarah, who is ninety years old give birth?

18 And Abraham said unto God, “O that Ishmael might live before Thee!” — Abraham prays that Ishmael’s might be preserved, and that it might be spent in the fear, worship, and service of God; so the Targum of Jonathan says, “O that Ishmael might live and worship before thee,”

— the Targum Onkelos says

And Avraham said to [before] Elohim: May it be granted that Yishmael live before You.

19 And God said, “Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac; and I will establish My covenant with him for an everlasting covenant, and with his seed after him.

— Thou shalt call his name Isaac; that is, he laughs; the name was to be a perpetual memorial that Isaac’s birth was naturally such an impossibility as to excite ridicule;

— the Targum Onkelos says

Elohim said: Indeed, your wife Sarah will bear you a son, and you will name him Yitzchok. I will establish My covenant with him as an eternal covenant to his descendants after him.

20 And as for Ishmael, I have heard thee. Behold, I have blessed him, and will make him fruitful and will multiply him exceedingly. Twelve princes shall he beget, and I will make him a great nation.

— the blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; or twelve sons of Ishmael, his son by Hagar; and, adds he, these going into Arabia;

— the Targum Onkelos says

And as for Yishmael, I have heard you [I have accepted your prayer]. I have blessed him, and I will make him fruitful, and will increase him exceedingly. He will become the father of twelve princes, and I will make him into a great nation.

21 But My covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.” — but my covenant will I establish with Isaac, implying the covenant wasn’t with Ishmael;

— the Targum Onkelos says

But I will establish My covenant with Yitzchok, who Sarah will bear to you at this time next year.

22 And He left off talking with him, and God went up from Abraham. — and God went up from Abraham; from the earth, where he had been with Abraham, and ascended above him up to heaven;

— the Targum Onkelos says

And when He finished speaking with him, [the Glory of] Elohim ascended from Avraham.

23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

— and Abraham took Ishmael his son; to circumcise him; he took his son first, to set an example to his servants; which were three hundred and eighteen when he rescued Lot from the kings, Genesis 14:14; and perhaps they might have increased;

— the Targum Onkelos says

Avraham took his son, Yishmael, and all those that were born in his household, and all that he had bought with his money, every male member of Avraham’s household, and he circumcised the flesh of their foreskin on that very day as Elohim had said to him.

24 And Abraham was ninety years old and nine when he was circumcised in the flesh of his foreskin. — and Abraham was ninety years old and nine; when he was circumcised in the flesh of his foreskin;

— the Targum Onkelos says

Avraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. — Ishmael was thirteen years old; hence Arabs and Mohammedans defer circumcision until the thirteenth year;

— the Targum Onkelos says

And his son Yishmael was thirteen years old when he circumcised the flesh of his foreskin.

26 In the selfsame day was Abraham circumcised, and Ishmael his son. — in the selfsame day was Abraham circumcised, and Ishmael his son; this is repeated, that it might be taken notice of that both were circumcised according to the command of God, and on the very day in which it was given;

— the Targum Onkelos says

On that very day Avraham and his son Yishmael were circumcised.

27 And all the men of his house, born in the house, and bought with money from the stranger, were circumcised with him. — born in the house, or bought with money of the stranger, were circumcised with him; by their will, and with their consent; not forced on them;

— the Targum Onkelos says

All the men of his household, those born in his household, and bought with money from a stranger, were circumcised with him.

Genesis 18

“Is anything too hard for the Lord?” asked the Lord

1 And the Lord appeared unto him in the plains of Mamre, as he sat in the tent door in the heat of the day. — as Abraham was sitting in the tent door in the heat of the day, reposing; then three “men” stood before him;

— the Targum Onkelos says

Adonoy appeared [became revealed] to him in the groves [plains] of Mamrei and he was sitting at the door of the tent in the heat of the day.

2 And he lifted up his eyes and looked, and lo, three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground — three men; these three men were three spiritual, heavenly beings, now assuming human shapes, that they might be visible to Abraham,

— the Targum Onkelos says

He lifted his eyes and saw, and behold three men were standing over him. He saw [them], and ran from the door of the tent to greet them, and he bowed down to the earth.

— the Targum of Jonathan reveals that ministering angels are usually send with a single duty, says

“And he lifted up his eyes and looked, and behold, three angels in the likeness of men were standing before him, who were sent for the need of three specific things; for it is not the way of the ministering angels to be sent for more than one single matter.

One came to bring him the news that Sarah would bear a male son; one came to rescue Lot; and one came to overthrow Sodom and Gomorrah. And when he saw them, he ran to meet them from the door of the tent and bowed down to the ground.”

— the Targum Jerusalem says it more explicitly

“Three angels were sent to our father Abraham, and the three of them were sent for three [different] things; for it is not possible for one of the angels of the heights that more than one single matter should be sent by his hand.

The first angel was sent to announce to our father Abraham that Sarah would give birth to Isaac; the second angel was sent to rescue Lot from the midst of the overthrow; the third angel was sent to overthrow Sodom and Gomorrah, Admah and Zeboiim.

Therefore, a word of prophecy from before the Lord was with Abraham the righteous, and the Memra (Word) of the Lord was revealed to him in the valley of vision while he was sitting at the door of the tent, warming himself from his circumcision in the heat of the day.”

3 and said, “My lord, if now I have found favor in thy sight, pass not away, I pray thee, from thy servant. — my lord; Heb ‘donai, a term of simple respect, or denoting one having authority;

— the Targum Onkelos says

He said, My Master, if I have found favor in Your eyes [before you], please [now] do not bypass your servant.

4 Let a little water, I pray you, be fetched, and wash your feet and rest yourselves under the tree; — and wash your feet; which was very refreshing to travellers in hot countries, who walked barefoot or in sandals; and this he proposes to be done by one of his servants;

— the Targum Onkelos says

Let a bit of water be brought [They will take a bit of water] and wash your feet. Rest yourselves under the tree.

5 and I will fetch a morsel of bread and comfort ye your hearts. After that ye shall pass on, for therefor are ye come to your servant.” And they said, “So do, as thou hast said.” — and they said, so do as thou hast said; they agreed to it, that water should be fetched to wash their feet, and food for them to eat;

— the Targum Onkelos says

I will get bread and you will sustain your heart. Afterwards you will continue on your way, since you have passed by your servant. They said, Fine, do as you have said.

6 And Abraham hastened into the tent unto Sarah, and said, “Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.” — Sarah is tasked and occupied with the baking;

— the Targum Onkelos says

Avraham hurried to Sarah’s tent and said, Hurry! [take] three measures of the finest flour; knead it and make cake-rolls.

7 And Abraham ran unto the herd and fetched a calf, tender and good, and gave it unto a young man, and he hastened to dress it.

— Abraham and his servant are responsible for the selection and killing of a calf, the cooking of the meat, and the procuring of butter and milk from the herd; a meal in which meat is provided is a rarity in a Bedouin’s life, and is the sign of the offering of hospitality;

— the Targum Onkelos says

Avraham ran to the cattle, and took a tender, choice calf. He gave it to the lad. and hurried to prepare it.

8 And he took butter and milk and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they ate. — and they did eat; or seemed to eat, though as they assumed bodies so animated as to be capable of talking and walking, why not of eating and drinking? as the Targum of Jonathan implies;

— the Targum Onkelos says

He took butter, milk, and the calf he had prepared, and set it before them. He stood over them [served them] under the tree, and they ate.

9 And they said unto him, “Where is Sarah thy wife?” And he said, “Behold, in the tent.” — Where is Sarah thy wife? by naming her, they gave intimation to Abraham, that though they seemed strangers, yet they well knew him and his family;

— the Targum Onkelos says

They said to him, Where is Sarah, your wife? He said Here, in the tent.

10 And he said, “I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son.” And Sarah heard it from the tent door, which was behind him.

— Sarah heard it in the tent door, which was behind him; the women’s place is in the back of the tent, normally divided by a thin partition from the men’s;

— the Targum Onkelos says

He said I will return to you next year [at this time when you will be alive], and Sarah, your wife will have a son. Sarah was listening at the door of the tent, that was behind him.

11 Now Abraham and Sarah were old and well stricken in age, and it ceased to be with Sarah after the manner of women. — and it ceased to be with Sarah after the manner of women;

— her monthly visitors had left her, so that she was unfit for conception, and there could be no hope of it in a natural way;

— the Targum Onkelos says

Avraham and Sarah were old, well on in years. Sarah no longer had the way of women.

12 Therefore Sarah laughed within herself, saying, “After I have waxed old shall I have pleasure, my lord being old also?” — Sarah laughed; not from joy and admiration, but from distrust and contempt, as if it were incredible;

— Heb; in her heart, that is, she secretly derided it, though none but herself, as she thought, knew it;

— the Targum Onkelos says

Sarah laughed to herself saying, Now that I am worn out [old], shall I have the pleasure [of a son] [youthfulness], my master being [also] an old man.

13 And the Lord said unto Abraham, “Why did Sarah laugh, saying, ‘Shall I of a surety bear a child, who am old?’ — which am old? suggesting there was no reason for it, and signifying his displeasure and indignation;

— the Targum Onkelos says

Adonoy said to Avraham, Why did Sarah laugh saying, Can I really give birth when I am old?

14 Is any thing too hard for the Lord? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.” — at the time appointed will I return to thee, according to the time of life, and Sarah shall have a son;

— such words are repeated not merely for the confirmation of Abraham’s faith, which staggered not, but to remove any of Sarah’s doubts;

— the Targum Onkelos says

Is anything too far removed [hidden] from [before] Adonoy? At the appointed time I will return to you, at this time of life [when you will be alive], and Sarah will have a son.

15 Then Sarah denied, saying, “I laughed not,” for she was afraid. And He said, “Nay, but thou didst laugh.” — somewhat a lie, to say she did not laugh when she did; which she might be tempted to say in her confusion; for she was afraid;

— the Targum Onkelos says

Sarah denied it saying, I did not laugh, for she was afraid. He said, Not so, for [but] you did laugh.

16 And the men rose up from thence, and looked toward Sodom; and Abraham went with them to bring them on the way. — and looked toward Sodom; set their faces and steered their course that way, by which it appeared they intended to go thither;

— the Targum Onkelos says

The men stood up from where they were, and they gazed upon Sedom. Avraham went with them to send them [escort them] [on their way].

— the Targum of Jonathan says that he that brought the news to Sarah “ascended to high heavens,” and the other two looked toward Sodom; but it seems most likely, that, when the two went on their way to Sodom, Abraham went with them for a distance;

— and upon Abraham’s return, the first may have descended from the first atmosphere, which is the first heaven (not the highest heaven), and continue his discourse with Abraham;

17 And the Lord said, “Shall I hide from Abraham that thing which I do, — and the Lord said; (וַֽיהֹוָ֖ה) Yehovah the Hebrew word we call Lord, shows that this angel was God himself: for this word Yehovah is God;

— the Targum Onkelos says

Adonoy said, Shall I conceal from Avraham what I am about to do?

18 seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him.

— the Targum Onkelos says

Avraham is indeed to become a great and mighty nation, and through him [and because of him] shall be blessed all the nations of the world.

— the Targum of Jonathan says: Abraham is to be a great and mighty people, and through him shall all the peoples of the earth be blessed.

19 For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment, that the Lord may bring upon Abraham that which He hath spoken of him.”

— this judgment upon Sodom is to be explained to him, that he may train his household to avoid the sins of this doomed city;

— “to keep the way of the Lord, to do justice and judgment; and all this to the further intent that the Lord may bring upon Abraham what he hath spoken of him,” to do justice and judgment; to attend to all the laws, statutes, and judgments of God;

— the Targum Onkelos says

For I have given him special attention because he commands his children [For it is known to Me that he will command his children], and his household after him, and they will preserve the way of Adonoy [the ways that are good in the eyes of Adonoy], doing charity and justice, so that Adonoy will bring upon Avraham all that which He has spoken of him.

20 And the Lord said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, — because the cry of Sodom and Gomorrah is great; their sins were grievous; attended with very aggravated circumstances;

— the Targum Onkelos says

[Thus] Adonoy said, The wailing concerning Sedom and Amorah is so great, and their sin is so very grave.

21 I will go down now and see whether they have done altogether according to the cry of it, which has come unto Me; and if not, I will know.” — their cry, which ascends to heaven, is an appeal for judgement or punishment;

— I will go down and see; these cities were to be made examples to all future ages of God’s severity; and therefore ample proof given that the judgment was neither rash nor excessive; but well considered by God himself, (Eze 18:23; Jer 18:7)

— the Targum Onkelos says

I will descend now and see [I will become revealed now and judge], if their wailing which has come to [before] Me is indicative of their conduct; destruction [shall come upon them] [I will destroy them]. If not I will know. [If they will repent, I will not punish them.]

22 And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before the Lord. — but Abraham stood yet before the Lord; before the first person, whom Abraham now began to know more clearly;

— he stood before him with all reverence and humility, to hear what the Lord (Yehovah יְהוָֽה) had further to say to him, as well as to say something to him himself; he stood “yet” that is, he continued to stand after the departure of the two angels that were gone to Sodom. Onkelos and Jonathan paraphrase it, “he ministered in prayer before the Lord.”

— the Targum Onkelos says

The men turned from where they were, and went toward Sedom. Avraham was still standing [serving with prayer] before Adonoy.

23 And Abraham drew near and said, “Wilt Thou also destroy the righteous with the wicked? — Abraham prayed or pleaded earnestly that Sodom might be spared, if but a few righteous persons should be found in it;

— the Targum Onkelos says

Avraham came forward and said, Will You [actually] destroy the righteous with the wicked [in anger]?

24 Perhaps there be fifty righteous within the city; wilt Thou also destroy and not spare the place for the fifty righteous that are therein? — within the city, within the pentapolis, which consisted of five cities;

— the Targum Onkelos says

Suppose [Perhaps] there are fifty righteous people in the midst of the city, will You still destroy it [in anger], and not bear with the place for the sake of the fifty righteous people inside it?

— the Targum of Jonathan says,

“Perhaps there may be fifty righteous persons in the city who pray before thee, ten for every city, answerable to the five cities of Sodom and Gomorrah, Admah, Zeboiim, and Zoar:”

25 That be far from Thee to do in this manner — to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from Thee! Shall not the Judge of all the earth do right?”

— to slay the righteous with the wicked? which is true of temporal calamities but certainly not true of eternal punishment; shall not the Judge of all the earth do right? meaning the Lord, to whom he drew nigh, and was pleading with,

— even the Son of God in human form, who, as he made the world, was the Governor of it and Judge in it; and indeed, as Mediator, has all judgment committed to him, and is appointed to be Judge of quick and dead at the last day;

— the Targum Onkelos says

It would be sacrilege [Your judgments are true therefore it is impossible] [to attribute] to You such an act, to kill the righteous with the wicked, treating the righteous and the wicked alike. It would be sacrilege to attribute this to You [Your judgments are true]: Shall the Judge of all the earth not do justice?

26 And the Lord said, “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.” — then will I spare all the place for their sakes; not Sodom only, but the whole country, (Gomorrah, Admah, Zeboiim, and Zoar) of which Sodom was the chief;

— the Targum Onkelos says

Adonoy said; If, in Sedom, I find fifty righteous within the city, I will bear with the entire place for their sake.

27 And Abraham answered and said, “Behold now, I have taken upon me to speak unto the Lord, I, who am but dust and ashes. — but dust and ashes, yet he speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God’s greatness;

— the Targum Onkelos says

Avraham responded and said, Here I have begun to speak to [before] my Master, and I am but dust and ashes.

28 Perhaps there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?” And He said, “If I find there forty and five, I will not destroy it.” — and he asked, if l find there forty and five, I will not destroy it; that is, forty five righteous persons?

— the Targum Onkelos says

But suppose [perhaps] they lack five of the fifty righteous? Will You destroy all the city because of five? He said, I will not destroy if I find forty-five there.

29 And he spoke unto Him yet again and said, “Perhaps there shall be forty found there?” And He said, “I will not do it for forty’s sake.” — and he said, I will not do it for forty’s sake; but spare them for their sake;

— the Targum Onkelos says

He [Avraham] continued to speak to [before] Him and said, Suppose [Perhaps] there are forty found there? He said, I will not do it [inflict destruction] for the sake of the forty.

30 And he said unto Him, “Oh let not the Lord be angry, and I will speak: Perhaps there shall thirty be found there.” And He said, “I will not do it if I find thirty there.” — he said unto him, Oh, let not the Lord be angry, and I will speak; this he feared, through his importunity, he should be wearisome to him and incur his displeasure;

— the Targum Onkelos says

He said, Let not my Master show anger and I will [continue] to speak. Suppose [Perhaps] thirty are found there? He said, I will not do it [inflict destruction] if I find thirty there.

31 And he said, “Behold now, I have taken upon me to speak unto the Lord: Perhaps there shall be twenty found there.” And He said, “I will not destroy it for twenty’s sake.” — and he said, I will not destroy it for twenty’s sake; if there were no more in it, I would spare it for their sake;

— the Targum Onkelos says

He said, Here I wished to speak to [before] my Master. Suppose [Perhaps] twenty are found there? He said, I will not destroy for the sake of the twenty.

32 And he said, “Oh let not the Lord be angry, and I will speak yet but this once: Perhaps ten shall be found there.” And He said, “I will not destroy it for ten’s sake.” — and he said, I will not destroy it for ten’s sake; though no more righteous persons were found in it;

— he ended at ten, perhaps because he supposed there were at least ten righteous persons in Lot’s family, Lot and his wife, and their four daughters, and their four husbands; but they forgot that two of Lot’s daughters were unmarried, and how many he had married is not known; ten they say make a congregation, and wherever there are ten righteous persons, a place is saved for their sakes;

— the Targum Onkelos says

He said, Let not my Master show anger [Let there not be anger before my Master], and I will speak just once more. Suppose [Perhaps] ten are found there? He said, I will not destroy for the sake of the ten.

33 And the Lord went His way, as soon as He had finished communing with Abraham; and Abraham returned unto his place. — and Abraham returned unto his place; to his tent in the plains of Mamre, waiting to observe or hear what would be the issue and event of things respecting Sodom and Gomorrah;

— the Targum Onkelos says

Adonoy departed [The glory of Adonoy ascended] when He finished speaking to Avraham, and Avraham returned to his place.

Posted in Books of Moses

Singapore’s Lawrence Wong, leaning towards Japan

•March 22, 2026 • Leave a Comment

Lawrence Wong, 53, who urged China to forgive Japan, had his family history exposed; his grandfather’s livelihood was provided by the Japanese army.

Min News • March 17, 2026 ~ inf.news

On November 19, 2025, Singaporean Prime Minister Lawrence Wong, facing international media, urged China to “put history aside,” referring to the Diaoyu Islands as the “Senkaku Islands,” and calling Japan the “most trusted major power” in Southeast Asia.

Even more unexpectedly, this sparked outrage among Singaporeans, who flooded his social media accounts with comments questioning whether he had forgotten the location of the war memorial.

Soon, someone dug up his family history-his grandfather had cooked for the Japanese during the Japanese occupation, serving as a chef for the Malayan Railways, and at that time, the railway system was one of the logistical lifelines controlled by the Japanese army. Why did Lawrence Wong’s remarks provoke such a strong backlash? Did his family history influence his judgment on international issues?

Singaporean Prime Minister Lawrence Wong, born December 18, 1972, grew up in a 5-room HDB flat in Marine Parade

On May 15, 2025, Lawrence Wong officially took office as Prime Minister of Singapore. At that time, his image in China was relatively positive. Shortly after taking office, he visited China and talked about the “One China Principle,” “opposition to Taiwan independence,” and “willingness to deepen cooperation,” which received a lot of positive coverage from Chinese media.

In late June 2025, at the Tianjin Davos Forum, he stated that Singapore would maintain good relations with both China and the United States, without taking sides. These remarks led people to believe that he would continue Lee Hsien Loong’s “balancing act,” avoiding taking sides easily between major powers.

However, a few months later, Lawrence Wong’s behavior began to deviate significantly.

The turning point came in early November 2025. Japanese Prime Minister Sanae Takaichi publicly declared in the Diet that “a crisis in Taiwan would constitute a crisis of Japan’s survival.” The subtext of this statement was that Japan would consider military intervention should a conflict break out in the Taiwan Strait.

These provocative remarks quickly triggered a strong reaction from China. Chinese Vice Foreign Minister Sun Weidong immediately summoned the Japanese ambassador to China, and the Ministry of National Defense also clearly stated that if Japan interferes in the Taiwan Strait, it will be considered an act of aggression, and China will retaliate forcefully.

Just as Sino-Japanese relations had plummeted to a freezing point, Lawrence Wong “jumped out” at the Bloomberg Forum and made those remarks advising China to “set aside history.”

He said that China should, like [other] Southeast Asian countries, “let go of its historical baggage” and “look forward.” He also stated that Japan, now the “most trusted major power” in Southeast Asia, should play a greater role in regional security.

Lawrence Wong’s remarks completely shattered the “neutral” image he had previously cultivated.

In particular, his use of the term “Senkaku Islands” is noteworthy. Even Western media outlets typically use a neutral term when addressing the Diaoyu Islands issue. As the Prime Minister of Singapore, a non-claimant state, he proactively adopted Japan’s official terminology, making no attempt to conceal his stance.

This was not a slip of the tongue, nor a diplomatic blunder, but a carefully prepared political statement.

Lawrence Wong’s remarks have triggered a chain reaction in Southeast Asia. Malaysian commentator Wee Kim Siang publicly criticized him for making five serious mistakes, including being unqualified to represent Southeast Asia, favoring the provocative party, confusing right and wrong, lacking diplomatic sensitivity, and forgetting his own country’s history.

Myanmar military representative Cho Myo Sin also stepped forward and said, “Japan has no remorse whatsoever and is still following the old path of militarism.”

Civil society organizations in South Korea and the Philippines also protested, saying he was whitewashing the perpetrators and causing further harm to the victims of war.

The reaction was even stronger in Singapore.

Many Singaporean netizens left messages on social media, questioning Lawrence Wong: What gives you the right to speak on our behalf and forgive? Can you speak for the 50,000 Chinese who were massacred in Singapore?

Not only ordinary netizens, but also discontent has begun to emerge within the ruling party. Some members of parliament privately remarked that Lawrence Wong may have forgotten that the mass graves dug when factories were built in Singapore were only a few decades old.

What angers Singaporeans even more is the renewed exposure to that “forgotten history.”

On Lunar New Year 1942, Singapore fell to the Japanese. Three days later, the Japanese army launched a “massacre,” killing as many as 50,000 Chinese.

The mastermind behind this massacre was Tomoyuki Yamashita, commander of the Japanese 25th Army. He ordered a “screening” of potential anti-Japanese Chinese. This “screening” involved a concentrated review to determine who should live and who should die.

The Japanese army had no clear standards; they judged people by their appearance, whether they had tattoos, and even by drawing lots to decide who would live and who would die. Some young people were killed simply because they wore glasses and were considered intellectuals; some Hainanese became key targets because of their “strong anti-Japanese sentiments.”

Changi Beach, Punggol Beach, Sigana, and other places were stained red with blood. Japanese soldiers used machine guns to mow down people, stabbed them with bayonets, and even tied people together and pushed them into the sea.

Lee Kuan Yew also nearly died at the time. He mentioned in his memoirs that he was also taken for “identification” that day, and only managed to escape by applying to go home to get some things.

The massacre lasted a week. The Singaporean Chinese community estimated the death toll to be over 100,000, while the figures accepted by the postwar trials that the “Sook Ching” massacre, were between 25,000 and 50,000, according to the Singapore National Archives.

To commemorate this tragic history, Singapore erected a 67-meter-high memorial to the victims in 1967, and a national memorial ceremony is held every February 15.

In 2017, when Singapore held a World War II memorial exhibition, it was met with protests from the public simply because it used the name “Shōnan,” which was used during the Japanese occupation. Ultimately, the government had to apologize and change the name.

Against this historical backdrop, Lawrence Wong’s statement about “shelving history” naturally sparked uneasy controversy.

Even more shockingly, as the incident unfolded, Singaporean netizens unearthed his family history and discovered that it was not a coincidence at all.

Lawrence Wong is a descendant of Hainanese people. His grandfather, Wong Chee Ming, worked as a cook for the Malayan Railways in Ipoh, and during the Japanese occupation, prepared meals specifically for the Japanese army.

At that time, traveling through the peninsula from the colonial era, the railway bureau was a military logistics unit later controlled by the Japanese army, which means that Lawrence Wong’s grandfather made a living by cooking for the Japanese army. In the Hainanese community of that era, culinary roles were common and as such, he worked earlier as a chef for the Malayan railways.

In those days of famine, many Chinese were forced to flee from the Japanese army and lived in dire straits. However, the Wong family’s life was relatively stable because of this job, and they even had enough money to make a living.

Netizens sarcastically commented that it’s no wonder Lawrence Wong speaks up for Japan; it turns out his family’s livelihood comes from the Japanese.

His father, Wong Kim Soon, later worked as a salesman for a Malaysian multinational corporation and named him “Xun Cai,” meaning “follow the money.” This profit-seeking mentality seems to have been passed down through three generations.

Lawrence Wong studied economics in the United States in his early years. After returning to the country, he rose through the ranks, serving in the Ministry of Trade and Industry and the Ministry of Finance. He became Prime Minister in 2024. Almost every choice he made along the way was driven by “interests.”

His “choosing sides” was not a momentary impulse, but an inevitable manifestation of his long-term values.

In a previous interview with American media, he prepared a speech in advance, not only using the term “Senkaku Islands” but also emphasizing that “Southeast Asia can forgive Japan” and urging China to “look forward.”

Posted in ASEAN, China, Japan

Genesis (15-16)

•March 21, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language, is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

“The LORD shall smite thee with madness, and blindness, and astonishment of heart; and thou shalt grope at noonday, as the blind gropeth in darkness” Deuteronomy 28:28-29

Genesis 15

~~~~

“I am thy shield! Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates” Genesis 15

1 After these things the word of the Lord came unto Abram in a vision, saying, “Fear not, Abram. I am thy shield and thy exceeding great reward.”

— up to this time Abram had received only general promises of offspring, and of the land being the possession of his seed; where is that land? and years were passing by, and the fulfilment of Abram’s hopes remained distant as ever;

— but the war with the Elamite king he had also made for himself powerful enemies; and though the immediate result was fortunate, yet many Canaanite nations may have witnessed with displeasure so remarkable an exhibition of the power and energy of an intruder, an “immigrant!”

— and thus the time had come when the patriarch needed and obtained more formal assurances, first, of the bestowal upon him of offspring (Genesis 15:1-6), and, secondly, of the future possession of that land, now called Palestine (Genesis 15:18-21);

— the Targum Onkelos says

After these events, the word of Adonoy came to Avram in a vision, saying: Fear not Avram, I am your shield [My Word is your strength], your reward is very great.

— the Targum of Jonathan (Jerusalem also) preambles the scene of Abraham’s personal worries, which prompt the Lord’s response, saying

“After these words, after the kings had gathered together and had fallen before Abram, and he had slain the four kings and turned back nine armies, Abram thought in his heart and said:

‘Woe to me! Perhaps now I have received the reward for my appointments in this world, and I will have no portion in the World to Come.
Or perhaps the brothers and relatives of those whom I killed will go and join themselves into legions and come against me.
Or perhaps at that [previous] time some small merit was found with me and therefore they fell before me, but at another time merit will not be found with me and the Name of Heaven will begin judgment against me.’

Then the word of the Lord came to Abram in a vision, saying:

‘Do not fear. Even though their warriors gather in legions and come against you, My Word will be your shield.
And even though they fell before you in this world, the reward of your good deeds is kept and prepared before Me for the world to come — very great.’”

2 And Abram said, “Lord God, what wilt Thou give me, seeing I go childless and the steward of my house is this Eliezer of Damascus?” — Abram is still childless and landless;

— what wilt thou give me? there is a slight tone of complaint in these words. God promised Abram a “reward great exceedingly”

— Abram answers that no reward can really be great so long as he has no heir;

— the Targum Onkelos says

Avram said: My Master, God, what will You give me since I continue to be childless, and the manager of my household [this supplier who is in my house] is Eliezer of Damascus.

— the Targum of Jonathan says

“And Abram said: ‘O Lord God, many blessings You have given me, and many [more] are before You to give me; but what benefit is there to me, since I am passing from this world without children? And Eliezer, the son of my household’s steward—by whose hands miracles were performed for me in Damascus—expects to inherit me.'”

— Who was Eliezer, a servant of Abraham? Eliezer was Abraham’s most trusted servant and estate manager, Abraham says of him “the steward of my house is Eliezer of Damascus.” Some believe Eliezer is the unnamed servant in Genesis 24 whom Abraham sent to find a wife for Isaac.

3 And Abram said, “Behold, to me Thou hast given no seed; and lo, one born in my house is mine heir.” — “What wilt thou give me?” Of what use will land or wealth be to me, the immediate reward specified by the promise?

— the Targum Onkelos says

And Avram said: Behold, You have not given me children, and thus one of my household will be my heir.

4 And behold, the word of the Lord came unto him, saying, “This shall not be thine heir, but he that shall come forth out of thine own loins shall be thine heir.” — but he that shall come forth out of thine own bowels shall be thine heir; that is, one shall inherit all thou hast, that shall be begotten by thee;

— an own son of Abram’s, and not a servant born in his house; one that should spring out of his own loins: one “out of thy womb”, that is, out of his wife’s, which was his; the phrase designs a genuine and legitimate son, who would be legally his heir;

— the Targum Onkelos says

Suddenly the word of Adonoy came to him, saying: That one will not be your heir; only he that will come from within your body [a son that you will beget] will be your heir.

5 And He brought him forth outdoors and said, “Look now toward heaven and count the stars, if thou be able to number them.” And He said unto him, “So shall thy seed be.” — Abram’s seed according to the flesh were like the “dust of the earth,” Genesis 13:16, and his spiritual seed are like the stars of heaven;

— the Targum Onkelos says

He [then] took him outside and said: Look towards the heavens and count the stars if you are able to count them. He then said to him: So [numerous] will your descendants be.

6 And he believed in the Lord; and He accounted it to him for righteousness. — Abram believed the Lord. And the Lord accepted Abram’s faith, and that faith made him right with God;

— the Targum Onkelos says

He believed in [the Word of] Adonoy, and this He accounted to him for righteousness.

7 And He said unto him, “I am the Lord who brought thee out of Ur of the Chaldeans, to give thee this land to inherit it.” — the Lord next confirms and explains the promise of “the land” to Abram and further assurance was given tohim of “this land ” the land of Canaan for an inheritance;

— the Targum Onkelos says

He said to him: I am Adonoy who brought you out of Ur Kasdim, to give to you this land as an inheritance.

8 And he said, “Lord God, whereby shall I know that I shall inherit it?” — he asks for a sign, not out of distrust of God’s promise, for he was strong in faith, but for further assurance and confirmation;

— the Targum Onkelos says

And he said: My Master, God, how will I know that I will inherit it?

9 And He said unto him, “Take Me a heifer of three years old, and a shegoat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.” — the sign to Abram is the sign of the covenant:

— take me an heifer; offer me a sacrifice, a occasion of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness;

— the Targum Onkelos says

He said to him: Bring Me [Sacrifice before Me] three heifers, three goats and three rams, a dove, and a young pigeon.

10 And he took unto Him all these, and divided them in the midst and laid each piece one against another; but the birds divided he not. — divided them in the midst; that is, the three animals, the heifer, goat, and ram into two equal parts;

— laid each piece one against another, one half against the other, the left side against the right, shoulder against shoulder, and leg against leg, so that they might seem to join;

— partly in hope they would join together, that God would in his time put those parts together, and unite those dry bones, (to which the Israelites are compared, Ezekiel 37:1-28), and clothe them with flesh; and partly that the persons entering into covenant might pass between those parts, and so testify their union and conjunction in one and the same sacrifice.

— but the birds were not divided; but laid them one against another; as the birds used in sacrifice under the law were not to be divided, Leviticus 1:17; which may signify that when the Jewish people, in the latter day, are brought together into their own land, when they will better answer the character of turtles and doves than they ever did, will be no more divided and separated from each other;

— most preparation for an offering were then burnt, but this intended offerings were not burnt. Why not? Perhaps, God’s commitment of “I am thy shield!” is debatable; or conditional?

— the Targum Onkelos says

He brought [sacrificed] all these to [before] Him; he split them in the middle [into two equal parts], and placed each piece opposite the other. The bird, however, he did not split.

— the Targum of Jonathan says

“And he brought all these before Him, and he divided them in the middle, and he arranged each part opposite its fellow; but the birds he did not divide.”

11 And when the fowls came down upon the carcasses, Abram drove them away. — and when the birds of prey came down upon the carcases, Abram scared them away;

— had there been a sacrifice the fire would have kept the vultures from approaching; but the bodies lay exposed, and Abram therefore kept guard over them, lest the purpose of the ceremonial should be frustrated by any want of respect shown to the outward symbols;

— the Targum Onkelos says

Birds of prey [vultures] descended upon the carcasses, but Avram drove them away.

— in a standard sacrificial offering (Olah), the animals are slaughtered and burnt on an altar. However, here, Abraham cuts them in half and lays the pieces facing each other, but he does not light a fire;

— the Targum Jerusalem reveals that the birds of prey are “the kingdoms of the earth which are worshippers of idols,”

And when the birds descended, they came not nigh the divisions: those birds are unclean fowl, and those unclean fowl are the kingdoms of the earth which are worshippers of idols, and which counsel evil counsels against the sons of Israel; but the integrity of the righteous Abram hindered them.

— it’s worth noting that the Targums identify the fowls as birds of prey, or specifically the predatory vultures that came down, which symbolize their plundering neighbours, the “kingdoms of the earth.” Historically, these are: Assyria, Babylon, Persia, Greece, Rome and the Ottoman empire, but during the endtime:

A) Ezekiel 4 – 390/40 Years Timeline

B) The Flaming Sword and Fire from the South!

C) A Psalm 83 Prophecy

D) A Greater “Out of Egypt” Exodus (another Exodus for the twelve tribes)

E) Return of the Whole House of Israel – Ezekiel 36-37 (stick of Judah to be joined to the stick of Joseph)

F) The Gog and Magog Prophecy (triumph of Ephraim finally)

In all these Abraham’s shooing off the birds of prey away during the endtime, as Gentile nations are trying to destroy the nation of Israel, Abraham’s act of “driving them away” was a fulfilment that it was his own endeavor to protect his descendants throughout their history; the Septuagint version says, “Abram sat by them;” he sat by the carcasses and watched them, that no hurt came to them;

— and it is important to note that it wasn’t God who drove the vultures away, but Abraham. And as the offering were not burnt and be accepted by God immediately, hence God’s initial promise of “Fear not, Abram. I am thy shield and thy exceeding great reward” is not quickly consumated. Or, for another explanation, that God had promise the Shield protection initially, but Abraham’s lack of faith by asking for a sign, and the burnt offering wasn’t consumated immediately;

And I will give the men who have transgressed My covenant, who have not performed the words of the covenant which they had made before Me when they cut the calf in twain and passed between the parts thereof—

the princes of Judah and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land who passed between the parts of the calf— Jeremiah 23:18-19

— note that this covenant was meant to Abraham’s posterity who had transgressed God’s covenant, “who have not performed the words of the covenant,” reenforcing the theme that sinners need to go through numerous trials to purify themselves before God;

— and although the offering was not burnt and be accepted immediately, it should also be noted that later on, “a smoking furnace and a burning lamp passed between those pieces, v17;” synifying that at the end, God did accept the sacrifices ultimately. But then, this happened later, after Abraham had to shoo off the birds of prey through his own effort.

For more, see Sequence of Keystone Prophecies till the End

Sequence of Six Major Keystone Prophecies to be Fulfilled till the End

12 And when the sun was going down, a deep sleep fell upon Abram; and lo, a horror of great darkness fell upon him. — when the sun was going down; the time described was the evening following the night on which he had received the assurance that his seed should be countless as the stars;

— the Targum Onkelos says

As the sun was setting, a deep sleep fell upon Avram; and behold, a dread of deep darkness fell upon him.

— the Targum Jerusalem reveals the four kingdoms; and that Edom is Rome

“And it was when the sun was going down to set, a deep and pleasant sleep fell upon Abram; and behold, Abram saw the four kingdoms that were destined to rise to enslave his children: Dread—which is Babylon; Darkness—which is Media; Great—which is Greece; Falling—which is the kingdom of Persia (Rome/Edom), which is destined to fall and shall have no rising again for ever and ever.”

13 And He said unto Abram, “Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. — thy seed shall be strangers; so they were in Canaan first and afterward in Egypt: before they were lords of their own land, they were strangers in a strange land;

— only by entering under Joshua 400 years later would the land be theirs, otherwise they were only strangers to the land;

— the Targum Onkelos says

And He [Adonoy] said to Avram: Know for sure that your descendants will be foreigners in a land that is not theirs. They will enslave them and oppress them [for] four hundred years.

14 And also that nation whom they shall serve will I judge, and afterward shall they come out with great substance. — that nation; had it been expressly revealed that the country that would afflict them was Egypt, the principal seat of their servitude, and the instrument of their sorest bondage;

— will I judge: that is, punish after judgement, which prediction was in due course fulfilled – and afterward shall they come out with great substance;

— the Targum Onkelos says

But also that nation whom they will serve I will judge; afterwards they will leave with great wealth.

15 And thou shalt go to thy fathers in peace; thou shalt be buried at a good old age. — and thou shall go to thy fathers in peace; or die, which is a going the way of all flesh;

— the Targum Onkelos says

You will join your fathers in peace; you will be buried at a good old age.

16 But in the fourth generation they shall come hither again, for the iniquity of the Amorites is not yet full.” — for the iniquity of the Amorite is not yet full; from this sentence we have much to learn:

— the Amorites in Amos 2:9, “whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above and his roots from beneath.” Perhaps like Hamas today;

— first; the Lord foreknows the moral character of people; second, in his providence he administers the affairs of nations on the principle of moral rectitude; third, nations are spared until their iniquity is full; fourth, they are then cut off in retributive justice in due time;

— the Targum Onkelos says

The fourth generation will return here, for the sin of the Emorites will not be complete until then [now].

17 And it came to pass that when the sun went down and it was dark, behold, a smoking furnace and a burning lamp passed between those pieces. — behold a smoking furnace; this signified the affliction of his seed in Egypt: they were there in the furnace of affliction, and labouring in the very fire;

— a burning lamp; this speaks comfort in this affliction: and this God showed Abram at the same time with the smoking furnace. The lamp indicates direction in the smoke; God’s word was their lamp, a light shining in a dark place; synifying, perhaps, that at the end, God did accept the sacrifices ultimately;

— the Targum Onkelos says

The sun set and it became very dark; and behold, a smoking furnace and a flaming torch had passed between these pieces.

— the Targum of Jonathan says

“And it came to pass, when the sun had set and there was darkness, behold, Abram saw Gehenna (Hell) emitting smoke and coals of fire, and kindling sparks of flame to judge the wicked within it; and behold, it passed between these divided pieces.”

18 On the same day the Lord made a covenant with Abram, saying, “Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates:

— from the river of Egypt; the river of Egypt is the Nile, which overflowed annually and made the basin fruitful; so the Targum of Jonathan calls it the Nile of Egypt; it was rendered, “from the Nile of Mizraim” or Egypt to the great river, Euphrates;

— Keil and Delitzsch: the river (נהר) of Egypt is the Nile, and not the brook (נחל) of Egypt (Numbers 34:5); the character of the promise, the two large rivers, the Nile and the Euphrates, are mentioned as the boundaries within which the seed of Abram would possess the promised land,

— and from hence to the river Euphrates, the eastern boundary, was the utmost extent of it in which it was ever possessed, as it was in the times of David and Solomon, II Samuel 8:3;

— the Targum Onkelos says

On that day Adonoy made a covenant with Avram, saying: To your descendants I have given this land, from the river of Egypt as far as the great river, the Euphrates.

— the Targum of Jonathan specifically identifies the river as the Nile of Egypt

“On that day, the Lord made a covenant with Abram—[decreeing] not to judge his children in [Gehenna] and to redeem them from the [oppression of] kingdoms—saying: ‘To your children I give this land, from the Nile of Egypt unto the great river, the river Euphrates.'”

19 the Kenites and the Kenizzites and the Kadmonites, — the Kenites; thought to be the Idumeans, who sprung from Kenaz of Esau’s posterity; found among the Amalekites in the south (1 Samuel 15:6); note that Jethro, the father-in-law of Moses, was a Kenite (Judges 1:16); he was also the priest of Midian; and they dwelt among the Midianites; so they were very mixed by comparing Exodus 3:1 with Judges 1:16;

— the Kenizzites are also supposed by some to be the descendants of Kenaz, a grandson of Esau, Genesis 36:11; but then they must be so called here by anticipation, or  that is, the land they were anticipated to live there; since Kenaz was not then born; Caleb, the head of the tribe of Judah, was a Kenizzite, Numbers 32:12, Joshua 14:6;

and from Deuteronomy 2:5:

Meddle not with them [the children of Esau, who dwell in Seir]; for I will not give you of their land, no, not so much as a foot breadth, because I have given Mount Seir unto Esau for a possession.

— the Kadmonites; elsewhere the Kadmonites are never mentioned again; probably dwellers on the eastern desert frontier of the Jordan, an eastern or an ancient people, of whom we know nothing;

— besides, none of the land of the children of Esau, at least of those that dwelt about Mount Seir (Deuteronomy 2:5) was to be given to the children of Israel; henced could the Edomites or Idumeans (at least a portion of them had left, some remained) have moved away while the children of Israel were in Egypt?

— the Targum Onkelos says

[The lands of] the Kenites [Shalmites], Kenizites, Kadmonites,

20 and the Hittites and the Perizzites and the Rephaim, — the Hittites, who had their name from Heth, a son of Canaan, see Genesis 10:15; they dwelt about Hebron, in the south of the land of Canaan:

— the Perizzites and the Rephaim; probably these are included in the common name of Canaanites, those that lived in the land of Canaan; 

— the Targum Onkelos says

The Chittites, Perizites, the Refa’im [the mighty ones],

21 and the Amorites and the Canaanites and the Girgashites and the Jebusites.” —  v16 above; “for the iniquity of the Amorites is not yet full” but soon it would be full, like Hamas today;

— the Jebusites; who inhabited Jerusalem and its surroundings, which was first called Jebus, from the founder of this nation;

— in this and the previous verses ten nations are reckoned as occupying the land of Canaan at that time, whereas only seven are mentioned in the times of Moses and Joshua; Deuteronomy 7:1; Joshua 3:10;

— although the Lord made a covenant with Abram, saying, “Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates,” that seed were meant to be the whole house of Israel. Hence, during the Exodus, Moses was tasked of bringing the children of Israel out of the land of Egypt, for “I have also established My covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers” Exodus 6:4.

“When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee — the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou” Deuteronomy 7:1

And Joshua said, “Hereby ye shall know that the living God is among you, and that He will without fail drive out from before you the Canaanites and the Hittites and the Hivites and the Perizzites and the Girgashites and the Amorites and the Jebusites” Joshua 3:10.

and from MSG

When the sun was down and it was dark, a smoking firepot and a flaming torch moved between the split carcasses. That’s when God made a covenant with Abram: “I’m giving this land to your children, from the Nile River in Egypt to the River Euphrates in Assyria—the country of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaim, Amorites, Canaanites, Girgashites, and Jebusites.”

— and from another perspective, the reason is given in the Book of Jubilees:

And Ham and his sons went into the land which he was to occupy, which he acquired as his portion in the land of the south.

And Canaan saw the land of Lebanon to the river of Egypt that it was very good, and he went not into the land of his inheritance to the west (that is to) the sea,

and he dwelt in the land of Lebanon, eastward and westward from the border of Jordan and from the border of the sea.

And Ham, his father, and Cush and Mizraim, his brothers, said unto him: “Thou hast settled in a land which is not thine, and which did not fall to us by lot:

do not do so; for if thou dost do so, thou and thy sons will fall in the land and (be) accursed through sedition;

for by sedition ye have settled, and by sedition will thy children fall, and thou shalt be rooted out for ever.

Dwell not in the dwelling of Shem; for to Shem and to his sons did it come by their lot.

Cursed art thou, and cursed shalt thou be beyond all the sons of Noah, by the curse by which we bound ourselves by an oath in the presence of the holy judge, and in the presence of Noah our father.”

But he (Canaan) did not hearken unto them, and dwelt in the land of Lebanon from Hamath to the entering of Egypt, he and his sons until this day.
And for this reason that land is named Canaan. Book of Jubilees Chapter 10:40-48

— again, the commitment earlier by an oath; from the Book of Jubilees:

And thus the sons of Noah divided unto their sons in the presence of Noah their father, and he bound them all by an oath, imprecating a curse on every one that sought to seize the portion which had not fallen (to him) by his lot.

And they all said, “So be it; so be it,” for themselves and their sons for ever throughout their generations Book of Jubilees Chapter 9:18-19

~~~~

The Promised Land of Greater Israel, “Fear not, Abram. I am thy shield.”

— Deuteronomy 7:1; Joshua 3:10; and these three – the Kenites and the Kenizzites and the Kadmonites- were not among them. Perhaps they were all from the children of Esau, a posterity of Shem (whereas the others are mostly posterity of Ham, and of Canaan), and during this time interval of over 400 years, they had already moved north and eventually settled in Spain and then westward onto the New World;

— note, too, that in the New World, several states of the United States (namely Texas, Arizona, New Mexico, Nevada, and Utah, Colorado, Wyoming and California) have the Spanish Mexicans settled there first, then later during the Mexican-American War from 1846 to 1848, the American zionists took over, which accounted for a loss of 55% of Mexico’s territory;

During the Mexican-American War, Mexico lost 55% of her Territory

— the Targum Onkelos says

The Emorites, Canaanites Girgashites and Yevusites.

— for a more indepth study of Esau or Edom, see Obadiah

Genesis 16

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly” Jeremiah 23:20

1 Now Sarai, Abram’s wife, bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. —  the marriage of Hagar to Abram, who was his secondary wife; and though he may be excused, he cannot be justified; for from the beginning it was not so;

— the Targum Onkelos says

Avram’s wife Sarai had not borne him children. She had an Egyptian handmaid whose name was Hagar.

— the Targum of Jonathan reveals Hagar as a daughter [from a concubine] of Pharaoh

“And Sarai, the wife of Abram, had not borne children to him; and she had an Egyptian handmaid whose name was Hagar, the daughter of Pharaoh, whom he [Pharaoh] had given to her as a handmaid at the time that he had taken her [Sarai], and he was struck by a word from before the Lord.”

2 And Sarai said unto Abram, “Behold now, the Lord hath restrained me from bearing. I pray thee, go in unto my maid. It may be that I may obtain children by her.” And Abram hearkened to the voice of Sarai.

— Sarah, despairing of bearing a son herself, as she was now seventy-five, and had been ten years in Canaan, concluded that her heir was to be born of a substitute;

— the Targum Onkelos says

Sarai said to Avram: See now, Adonoy has restrained me from having children; pray [now], come to my handmaid perhaps I will be built-up through her. Avram hearkened to the voice of Sarai.

3 And Sarai, Abram’s wife, took Hagar her maid, the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. — after Abram had dwelt ten years in the land of Canaan; so that he was now eighty five years of age;

— the Targum Onkelos says

Sarai, the wife of Avram took Hagar the Egyptian, her handmaid, at the end of ten years that Avram had lived in the Land of Canaan and gave her to Avram her husband to be his wife.

4 And he went in unto Hagar, and she conceived. And when she saw that she had conceived, her mistress was despised in her eyes. — her mistress was despised in her eyes; thus began the ill consequences of Abram’s marriage to Hagar;

— the Targum Onkelos says

He came to Hagar and she conceived. When she realized that she was pregnant, her mistress became slighted in her eyes.

5 And Sarai said unto Abram, “My wrong be upon thee. I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes. The Lord judge between me and thee.”

— my wrong be upon thee; that is, may the wrong done to me be avenged upon thee; Sarai’s act had been one of self-denial for Abram’s sake, and now that it has led to her being treated insolently she makes Abram answerable for it;

— the Targum Onkelos says

Sarai said to Avram: The insult against me is your fault [I have a judgment against you]. I gave my maid to you and when she saw that she had conceived, I became slighted in her eyes. Let Adonoy judge between me and you.

— the Targum of Jonathan reveals Sarai’s deep sense of betrayal but she didn’t acknowledged her role in asking Abram to lie with her maidservant Hagar; and that the Pharaoh was a son of Nimrod

“And Sarai said to Abram: ‘All my suffering is because of you! For I was confident that you would act with justice for me, as I left my land and my father’s house and came with you to a foreign land. And now, because I was not bearing children, I freed my handmaid and gave her into your embrace; but she saw that she had conceived, and my honor became despised in her sight.

And now, let my suffering be revealed before the Lord, and let Him spread His peace between me and you, and let the earth be filled from us, so that we shall not need the children of Hagar, the daughter of Pharaoh, the son of Nimrod—who cast you into the fiery furnace!'”

6 But Abram said unto Sarai, “Behold, thy maid is in thy hand. Do to her as it pleaseth thee.” And when Sarai dealt harshly with her, she fled from her face. — do to her as it pleaseth thee: not giving her liberty to take away her life, nor to use her cruelly,

— but to deal with her as a mistress might lawfully do with a servant, or however exercise that power which a first wife had over a second;

— the Targum Onkelos says

Avram said to Sarai: [The fate of] your maid is in your hands, do with her as you see fit. Sarai dealt harshly with her, and she [Hagar] ran away from her.

7 And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain on the way to Shur. — by the fountain in the way to Shur; a place before or back to Egypt, from whence the wilderness had its name;

— the Targum Onkelos says

An angel of Adonoy found her by a spring of water in the desert, at the spring on the road to Shur [Chagar].

8 And he said, “Hagar, Sarai’s maid, whence camest thou? And whither wilt thou go?” And she said, “I flee from the face of my mistress Sarai.” — though she had became Abram’s wife, yet she was still Sarai’s maid;

— the Targum Onkelos says

And he said: Hagar, handmaid of Sarai, from where have you come and where are you going? She said: I am running away from my mistress, Sarai.

9 And the angel of the Lord said unto her, “Return to thy mistress, and submit thyself under her hands.” — the angel of the Lord interrogates her, and requires her to return to her mistress, and humble herself under her hands;

— the Targum Onkelos says

The angel of Adonoy said to her: Return to your mistress and submit yourself to her.

10 And the angel of the Lord said unto her, “I will multiply thy seed exceedingly, that it shall not be numbered for multitude.” — the Hagarenes, Saracens, and various other tribes of Arabs were descended from Ishmael, and they have been, and still are, a great multitude of people;

— the Targum Onkelos says

The angel of Adonoy said to her: I will greatly multiply your descendants that they can not be counted because of their great number.

11 And the angel of the Lord said unto her, “Behold, thou art with child, and shalt bear a son and shalt call his name Ishmael [that is, God shall hear], because the Lord hath heard thy affliction. — Ishmael; that is, God will hear; and the reason is, because the Lord hath heard;

— the Targum Onkelos says

The angel of Adonoy said to her: Behold you will conceive, and give birth to a son. You shall name him Yishmael, for Adonoy has heard [accepted] your prayer.

12 And he will be a wild man. His hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.” — his hand will be against every man, and every man’s hand against him; signifying, that he would be of a quarrelsome temper and warlike disposition, continually engaged in fighting with his neighbours;

— and they with him in their own defence; and such the Arabs his posterity always have been, and still are, given to rapine and plunder, harassing their neighbours by continual excursions and robberies, and pillaging passengers of all nations, which they think they have a right to do;

— and he shall dwell in the presence of all his brethren; the sons of Abram by Keturah, the Midianites, and others; and the Edomites that sprung from Esau, the son of his brother Isaac; and the Israelites, the descendants of Jacob, another son of Isaac; and his kinsmen the Moabites and Ammonites, upon all which he and his posterity bordered;

— the Targum Onkelos says

He will be a wild, uncivilized man [rebel against people]. His hand [will be] against everyone [He will need everyone] and everyone’s hand will be against him [and everyone’s hand will need him]; and in the presence of all his brothers he will dwell.

— the Targum of Jonathan reveals his future relationship with his brothers

“And he will be like a wild ass among men; his hands will take vengeance of his adversaries, and the hands of his adversaries will be stretched out to do him evil; and he shall be mingled among all his brethren, and shall dwell [near them].”

13 And she called the name of the Lord who spoke unto her: “Thou God seest me.” For she said, “Have I also here looked upon Him that seeth me?” — looked after him that seeth me, that is, seen the face of my gracious God! That God should appear to me in my master’s house, that I should have such a favour;

— the Targum Onkelos says

She called [She prayed in] the Name Adonoy Who had spoken to her: [She said] You are Almighty Who sees [everything], for she said: Have I also seen here [a vestige] after my having seen? [Have I also began to see here [a vestige] after it was revealed to me?]

14 Therefore the well was called Beerlahairoi [that is, The well of Him that liveth and seeth me]. Behold, it is between Kadesh and Bered. — behold, it is between Kadesh and Bered; Kadesh is the same with Kadesh Barnea in the wilderness;

— the Targums of Onkelos and Jonathan call it Rekam, the same with Petra, the chief city of Arabia Petraea, near the wilderness of Kadesh, which in his times was inhabited by Saracens, inhabited in later times by the Nabathaeans, the posterity of Ishmael;

— the Targum Onkelos says

Therefore the well was called: Be’er Lachai Ro’i [the well at which a living angel appeared]; it is between Kadeish [Rekem] and Bared [Chagar].

15 And Hagar bore Abram a son; and Abram called his son’s name, whom Hagar bore, Ishmael. — and Abram called his son’s name, which Hagar bare, Ishmael;

— that Hagar upon her return reported to Abram the whole of the conversation she had with the angel; wherefore Abram believing what she said, in obedience to the order and command of the angel, gave him this name;

— the Targum Onkelos says

Hagar bore Avram a son and Avram named his son, that Hagar bore him, Yishmael.

16 And Abram was fourscore and six years old when Hagar bore Ishmael to Abram. — and Abram was eighty years old when Hagar bare Ishmael to Abram. Which is easily reckoned, for he was seventy five years of age when he left Haran, Genesis 12:4

— and he had been ten years in Canaan when Hagar was given him by Sarai for his wife, Genesis 16:3; and so must be then eighty five years of age, and of course must be eighty six when Ishmael was born;

— the Targum Onkelos says

Avram was eighty-six years old when Hagar bore Yishmael to Avram.

Posted in Books of Moses

Iran’s Fattah 1 & II, Sejjil Missiles

•March 20, 2026 • Leave a Comment

President Donald Trump said he is ‘not afraid’ to deploy US ground troops within Iran, further emphasizing the lengths he is willing to go in his Middle East war.
Speaking from the Oval Office alongside Ireland’s Taoiseach, Micheal Martin, the President fielded many questions about the Iran war.
‘Are you afraid that if you put boots on the ground in Iran, it could be another Vietnam?’ one reporter asked.
‘No,’ Trump shot back, adding, ‘I’m not afraid of anything.’
Earlier, the President has also said that he would deploy ground troops if necessary.
But on other occasion, Trump had also said he wouldn’t send troops anywhere, leaving his on-off on-off behavior uncertain.

The Fattah-1

Unveiled in June 2023, the Fattah-1 (Persian: ’conqueror’) is an Iranian medium-range ballistic missile developed by the Islamic Revolutionary Guard Corps. Iran has described the missile as “hypersonic,” at Mach 13, a description which has been noted as “dubious” or “inspirational” by several media outlets including Calcalist, the Times of Israel and the Warzone.

But according to Iran, its high maneuverability and speed helps it to evade missile defense systems.

According to Iran, it can maneuver in and out of the atmosphere, and is capable of bypassing missile defenses. Iran describes it as a hypersonic missile.

However, according to Fabian Hinz, research fellow for Defense and Military Analysis at the International Institute for Strategic Studies, Fattah does not fall under the general classification of hypersonic weapons, but is rather a medium-range ballistic missile (MRBM) that has a “second stage incorporates the warhead, aerodynamic controls and a small solid-propellant motor with a moveable nozzle for thrust vector control (TVC) that resembles a maneuverable reentry vehicle (MaRV)” rather than a hypersonic glide vehicle, meaning it can only maneuver for a short part of the flight in the terminal phase.

Hinz noted that “Iran attempted to overcome this limitation by mating a small TVC rocket motor to a MaRV, enabling exo-atmospheric maneuvering.”

Iranian missile fired on Tel Aviv after US strikes causes heavy damage

Arash Marzbanmehr, a pro-IRGC military analyst, has defined Fattah and Kheibar Shekan missiles as near-hypersonic or quasi-hypersonic missiles

The Fattah-2

In November 2023, Iran unveiled a newer version of the missile, the Fattah-2. With a payload of 200 kg on its warhead, a range of up to 1,500 kilometers, and can travel at speeds up to Mach 15, the new Fattah-2 is classified as a advanced ballistic missile, capable of targeting Israel from any corner of western Iran.

This range encompasses critical strategic targets throughout the Middle East, including Israeli military installations and US bases in the region.

The recent deployment of the Fattah 2 hypersonic missile in a live-fire strike against Israeli assets marks a terrifying milestone in modern warfare. This isn’t another rocket; it’s a big leap in technology. It has made virtually all Western air defense systems outdated overnight.

Not risking these Fattah-2 at Mach 15, the US aircraft carrier USS Abraham Lincoln had fled south from the Gulf of Oman into the Indian Ocean

Why Traditional Defense Fails Here?

The magic of the Fattah-2 lies not in its speed, but in its brain. Unlike the Fattah-1, which was a standard hypersonic glide vehicle, the Fattah-2 utilizes a second-generation Hypersonic Glide Vehicle (HGV).

The Flight Path: It doesn’t arc like a baseball. Instead, it comes off the booster and rides the upper atmosphere like a stone skipping across a pond.

Maneuverability: At Mach 15, it performs S-shaped turns. The Israeli Rafael VP confirmed an unconfortable fact: to intercept something so fast and changing direction, a defense system must react at about 30 times the speed of sound. Current tech doesn’t exist.

In the recent strikes, Iranian footage claimed that the missile dodged several interceptor rockets. Independent analysts also confirmed this before it hit its target. It’s not about being faster than the interceptor; it’s about being more unpredictable.

A Mach 15 missile is a strategic weapon for strategic assets (airbases, naval vessels, command centers). Currently there is no defence. At this hypersonic speed, US’s THAAD and Aegis systems could only lost their radar “eyes,” and these missiles launch from any points in Iran could decimate all Israel and US bases in Qatar (like Al Udeid), and the Fifth Fleet in Bahrain (NSA Bahrain).

Strategy: take out their radars first with these Fattah-2s. The most effective defense is radar from Thaad, but it travels only at Mach 8 and for predictable ballistic paths, not a missile with an erratic path at hypersonic speed. Once these radars are down, slower drones or other missiles with heavier payload could follow up for a devastating effect.

Sejjil Missiles

The Sejjil is an Iranian solid-fueled, medium-range ballistic missile (MRBM) with a range of up to 2,500 km and a payload capacity of around 700 kg, designed for rapid deployment and strategic deterrence.

First unveiled in 2008, the Sejjil marked Iran’s first operational missile to use a solid-fuel propulsion system, setting it apart from its liquid-fueled predecessors like the Shahab-3.

The development of the Sejjil demonstrates Iran’s growing domestic missile manufacturing capability, minimizing reliance on foreign technology sources. Its design suggests influences from both Chinese and North Korean missile technology, but it remains an indigenous product of Iran’s defense industry.

Capable of carrying a payload of approximately 700 kg—suitable for conventional or potentially nuclear warheads—the Sejjil plays a crucial role in Iran’s regional power projection and deterrence strategies.

Solid-fuel, long range > 2000 km: Iran fires the dancing Sejjil missile at Israel

Key Specifications of Sejjil

The Sejjil missile stands out due to its advanced technical features that mark a significant improvement over previous Iranian ballistic systems. One of its most notable characteristics is its two-stage solid-fuel propulsion system, which allows for faster preparation and launch compared to liquid-fueled missiles.

Such feature enables Iran to keep the missile launch-ready without the lengthy fueling processes required by earlier systems like the Shahab series.

Additionally, the Sejjil is reported to possess an impressive accuracy with a Circular Error Probable (CEP) of approximately 50 meters, making it a credible threat even against hardened military targets.

Anti-radar coatings and advanced guidance systems further enhance its ability to evade missile defense systems, positioning the Sejjil as one of the most formidable assets in Iran’s ballistic missile arsenal.

Iran first successfully tested the Sejjil-1 missile in 2008, showcasing its two-stage solid-fuel propulsion and confirming its potential operational range. A year later, the upgraded Sejjil-2 variant was unveiled and tested, featuring improvements in range, payload capacity, and guidance systems.

These tests demonstrated Iran’s growing expertise in solid-fuel rocket technology—a crucial step toward enhancing missile readiness and reducing launch preparation time.

Khorramshahr-4 (Kheibar): A liquid-fueled missile with a range of 2,000 km and a heavy 1,500 kg warhead. It is one of Iran’s most advanced strategic weapons.

US missiles

On the other side, the most powerful American missile is the Tomahawks (range: 1,550 mi; 2,500 km: say firing from Crete to anywhere in Iran). Each missile is estimated to cost more than $2 million depending on the variant.

Hundreds of Tomahawks hit Iranian radar installations, command centers, missile sites and naval facilities in Operation Epic Fury’s opening hours, yet the US builds only about 90 missiles per year (some reports say 150); and as the US fired ~400 Tomahawks in the first 72 hours (>10% inventory gone) in Iran, this conflict is now exposing the terrifying cracks in America’s defense industrial base.

Introduced in 1983, the Tomahawk is US’s long-range precision-guided cruise missile and cornerstone of its strike capability since the Cold War. Launched from Navy destroyers, cruisers, and submarines, it flies low at subsonic speeds of 570 mph with a typical 690 lb warhead striking hundreds of miles inland.

Total Stockpile: The US Navy typically maintains an inventory of roughly 3,500 to 4,000 Tomahawk missiles. Firing 400 missiles deplete approximately 10% to 12% of the entire global stockpile in just three day (and more than 850 Tomahawk cruise missiles in four weeks of war with Iran)

The US Navy fired roughly 400 Tomahawks in the first 72 hours alone wiping out more than 10% of its ready inventory and exceeding total production over the past five years. (And an estimated 850 by March 28, 2026; roughly a quarter of 3,800)

Building each new missile takes up to 24 months as Raytheon grapples with a fragile supply chain of single-source suppliers for solid rocket motors and precision electronics.

Inventory Depletion: With an estimated pre-war stockpile of ~3,800 TLAMs, the US has now expended roughly 17% to 19% of its total global inventory.

Since the conflict began on February 28, the destroyers escorting the Lincoln Carrier Strike Group (CSG-3) have fired an estimated 280 to 320 Tomahawks.

Restocking the depleted arsenal at current rates would take over four and a half years.

The rapid depletion gives Iran increased operational freedom while creating a dangerous window for China to potentially initiate a conflict with Taiwan before the US can rebuild stocks.

Priced at two to four million dollars per missile every launch represents a massive unsustainable cost that weakens US position for any larger conflict in the Indo-Pacific.

“Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine!” Isaiah 28:1

“The crown of pride, the drunkards of Ephraim, shall be trodden under feet” Isaiah 28:3

Posted in Iran, Israel, US

Genesis (13-14)

•March 19, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language, is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

“The anger of the Lord shall not return, until He has executed and until He has performed the intent of His thought; in the latter days ye shall understand it perfectly” Jeremiah 23:20

And Abraham built an altar to the Lord at a plave between Bethel and Ai, thereafter was called Mount Ephraim

Genesis 13

1 And Abram went up out of Egypt, he and his wife and all that he had, and Lot with him, into the south.

— ‘Get thee out from thy father’s house, and from thy country, and from thy kindred,’ was the command to Abram, and to most others called;

— and Lot with him; Lot accompanied him into Egypt, because he comes with him out of it; into the south; that is, into the Negev;

— the Targum Onkelos says

Avram went up from Egypt; he, his wife, and all that he had, together with Lot into the south.

2 And Abram was very rich in cattle, in silver, and in gold. — and Abram was very rich; he was rich; in cattle, in silver, and in gold; cattle are mentioned first, as being the principal part of the riches of men in those days, such as sheep and oxen;

— the Targum Onkelos says

Avram was very wealthy in livestock, silver and gold.

3 And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Ai, — he went on to Bethel; because there he had formerly had an altar, and although the altar had fallen down,

— between Bethel and Ai, or Hai; thereafter was called Mount Ephraim, and was four miles from Jerusalem on the north; see Genesis 12:8

— the Targum Onkelos says

He continued on his travels from the south to Beis-Eil, until the place where he originally had [set up] his tent, between Beis-Eil and Ai.

4 unto the place of the altar which he had made there at the first; and there Abram called on the name of the Lord. — unto the place of the altar, which he had made there at the first; when he first came to that place, and before he went down to Egypt;

— the Targum Onkelos says

To the site of the altar which he made there at first; and there Avram called [prayed] in the Name of Adonoy.

5 And Lot also, who went with Abram, had flocks and herds and tents. — Lot; he, too, had possibly received presents in Egypt, for we find him rivalling his uncle in wealth;

— the Targum Onkelos says

Lot who accompanied Avram also had sheep, cattle and tents.

6 And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.

— both arises from a large increase of riches, that relations and friends are obliged to part; what one would think would make them more comfortable together, is the cause and occasion of their separation;

— the Targum Onkelos says

The land was unable to support them that they might dwell together, for their wealth was so great that they were unable to dwell together.

— the Targum of Jonathan reveals deails about the Canaanites and the Perizzites

And contentions arose between the shepherds of Abram’s flock, and the shepherds of the flocks of Lot; for the shepherds of Abram had been instructed by him not to go among the Kenaanaee and the Pherizaee, who, as yet, had power in the land, and to restrain the cattle that they should make no depredation in going to the place of their pasture: but the shepherds of Lot would go and feed in the grounds of the Kenaanaee and Pherizaee who yet dwelt in the land.

7 And there was strife between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle; and the Canaanites and the Perizzites dwelled then in the land. — and there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle; not between the two masters, but between their servants;

— the Targum Onkelos says

There was a quarrel between the herdsmen of Avram’s flocks and the herdsmen of Lot’s flocks. The Canaanites and the Perizzites were then living in the land.

— the Targum of Jonathan says

And contentions arose between the shepherds of Abram’s flock, and the shepherds of the flocks of Lot; for the shepherds of Abram had been instructed by him not to go among the Kenaanaee and the Pherizaee, who, as yet, had power in the land, and to restrain the cattle that they should make no depredation in going to the place of their pasture: but the shepherds of Lot would go and feed in the grounds of the Kenaanaee and Pherizaee who yet dwelt in the land.

8 And Abram said unto Lot, “Let there be no strife, I pray thee, between me and thee and between my herdsmen and thy herdsmen; for we are brethren. — for we be brethren, that is, both by nature near kinsmen, as the word brother is oft used, and in the faith and religion too, amongst whom contentions are very indecent and scandalous;

— the Targum Onkelos says

Avram said to Lot: Please [Now], let there not be strife between me and you, and between my herdsmen and your herdsmen, for we are kinsmen.

9 Is not the whole land before thee? Separate thyself, I pray thee, from me. If thou wilt take the left hand, then I will go to the right, or if thou depart to the right hand, then I will go to the left.”

— the Targum Onkelos says

Is not all the land before you? Please [Now] separate from me, if [you go] to the left [north], I [will go] to the right [south], and if [you go] to the right [south], I [will go] to the left [north].

— the Targum of Jonathan says, “if thou wilt go to the north, I will go to the south, or if thou wilt go to the south, I will go to the north:’

10 And Lot lifted up his eyes and beheld all the plain of Jordan, that it was well watered everywhere (before the Lord destroyed Sodom and Gomorrah), even as the garden of the Lord, like the land of Egypt as thou comest unto Zoar.

— all the plain of Jordan; a great plain so called, because there the pleasant river Jordan divided itself into divers little streams or rivulets;

— the Targum Onkelos says

Lot raised his eyes and saw the entire Jordan Plain, that it was [an] abundantly watered [place]; before Adonoy destroyed Sedom and Amorah, it was like Adonoy’s garden, like the land of Egypt, going towards Zoar.

11 Then Lot chose for himself all the plain of Jordan; and Lot journeyed east, and they separated themselves the one from the other. — and Lot journeyed east; and that part of the land on which Sodom and Gomorrah stood, were to the east of Bethel;

— the Targum Onkelos says

Lot chose for himself the entire Jordan Plain; Lot journeyed from the east [before], and they separated one from another.

12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom. — Abram dwelt in the land of Canaan; in that part of the land where the family of the Canaanites had their abode;

— the Targum Onkelos says

Avram lived in the land of Canaan; and Lot lived in the cities of the Plain, setting up his tents as far as Sedom.

13 But the men of Sodom were wicked and sinners before the Lord exceedingly. — the men of Sodom were wicked; exceeding great sinners, guilty of the most notorious crimes, and addicted to the most scandalous and unnatural lusts; and these they committed openly and publicly in the sight of God;

— the Targum Onkelos says

The people of Sedom were wicked [with their property] and sinful [with their bodies] towards [before] Adonoy, exceedingly.

14 And the Lord said unto Abram after Lot was separated from him, “Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;

— the Targum Onkelos says

Adonoy said to Avram after Lot had separated from him: Raise your eyes and look about from the place where you are, to the north, to the south to the east and to the west.

15 for all the land which thou seest, to thee will I give it and to thy seed for ever. — on top of Mount Ephraim: all the land which thou seest; so extensive a survey of the country, in all directions,

— northward, and southward, and eastward, and westward; all point in the neighborhood; and those plains and hills, then lying desolate before the eyes of the solitary patriarch, were to be peopled with a mighty nation “like the dust of the earth in number”

— the Targum Onkelos says

For all the land that you see I give to you and to your descendants forever.

16 And I will make thy seed as the dust of the earth, so that if a man can number the dust of the earth, then shall thy seed also be numbered. — and to thy seed for ever; the meaning is, that he gave it to his posterity to be enjoyed; in the days of Solomon, and as they will be in the latter day;

— the Targum Onkelos says

I will make your descendants [numerous] as the dust of the earth; so that if a man can count the dust of the earth, then your descendants too will be countable [just as it is impossible for a man to count the dust of the earth, so too your descendants will not be countable].

17 Arise, walk through the land in the length of it and in the breadth of it, for I will give it unto thee.” — Arise, walk through the land; enter and take possession, for thy posterity; survey the land, and it will appear better than upon a distant prospect;

— the Targum Onkelos says

Rise, walk through the land—its length and breadth—for to you I will give it.

18 Then Abram removed his tent and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the Lord. — the city Hebron was called Mamre; an ancient city built seven years before Zoan or Tanis in Egypt, Numbers 13:22

— the Targum Onkelos says

Avram set up his tent, and he came and settled in the Plains of Mamrei which are in Chevron, and he built there an altar to [before] Adonoy.

Hebron; an ancient city built seven years before Zoan or Tanis of Egypt

Genesis 14

1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations, — and it came to pass, in the days of Amraphel king of Shinar; or Babylon, as Onkelos, says, where Nimrod began his kingdom,

— the Targum Onkelos says

This happened in the days of Amraphel, king of Shinar [Babylon], Aryoch, king of Elasar, Kedorlaomer, king of Ailam, and Tidal, king of Goyim [king of peoples].

— the Targum of Jonathan reveals that Amraphel was Nimrod,

And it was in the days of Amraphel,–he is Nimrod, who commanded Abram to be cast into the furnace; he was then king of Pontos; Ariok, (so called) because he was (arik) tall among the giants, king of Thalasar, Kedarlaomer, (so called) because he had bound himself (or gone over) among the bondmen of the king of Elam, and Thidal, crafty as a fox, king of the peoples subjected to him,

2 that these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. — the cities Sodom and Gomorrah were well established by then; even after the confusion of tongues and that they had dispersed;

— the Targum Onkelos says

They waged war against Bera, king of Sedom, Birsha, king of Amorah, Shinav, king of Admah, Shemeiver, king of Tzevoyim, and the king of Bela, which is Zoar.

3 All these were joined together in the Vale of Siddim, which is the Salt Sea. — the Salt Sea; as afterwards so called, not at this time, but the Dead Sea, being 1300 feet below the level of the Mediterranean; for then it would not have been fit for armies to be drawn up in battle array in it;

— the Targum Onkelos says

All these joined together [assembled] at the valley of Siddim [the plain of the fields], which is [now] [the place of] the Salt Sea.

4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. — they served; that is, paid a yearly tribute in those days;

— the Targum Onkelos says

[For] twelve years they had served Kedorlaomer, and for thirteen years they rebelled.

5 And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth Karnaim, and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim, — in the fourteenth year; after some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to punish the revolters;

— the Targum Onkelos says

In the fourteenth year, Kedorlaomer came together with the kings that were with him and they defeated the Rephaim [the mighty ones] in Ashteros Karnayim, the Zuzim [the powerful ones] in Ham, the Aimim [the ones that incite fear] at Shaveh Kiryasayim,

6 and the Horites in their Mount Seir, unto Elparan, which is by the wilderness. — the Horites were the aboriginal inhabitants of Mount Seir, where they dwelt in caves; such as are still to be seen in Petra and other places around; they were centuries later absorbed into the Edomites;

— the Targum Onkelos says

And the Chorites in their hills of Seir, as far as Eil [the Plain of] Paran which borders [is next to] the wilderness.

7 And they returned and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites and also the Amorites, who dwelt in Hazezontamar. — flashing forward, the country of the Amalekites; they were later inhabited by the posterity of Esau;

— the Targum Onkelos says

They turned back and came to Ein Mishpat [the plain of compromise] which is Kadeish [Rekem], and they struck all the territory of Amaleik, as well as the Emorites who lived in Chazazon Tamar [Ein Gedi].

8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar), and they joined battle with them in the Vale of Siddim, — five kings came out and joined battle with the four in the dale of Siddim;

— the Targum Onkelos says

The king of Sedom set out, along with the king of Amorah, the king of Admah, the king of Tzevoyim, and the king of Bela, which is Zoar, and engaged them in battle in the Valley of Siddim [in the plain of the fields].

9 against Chedorlaomer the king of Elam, and against Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar — four kings against five.

— the Targum Onkelos says

Against Kedorlaomer, king of Eilam, Sidal, king of Goyim [king of peoples], Amraphel, king of Shinar [Babylon], and Aryoch, king of Elasar; [there were] four kings against the five.

10 And the Vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled and fell there, and those who remained fled to the mountain. — the five initiated the fight against the four but the vale of Siddim was full of slimepits, hence the four prevailed against the five;

— the Targum Onkelos says

The Valley of Siddim [The plain of the fields] was [full of] mortar pits [pits from which they raise up mortar]; [and when] the Kings of Sedom and Amorah fled they fell there [into the pits], while the remainder fled to the mountains.

11 And they took all the goods of Sodom and Gomorrah and all their victuals, and went their way. — and they took all the goods of Sodom and Gomorrah; they entered these cities and pillaged them, and carried off everything valuable in them;

— the Targum Onkelos says

They took [captured] all the wealth of Sedom and Amorah and all their provisions and they went on their way.

12 And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods and departed.

— the victors plundered the cities of Sodom and Gomorrah, and carried off Lot, who dwelt in Sodom, and all his possessions, along with the rest of the captives, probably taking the route through the valley of the Jordan up to Damascus;

— the Targum Onkelos says

They took [captured] Lot and his wealth. [Lot was] Avram’s nephew. Then they went on their way. He had been living in Sedom.

13 And there came one who had escaped, and told Abram the Hebrew, for he dwelt on the plain of Mamre the Amorite, brother of Eshcol and brother of Aner; and these were confederate with Abram.

— the plain of Mamre; these were confederate with Abram; probably there was also a league for mutual defence between him and them;

— the Targum Onkelos says

The one who had escaped came and told Avram the Ivri, who was living in the Plains of Mamrei the Emorite, the brother of Eshkol and Aneir. They were Avram’s allies.

— the Targum of Jonathan reveals the one who had escaped as Og, the King of Bashan (modern-day Golan Heights and Hauran), saying

“And Og came, who had been saved from the giants who died in the Flood; he had ridden upon the top of the Ark and had a covering over his head, and was sustained by the food of Noah. It was not because of his merit that he was saved, but so that the inhabitants of the world might see the power of the Lord and say: ‘Behold, the giants who were of old rebelled against the Master of the world, and He destroyed them from the earth.’

And when these kings [the four kings vs. the five] waged war, Og was with them. He said in his heart: ‘I will go and tell Abram about the matter of Lot who has been captured, so that he will come to rescue him from the hands of the kings and fall into their hands.’

He arrived on the eve of the day of Passover; he found him [Abram] making unleavened cakes (Matzot). Then he told Abram the Hebrew, and he was dwelling in the plains of Mamre the Amorite, brother of Eshkol and brother of Aner, and they were the masters of Abram’s covenant.”

— according to this tradition, Og was a remnant of the Nephilim (giants). He survived the Great Flood by clinging to the outside of Noah’s Ark. Noah fed him through a hole in the side of the boat. The text clarifies that God didn’t save him because he was a “good guy,” but as a living monument to show that even the mightiest rebels are subject to God’s will.

— in the biblical text, a “fugitive” tells Abraham that his nephew Lot was captured. The Midrash identifies this fugitive as Og. However, his intent was malicious: he hoped Abraham would rush into battle, be killed by the powerful Mesopotamian kings, and then Og could marry Abraham’s beautiful wife, Sarah.

14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house (three hundred and eighteen), and pursued them unto Dan. — and when Abram heard that his brother; regard Lot as his brother’s son, or at the same time his brother-in-law; or just brother;

— the Targum Onkelos says

When Avram heard that his kinsman was taken captive, he armed his trained servants [lads] who were born in his household, three hundred and eighteen [men], and he pursued [them] until Dan.

— the Targum of Jonathan says

And when Abram heard that his brother was made captive, he armed his young men who were trained for war, grown up in his house; but they willed not to go with him. And he chose from them Eliezer the son of Nimrod, who was equal in strength to all the three hundred and eighteen; and he pursued unto Dan.

Hebron, West Bank→Damascus, Syria 340 kilometers or 210 miles

15 And he divided himself against them, he and his servants by night, and smote them and pursued them unto Hobah, which is on the left hand of Damascus. — Hobah, on the left of Damascus, was over 200 miles toward the north from Hebron;

— the Targum Onkelos says

He divided [his men] against them at night, he and his servants and he attacked them. He pursued them until Chovah, which is to the left [north] of Damascus.

16 And he brought back all the goods, and also brought again his brother Lot and his goods, and the women also and the people. — he brought back all the goods which the victorious kings had taken from the princes and people mentioned earlier;

— the Targum Onkelos says

He brought back all the property. His kinsman [His brother’s son] Lot and his possessions he also brought back, as well as the women and the people.

17 And the king of Sodom went out to meet him at the Valley of Shaveh (which is the King’s Dale) after his return from the slaughter of Chedorlaomer and of the kings who were with him. — the king of Sodom, who had fled, came down from the mountain whither he had escaped, came down to meet Abram;

— the Targum Onkelos says

The King of Sedom went out to meet him after his return from defeating Kedorlaomer and the kings that were with him, to the Valley of Shaveh which is the King’s Valley [to the barren plain, which is the place of the racetrack of the king].

18 And Melchizedek king of Salem brought forth bread and wine; and he was the priest of the Most High God. — and Melchizedek king of Salem; both the Targums of Jonathan and Jerusalem say, this is Shem, the son of Noah;

— though it is highly probable Shem was living at this time, yet it is not easy to account for it why his name should be changed, or that he should reign in a country in the possession of his brother’s son; or that he should meet Abram, and congratulate him on the slaughter of one of his own descendants;

— some have thought him to be more than a mere man, even the Son of God himself, but he is manifestly distinguished from him in Hebrews 7:

“For this Melchizedek, king of Salem, priest of the Most High God, met Abraham, who was returning from the slaughter of the kings, and blessed him.

To him also Abraham gave a tenth part of all, Melchizedek first being by interpretation “king of righteousness,” and after that also king of Salem, which means “king of peace.”

Without father, without mother and without descent, having neither beginning of days nor end of life, but made like unto the Son of God, he abideth a priest continually.” Hebrews 7:1-3

— the Targum Onkelos says

Malki Zedek, king of Shaleim [Yerushalayim], brought out bread and wine. He was a Kohein of [He was serving before] the Most High Almighty.

— the Targum of Jonathan identifies the mysterious priest-king Melchizedek

And Malka Zadika, who was Shem bar Noah, the king of Yerushalem, came forth to meet Abram, and brought forth to him bread and wine; and in that time he ministered before Eloha Ilaha.

“And the righteous king—he is Shem, the son of Noah, the king of Jerusalem—went out to meet Abram and brought out to him bread and wine; at that time, he was ministering before God Most High.”

19 And he blessed him and said, “Blessed be Abram of the Most High God, possessor of heaven and earth; — and Melchizedek blessed Abram, which was one part of his office as a priest; and said, blessed be Abram of the most high God;

— the Targum Onkelos says

He blessed him and said: Blessed be Avram to the Most High, Almighty Possessor of heaven and earth.

20 and blessed be the Most High God, who hath delivered thine enemies into thy hand.” And he gave him tithes of all. — and he gave him tithes of all; not Melchizedek to Abram, but Abram to Melchizedek, and these tithes were given not out of the goods that were recovered;

— the Targum Onkelos says

And blessed be the Most High Almighty Who has delivered your enemies into your hand. [Avram] gave him a tenth of everything.

21 And the king of Sodom said unto Abram, “Give me the persons, and take the goods for thyself.”

— Grive me the persons; to this day it is the custom among the people there, that, if a camp be plundered, his own subjects that had been taken and carried away by the four kings, anyone who recovers the booty gives up only the persons, and takes the rest for himself;

— the Targum Onkelos says

The King of Sedom said to Avram: Give me the people, and take the possessions for yourself.

22 And Abram said to the king of Sodom, “I have lifted up mine hand unto the Lord, the Most High God, the possessor of heaven and earth, — I have lifted up my hand; this is a serious matter with Abram, either before, or then and there, he made an oath before God, that he would not touch the property of Sodom;

— the Targum Onkelos says

Avram said to the King of Sedom: I have lifted my hand [in prayer] to [before] Adonoy [before] the Most High Almighty, Possessor of heaven and earth.

23 that I will not take from a thread even to a shoe strap, and that I will not take any thing that is thine, lest thou shouldest say,‘I have made Abram rich’” — even to a shoelatchet; that is, from a thread used in sewing garments to, a shoelatchet, or the string which fastens the shoes to the foot,

— the Targum Onkelos says

Neither a thread nor a shoelace! And I will not take anything of yours, so you will not [be able] to say, I have made Avram wealthy.

24 except only that which the young men have eaten and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion.” — the young men have eaten; his three hundred and eighteen trained servants, and those of his confederates;

— who having recovered the victuals taken away from the inhabitants of Sodom and Gomorrah, had eaten of it for their refreshment, as it was but just and right;

— the Targum Onkelos says

I am excluding myself; only what the lads have eaten, and the portion of the men who went with me, Aneir, Eshkol and Mamrei, they may take their portion.

Posted in Books of Moses

Iran’s IRGC attack US “economic centres and banks”

•March 18, 2026 • Leave a Comment

“We’re a bunch of fools,” University of Chicago Professor John Mearsheimer said.

An American political scientist in the social network X directly stated that the authorities of his country are absolutely incompetent.

“We are not defeating Iran. We are not winning. What is our message? We’re sending a signal that we’re a bunch of fools. That we started a war that we can’t win.

“We had no goals, no clear objectives, we did not have the necessary armed forces to achieve any goals, we did not even have a clear plan! The question you have to ask yourself is: “What does all this mean to the Chinese and what does it mean to the Russians?

“And this tells them about our incompetence. Of course, the Russians have dealt with Steve Witkoff and Jared Kushner often enough to fully understand how incompetent we are.”

~~~~

Iran’s Islamic Revolutionary Guard Corps (IRGC) has threatened to attack “economic centres and banks” related to US and Israeli entities in the region after an overnight attack on an Iranian bank, Bank Sepah, in Tehran, a financial institution reportedly connected to the country’s military establishment.

Immediately, Citibank has asked its employees to vacate its longtime regional headquarters in Dubai’s International Financial Center. Standard Chartered reissued its work-from-home advisory on Wednesday after first introducing it last week. Meanwhile, in neighbouring Qatar, HSBC temporarily shut down all three of its bank branches.

US Company, Microsoft, Office Building in Herzliya, near Tel Aviv, Israel

Economic centers named by the IRGC include companies such as Google, Microsoft, Palantir, IBM, Nvidia and Oracle, and the listed offices and infrastructure for cloud-based services located in multiple Israeli cities and the Gulf countries.

IRGC further warned that “people of the region should not be within a one-kilometre radius of banks, financial institutions, and other major economic centres.” Civilians should keep their distance from these locations because they could become the focus of future bombing operations.

“Stay at least one kilometer away from these locations,” the IRGC warned, referring to banks and economic hubs allegedly tied to the US and Israel. For residents across the Middle East, the warning has added a new layer of uncertainty as the standoff between Iran and Western powers continues to intensify.

In response, President Trump delivered a blunt message to the Iranian regime. “If Iran wants to fight, that will be the official end of Iran,” he said in a warning directed at Iranian leaders.

In view of our current turmoil in many cities, especially in the UK, the US and many Western cities, here’s a endtime Prophecy for reflection:

And to the others He said in mine hearing, “Go ye after him through the city and smite. Let not your eye spare, neither have ye pity.
Slay utterly old and young, both maids and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.” Then they began with the elder men who were before the house.
And He said unto them, “Defile the house, and fill the courts with the slain. Go ye forth.” And they went forth and slew in the city. Ezekiel 9:5-7

Posted in Iran, US

Genesis (11-12)

•March 17, 2026 • Leave a Comment

Iran’s Islamic Revolutionary Guard Corps (IRGC) has threatened to attack “economic centres and banks” related to US and Israeli entities in the region after an overnight attack on an Iranian bank, Bank Sepah, in Tehran, a financial institution reportedly connected to the country’s military establishment.

In view of our current turmoil in many cities, especially in the UK, the US and many Western cities, here’s a endtime Prophecy for reflection:

And to the others He said in mine hearing, “Go ye after him through the city and smite. Let not your eye spare, neither have ye pity.
Slay utterly old and young, both maids and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.” Then they began with the elder men who were before the house.
And He said unto them, “Defile the house, and fill the courts with the slain. Go ye forth.” And they went forth and slew in the city. Ezekiel 9:5-7

Genesis 11

~~~~

Armenia, where Noah’s ark rested and where all the creatures dispersed from

1 And the whole earth was of one language, and of one speech. — the whole earth; that is, all mankind at that time;

— after giving the connection of the various races of the then known world: consisting of Armenia, the regions watered by the Tigris and Euphrates, the Arabian peninsula, the Nile valley, with the districts closely bordering on the Delta, Palestine, the Levant, and the islands of Cyprus, Rhodes, and Crete;

— the Targum Onkelos says

The whole earth had one language, and conforming words.

— the whole earth was of one language; this even heathen writers acknowledge; and that language was, probably, the Hebrew; as the Targum of Jonathan says: “in the holy language spake they, that by which the world had been created at the beginning;”

— the Targum Jerusalem affirms, saying

And all the inhabiters of the earth were (of) one language, and of one speech, and one counsel: for they spake the holy language by which the world was created at the beginning.

2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. — “from the east” or “they journeyed east” or another version (AMP) “and as people journeyed eastward”

— Josephus (Antiquities: book I, chapter 4, section 1) explained that God admonished them again to send out colonies; to cultivate a great part of the earth, but they, imagining the prosperity they enjoyed in the cities as before, did not obey him, began to build cities;

— the Targum Onkelos says

When they journeyed from the east, [at the beginning,] they found a valley in the land of Shinar [Babylon] and they settled there.

3 And they said one to another, “Come, let us make bricks and burn them thoroughly.” And they had brick for stone, and slime had they for mortar. — let us make brick, for in that low and fat soil they had no quarries of stones; the heathen writers agree that Babylon’s walls were made of brick; and (Jonathan) slime for cement;

— the Targum Onkelos says

They said one to another, Come, let us mold [throw] bricks and bake them thoroughly [in a fire]. They then had bricks to use as stone, and the clay for mortar.

4 And they said, “Come, let us build us a city and a tower whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.” — whose top may reach unto heaven: not that they imagined such a thing could be literally be done;

— but that it should be raised exceeding high, like the cities in Canaan, said to be walled up to heaven, Deuteronomy 1:28 hyperbolically speaking;

— the Targum Onkelos says

Then they said, Come, we will build ourselves a city, and a tower whose top will reach the [height of the] heavens. Thus we will make ourselves a name, so that we will not be scattered all over the face of the earth.

— the Targum of Jonathan reveals their idol-worshipping inclinations, saying

And they said, Come, we will build us a city and a tower, and the head of it shall come to the summit of the heavens; and we will make us (an image for) worship on the top of it, and put a sword in his hand to act against the array of war, before that we be scattered on the face of the earth.

5 And the Lord came down to see the city and the tower which the children of men built. — and the Lord came down to see the city; this is an expression after the manner of men; he knew it as clearly as men know that which they come upon the place to view;

— the Targum Onkelos says

Adonoy descended to see [Adonoy became revealed in order to punish them because of the building of] the city and the tower that the sons of man built.

6 And the Lord said, “Behold, the people are one and they have all one language, and this they begin to do; and now nothing will be withheld from them which they have imagined to do. — nothing will be withholden from them; they will be baulked with no limits; if they mount up to heaven, their arrogance will soon make them endeavour to rival God;

— the Targum Onkelos says

Adonoy said, Behold, they are one people, all having one language, and this is their first undertaking. Now will nothing be unattainable for them, [to do] whatever they have a mind to do?

7 Come, let Us go down, and there confound their language, that they may not understand one another’s speech.” — and the Lord said “let Us” not to the angels or to the spirit, but rather the Father to the Son;

— the Targum Onkelos says

Come, let us descend [let us be revealed] and jumble their language, that they will not understand one another’s language.

— the Targum of Jonathan reveals God spoke to the 70 angels

And the Lord said to the seventy angels which stand before Him, Come, we will descend and will there commingle their language, that a man shall not understand the speech of his neighbour.

8 So the Lord scattered them abroad from thence upon the face of all the earth; and they left off building the city. — they brought upon themselves the very thing they feared, and that more speedily and more mischievously to themselves; for now they were not only divided in place, but in language too;

— the Targum Onkelos says

Adonoy scattered them from there all over the face of the earth, and they stopped building the city.

— the Targum of Jonathan reveals that each angel is over one nation and one language

And the Word of the Lord was revealed against the city, and with Him seventy angels, having reference to seventy nations, each having its own language, and thence the writing of its own hand:

and He dispersed them from thence upon the face of all the earth into seventy languages. And one knew not what his neighbour would say: but one slew the other; and they ceased from building the city. Jonathan

9 Therefore is the name of it called Babel [that is, Confusion], because the Lord did there confound the language of all the earth; and from thence did the Lord scatter them abroad upon the face of all the earth.

— confound their language; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe;

— the Targum Onkelos says

Therefore He called its name, Bavel, for this was the place where Adonoy jumbled the language of all the earth; and from there, Adonoy scattered them all over the face of the earth.

10 These are the generations of Shem: Shem was a hundred years old and begot Arphaxad two years after the flood; — Shem was one hundred years old, and begat Arphexad two years after the flood; by which it is pretty plain that he was younger than Japheth;

— for Noah was five hundred years old when he began to beget sons, Genesis 5:32 he was six hundred when he went into the ark, Genesis 7:11 two years after the flood Shem begat Arphaxad, when he was one hundred years old, and Noah six hundred and two, Genesis 11:10 so that Shem must be born when Noah was five hundred and two years old;

— these are the generations of Shem; here also, as in Genesis 5, there is a very considerable divergence between the statements of the Hebrew, the Samaritan, and the Septuagint. According to the Hebrew, the total number of years from Shem to the birth of Abram was 390, according to the Samaritan, 1,040, and according to the LXX, 1,270 1,140

— Masoretic: Shem (100 Gen 11:10); Arphaxad (35 Gen 11:12); Salah (30 Gen 11:14); Eber (34 Gen 11:16); Peleg (30 Gen 11:18); Reu (32 Gen 11:20); Serug (30 Gen 11:22); Nahor (29 Gen 11:24); Terah (70 Gen 11:26); Abram = 390

— Septuagint: Shem (100 Gen 11:10); Arphaxad (135 Gen 11:12); Salah (130 Gen 11:14); Eber (134 Gen 11:16); Peleg (130 Gen 11:18); Reu (132 Gen 11:20); Serug (130 Gen 11:22); Nahor (179 Gen 11:24); Terah (70 Gen 11:26); Abram = 1,140

— Samaritan: Shem (100 Gen 11:10); Arphaxad (135 Gen 11:12); Salah (130 Gen 11:14); Eber (134 Gen 11:16); Peleg (130 Gen 11:18); Reu (132 Gen 11:20); Serug (130 Gen 11:22); Nahor (79 Gen 11:24); Terah (70 Gen 11:26); Abram = 1,040

— Targum of Jonathan: Shem (100 Gen 11:10); Arphaxad (35 Gen 11:12); Salah (30 Gen 11:14); Eber (34 Gen 11:16); Peleg (30 Gen 11:18); Reu (32 Gen 11:20); Serug (30 Gen 11:22); Nahor (29 Gen 11:24); Terah (70 Gen 11:26); Abram = 390

— Josephus (Antiquities l. 1. c. 6. sect. 5) his figures go along mostly with the Septuagint and the Samaritan:

I will now treat of the Hebrews. The son of Phaleg, whose father Was Heber, was Ragau; whose son was Serug, to whom was born Nahor; his son was Terah, who was the father of Abraham, who accordingly was the tenth from Noah, and was born in the two hundred and ninety-second year after the deluge; for Terah begat Abram in his seventieth year.

Nahor begat Haran when he was one hundred and twenty years old; Nahor was born to Serug in his hundred and thirty-second year; Ragau had Serug at one hundred and thirty; at the same age also Phaleg had Ragau; Heber begat Phaleg in his hundred and thirty-fourth year; he himself being begotten by Sala when he was a hundred and thirty years old, whom Arphaxad had for his son at the hundred and thirty-fifth year of his age. Arphaxad was the son of Shem, and born twelve years after the deluge.

Now Abram had two brethren, Nahor and Haran: of these Haran left a son, Lot; as also Sarai and Milcha his daughters; and died among the Chaldeans, in a city of the Chaldeans, called Ur; and his monument is shown to this day.

These married their nieces. Nabor married Milcha, and Abram married Sarai. Now Terah hating Chaldea, on account of his mourning for Ilaran, they all removed to Haran of Mesopotamia, where Terah died, and was buried, when he had lived to be two hundred and five years old; for the life of man was already, by degrees, diminished, and became shorter than before, till the birth of Moses; after whom the term of human life was one hundred and twenty years, God determining it to the length that Moses happened to live.

Now Nahor had eight sons by Milcha; Uz and Buz, Kemuel, Chesed, Azau, Pheldas, Jadelph, and Bethuel. These were all the genuine sons of Nahor; for Teba, and Gaam, and Tachas, and Maaca, were born of Reuma his concubine: but Bethuel had a daughter, Rebecca, and a son, Laban. Josephus (Antiquities l. 1. c. 6. sect. 5)

— the Targum Onkelos says

These are the histories of Sheim. Sheim was one hundred years old, and he had Arpachshad two years after the Flood.

11 and Shem lived after he begot Arphaxad five hundred years, and begot sons and daughters. — and Shem lived, after he begat Arphaxad, five hundred years; so that his whole age was six hundred years, and therefore must live to the times of Abraham; which only true if the Masoretic Text is considered;

— and even throughout the life of Abraham, or near the end of it; and if he was the same with Melchizedek, as is the general beliefs of the Jews, they would have interrelation with each other; but what if the Samaritan and the Septuagint is true instead? Then Melchizedek won’t live until Abraham’s birth;

— the Targum Onkelos says

Sheim lived after he had Arpachshad, five hundred years, and he had sons and daughters.

12 And Arphaxad lived five and thirty years and begot Salah;

— the Targum Onkelos says

Arpachshad lived thirty-five years and had Shelach.

13 and Arphaxad lived after he begot Salah four hundred and three years, and begot sons and daughters.

— the Targum Onkelos says

Arpachshad lived, after he had Shelach, four hundred and three years, and he had sons and daughters.

14 And Salah lived thirty years and begot Eber;

— the Targum Onkelos says

Shelach lived thirty years and had Eiver.

15 and Salah lived after he begot Eber four hundred and three years, and begot sons and daughters.

— the Targum Onkelos says

After he had Eiver, Shelach lived four hundred and three years, and he had sons and daughters.

16 And Eber lived four and thirty years and begot Peleg;

— the Targum Onkelos says

Eiver lived thirty-four years and had Peleg.

17 and Eber lived after he begot Peleg four hundred and thirty years, and begot sons and daughters.

— the Targum Onkelos says

After he had Peleg, Eiver lived four hundred and thirty years, and he had sons and daughters.

18 And Peleg lived thirty years and begot Reu;

— the Targum Onkelos says

Peleg lived thirty years and had Re’u.

19 and Peleg lived after he begot Reu two hundred and nine years, and begot sons and daughters.

— the Targum Onkelos says

After he had Re’u, Peleg lived two hundred and nine years, and had sons and daughters.

20 And Reu lived two and thirty years and begot Serug;

— the Targum Onkelos says

Re’u lived thirty-two years and had Serug.

21 and Reu lived after he begot Serug two hundred and seven years, and begot sons and daughters.

— the Targum Onkelos says

After he had Serug, Re’u lived two hundred and seven years, and had sons and daughters.

22 And Serug lived thirty years and begot Nahor;

— the Targum Onkelos says

Serug lived thirty years and had Nachor.

23 and Serug lived after he begot Nahor two hundred years, and begot sons and daughters.

— the Targum Onkelos says

After he had Nachor, Serug lived two hundred years, and had sons and daughters.

24 And Nahor lived nine and twenty years and begot Terah;

— the Targum Onkelos says

Nachor lived twenty-nine years and had Terach.

25 and Nahor lived after he begot Terah one hundred and nineteen years, and begot sons and daughters.

— the Targum Onkelos says

After he had Terach, Nachor lived one hundred and nineteen years, and had sons and daughters.

26 And Terah lived seventy years and begot Abram, Nahor, and Haran.

— Terah was a idol-worshipper:

And Joshua said unto all the people, “Thus saith the Lord God of Israel: ‘Your fathers dwelt on the other side of the river in old time, even Terah, the father of Abraham and the father of Nahor; and they served other gods. Joshua 234:2

— and here is an abridged story about Abraham’s righteousness: from Bereshit Rabbah 38

Abraham’s father, Terah was an idol manufacturer and worshipper. He operated a shop selling idols; and while he was away, Abraham was asked to look after the shop, but he took a hammer, smashed the idols and placed the hammer in the hand of the largest idol.

When Terah returned, he asked what happened to all the idols, Abraham told him that the idols fought among themselves and then the largest idol took the hammer and smashed all the others. When his father challenged him, saying, “That’s ridiculous, idols are only statues and cannot move!”

Abraham replied, “Then why do you worship them?”

— Josephus wrote:

“Terah, who was the father of Abraham, who accordingly was the tenth from Noah, and was born in the two hundred and ninety-second year after the deluge” (Antiquities: book I, chapter 6, section 5);

— that is, the year 1948 (according to Jewish reckoning).

— the Targum Onkelos says

Terach lived seventy years and had Avram, Nachor and Haran.

27 Now these are the generations of Terah: Terah begot Abram, Nahor, and Haran; and Haran begot Lot. — and Terah lived seventy years, and begat Abram, Nahor, and Haran. Abram, though named first, does not appear to be the eldest, but rather Nahor or more probably Haran;

— it seems pretty plain that Abram was not born until the 130th year of his father’s life, for Terah was 205 years old when he died, Genesis 11:32 and Abram was 75 of age when he went out of Haran to Canaan, Genesis 12:4 and that was after his father had died and buried there; so that if 75 years are taken out from 205, Terah would be 130, in which year Abram was born, assuming Abram journeyed on soon after Terah’s death;

And the days of Terah were two hundred and five years, and Terah died in Haran. Genesis 11:32 

So Abram departed as the Lord had spoken unto him, and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. Genesis 12:4

— from here, Abram was born when Terah was 130 years, and not 70 as we believe; and secondly from this case, it proves that the names mentioned first in biblical genealogy may not necessarily be the eldest;

— hypothetically, if Abram’s departure from Haran had been delayed by, say, 2 years after his father’s death, then Terah would be 132 when Abram was born;

— the Targum Onkelos says

These are the histories of Terach. Terach produced Avram, Nachor, and Haran. Haran produced Lot.

28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldeans. — Haran died in Ur before his father Terah; thus Abram took Lot as an orphan with him when they left Haran to go to Canaan;

— Abram’s brethren were, Nahor, out of whose family both Isaac and Jacob had their wives; and Haran, the father of Lot, who died before his father. Children cannot be sure that they shall outlive their parents. Haran died in Ur, before the happy removal of the family out of that idolatrous country;

— the Targum Onkelos says

Haran died during the lifetime of his father Terach, in the land of his birth in Ur Kasdim.

— the Targum of Jonathan reveals much more insight: that Haran hesitates, trying to hedge his bets: “If Nimrod wins, I’ll join him; if Abram wins, I’ll join him,”

And it was when Nimrod had cast Abram into the furnace of fire because he would not worship his idol, and the fire had no power to burn him, that Haran’s heart became doubtful, saying, If Nimrod overcome, I will be on his side: but if Abram overcome, I will be on his side.

And when all the people who were there saw that the fire had no power over Abram, they said in their hearts, Is not Haran the brother of Abram full of divinations and charms, and has he not uttered spells over the fire that it should not burn his brother?

Immediately (min yad, out of hand) there fell fire from the high heavens and consumed him; and Haran died in the sight of Terah his father, where he was burned in the land of his nativity, in the furnace of fire which the Kasdai had made for Abram his brother.

— fire falls from heaven and kills Haran, an unstable figure caught between them, exposing his wavering heart and punishing his opportunistic assumption. Contrast this with Abram: Abram’s unwavering refusal to worship idols is highlighted by Haran’s indecision.

— Jonathan incorporated detail trials of Abraham and Haran found in the Book of Jasher (endosed in the Masoretic Test: Joshua 10:13, II Samuel 1:18)

21 And they brought them both, Abram and Haran his brother, to cast them into the fire; and all the inhabitants of the land and the king’s servants and princes and all the women and little ones were there, standing that day over them.

22 And the king’s servants took Abram and his brother, and they stripped them of all their clothes excepting their lower garments which were upon them.

23 And they bound their hands and feet with linen cords, and the servants of the king lifted them up and cast them both into the furnace.

24 And the Lord loved Abram and he had compassion over him, and the Lord came down and delivered Abram from the fire and he was not burned.

25 But all the cords with which they bound him were burned, while Abram remained and walked about in the fire.

26 And Haran died when they had cast him into the fire, and he was burned to ashes, for his heart was not perfect with the Lord; and those men who cast him into the fire, the flame of the fire spread over them, and they were burned, and twelve men of them died. Jasher 12:21-26

29 And Abram and Nahor took for themselves wives: the name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.

— the Targum Onkelos says

Avram and Nachor married. The name of Avram’s wife was Sarai, and the name of Nachor’s wife was Milkah, the daughter of Haran [who was] the father of Milkah and Yiskah.

30 But Sarai was barren; she had no child. — Josephus says as Abram has no son of his own, he adopted Lot, his brother Haran’s son, and his wife Sarai’s brother; (Antiquities: book I, chapter 7, section 1)

— the Targum Onkelos says

Sarai was barren, she had no child.

31 And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldeans to go into the land of Canaan; and they came unto Haran and dwelt there.

— Abram and Nabor his brother married their nieces. Nabor married Milcha and Abram married Sarai, both daughters of Haran, who died in Ur;

— the Targum Onkelos says

Terach took his son, Avram, and Lot, the son of Haran, his grandson, and Sarai, his daughter-in-law, the wife of his son, Avram. With them they departed from Ur Kasdim, to go to the land of Canaan. [When] they came to Charan [however], they settled there.

32 And the days of Terah were two hundred and five years, and Terah died in Haran. — Terah was a idolator: “even Terah, the father of Abraham, served other gods” Joshua 24:2

— concerning Abram’s courage, Jewish writings say:

Now Abram had two brethren, Nahor and Haran: of these Haran left a son, Lot; as also Sarai and Milcha his daughters; and died among the Chaldeans, in a city called Ur of the Chaldees, where, he adds, his grave is shown to this day:

the Jews have a fable concerning the death of Haran; they say that Terah was not only an idolater, but a maker and seller of images; and that one day going abroad, he left his son Abraham in the shop to sell them, who, during his father’s absence, broke them all to pieces,

except one; upon which, when Terah returned and found what was done, he had him [Abram] before Nimrod, who ordered him [Abram] to be cast into a burning furnace, and he should see whether the God he worshipped would come and save him; and while he was in it, they asked his brother Haran in whom he believed?

he [Haran] answered, if Abraham overcomes, he would believe in his God, but if not, in Nimrod; wherefore, they cast him [Haran] into the furnace, and he was burnt; and with respect to this it is said, “and Haran died before the face of Terah his father”; but Abraham came out safe before the eyes of them all. Now Terah, hating what he had witnessed, and on account of his mourning for his son, they all removed to Haran of Mesopotamia. (Bereshit Rabbah 38);

— the Targum Onkelos says

The lifetime of Terach was two hundred and five years. Terach died in Charan.

Genesis 12

1 Now the Lord had said unto Abram, “Get thee out of thy country, and from thy kindred and from thy father’s house, unto a land that I will show thee. — Abram was expressly commanded to leave “his kindred and his father’s house,” but Nahor his other brother wasn’t asked to, so Nahor didn’t join Abram;

— the Targum Onkelos says

Adonoy said to Avram, Go from your land, from your birthplace, and from your father’s house, [and go] to the land that I will show you.

2 And I will make of thee a great nation, and I will bless thee and make thy name great; and thou shalt be a blessing. — In thee shall all families of the earth be blessed; henceforward Abram and the nation sprung from him were to be the intermediaries between God and mankind;

— the Targum Onkelos says

I will make you into a great nation, I will bless you and make your name great; and you will be a blessing [and you will be blessed].

3 And I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed.” — and in thee shall all families of the earth be blessed; that is, through his seed;

— the Targum Onkelos says

I will bless those who bless you, and he who curses you, I will curse; and through you [and because of you], will be blessed all the families of the earth.

4 So Abram departed as the Lord had spoken unto him, and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. — and Lot, being an orphan, went with him; of his own accord, and he only, besides Adram’s wife Sarai and his servants, for Terah was dead, and Nahor and his family stayed behind;

— the Targum Onkelos says

Avram went as Adonoy had told him, and Lot went with him. Avram was seventy-five years old when he left Charan.

5 And Abram took Sarai his wife and Lot his brother’s son, and all their substance that they had gathered, and the souls whom they had gotten in Haran; and they went forth to go into the land of Canaan, and into the land of Canaan they came.

— into the land of Canaan they came; with all their substance that they had gathered; either in Ur of the Chaldees, or from Haran, or both;

— the Targum Onkelos says

Avram took his wife Sarai, Lot, his brother’s son, all their possessions they had acquired, and the souls [people] that they had made [converted] in Charan, and they set out to go to the land of Canaan. They came to the land of Canaan.

6 And Abram passed through the land unto the place of Shechem, unto the plain of Moreh. And the Canaanites were then in the land. — Shechem; this name signifies “shoulder,” and was the name of the ridge uniting Mounts Ebal and Gerizim, the summits of which are about two miles apart;

— and the Canaanites were already then in the land; this simply implies that the land was not open for Abram to enter upon immediate possession without a challenge;

— the Targum Onkelos says

Avram passed [traveled] through the land until the place of Shechem, until the Plain of Moreh. The Canaanites were then in the land.

7 And the Lord appeared unto Abram and said, “Unto thy seed will I give this land.” And there built he an altar unto the Lord, who appeared unto him. — Unto thy seed will I give this land; the whole of it inhabited by Canaanites and others; no place or condition can shut us out from God’s gracious gifts;

— the Targum Onkelos says

Adonoy appeared [became revealed] to Avram and said: To your descendants I will give this land. There he built an altar to [before] Adonoy Who had appeared [been revealed] to him.

8 And he removed from thence unto a mountain on the east of Bethel and pitched his tent, having Bethel on the west and Ai on the east; and there he built an altar unto the Lord, and called upon the name of the Lord.

— and the life of God’s calling is ever a pilgrim life, and Bethel has soon to be the home instead of Shechem; here, too, Abram keeps outside the city, and pitches his tent;

— and there he builded an altar unto the Lord: as he had done at Shechem; for wherever he went he worshipped God, and offered sacrifice unto him;

— the Targum Onkelos says

From there he moved [ascended] to the mountain that was east of Beis-Eil and set up his tent. Beis-Eil was to the west and Ai was to the east. There he built an altar to [before] Adonoy, and he proclaimed the Name, [and he prayed in the Name,] Adonoy.

9 And Abram journeyed, going on still toward the south. — going on still toward the south; the southern part of the land of Canaan, which lay nearest Egypt, into which he is said to go next;

— the Targum Onkelos says

Avram journeyed, traveling steadily southward.

10 And there was a famine in the land; and Abram went down into Egypt to sojourn there, for the famine was grievous in the land. — there was a famine in the land; this famine must have happened within a few years after Abram reached Canaan;

— for he was seventy-five years of age on leaving Haran, and as Ishmael, his son by an Egyptian slave-woman, was thirteen years old when Abram was ninety-nine, only about eight years are left for the events recorded in Genesis 12-16

— the Targum Onkelos says

There was a famine in the land. Avram went down to Egypt to live there temporarily, for the famine was severe in the land.

11 And it came to pass, when he had come near to enter into Egypt, that he said unto Sarai his wife, “Behold now, I know that thou art a fair woman to look upon. — though sixty five years of age, being ten years younger than her husband; yet might still be a fair woman, having a good complexion and comely features;

— Sarai’s complexion, coming from a mountainous country, would be fresh and fair compared with the faces of Egyptian women which were of unhealthy pale brown;

— the Targum Onkelos says

As he came near and was about to enter Egypt, he said to his wife Sarai, Behold, I now realize that you are a woman of beautiful appearance.

12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, ‘This is his wife’; and they will kill me, but they will save thee alive. — Sarai then was sixty-five years of age and beauty does not vanish with middle age; but that Sarai’s age would be around twenty to thirty years in modern times,

— the Targum Onkelos says

It will happen when the Egyptians see you that they will say: This is his wife. They will kill me and let you live.

13 Say, I pray thee, thou art my sister, that it may be well with me for thy sake, and my soul shall live because of thee.” — in his early years, Abraham was still a man of little faith, for he said to his wife, Say thou art my sister; as partly true in Scripture called brethren and sisters; as Genesis 13:8

— the Targum Onkelos says

Please [Now] say [therefore] that you are my sister, so that it will go well with me for your sake, and my life will be spared because of you [through your words].

14 And it came to pass, when Abram had come into Egypt, that the Egyptians beheld the woman, that she was very fair. — the Egyptians beheld the woman, that she was very fair, meaning very beautiful; in the eyes of the Egyptians fairness also mean beautiful; as there were none of such fairness in Egypt;

— the Targum Onkelos says

And it was when Avram was entering Egypt, that the Egyptians beheld the woman, because she was very beautiful.

15 The princes also of Pharaoh saw her, and commended her before Pharaoh; and the woman was taken into Pharaoh’s house. — the woman was taken into the royal palace of Pharaoh; kings have for ages claimed the privilege of taking to their harem any unmarried woman whom they like;

— the Targum Onkelos says

Pharaoh’s officials saw her and praised her to Pharaoh. The woman was taken to Pharaoh’s house.

16 And he treated Abram well for her sake; and he had sheep and oxen and heasses, and menservants and maidservants, and sheasses and camels. — and he entreated Abram well for her sake; Pharaoh was very complaisant to him, showed him great respect,

— and bestowed many favours on him on account of Sarai, whom he took to be his sister, and which were done, that he would consent that she might be his wife; and Abram were given sheep, and oxen, and heasses, and menservants, and maidservants, and sheasses, and camels; 

— the Targum Onkelos says

He treated Avram well for her sake. He thus acquired sheep, oxen, donkeys, male and female slaves, female donkeys and camels.

17 And the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram’s wife. — not only Pharaoh was plagued, but those of his household also, his courtiers and servants, who were accessary to the bringing of Sarai into his house; for all this was because of Sarai, Abram’s wife;

— Jewish writings and Rashi have a notion, that an angel stood by Sarai with a scourge in his hand, and when Sarai bid the angel to smite Pharaoh, he smote him; signifying not just Pharaoh but his courtiers as well; because she was taken by these courtiers and detained in Pharaoh’s house, and designed Sarai to be made his wife or concubine; and thus for evil intentions was this punishment inflicted to all involved;

— but Josephus says it slightly different:

“but God put a stop to his unjust inclinations, by sending upon him a distemper, and a sedition against his government. And when he inquired of the priests how he might be freed from these calamities, they told him that this his miserable condition was derived from the wrath of God, upon account of his inclinations to abuse the stranger’s wife.

He then, out of fear, asked Sarai who she was, and who it was that she brought along with her. And when he had found out the truth, he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her.

He also made him a large present in money, and gave him leave to enter into conversation with the most learned among the Egyptians; from which conversation his virtue and his reputation became more conspicuous than they had been before.” (Antiquities l. 1. c. 8. sect. 1)

— the Targum Onkelos says

Adonoy afflicted Pharaoh with severe plagues [brought severe plagues upon Pharaoh], and also his household, because of Sarai, Avram’s wife.

18 And Pharaoh called Abram and said, “What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife? — what is this that thou hast done unto me? to impose upon me, and deceive me after this manner, by giving out that Sarai was thy sister;

— when she is thy wife; by which means I have been led to prepare to take her for my wife, and have brought plagues upon myself and family? and thus he resented it as an injury done him, as he well might;

— the Targum Onkelos says

Pharaoh summoned Avram and said: What is this that you have done to me? Why did you not tell me that she is your wife?

19 Why saidst thou, ‘She is my sister,’ so I might have taken her to me for a wife? Now therefore behold thy wife; take her and go thy way.” — now therefore, behold thy wife, take her, and go thy way; Sarai it seems was present at this interview, who was delivered to her husband untouched;

— the Targum Onkelos says

Why did you say, She is my sister, so that I should take her to myself for a wife? Now here is your wife, take [her] and go.

20 And Pharaoh commanded his men concerning him; and they sent him away with his wife and all that he had. — and they sent him away, and his wife, and all that he had;

— they did not drive him out by force, or in any disgraceful manner, but being committed to a guard of men, appointed by the king, he had safe conduct out of the land, with his family, and all that he had; all that he brought with him, and all the increase he had made there, and all the gifts he had received of the king;

— the Targum Onkelos says

Pharaoh assigned men to him and they escorted him and his wife and all that was his.

Posted in Books of Moses

Iran has choked off the Strait of Hormuz

•March 16, 2026 • Leave a Comment
Assassination attempt failed, divine hand believed, thus believing and ushering a second coming for a new mission

Briefly, as President Trump claimed Iran has being “totally obliterated” and demands unconditional surrounder, Iran counters with closing the Strait of Hormuz and would only agree to a ceasefire if three major conditions are met:

(1) That the United States withdraw all military forces, weapons and personnel from Saudi Arabia, Iraq, Kuwait, UAE, Qatar, Bahrain, Jordan, Oman and Syria within 30 days;

(2) That all trade; oil and financial sanctions against Iran must all be lifted since 1979 within 60 days;

(3) That the United States pay $800 billion in reparations for the damage they suffered over the last 40 years of sanctions; $500 billion within the next ten years.

In practice, Iran’s IRGC allows a limited number of tankers to pass the Strait of Hormuz if the ships are Chinese owned, or that its oil or LPG cargo have been bought by using Yuan.

Paralysed, President Trump, beliving in his divine calling, has already sent USS Tripoli to the Gulf from the Western Pacific. Together, the United States military is preparing a Ground Invasion requiring 200,000 Marines and foot soldiers, with potential casualties estimated at 15,000.

Iran’s IRGC declared that only ships that are Chinese owned, or that its oil have been bought by using Yuan, could pass the Strait of Hormuz

And from the start, following the murder of children as a result of the American Tomahawk strike at a girls’ school in southern Iran, and as its Supreme Leader, the Ayatollah Ali Khamenei, had also offered himself as a martyr on the first day of the Gulf War, such sacrifice and martyrdom would be expected to continue.

Shia Islam places strong emphasis on sacrifice for the nation and thrives on martyrdom. Iran 90 percent strong Shias believe Ali ibn Abi Talib, the successor to prophet Muhammad, was the first martyr.

Such martyrdom continued through Ali’s sons, Hasan and Husayn, after which Shia holy sites include the shrine of Ali in Najaf, the shrine of Husayn in Karbala, and other mausoleums of the ahl al-bayt.

Later events, such as Husayn’s martyrdom in the Battle of Karbala, further influenced the development of Shia Islam, contributing to the formation of a distinct religious sect with its own rituals and shared collective memory.

Today, Shia Muslims form a majority of the population in Iran, Iraq, and Azerbaijan, as well as about half of the citizen population of Bahrain. Islamic apocalyptic traditions describe major conflicts happening before this era, including the Malhama al-Kubra – a great battle sometimes interpreted as a confrontation with Western powers.

Pastors gather at White House, praying for divine wind for President Trump

And as Iran has stated that US and Israeli forces have bombed nearly 10,000 civilian sites in the country and killed more than 1,300 civilians since the war began on February 28, Shia Islam galvanises strong emphasis on sacrifice and thrives on martyrdom for the nation.

With such deep-rooted beliefs on both sides, it’s clear the conflict will keep on going.

Posted in Iran, Trump, US, US Navy

Genesis (9-10)

•March 15, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language, is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

Genesis 9

1 And God blessed Noah and his sons, and said unto them, “Be fruitful and multiply, and replenish the earth. — God blessed Noah and his sons; assuring them of his goodwill and his gracious intentions;

— and said unto them, be fruitful and multiply, and replenish the earth; depopulated by the flood: this is a renewal of the blessing on Adam;

— the Targum Onkelos says

Elohim blessed Noach and his sons. He said to them, Be fruitful and multiply and fill the earth.

2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.

— and the fear of you and the dread of you; this not only reestablishes man’s dominion over the animals, but also incorporate the fear of humans into the lives of all living creatures;

— Jewish writings, however, say a new stage is reached where man hereafter is invested with the right to take the life of animals for food; perhaps this was also when certain animals or beasts became wild; lions, tigers, leopards, cheetahs, wolves and foxes;

— the Targum Onkelos says

Your fear and terror will be upon every wild beast of the earth, and upon every bird in the heavens. All that creeps on the ground, and all the fish of the sea, are given into your hands.

3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. — the grant of sustenance is no longer confined to just vegetable, but extended to the animal kinds, with two solemn restrictions;

— animals were slain for sacrifice from the earliest times; but whether they were used for food before this time we are not certain; but now “every creeper that is alive” is granted for food.

— “every moving thing” is everything that moves with the body living, and therefore this seems to describe any animal, clean or unclean; the phrase “that is alive” seems to exclude animals that have died a natural death, or were killed by wild beasts, from being used as food;

— the Targum Onkelos says

Every moving creature that lives, shall be yours for food; like the green vegetation [which I gave previously] I have [now] given you everything [for food].

4 “But flesh with the life thereof, which is the blood thereof, shall ye not eat. — the animal must be slain before any part of it is used for food; and as it lives so long as the blood flows in its veins, the life-blood must be drawn before its flesh may be eaten;

— Gill explains it another way: not that the blood is of itself the life, but because it is a means of life, should not be eaten; but blood properly let out, and dressed, or mixed with other things, might be eaten, only that it could not to be eaten with the flesh, though it might separately;

— the Targum of Jonathan says, “but flesh which is torn of the living beast, what time the life is in it, or that torn from a slaughtered animal before all the breath has gone forth, you shall not eat.”

— the Targum Onkelos says

Nevertheless, flesh with its lifeblood, you shall not eat.

5 And surely your blood of your lives will I require. At the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man. — your blood of your lives; or your blood, which is for your souls;

— the Targum Onkelos says

However, of the blood of your souls, I will demand an account; from the hand of every beast will I demand it. From the hand of man, even from the hand of man’s own brother, [from the hand of a man who spills his brother’s blood,] will I demand an account of man’s soul.

6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man. — whoso sheddeth man’s blood, by man shall his blood be shed; that is, he that is guilty of wilful murder shall surely be put to death;

— in the image of God made he man; so that murder is not only an offence against man, but also an injury to God, and a contempt of that image of God which all men are obliged to reverence and maintain;

— the Targum Onkelos says

He who spills the blood of man, through man shall his blood be spilled, [by witnesses according to the word of judges shall his blood be spilled,] for in the image of Elohim, He made man.

7 And you, be ye fruitful and multiply; bring forth abundantly in the earth, and multiply therein.” — and you, be ye fruitful and multiply; instead of taking away the lives of men, the great concern should be to multiply them;

— the Targum Onkelos says

And now be fruitful and multiply, spread throughout the earth and multiply on it.

8 And God spoke unto Noah and to his sons with him, saying,

— the Targum Onkelos says

Elohim said to Noach and to his sons with him, saying,

9 “And I, behold, I establish My covenant with you and with your seed after you, — and God said, behold, I establish my covenant with you; my covenant of the preservation of the creatures in common, a promise that they should not be destroyed any more by a flood;

— the Targum Onkelos says

Behold, I am making a covenant with you and with your offspring after you.

10 and with every living creature that is with you — of the fowl, of the cattle, and of every beast of the earth with you, from all that go out of the ark to every beast of the earth.

— of every fowl, of every cattle, and of every beast of the earth, but no dinosaur exist as living creatures today; hence the obvious conclusion is that the dinosaurs were not among these “cattles” or beasts; otherwise they would be alive today;

— the Targum Onkelos says

And with every living creature that is with you, with the birds, the animals, and all the beasts of the earth with you, all who departed from the ark, including every living creature on earth.

11 And I will establish My covenant with you: Neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.”

— again, the obvious conclusion is that the dinosaurs were not among these “cattles” or beasts; otherwise, today, they would be in our zoos, or reserves, and not in our museums;

— the Targum Onkelos says

I will keep My covenant with you, that never again will all flesh be cut off by flood waters, never again will flood waters destroy the earth.

12 And God said, “This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations: — the covenant is made between God and Noah (and his posterity) and every living creature that is with you;

— that is, any creature that have survived through the Flood, in the ark, would be alive today, but the dinosaurs are only bones and skeletons today; destroyed amass millions of years ago;

— the Targum of Jonathan says,

“I, behold, I establish my covenant with you, and with your children after you; and with every living soul that is with you, of birds, and of cattle, and of every beast of the earth that is with you, of all that go forth from the ark, of every beast of the earth.

And I will establish my covenant with you, and will not again cause all flesh to perish by the waters of a flood; and there shall not again be a flood to destroy the earth.

And the Lord said, This is the sign of the covenant which I establish between My Word and between you and every living soul that is with you, unto the generations of the world.” Genesis 9:9-12 Jonathan

— the Message Bible says:

Then God spoke to Noah and his sons: “I’m setting up my covenant with you including your children who will come after you, along with everything alive around you—birds, farm animals, wild animals—that came out of the ship with you. I’m setting up my covenant with you that never again will everything living be destroyed by floodwaters; no, never again will a flood destroy the Earth.” Genesis 9:8-11 MSG

God continued, “This is the sign of the covenant I am making between me and you and everything living around you and everyone living after you. I’m putting my rainbow in the clouds, a sign of the covenant between me and the Earth.

From now on, when I form a cloud over the Earth and the rainbow appears in the cloud, I’ll remember my covenant between me and you and everything living, that never again will floodwaters destroy all life. When the rainbow appears in the cloud, I’ll see it and remember the eternal covenant between God and everything living, every last living creature on Earth.” Genesis 9:12-16 MSG

— the Targum Onkelos says

Elohim said, This is the sign of the covenant that I pledge between Myself [My Word] and you, and between every living creature that is with you, for the generations of all time.

13 I do set My rainbow in the cloud, and it shall be for a token of a covenant between Me and the earth. — I set my bow in the clouds; the rainbow, was seen in the clouds before, but was never a seal of the covenant till now;

— the Targum Onkelos says

I have set My [rain] bow in the clouds, and it shall be a sign of the covenant between Myself [My Word] and the earth.

14 And it shall come to pass, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud.

— that the bow shall be seen in the cloud; for the rainbow is always in a thin, not a thick cloud; after the heavy showers are fallen from the thick clouds, and a small thin one remains, then the rainbow is seen;

— the Targum Onkelos says

At a time when I bring clouds over the earth, the [rain] bow will be seen in the clouds.

15 And I will remember My covenant which is between Me and you and every living creature of all flesh, and the waters shall no more become a flood to destroy all flesh.

— and the waters shall no more become a flood to destroy all flesh; this is repeated to remove those fears which would be repeated as God would remember his covenant, which he can never forget;

— the Targum Onkelos says

I shall remember My covenant that is between Myself [My Word] and you, and between every living soul in all flesh, that never again will flood waters destroy all flesh.

16 And the rainbow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.” — and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth;

— the Targum Onkelos says

The [rain]bow shall be in the clouds, and I will see it to remember the eternal covenant between [the Word of] Elohim and between every living soul that is in all flesh that is on the earth.

17 And God said unto Noah, “This is the token of the covenant which I have established between Me and all flesh that is upon the earth.” — unfortunately, “all flesh” doesn’t include the dinosaurs, otherwise they would still be alive today, in our zoos or in the wild;

— the Targum Onkelos says

Elohim said to Noach, This is the sign of the covenant that I have established between Myself [My Word] and between all flesh that is on the earth.

18 And the sons of Noah who went forth from the ark were Shem and Ham and Japheth; and Ham is the father of Canaan. — and the sons of Noah were Shem, Ham and Japheth, who are here again mentioned as the heads of the nations into which the family of man developed;

— and Ham is the father of Canaan; this is observed for the sake of the following history, concerning the behaviour of the one to Noah, and of the ultimate curse on Canaan;

— the Targum Onkelos says

The sons of Noach, who went out of the ark were Sheim, Yafes and Cham; Cham was the father of Canaan.

19 These are the three sons of Noah, and from them was the whole earth overspread. — these are the three sons of Noah; and his only ones; and if he had any more, they left no posterity behind them; and of them was the whole earth overspread, with inhabitants, by them and their posterity only;

— the Targum Onkelos says

These three were the sons of Noach, and from these, the whole world developed [was spread out].

20 And Noah began to be a husbandman, and he planted a vineyard. — Noah began to be an husbandman; or rather, Noah, being a husbandman, began to plant a vineyard;

— the Targum Onkelos says

Noach began to be a man of the soil [a man who worked the land] and he planted a vineyard.

21 And he drank of the wine, and was drunken; and he was uncovered within his tent. — wine is an alcoholic drink made from fermented grape juice; it has played an important role in religion since antiquity,

— and has featured prominently in the cultures and arts for centuries; a wide variety of styles which are influenced by different varieties of grapes, growing environments, viticulture methods and production techniques;

— SDAs (Seventh-day Adventists, over twenty millions of them spread all over the world) claim the use of grape juice in ancient times were masquerading as wine;

— but have they ever come to their senses and ask themselves how could unfermented grape juice make Noah drunk? Having already two great disappointments in quick succession in the 1840s, such experience might make a third less disappointing and painful than the first two;

— the Targum Onkelos says

He drank of the wine and was intoxicated. He [then] uncovered himself in his tent.

22 And Ham, the father of Canaan, saw the nakedness of his father and told his two brethren outside. — and Ham saw the nakedness of his father; he looked with pleasure and delight on his father’s nakedness; not offering to cover him; instead he just went off and told his brethren withside;

— the Targum Onkelos says

Cham the father of Canaan saw the nakedness of his father, and told it to his brothers [who were] Outside [in the marketplace].

23 And Shem and Japheth took a garment and laid it upon both their shoulders, and went backward and covered the nakedness of their father; and their faces were turned away, and they saw not their father’s nakedness.

— and Shem and Japheth took a garment; they not only would not see it themselves, but provided that no one else might see it; herein setting an example of good deeds with reference to other men’s sin and shame;

— the Targum Onkelos says

Sheim and Yafes took the cloak, placed it on their shoulders, and walked backwards, covering the nakedness of their father. They faced away from him, and did not see the nakedness of their father.

24 And Noah awoke from his wine, and knew what his younger son had done unto him. — now Ham was not the youngest son, but Shem; but only younger, compared to Japheth; and it is not Ham who is cursed, but Canaan, Ham’s fourth or youngest son;

— the Targum Onkelos says

Noach awoke from his wine [induced sleep] and he realized what had been done to him by his youngest son.

— the Targum of Jonathan says,

And Noach awoke from his wine, and knew, by the relation of a dream, what had been done to him by Cham his son, who was inferior in worth, on the account that he had not begotten a fourth son.

— it suggests Noah didn’t see it happen while awake, or being told by Shem and Japhet, but rather it was revealed to him in a prophetic dream while he slept; which elevates the episode from a family dispute to a divinely disclosed moral offense;

— the “fourth son” this suggests that Ham didn’t just mock his father’s nakedness, but physically castrated him or otherwise interfered with his procreative ability to prevent Noah from fathering a fourth son who would compete for the inheritance of the post-flood world;

— so as Ham deprived Noah of a fourth son, so Ham’s fourth son, Canaan, is cursed measure-for-measure; Jonathan interprets Ham’s act as an active wrongdoing, not merely seeing his father’s nakedness; hence framing Ham as “inferior in worth,” or lacking the righteousness expected of Noah’s household.

25 And he said, “Cursed be Canaan! A servant of servants shall he be unto his brethren.” — Cursed be Canaan; Noah declares a curse on Canaan, the son of Ham; perhaps this grandson of his was more guilty than the rest; a servant of servants, that is, the vilest and worst of servants; but why?

— the Targum Onkelos says

He said, Cursed is Canaan. A slave of slaves shall he be to his brothers.

— the Targum of Jonathan says,

And he said, Accursed is Kenaan who is his fourth son, a serving servant shall he be to his brethren.

26 And he said, “Blessed be the Lord God of Shem; and Canaan shall be his servant. — Blessed be the Lord God of Shem; Abraham and all his posterity were included in the descendants of Shem;

— the Targum Onkelos says

He then said, Blessed is Adonoy, God of Sheim; may Canaan be his slave.

27 God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.” — God shall enlarge Japheth; it is the God of the universe to enlarge Japheth with the most numerous posterity; as most of the inhabitants of northern and eastern parts of Asia are descended from Japheth;

— other definitions or meanings for “enlarge” pathah H6601 (2) to be spacious, wide or open: Genesis 9:27 may God make wide for Japhet (give him an extensive inheritance); (3) entice or seduces as a man seduces a virgin;

— and he shall dwell in the tents of Shem; inhabit the countries belonging to the posterity of Shem; the Targum of Jonathan says “the Lord shall beautify the borders of Japhet, and his sons shall be proselyted and dwell in the schools of Shem;”

— or from a more modern version of Jonathan:

“May the Lord enlarge the territory of Japheth, and may his descendants convert and dwell in the study hall of Shem, and let Canaan be a servant to them.” ChatGPT

“The Lord shall beautify the borders of Japhet, and his sons shall be proselyted and dwell in the schools of Shem, and Canaan shall be a servant to them.” CoPilot

Voice: May God make plenty of room for Japheth’s family and give them homes among Shem’s tents.

— the Targum Onkelos says

Elohim will enlarge Yefes, but He [His Shechina] will dwell in the tents of Sheim, and Canaan will be their slave.

Zhangjiajie National Forest Park, Hunan, China
Huangshan, Anhui, China

28 And Noah lived after the flood three hundred and fifty years. — and Noah lived after the flood three hundred and fifty years; so that he not only saw the old wicked world, and its destruction, but another wickedness again: the building of the tower of Babel;

— the Targum Onkelos says

After the Flood, Noach lived three hundred and fifty years.

29 And all the days of Noah were nine hundred and fifty years, and he died. — Noah lived twenty years more than Adam did, and within nineteen of Methuselah, and his age must be called a good old age; and what is honourable of all the patriarchs is also applicable to him;

— the Targum Onkelos says

All the days of Noach totaled nine hundred and fifty years, and he died.

Genesis 10

~~~~

“Fear not, Abram. I am thy shield and your reward shall be very great. Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates” Genesis 15

1 Now these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood. — this chapter shows concerning the three sons of Noah, where the whole population were spread from one of these seventy, has come;

— the Targum Onkelos says

These are the histories of Noach’s sons, Sheim, Cham and Yafes. Children were born to them after the Flood.

2 The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. — the sons of Japheth; Japheth is placed first, because he was, the oldest brother: Genesis 9:24; Genesis 10:21; of seven sons and his descendants were the most numerous and most widely spread from the birthplace of mankind;

— they seem to have been settled north of the Caspian, and to have wandered north and east from that point;

— the Targum Onkelos says

The sons of Yafes were: Gomer, Magog, Modai, Yavan, Tuval, Meshech, and Tiras.

3 And the sons of Gomer: Ashkenaz and Riphath and Togarmah.

— the Targum Onkelos says

The sons of Gomer were: Ashkenaz, Riphas and Togarmah.

4 And the sons of Javan: Elishah and Tarshish, Kittim and Dodanim.

— the Targum Onkelos says

The sons of Yavan were: Elishah, Tarshish, Kittim and Dodanim.

5 By these were the isles of the Gentiles divided into their lands, every one after his own tongue, according to their families, into their nations. — from these were distributed the tribes of the islands of the Gentiles, every one according to his language, to his kindred in their nations.

— the grandchildren of Noah are identified according to Josephus (Antiquities 1:6.1):

Now they were the grandchildren of Noah, in honor of whom names were imposed on the nations by those that first seized upon them. Japhet, the son of Noah, had seven sons: they inhabited so, that, beginning at the mountains Taurus and Amanus, they proceeded along Asia, as far as the river Tansis, and along Europe to Cadiz; and settling themselves on the lands which they light upon, which none had inhabited before, they called the nations by their own names.

For Gomer founded those whom the Greeks now call Galatians, [Galls,] but were then called Gomerites. Magog founded those that from him were named Magogites, but who are by the Greeks called Scythians. Now as to Javan and Madai, the sons of Japhet; from Madai came the Madeans, who are called Medes, by the Greeks; but from Javan, Ionia, and all the Grecians, are derived. Thobel founded the Thobelites, who are now called Iberes; and the Mosocheni were founded by Mosoch; now they are Cappadocians.

There is also a mark of their ancient denomination still to be shown; for there is even now among them a city called Mazaca, which may inform those that are able to understand, that so was the entire nation once called. Thiras also called those whom he ruled over Thirasians; but the Greeks changed the name into Thracians. And so many were the countries that had the children of Japhet for their inhabitants.

Of the three sons of Gomer, Aschanax founded the Aschanaxians, who are now called by the Greeks Rheginians. So did Riphath found the Ripheans, now called Paphlagonians; and Thrugramma the Thrugrammeans, who, as the Greeks resolved, were named Phrygians.

Of the three sons of Javan also, the son of Japhet, Elisa gave name to the Eliseans, who were his subjects; they are now the Aeolians. Tharsus to the Tharsians, for so was Cilicia of old called; the sign of which is this, that the noblest city they have, and a metropolis also, is Tarsus, the tau being by change put for the theta.

Cethimus possessed the island Cethima: it is now called Cyprus; and from that it is that all islands, and the greatest part of the sea-coasts, are named Cethim by the Hebrews: and one city there is in Cyprus that has been able to preserve its denomination; it has been called Citius by those who use the language of the Greeks, and has not, by the use of that dialect, escaped the name of Cethim.

And so many nations have the children and grandchildren of Japhet possessed. Now when I have premised somewhat, which perhaps the Greeks do not know, I will return and explain what I have omitted; for such names are pronounced here after the manner of the Greeks, to please my readers; for our own country language does not so pronounce them: but the names in all cases are of one and the same ending; for the name we here pronounce Noeas, is there Noah, and in every case retains the same termination.

— the Targum Onkelos says

From these the nations were separated into islands, [set apart] in their own lands, each to its language, according to their families in their nations.

6 And the sons of Ham: Cush and Mizraim, and Put and Canaan.

— the Targum Onkelos says

The sons of Cham were: Cush, Mitzraim, Put and Canaan.

7 And the sons of Cush: Seba and Havilah, and Sabtah and Raamah and Sabtechah; and the sons of Raamah: Sheba, and Dedan.

— the Targum Onkelos says

The sons of Cush were: Seva, Chavilah, Savtah, Raamah, and Savtecha. The sons of Raamah were: Sheva and Dedan.

— the Targum of Jonathan says

And the sons of Kush, Seba, and Havilah, and Sabta, and Raama, and Sabteka, and the name of their provinces, Sinirai, and Hindiki, and Semadi, and Lubai, and Zingai. And the sons of Mauritinos, Zmargad and Mezag.

8 And Cush begot Nimrod; he began to be a mighty one on the earth.

— the Targum Onkelos says

Cush produced [a son] Nimrod. He began to be [mighty and] powerful on earth.

9 He was a mighty hunter before the Lord; therefore it is said, “Even as Nimrod the mighty hunter before the Lord.”

— the Targum Onkelos says

He was a mighty hunter [mighty and powerful] before Adonoy. It is therefore said, Like Nimrod, a mighty hunter [mighty and powerful] before Adonoy.

10 And the beginning of his kingdom was Babel and Erech, and Accad, and Calneh, in the land of Shinar.

— the Targum Onkelos says

The beginning of his kingdom was Babylon, Erech, Akad and Kalneh in the land of Shinar [Babylon].

11 Out of that land he went forth to Assyria, and built Nineveh and the city Rehoboth, and Calah,

— the Targum Onkelos says

Asshur departed that land, and he built [The Assyrians departed that land and built] Nineveh, Rechovos Iyr and Kalach.

12 and Resen between Nineveh and Calah; the same is a great city.

— the Targum Onkelos says

[He also built] Resen between Nineveh and Kalach. This was the great city.

13 And Mizraim begot Ludim and Anamim and Lehabim, and Naphtuhim — Mizraim has seven sons, most of the descendants of Mizraim settled in Africa, with the exception of the Philistines, who migrated into the country to which they gave their name; Palestine;

— the Targum Onkelos says

Mitzraim produced [the following nations]: Ludim, Anamim, Lehavim and the Naftuchim.

14 and Pathrusim and Casluhim (out of whom came the Philistines) and Caphtorim.

— the Philistines; were originally Egyptians, since they descended from Mizraim; they sprung from both the Casluhim and the Pathrusim; Rashi says they exchanged the intimacy of their wives with one another, hence the Philistines sprung from them both;

— they had five principal cities – Gaza, Ashdod, Ashkelon, Gath and Ekron; but today, they are still dominating the Gaza strip;

— the Targum Onkelos says

[Also] the Pasrusim, and the Kasluchim; from whom came the Plishtim and the Kaphtorim [Kaputkim].

15 And Canaan begot Sidon his firstborn, and Heth; — today a city of Sidon (or Zidon); the firstborn, and is in Lebanon; where Joshua smote them: Joshua 11:8, 19:28;

— and Tyre, for that was built by the Sidonians; today they are part of Lebanon, and both cities are dominated by the Hezbollah;

— the Targum Onkelos says

Canaan produced his first-born, Sidon, and Cheis.

16 and the Jebusite and the Amorite, and the Girgashite

— the Targum Onkelos says

[And] the Yevusite, the Amorite, the Girgashite,

17 and the Hivite, and the Arkite and the Sinite,

— the Targum Onkelos says

The Chivite, the Arkite, the Sinite [Antosite],

18 and the Arvadite and the Zemarite and the Hamathite; and afterward were the families of the Canaanites spread abroad.

— the Targum Onkelos says

The Arvadite, the Tzemarite, and the Chamasite. Later, the families of the Canaanites [further] developed [were spread out].

19 And the border of the Canaanites was from Sidon as thou comest to Gerar, unto Gaza; and as thou goest unto Sodom and Gomorrah, and Admah and Zeboiim, even unto Lasha.

— the Targum Onkelos says

The borders of the Canaanites were from Sidon toward Gerar until Gaza, toward Sedom, Amorah, Admah, and Tzevoyim, until Lasha.

20 These are the sons of Ham, according to their families, according to their tongues, in their countries and in their nations.

— the children of Ham are identified according to Josephus (Antiquities 1:6.2):

The children of Ham possessed the land from Syria and Amanus, and the mountains of Libanus; seizing upon all that was on its sea-coasts, and as far as the ocean, and keeping it as their own. Some indeed of its names are utterly vanished away; others of them being changed, and another sound given them, are hardly to be discovered; yet a few there are which have kept their denominations entire.

For of the four sons of Ham, time has not at all hurt the name of Chus; for the Ethiopians, over whom he reigned, are even at this day, both by themselves and by all men in Asia, called Chusites. The memory also of the Mesraites is preserved in their name; for all we who inhabit this country [of Judea] called Egypt Mestre, and the Egyptians Mestreans.

Phut also was the founder of Libya, and called the inhabitants Phutites, from himself: there is also a river in the country of Moors which bears that name; whence it is that we may see the greatest part of the Grecian historiographers mention that river and the adjoining country by the apellation of Phut: but the name it has now has been by change given it from one of the sons of Mesraim, who was called Lybyos. We will inform you presently what has been the occasion why it has been called Africa also.

Canaan, the fourth son of Ham, inhabited the country now called Judea, and called it from his own name Canaan. The children of these [four] were these: Sabas, who founded the Sabeans; Evilas, who founded the Evileans, who are called Getuli; Sabathes founded the Sabathens, they are now called by the Greeks Astaborans; Sabactas settled the Sabactens; and Ragmus the Ragmeans; and he had two sons, the one of whom, Judadas, settled the Judadeans, a nation of the western Ethiopians, and left them his name; as did Sabas to the Sabeans: but Nimrod, the son of Chus, staid and tyrannized at Babylon, as we have already informed you.

Now all the children of Mesraim, being eight in number, possessed the country from Gaza to Egypt, though it retained the name of one only, the Philistim; for the Greeks call part of that country Palestine. As for the rest, Ludieim, and Enemim, and Labim, who alone inhabited in Libya, and called the country from himself, Nedim, and Phethrosim, and Chesloim, and Cephthorim, we know nothing of them besides their names; for the Ethiopic war which we shall describe hereafter, was the cause that those cities were overthrown. The sons of Canaan were these: Sidonius, who also built a city of the same name; it is called by the Greeks Sidon

Amathus inhabited in Amathine, which is even now called Amathe by the inhabitants, although the Macedonians named it Epiphania, from one of his posterity: Arudeus possessed the island Aradus: Arucas possessed Arce, which is in Libanus. But for the seven others, [Eueus,] Chetteus, Jebuseus, Amorreus, Gergesus, Eudeus, Sineus, Samareus, we have nothing in the sacred books but their names, for the Hebrews overthrew their cities; and their calamities came upon them on the occasion following.

— the Targum Onkelos says

These are the sons of Cham according to their families, and their languages, in their lands and in their nations.

21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.

— the Targum Onkelos says

Sons were also born to Sheim, father of the Children of the Other Side. He was the brother of Yefes, the elder.

22 The children of Shem: Elam and Asshur, and Arphaxad and Lud and Aram.

— the Targum Onkelos says

The sons of Sheim were: Elam, and Asshur, Arpachshad, Lud, and Aram.

23 And the children of Aram: Uz and Hul, and Gether and Mash.

— the Targum Onkelos says

The sons of Aram were: Uz, Chul, Geser and Mash.

24 And Arphaxad begot Salah, and Salah begot Eber.

— the Targum Onkelos says

Arpachshad produced Shelach, and Shelach produced Eiver.

25 And unto Eber were born two sons: the name of one was Peleg, for in his days was the earth divided; and his brother’s name was Joktan.

— the Targum Onkelos says

Two sons were born to Eiver, the name of one was Peleg, for in his days the earth[’s inhabitants] were dispersed, and his brothers name was Yaktan.

26 And Joktan begot Almodad and Sheleph, and Hazarmaveth and Jerah,

— the Targum Onkelos says

Yaktan produced Almodad, Shelef, Chatzarmaves, and Yerach,

27 and Hadoram and Uzal and Diklah,

— the Targum Onkelos says

[also] Hadoram, Uval, and Diklah,

28 and Obal and Abimael and Sheba,

— the Targum Onkelos says

[also] Oval, Avimaeil, and Sheva,

29 and Ophir and Havilah and Jobab; all these were the sons of Joktan.

— the Targum Onkelos says

[also] Ophir, Chavilah, and Yovav. All these were sons of Yaktan.

30 And their dwelling was from Mesha as thou goest unto Sephar, a mount of the east.

— the Targum Onkelos says

Their dwelling place was from Meishah toward Sephor, the eastern mountain.

31 These are the sons of Shem, according to their families, according to their tongues, in their lands, according to their nations.

— the children of Shem are identified according to Josephus (Antiquities 1:6.4):

Shem, the third son of Noah, had five sons, who inhabited the land that began at Euphrates, and reached to the Indian Ocean. For Elam left behind him the Elamites, the ancestors of the Persians.

Ashur lived at the city Nineve; and named his subjects Assyrians, who became the most fortunate nation, beyond others. Arphaxad named the Arphaxadites, who are now called Chaldeans. Aram had the Aramites, which the Greeks called Syrians; as Laud founded the Laudites, which are now called Lydians.

Of the four sons of Aram, Uz founded Trachonitis and Damascus: this country lies between Palestine and Celesyria. Ul founded Armenia; and Gather the Bactrians; and Mesa the Mesaneans; it is now called Charax Spasini.

Sala was the son of Arphaxad; and his son was Heber, from whom they originally called the Jews Hebrews. Heber begat Joetan and Phaleg: he was called Phaleg, because he was born at the dispersion of the nations to their several countries; for Phaleg among the Hebrews signifies division. 

Now Joctan, one of the sons of Heber, had these sons, Elmodad, Saleph, Asermoth, Jera, Adoram, Aizel, Decla, Ebal, Abimael, Sabeus, Ophir, Euilat, and Jobab. These inhabited from Cophen, an Indian river, and in part of Asiaadjoining to it. And this shall suffice concerning the sons of Shem.

— the Targum Onkelos says

These are the sons of Sheim, according to their families and their languages, in their lands and in their nations.

32 These are the families of the sons of Noah, according to their generations, in their nations; and by these were the nations divided on the earth after the flood.

— the Targum Onkelos says

These are the families of the sons of Noach, according to their descendants and in their nations. From these the nations were separated on the earth after the Flood.

Posted in Books of Moses

Genesis (7-8)

•March 13, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language and is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

Genesis 7

1 And the Lord said unto Noah, “Come thou and all thy house into the ark, for thee have I seen righteous before Me in this generation. — thou and all thy family; which consisted only of eight persons; Noah and his three sons, and their four wives, Genesis 6:18

— the Targum Onkelos says

Adonoy said to Noach, Come into the ark, you and your household, for I have seen that you are righteous before Me, in this generation.

2 Of every clean beast thou shalt take to thee by sevens, the male and his female; and of beasts that are not clean by two, the male and his female. — of every clean beast; of all clean cattle, thou shalt take to thee by sevens; or seven pairs;

— the Targum Onkelos says

Of every [ritually] clean animal, take to yourself seven pairs, male and its mate [female]. Of every animal that is not clean, [take] two, the male and its mate [female].

3 Of fowls also of the air by sevens, the male and the female, to keep seed alive upon the face of all the earth. — of every clean fowls; by sevens or seven pairs;

— the Targum Onkelos says

Also of the birds of the heaven, [take] seven pairs, male and female; to keep seed alive upon the face of the earth.

4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights, and every living substance that I have made will I destroy from off the face of the earth.” — yet seven days; or after seven days;

— and I will cause it to rain upon the earth forty days and forty nights: this was not an ordinary but an extraordinary rain, and the quantity of water that fell;

— the Targum Onkelos says

Because in another [at the completion of another] seven days I will bring rain [I will cause rain to descend] on the earth [and it will rain] forty days and forty nights, and I will obliterate every living substance that I have made, from the face of the earth.

5 And Noah did according unto all that the Lord commanded him. — and Noah did according to all that the Lord commanded him; he prepared for his entrance into the ark, and all the creatures with him; got everything ready for them, the rooms for their habitation, and food for their sustenance;

— the Targum Onkelos says

Noach did all that Adonoy commanded him.

6 And Noah was six hundred years old when the flood of waters was upon the earth. — Noah was six hundred years old; it follows that Shem was about one hundred years of age (Genesis 5:32), and his two brothers were all married, though apparently without children;

— the Targum Onkelos says

Noach was six hundred years old when the flood waters were on the earth.

7 And Noah went in, and his sons, and his wife, and his sons’ wives with him into the ark, because of the waters of the flood. — and Noah went in, and his sons, his wife, and his sons’ wives with him, into the ark;

— within the space of the seven days, between the command of God to go into it, and the coming of the flood; or rather on the seventh day, on which it began to rain; when he saw it was coming on;

— the Targum Onkelos says

Noach went in, and his sons, his wife, and his son’s wives, with him, into the ark, because of the waters of the Flood.

8 Of clean beasts, and of beasts that are not clean, and of fowls and of every thing that creepeth upon the earth, — there were no mention of a distinction between clean and unclean for food among the beasts, birds and the creeping things; or, perhaps, distinction were made but were not written down;

— the behemoth (H930 ḇə·hê·mō·wṯ), or known as as dinosaur in Job 40:15, is not mentioned in this verse or anywhere hereabout; indicating they were not in the ark;

— the Targum Onkelos says

Of the [ritually] clean animals, and the animals that are not [ritually] clean, of the birds, and of every thing that creeps on the earth.

9 there went in two by two unto Noah into the ark, the male and the female as God had commanded Noah. — there went in two and two unto Noah into the ark, being impressed with an instinct from God so to do; or by the ministry of angels;

— the Targum Onkelos says

Two by two they came to Noach into the ark, male and female, as Elohim had commanded Noach.

10 And it came to pass after seven days that the waters of the flood were upon the earth. — and it came to pass after seven days; were ended, or on the seventh day, after God had given the orders to Noah, to prepare for his going into the ark, with his family, and all the creatures;

— the Targum Onkelos says

Seven [complete] days had passed, and the flood waters were on the earth.

11 In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, that same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

— the second month; either of the one sacred, for the celebration of feasts, beginning in March; or the other civil, for men’s political or civil affairs, beginning in September;

— Masoretic, the Flood was 1656 after the creation of Adam: Seth (130 Gen 5:3); Enosh (105 Gen 5:6); Cainan (90 Gen 5:9); Mahalalee (70 Gen 5:12); Jared (65 Gen 5:15); Enoch (162 Gen 5:18); Methuselah (65 Gen 5:21); Lamech (187 Gen 5:25); Noah (182 Gen 7:28-29) Noah (600 Gen 7:6,11) = 1656

— Septuagint, the Flood was 2242 after the creation of Adam: Seth (230 Gen 5:3); Enosh (205 Gen 5:6); Cainan (190 Gen 5:9); Mahalalee (170 Gen 5:12); Jared (165 Gen 5:15); Enoch (162 Gen 5:18); Methuselah (165 Gen 5:21); Lamech (167 Gen 5:25); Noah (188 Gen 5:28-29); Noah (600 Gen 7:6,11) = 2242 (a difference of 586 years)

— Samaritan, the Flood was 1407 after the creation of Adam: Seth (130 Gen 5:3); Enosh (105 Gen 5:6); Cainan (90 Gen 5:9); Mahalalee (70 Gen 5:12); Jared (65 Gen 5:15); Enoch (162 Gen 5:18); Methuselah (65 Gen 5:21); Lamech (67 Gen 5:25); Noah (53 Gen 7:28-29) Noah (600 Gen 7:6,11) = 1407 (a difference of 249 years from the Masoretic Text)

— Targum of Jonathan and the Peshitta both went along with the Masoretic figures; whereas the Armenian largely went along with the Greek Septuagint; both are of Eastern Orthodox Christianity;

— the Targum Onkelos says

In the six hundredth year of Noach’s life, in the second month, on the seventeenth day of the month, on that day, all the wellsprings of the great deep, burst open, and the windows of the heavens were opened.

12 And the rain was upon the earth forty days and forty nights. — forty days and forty nights; so long it was falling upon it, after the windows of heaven were opened;

— the Targum Onkelos says

There was rain [descending] on the earth forty days and forty nights.

13 In the selfsame day entered Noah, and Shem and Ham and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark

— a threefold description of the entrance of Noah and his retinue into the ark, first in the command, next in the actual process during the seven days, and, lastly, in the completed act on the seventh day;

— the Targum Onkelos says

On that very day, Noach came along with Sheim, Cham, and Yafes, the sons of Noach; Noach’s wife and the three wives of his sons, with them, into the ark.

14 they, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort.

— they, and every beast after his kind, and all the cattle after their kind; all sorts of beasts and cattle, reckoned one hundred and thirty sorts, by some one hundred and fifty, including serpents;

— the Targum Onkelos says

They, and every beast of its kind, and every animal of its kind, and every creeping thing that creeps on the earth of its kind; and every flying creature of its kind, every bird, every winged creature [every one that flies].

15 And they went in unto Noah into the ark, two by two of all flesh wherein is the breath of life. — two by two of all flesh, wherein is the breath of life; they that went by sevens; being seven couples, as they went by pairs;

— the Targum Onkelos says

They came to [with] Noach, to the ark, two by two of all the flesh in which there was a breath of life.

16 And they that went in, went in male and female of all flesh, as God had commanded him; and the Lord shut him in. — went in male and female of all flesh; that is, two by two;

— the Targum Onkelos says

Those that came were male and female, of all flesh they came, as Elohim had commanded him. Adonoy then [protectively] shut him in [the ark.] [Adonoy protected him.]

17 And the flood was forty days upon the earth, and the waters increased and bore up the ark, and it was lifted up above the earth. — the flood was increasing for forty days; the waters rose so high, that the tops of the highest mountains were overflowed;

Orthodox Judaism says this happens in the year 1656 from Adam; but Josephus says 2656 from Adam, (Antiquities: book 1 chapter 3, section 3); a difference of a thousand years;

— a difference of a thousand years to reconcile;

— the Targum Onkelos says

There was a Flood on the earth for forty days. The waters increased and lifted the ark, and it rose [high] above the earth.

18 And the waters prevailed and were increased greatly upon the earth, and the ark went upon the face of the waters. — it raised the ark above the earth and above the mountains, and, on the other, destroyed every living being upon the dry land, from man to cattle, creeping things and birds;

— the Targum Onkelos says

The waters were powerful and increased greatly over the earth, and the ark moved on the surface of the waters.

19 And the waters prevailed exceedingly upon the earth, and all the high hills that were under the whole heaven were covered. — all the high hills, and the mountains were covered; there were hills and mountains before the flood, and that these were not caused by the deluge;

— the Targum Onkelos says

The waters were very powerful over the earth, and they covered all the high mountains which were under all the heavens.

20 Fifteen cubits upward did the waters prevail, and the mountains were covered. — fifteen cubits would be about twenty-two feet;

— the Targum Onkelos says

Fifteen amohs above them [the mountains] did the waters prevail and they covered the mountains.

21 And all flesh died that moved upon the earth, both of fowl and of cattle and of beast, and of every creeping thing that creepeth upon the earth, and every man: — all the men, women, and children, that were in the world, excepting those in the ark, died;

— the Targum Onkelos says

All flesh that moved on the earth perished; birds, animals, beasts, and all creeping creatures that creep on the earth and every man.

22 all in whose nostrils was the breath of life, all that was on the dry land, died. — all flesh, fowl, cattle, and creeping thing, died;

— the Targum Onkelos says

All that has a breath of the spirit of life—everything on dry land—died.

23 And every living substance was destroyed which was upon the face of the ground, both man and cattle, and the creeping things and the fowl of the heaven, and they were destroyed from the earth. And Noah only remained alive, and they that were with him in the ark.

— of the millions of creatures that were upon the earth (except those who dwell in the sea), none was left, the flood came and destroyed them all;

— the Targum Onkelos says

[He] obliterated every being that was on the surface of the ground; from man to animals, to creeping creatures, and to the birds of the heaven. They were obliterated from the earth. Only Noach and those with him in the ark survived.

24 And the waters prevailed upon the earth a hundred and fifty days. — fifty and a hundred days; these, and the forty days of rain, make one hundred and ninety days: about six lunar months and thirteen days;

— this number “one hundred and ninety days” coincides with Ezekiel 4 in the Septuagint version where Ezekiel was asked to sleep for the iniquity for Israel: for more, see Ezekiel Timeline – 190/40 Years

— the Targum Onkelos says

The waters were powerful over the earth for one hundred and fifty days.

Genesis 8

1 And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters were assuaged.

— Noah, who having heard nothing of him for five months, and having been perhaps longer in the ark than expected, might begin to think that he was forgotten of God; but God remembered him;

— the Targum Onkelos says

Elohim remembered Noach, and all the beasts and all the animals that were with him in the ark. Elohim caused a wind to blow over the earth and the water subsided.

2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained. — the subterraneous waters in great quantity upon the earth, and the clouds of heaven, which poured down water upon it like spouts, were stopped from sending forth any more;

— the Targum Onkelos says

The wellsprings of the deep were closed, and [so were] the windows of the heavens, and the downpour from the heavens was withheld.

3 And the waters returned from off the earth continually, and after the end of the hundred and fifty days the waters were abated. — the waters returned from off the earth; a vast wave from the sea had swept over the land, in addition to the forty days of rain; now it has return back to the ocean;

— the Targum Onkelos says

The water receded from the earth continually, and the waters diminished at the end of one hundred and fifty days.

4 And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. — the ark rested upon one of the mountains of Ararat; some, Josephus and the Targum of Jonathan, think one of those mountains in Armenia, or for other loose cannons, in Turkey;

— the Targum Onkelos says

The ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat [Kardu].

5 And the waters decreased continually until the tenth month. In the tenth month, on the first day of the month, were the tops of the mountains seen. — the ark rested; it is stranded on some hill in Ararat; this country forms part of Armenia;

— the Targum Onkelos says

The waters continued to diminish until the tenth month. In the tenth [month], on the first of the month, the mountaintops became visible.

6 And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made. — at the end of forty days; it is easy to imagine the ardent longing Noah and his family must have felt to enjoy again the sight of land as well as breathe the fresh air;

— the Targum Onkelos says

At the end of forty days, Noach opened the window of the ark which he had made.

7 And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. — Noah sent forth a raven; through the window of the ark; which wentback and forth; until the waters were dried up from the earth;

— the Targum Onkelos says

He sent out the raven, and it went out, going to and fro until the water on the land dried up.

8 Also he sent forth a dove from him to see if the waters were abated from off the face of the ground; — Noah sent forth the dove a second time, probably seven days after the first time, and the third time was after seven days too after the sending forth of the raven;

— the Targum Onkelos says

He [then] sent the dove to see if the water had subsided from the surface of the ground.

9 but the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth. Then he put forth his hand and took her, and pulled her in unto him into the ark. — the dove found no rest for the sole of her foot; because the tops of the hills which then could not be landed;

— the Targum Onkelos says

The dove found no [place to] rest her foot. She returned to him into the ark, for the water was upon the surface of the whole earth. He put out his hand and took her and brought her to him, into the ark.

Mount Aragats in Aragatsotn Province, Shirak Province, Armenia

10 And he stayed yet another seven days, and again he sent forth the dove out of the ark. — and he stayed yet other seven days; as he had stayed seven days between the sending out of the raven and the dove, so he stayed seven days more after he had sent out the dove, and it returned to him;

— the Targum Onkelos says

He waited another seven days, and once again sent the dove out of the ark.

11 And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth.

— so Noah knew the waters were abated from off the earth: by this he perceived not only that they were gone off the mountains, but the lower grounds, at least the hills on which olive trees delight to grow;

— the Targum Onkelos says

The dove came to him toward evening, and behold, [lying] in her mouth was a torn off olive leaf. Noach knew then that the water had subsided from the earth.

12 And he stayed yet another seven days and sent forth the dove, which returned not again unto him any more. — which returned not again unto him any more: the earth being dry, it found rest for the sole of its feet, sufficient food to eat; and liking to be at liberty in the open air, chose not to return to the ark;

— the Targum Onkelos says

He waited yet another seven days and sent out the dove; it did not return to him again.

13 And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth; and Noah removed the covering of the ark and looked, and behold, the face of the ground was dry.

— and, behold, the face of the ground was dry; the ground or surface of the earth looked dry; but was not so dry and hard as to bear heavy bodies, or the foot to tread on it, being soft and tender;

— the Targum Onkelos says

It was in the six hundredth and first year, in the first [month], on the first of the month, that the water on earth [began] to dry. Noach removed the covering of the ark. He looked and behold the surface of the ground had dried.

14 And in the second month, on the seven and twentieth day of the month, was the earth dried. — Noah delays apparently another month, and, on the first day of the new year, ventures to remove the covering of the ark;

— the Targum Onkelos says

In the second month, on the twenty seventh day of the month, the earth was [completely] dry.

15 And God spoke unto Noah, saying, — and God spake unto Noah, saying; whether in a dream or vision, or by an articulate voice, appearing in an human form, or by an impulse on his mind, is not certain;

— the Targum Onkelos says

Elohim spoke to [with] Noach, saying,

16 “Go forth from the ark, thou and thy wife, and thy sons and thy sons’ wives with thee. — Go forth of the ark; though the earth was dry and fit to be inhabited, yet they would not go out without orders, as he had to go in; which he waited for before he would, and now he has them;

— the Targum Onkelos says

Depart from the ark, yourself and your wife, your sons, and your son’s wives with you.

17 Bring forth with thee every living thing that is with thee of all flesh, both of fowl and of cattle and of every creeping thing that creepeth upon the earth, that they may breed abundantly on the earth, and be fruitful and multiply upon the earth.”

— Question: how could these creatures which came out of the ark in Asia get thence to America, Australia, like the slow moving koalas or to the islands remote from the continent? A: perhaps with the help of angels;

— the Targum Onkelos says

Every living thing that is with you, of all flesh, [including] birds, animals, every creeping creature that creeps on the earth, let them depart with you. Let them spread over the earth, and be fruitful and multiply on the earth.

18 And Noah went forth, and his sons and his wife and his sons’ wives with him. — and his sons, and his wife, and his sons’ wives with him: in all eight persons, and no more were saved in the ark;

— interestingly the Chinese symbol for “boat” or 船 is made of 舟 (which means vessel), 八 (meaning eight) and 口 (meaning mouth); 船 literally translate “eight people in the boat.” This character was used in the ancient Chinese story of Noah’s ark;

— the Targum Onkelos says

Noach departed [from the ark together with] his sons, his wife and son’s wives.

19 Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. — after their kind; not in a confused disorderly manner, mixing with one another; but as they went in by pairs, male and female of every sort, so they came forth in like manner;

— the Targum Onkelos says

Every living thing, every creeping creature, every bird, everything that creeps on the earth, departed from the ark according to their families.

20 And Noah built an altar unto the Lord, and took of every clean beast and of every clean fowl, and offered burnt offerings on the altar. — Noah builded an altar; literally, “a high place” probably a mound of earth, on which a sacrifice was offered;

— the Targum Onkelos say

Noach built an altar to [before] Adonoy, and took of every [ritually] clean animal and of every [ritually] clean bird, and brought up burnt-offerings on the altar.

—the Targum of Jonathan reveals more details, saying

And Noah builded the altar before the Lord; that altar which Adam had builded in the time when he was cast forth from the garden of Eden, and had offered an oblation upon it; and upon it had Kain and Habel offered their oblations.

But when the waters of the deluge descended, it was destroyed, and Noah rebuilded it; and he took of all clean cattle, and of all clean fowl, and sacrificed four upon that altar. And the Lord accepted his oblation with favour:

21 And the Lord smelled a sweet savor; and the Lord said in His heart, “I will not again curse the ground any more for man’s sake, for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.

— the Lord said in his heart; same as “I have sworn that the waters of Noah should no more go over the earth” Isaiah 54:9

— the Targum Onkelos says

Adonoy smelled the pleasing fragrance, [Adonoy accepted his offering with favor] and Adonoy said in His heart [with his Word], Never again will I curse the ground because of [the sins of] man, for the inclination of man’s heart is evil from [the time of] his youth. I will never again smite every living thing as I have done.

22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” — while the earth remaineth; literally, as yet, all the days of the earth, that is, henceforth, so long as the earth continues;

— the Targum Onkelos says

So long as the earth exists, seed-time and harvest, cold and heat, summer and winter, day and night, will never be suspended.

Posted in Books of Moses

Trump’s Iran War as America’s “Suez Moment”?

•March 12, 2026 • Leave a Comment

UNZ by Ron Unz • March 10, 2026

Seventy years ago both Britain and France were still regarded as great military powers. Having emerged in the winner’s circle of World War II, they had been given permanent seats and veto power on the Security Council of the fledgling United Nations, taking their places alongside America, the USSR, and China.

Just a decade earlier, their empires had encompassed most of the Middle East, and as a consequence they still regarded themselves as the natural overlords of that region. Hence they were outraged by the actions taken by some of the leaders of the newly independent Arab states, notably President Gamal Abdel Nasser of Egypt, who nationalized the Suez Canal in July 1956.

Europeans had controlled that vital waterway almost from the time of its original construction, and it was regarded by Britain as a crucial strategic asset.

So having formed a secret alliance with the young State of Israel, Britain and France suddenly struck later that year, using the excuse of a pre-arranged Israeli attack on Egypt to launch their own invasion and occupation of that country. Their military forces easily defeated their weak Egyptian opponents and seized control of the canal and its vicinity. They intended to topple Nasser’s government and thereby reassert their traditional dominance over the entire region and all its new Arab states.

Unprecedented reports of an aircraft carrier running away from a war zone

But although the alliance of Britain, France, and Israel easily achieved a total operational military victory, battlefield successes sometimes do not determine the outcome of wars. The United States under President Dwight Eisenhower was opposed to this unprovoked military aggression against the most important Arab country and the seizure of its greatest national asset. So he deployed America’s overwhelming financial power against those invading European countries, and their economies quickly faced total collapse.

For more than a century, the British Pound Sterling had ranked as the world’s most important currency but that was no longer the case. Although Prime Minister Anthony Eden might have foolishly believed that it still retained some of that standing in the postwar era, he quickly discovered he was mistaken. His government’s finances were wrecked and his country’s economy risked the same fate, so without a single American shot being fired, he was forced to politically surrender together with his French and Israeli allies. All their military units withdrew in total national humiliation.

Britain’s 1956 financial defeat has traditionally been called its “Suez Moment” revealing to the entire world that Britain no longer existed as a great and independent power. Britain would never again attempt any such bold international action, so the sun had finally set on the last faded residue of the once mighty British Empire.

I think there is a very real possibility that President Donald Trump’s sudden attack against Iran might result in a similar development for our own country.

Without even firing a single shot, China could easily inflict a severe financial and economic defeat upon America. The resulting collapse would probably force our effective political surrender on several different fronts, resulting in a national humiliation every bit as great as that suffered by Britain and its allies seven decades ago.

During the last few weeks President Trump had positioned an enormous American military force near Iran, a force that by some accounts contained as much as half of our available air and naval power.

This deployment greatly exceeded anything we had sent to the region since our 2003 invasion of Iraq. It seemed far too large to merely be aimed at pressuring that country into major concessions. So most observers agreed that a huge American attack on Iran was very likely.

Despite all these indications, I hoped that this war might be averted as our negotiations with Iran in Oman moved forward. Trump repeatedly declared that our central demand was that the Iranians promise that they would not develop a nuclear weapon, and the Iranians did exactly that, offering to allow international inspections to guarantee that result, just as they had done numerous times in the past. Indeed, for twenty years all our many different intelligence agencies had agreed that Iran had abandoned all its nuclear weapons development work in 2003.

Iran was a large country comparable in size to all of Western Europe and had a population of over 90 million so an American war would be an enormous undertaking.

~~~~~

But Iran threatens to wipe out Israel and the United States.

“Come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance.” Psalm 83:4

For an indepth Study, see A Psalm 83 Prophecy

Posted in Iran, US

Genesis (5-6)

•March 11, 2026 • Leave a Comment

The secret of the Lord is with them that fear Him, and He will show them His covenant. Psalm 25:14

Genesis 5

1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him. — in the likeness of God; man is now a fallen being, yet these words are repeated to show that the Divine likeness was not lost, nor the primæval blessing bestowed at his creation revoked;

— the Targum Onkelos says

This is the book of the generations of man. On the day Elohim created man, He made him in the likeness of Elohim.

2 Male and female created He them, and blessed them and called their name Adam in the day when they were created. — he called their name Adam; he gave this name both to the man and the woman, being at first one by nature, and afterward one by marriage, it was fit they should both have the same name in token of their union;

— the Targum Onkelos says

Male and female He created them. He blessed them and named them man [Adam] on the day that they were created.

3 And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image, and called his name Seth. — in his own likeness, after his image; that is, Adam handed down to his posterity that Divine likeness which he had himself received;

— the Targum Onkelos says

Adam lived a hundred and thirty years, and he had a son in his likeness, as his image, and he named him Sheis.

— the Targum of Jonathan adds further insight of Cain not having the likeness of Adam

“And Adam lived one hundred and thirty years, and he begot Seth, who was like his image and his likeness; for before this, Eve had given birth to Cain, who was not like him, and Abel was killed by his hands, and Cain was banished—and his [Cain’s] descendants were not recorded in the book of the genealogy of Adam; but after this, he [Adam] begot one who was like him, and he called his name Seth.”

4 And the days of Adam after he had begotten Seth were eight hundred years; and he begot sons and daughters.

— and the days of Adam, after he had begotten Seth, were eight hundred years; the Septuagint has it as seven hundred; probably counting a hundred years later where Adam began to have other children; which Josephus agrees (Antiquities of the Jews: book I, chapter 2, section 3)

— and he begat sons and daughters; not only after the birth of Seth, but before, though we have no account from the Scriptures of any; and what their number is, either before or after;

— but Josephus says the number of children Adam had, according to the old tradition, was thirty three sons and twenty three daughters. Joseph: Antiquities of the Jews: book I, chapter 2, section 3, footnote 8

— below is from Josephus’ Antiquities of the Jews: book I, chapter 2, section 3:

Now Adam, who was the first man, and made out of the earth, [for our discourse must now be about him,] after Abel was slain, and Cain fled away, on account of his murder, was solicitous for posterity, and had a vehement desire of children, he being two hundred and thirty years old; after which time he lived other seven hundred, and then died. He had indeed many other children,8 but Seth in particular.

As for the rest, it would be tedious to name them; I will therefore only endeavor to give an account of those that proceeded from Seth. Now this Seth, when he was brought up, and came to those years in which he could discern what was good, became a virtuous man; and as he was himself of an excellent character, so did he leave children behind him who imitated his virtues. 

All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order.

And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both, that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit those discoveries to mankind; and also inform them that there was another pillar of brick erected by them. Now this remains in the land of Siriad to this day.

— the Targum Onkelos says

The days of Adam after he had Sheis were eight hundred years, and he had sons and daughters.

5 And all the days that Adam lived were nine hundred and thirty years; and he died. — he was from thence sentenced the sentence of death, and liable to it; yea, death seized upon him till it brought him to the dust of it; his life, though so long protracted, was a dying life, and at last he submitted to the stroke of death, as all his posterity ever since;

— the MSG has these verses as:

When Adam was 130 years old, he had a son who was just like him, his very spirit and image, and named him Seth. After the birth of Seth, Adam lived another 800 years, having more sons and daughters. Adam lived a total of 930 years. And he died. Genesis 5:3-5 MSG

— the Targum Onkelos says

All the days that Adam lived were nine hundred and thirty years, and he died.

6 And Seth lived a hundred and five years, and begot Enosh. — and Seth lived an hundred and five years, and begat Enos. Not that this was his firstborn, no doubt but he had other children before this time; but this is only mentioned, because it carried the lineage and descent directly from Adam to Noah;

— the Targum Onkelos says

Sheis lived a hundred and five years and he had a son, Enosh.

7 And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters. — and begat sons and daughters; very probably both before and after Enos was born; but how many is not said;

— the Targum Onkelos says

After he had Enosh, Sheis lived eight hundred and seven years, and he had sons and daughters.

8 And all the days of Seth were nine hundred and twelve years; and he died. — and all the days of Seth were nine hundred and twelve years;

— Seth, according to Josephus (Antiquities: book 1, chapter 2, section 3), was a very good man, and brought up his children well, who trod in his steps, and who studied the nature of the heavenly bodies; and that the knowledge of these things they had acquired might not be lost, remembering a prophecy of Adam, that the world should be destroyed both by fire and by water;

— the Targum Onkelos says

All the days of Sheis were nine hundred and twelve years, and he died.

9 And Enosh lived ninety years, and begot Cainan. — and Enos lived ninety years, and begat Cainan, but according to the Septuagint, a hundred and ninety years;

— the Targum Onkelos says

Enosh lived ninety years and he had a son, Keinan.

10 And Enosh lived after he begot Cainan eight hundred and fifteen years, and begot sons and daughters. — and Enos lived, after he begat Cainan, eight hundred and fifteen years; the Septuagint is seven hundred and fifteen;

— the Targum Onkelos says

After he had Keinan, Enosh lived eight hundred and fifteen years, and he had sons and daughters.

11 And all the days of Enosh were nine hundred and five years; and he died. — he died in the year of his age nine hundred and five; and according to Gill, is AM 1340, and was buried in the holy mountain; 

— the Targum Onkelos says

All the days of Enosh were nine hundred and five years, and he died.

12 And Cainan lived seventy years, and begot Mahalaleel. — and Cainan lived seventy years, and begat Mahalaleel; here the Septuagint adds an hundred years, as before;

— the Targum Onkelos says

Keinan lived seventy years and he had a son, Mahalaleil.

13 And Cainan lived after he begot Mahalaleel eight hundred and forty years, and begot sons and daughters. — eight hundred and forty years; the Septuagint has seven hundred and forty, which, when added to the years given him before, makes the same sum;

— the Targum Onkelos says

After he had Mahalaleil, Keinan lived eight hundred and forty years, and he had sons and daughters.

14 And all the days of Cainan were nine hundred and ten years; and he died.

— the Targum Onkelos says

All the days of Keinan were nine hundred and ten years, and he died.

15 And Mahalaleel lived sixty and five years, and begot Jared. — and Mahalaleel lived sixty and five years, and begat Jared. A hundred and sixty, according to the Septuagint version;

— the Targum Onkelos says

Mahalaleil lived sixty-five years and he had a son, Yered.

16 And Mahalaleel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters.

— the Targum Onkelos says

After he had Yered, Mahalaleil lived eight hundred and thirty years, and he had sons and daughters.

17 And all the days of Mahalaleel were eight hundred ninety and five years; and he died.

— the Targum Onkelos says

All the days of Mahalaleil were eight hundred and ninety-five years, and he died.

18 And Jared lived a hundred sixty and two years, and he begot Enoch. — and Jared lived an hundred and sixty two years, and he begat Enoch. Here the Septuagint agrees with the Hebrew text, and the Samaritan version differs, reading only sixty two;

— the Targum Onkelos says

Yered lived one hundred and sixty-two years and he had a son, Chanoch.

19 And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters. — and Jared lived, after he begat Enoch, eight hundred years; and so, the Septuagint version, but the Samaritan is seven hundred and eighty five;

— the Targum Onkelos says

After he had Chanoch, Yered lived eight hundred years and he had sons and daughters.

20 And all the days of Jared were nine hundred sixty and two years; and he died.

— the Targum Onkelos says

All the days of Yered were nine hundred sixty-two years, and he died.

21 And Enoch lived sixty and five years, and begot Methuselah. — and Enoch lived sixty and five years, and begat Methuselah; here the Septuagint version adds again an hundred years;

— the Targum Onkelos says

Chanoch lived sixty-five years and he had a son, Mesushelach.

22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. — and Enoch walked with God, after he begat Methuselah, three hundred years; the Septuagint version is two hundred;

— the Targum Onkelos says

Chanoch walked with [the fear of] Elohim, after he had Mesushelach, [for] three hundred years, and he had sons and daughters.

23 And all the days of Enoch were three hundred sixty and five years. — their lives a getting shorter, and now approximately half the age of those older patriarchs;

— the Targum Onkelos says

All the days of Chanoch were three hundred and sixty-five years.

24 And Enoch walked with God; and he was not, for God took him. — the phrase “and he was not, for God took him” is vague;

— the Targum Onkelos says

“And Enoch walked in the fear of the Lord; and he was not [there], for the Lord did not cause him to die.”

— the Targum of Jonathan clarifies that Enoch was withdrawn and ascended to another world;

“And Enoch served in truth before the Lord; and behold, he was not with the sojourners of the earth; for he was withdrawn, and he ascended to the firmament by the Word before the Lord, and he called his name Metatron, the Great Scribe.”

— besides being withdrawn and ascended, Jonathan adds another revelation: the title “Great Scribe” fits his role in divine administration and heavenly record‑keeping. Thus instead of the mournful refrain when one died, we have here an early removal into another world, suggesting Enoch, in this special case, may have the highest form of blessing;

— “another world” may mean into heaven, where God’s throne is, where he is with the holy angels and other saints; Revelation: he could be one of the 24 Elders in Revelation?

Who are the 24 Elders in Revelation?

25 And Methuselah lived a hundred eighty and seven years, and begot Lamech. — and Methuselah lived an hundred and eighty and seven years, and beget Lamech; the Septuagint version is an hundred and sixty seven;

— the Targum Onkelos says

Mesushelach lived one hundred and eighty-seven years and he had a son Lemech.

Methuselah lived a hundred eighty and seven years, and begot Lamech

26 And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters. — and Methuselah lived, after he begat Lamech, seven hundred eighty and two years; but the Septuagint version is eight hundred and two years, and so makes the sum total of his life the same;

— the Targum Onkelos says

After he had Lemech, Mesushelach lived seven hundred and eighty-two years, and he had sons and daughters.

27 And all the days of Methuselah were nine hundred sixty and nine years; and he died. — and all the days of Methuselah were nine hundred and sixty nine years, and he died; this was the oldest man that ever lived, no man ever lived to a thousand years;

— the Targum Onkelos says

All the days of Mesushelach were nine hundred and sixty-nine, and he died.

28 And Lamech lived a hundred eighty and two years, and begot a son. — and Lamech lived an hundred eighty and two years, and begat son; according to the Septuagint version he was an hundred and eighty eight years old; 

— Josephus says after the seventh generation, his posterity turned into wickedness:

Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. (Antiquities: book 1, chapter 3, section 1),

— the Targum Onkelos says

Lemech lived one hundred and eighty-two years and had a son.

29 And he called his name Noah, saying, “This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed.” — the Lord hath cursed; because of the ground, which the Lord hath cursed;

— this he spake, foreseeing what his son would be, and of what advantage to him and his family, and to the world: the earth was cursed for the sin of man immediately after the fall, and continued under it to this time, bringing forth thorns and thistles in great abundance of itself, which occasioned much trouble to root and pluck them up, and nothing else, without digging, and planting and sowing;

— the Message version is:

When Lamech was 182 years old, he had a son. He named him Noah, saying, “This one will give us a break from the hard work of farming the ground that God cursed.” After Lamech had Noah, he lived another 595 years, having more sons and daughters. Lamech lived a total of 777 years. And he died. Genesis 5:28-30 MSG

— the Targum Onkelos says

He named his son Noach, saying, This one will bring us rest from our work and the anguish [toil] of our hands, from the soil which Adonoy has cursed.

30 And Lamech lived after he begot Noah five hundred ninety and five years, and begot sons and daughters. — and Lamech lived, after he begat Noah, five hundred ninety and five years; the Septuagint version is five hundred and sixty five;

— the Targum Onkelos says

After he had Noach, Lemech lived five hundred and ninety-five years, and he had sons and daughters.

31 And all the days of Lamech were seven hundred seventy and seven years; and he died. — and all the days of Lamech were seven hundred seventy and seven years, and he died; the Septuagint version he lived but seven hundred and fifty three;

— the Targum Onkelos says

All the days of Lemech were seven hundred and seventy-seven years, and he died.

32 And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth. — and Noah begat Shem, Ham, and Japheth; not together, but one after another;

— Shem was an hundred years old two years after the flood, Genesis 11:10 he must be born in the five hundred and second year of his father’s age; so that it seems most probable that Japheth was the eldest.

— for more, see Japheth, the Eldest

— discrepancies of dates in Jospehus (Antiquities: book 1, chapter 3, section 3): “and this was two thousand six hundred and fifty-six [one thousand six hundred and fifty-six] years from Adam, the first man.”

— the Targum Onkelos says

Noach was five hundred years old, and Noach produced Sheim, Cham, and Yafes.

Genesis 6

1 And it came to pass, when men began to multiply on the face of the earth and daughters were born unto them, — and it came to pass, when men began to multiply upon the face of the earth; either mankind in general, or rather the posterity of Cain;

— or the the posterity of Seth, or a mixture of the two; but then again, Josephus says the number of children Adam had, was thirty three sons and twenty three daughters;

— the Targum Onkelos says

It came to be when men began to multiply on the face of the earth, that daughters were born to them.

2 that the sons of God saw the daughters of men, that they were fair; and they took for themselves wives of all whom they chose. — the sons of God saw the daughters of men; by the former, from God’s point of view, is meant the family of Seth, who were of good dispositions, virtuous and professedly religious;

— by the latter, the descendants of apostate Cain, the daughters of men; from God’s point of view, mixed marriages between parties of opposite principles and practice were necessarily sources of evils and corruption;

— persons of greatest eminency for place and power, for such are called gods, and children of the Most High, Psalm 82:6 ‘I have said, “Ye are gods, and all of you are children of the Most High,”’ where, in contrast, also they are opposed to men, Genesis 6:7, that is, to meaner men;

— the Targum Onkelos says

The sons of the rulers saw that the daughters of man were fair and they took for themselves wives from whomever they chose [wanted].

— the Targum Jonathan amplifies with additions: cosmetics, curled hair, exposed flesh, deliberate imagination

“And the sons of the great ones (nobles/angels) saw the daughters of men, that they were beautiful; and they painted their eyes with stibium (kohl) and braided their hair, and walked with flesh revealed, with imaginations of wickedness; and they took for themselves wives from all whom they chose.”

3 And the Lord said, “My Spirit shall not always strive with man, for he also is flesh; yet his days shall be a hundred and twenty years.”

— my spirit shall not always strive with man; indicating his spirit strives with man up to a certain point; and there will a certain point beyond which he will not go; hence God reduced their days and it shall be an hundred and twenty years; given to them to repent;

— the Targum Onkelos says

Adonoy said, My spirit will not continue to judge man forever [this evil generation shall not exist before me forever], since he is nothing but flesh [since they are flesh and their deeds are evil]. His days shall be a hundred and twenty years [I will give them a period of a hundred and twenty years for them to repent].

— the Targum Jonathan amplifies the role of God’s Holy Spirit, which empower them to do good deeds, yet they rebelled against them

“And the Lord said by His Word: All the wicked generations that are to arise shall not be judged according to the order of the judgment of the generation of the Flood, to be destroyed and annihilated from the midst of the world. Did I not place My Holy Spirit in them so that they might perform good deeds? And behold, they have made their deeds evil. Behold, I have given them a delay (a long term) of one hundred and twenty years, so that they might perform repentance—but they did not.”

4 There were giants on the earth in those days; and also after that, when the sons of God came in unto the daughters of men and they bore children to them, the same became mighty men who were of old, men of renown.

— there were giants on the earth in those days; before those intermarriages were beginning to take place, and these intermarriages bare children unto them, or giants unto them;

— the same became mighty, which were of old: like those that were of old before; hence, perhaps, there were now two sets of giants?

— or a third set, from the evil angels: as Josephus says:

“For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants.” This notion, that the fallen angels were, in some sense, the fathers of the old giants, was the constant opinion of antiquity; (Antiquities: book 1, chapter 3, section 1).

— the Targum Onkelos says

There were giants on the earth in those days, and also later, when the sons of the rulers came to the daughters of man and they bore children to them. These were the mightiest ones who ever existed. [They were] men of renown.

— the Targum Jonathan discloses the names of angels that sinned

“Shamhazai and Uziel—they are the ones who fell from heaven and were on the earth in those days, and also afterward, when the sons of the great ones came into the daughters of men, and they bore children to them; and they are called the mighty men of old, men of renown (men of names).“

— Jewish angelic tradition idenfies Shamhazai (or Shemhazai) as Azael / Azazel (sometimes confused with “Uziel”). In 1 Enoch, he is called Semjaza (Shemihazah) and is the chief of the “Watchers” — angels who descended to earth, took human wives, and taught forbidden knowledge;

— their ultimate fate:

Shamhazai; he repented (in some versions) and suspended himself upside down between Heaven and Earth. He remains there, in the constellation of Orion (Kesil), as a sign of eternal penance;

Uziel / Azazel; he remained defiant; was bound and cast into the darkness of the desert (Dudael). This, as some believed, is linked to the Scapegoat ritual on Yom Kippur, where a goat was sent to “Azazel” in the wilderness to carry away sins.

5 And God saw that the wickedness of man was great in the earth, and that every imagining of the thoughts of his heart was only evil continually.

— and God saw the wickedness of man was great on the earth; that it spread throughout the earth, wherever it was inhabited, both among the posterity of Cain and Seth, who now were mixed together;

— the Targum Onkelos says

Adonoy saw that man’s wickedness had increased on the earth, and that every inclination of his heart was only for evil, all day long.

6 And the Lord repented that He had made man on the earth, and it grieved Him in His heart. — and it repented the Lord; not in the sense the Lord wished he haven’t created man, since he was able to declare the end from the beginning; but that it grieved him at his heart to see man sinned;

— Rashi: it was a consolation to Him that He had created him [man] of the earthly beings, for had he been one of the heavenly beings, he would have caused them to rebel;

— the Targum Onkelos says

Adonoy was comforted [regretted in His Word] that He had made man on the earth, and He grieved in His heart [and He said with His word to break their strength in accordance with His Will].

7 And the Lord said, “I will destroy man whom I have created from the face of the earth, both man and beast, and the creeping thing and the fowls of the air, for I repent that I have made them.” — for I repent that I have made them; same in the sense that he was able to declare the end from the beginning; but that God grieved that his creation had sinned;

— the Targum Onkelos says

Adonoy said, I will obliterate mankind which I have created from the face of the earth, from man to beast, to the creeping things and to the birds of heaven, for I regret [with My word] that I made them.

8 But Noah found grace in the eyes of the Lord. — but Noah found grace; this is evidence that grace found in the Old Testament; that is, Noah obtained mercy and favour from the Lord;

— the Targum Onkelos says

But Noach found favor [mercy] in the eyes of [before] Adonoy.

9 These are the generations of Noah. Noah was a just man and perfect in his generations, and Noah walked with God. — Noah was a just man and perfect in his generations; “Just” is, literally, righteous, one whose actions were sufficiently upright to exempt him from the punishment inflicted upon the rest of mankind;

— the Targum Onkelos says

These are the progeny of Noach. Noach was a righteous man, flawless in his generations; Noach walked with [the fear of] Elohim.

10 And Noah begot three sons: Shem, Ham, and Japheth. — Shem was an hundred years old two years after the flood, Genesis 11:10 he must be born in the five hundred and second year of his father’s age;

— so that it seems most probable that Japheth was the eldest; and born in the five hundred and first year of his age; though Shem is usually mentioned first, because of his superior dignity: Abraham and from whom king David and the Messiah was to spring from;

— the Targum Onkelos says

Noach fathered three sons, Sheim, Cham and Yafes.

— for more, see Japheth, the Eldest

11 The earth also was corrupt before God, and the earth was filled with violence. — and the land was corrupt, abominable, and other enormous crimes; in contrast with Noah, the rest of the race were corrupt; entirely depraved by sin;

— the Targum Onkelos says

The earth was corrupt before Elohim, and the earth was filled with violent crime.

12 And God looked upon the earth, and behold, it was corrupt; for all flesh had corrupted his way upon the earth. — the land was corrupt; the earth was filled with violence, with their uncleanness and wickedness of various sorts;

— the Targum Onkelos says

Elohim saw the earth and beheld that it was corrupt, for all flesh [of man] had corrupted its way on the earth.

13 And God said unto Noah, “The end of all flesh has come before Me, for the earth is filled with violence through them; and behold, I will destroy them with the earth. — the end of all flesh is come before me; that is, it was determined to put an end to the lives of all men, and of all cattle, and fowl and creeping things on the earth;

— before an order is executed the case is presented to the sovereign, that it may finally be examined, and if approved, receive the judgement, upon which it becomes a decree: “I will destroy them with the earth.”

— the Targum Onkelos says

Elohim said to Noach, The end of all flesh has come before Me. For the earth is filled with violent crime because of them [their evil deeds], and so, I will destroy them with the earth.

14 Make thee an ark of gopherwood; rooms shalt thou make in the ark, and shalt cover it within and without with pitch. — make thee an ark, or chest; an oblong box; not capable of sailing, but intended merely to float; the secret of the Lord is with them that fear him;

— the Targum Onkelos says

Make for yourself an ark of cedar wood. Make the ark into compartments and caulk the inside and outside with tar.

— the Targum of Jonathan adds more details, saying

“Make thee an ark of the wood of cedars; a hundred and fifty cells shalt thou make to the ark in its left side, and thirty and six in its breadth; and ten cabins in the midst, to lay up in them provision; and five repositories on the right, and five on the left; and thou shalt protect it within and without a pitch.”

15 And this is the fashion which thou shalt make it of: the length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. — the cubit is the length of the arm from the elbow to the tip of the middle finger;

— as, further, it was regarded as one-fourth of a man’s height, we may safely compute it at eighteen inches, except where the sacred or longer cubit is expressly mentioned; thus the ark was 450 feet long, 75 broad, and 45 in depth;

— the Targum Onkelos says

This is how you should make it; the ark’s length shall be three hundred amos, its width fifty amos, and its height thirty amos.

16 A window shalt thou make for the ark, and to a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.

— it is not necessary to suppose that Noah and his three sons built this vast vessel with their own hands; he was probably a powerful chieftain, and many of the Sethites may have given him aid;

— the highest story was for men and birds; the second for provision for the brute creatures; the lowest for the beasts, under which was the bottom of the ark, which most probably was made sloping on both sides;

— the Targum Onkelos says

Make a skylight [light] for the ark, and finish it to one amoh at the top. Place the opening of the ark in its side. Make a lower deck, a second and a third deck.

17 And behold, I, even I, do bring a flood of waters upon the earth to destroy all flesh wherein is the breath of life from under heaven; and every thing that is on the earth shall die.

— every thing that is in the earth shall die; this limitation that the fishes are not included in the destruction because they did not live in the same element wherein men lived and sinned;

— the Targum Onkelos says

Behold I am bringing the flood waters on the earth, to destroy all flesh in which there is the breath of life, from under the heavens. Everything that is on the land will perish.

18 But with thee will I establish My covenant; and thou shalt come into the ark, thou and thy sons, and thy wife and thy sons’ wives with thee. — my covenant; there had been no covenant with Adam or with the Sethites, but in the higher state of things it began with Noah;

— the Targum Onkelos says

I established My covenant with you. You shall go into the ark, you, your sons, your wife and your son’s wives, with you.

19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark to keep them alive with thee; they shall be male and female. — and of every living thing of all flesh, two of every sort shalt thou bring into the ark; that is, of fowls, cattle, and creeping things,

— the Targum Onkelos says

From all living things, from all flesh, two of each shall you bring to the ark, to keep them alive with you. They shall be male and female.

20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee to keep them alive. — they shall be male and female; not any two, but one male and one female, they are to come in pairs for propagation;

— the Targum Onkelos says

From the birds of their kind, from the animals of their kind, from every creeping thing of the earth of its kind, two of each will come to you to be kept alive.

21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be food for thee and for them.” — and take thou unto thee of all food that is eaten; by man and beast;

— the Targum Onkelos says

You shall take for yourself from all [the] foods that are eaten, and gather it to yourself, and it will be food for you and for them.

22 Thus did Noah; according to all that God commanded him, so did he. — thus did Noah as he began without delay to prepare the colossal fabric, and in every step of his progress faithfully followed the divine directions he had received;

— the Targum Onkelos says

Noach did so. All that he was commanded by Elohim, he did.

Posted in Books of Moses

The Targum, an Insight of Ezra (B)

•March 10, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language and is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

Ezekiel

(1) Therefore say, ‘Thus saith the Lord God: Although I have cast them far off among the nations, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.’  Ezekiel 11:16

— a little sanctuary may be rendered, “the sanctuary of a few” especially those that were truly God-fearing. The Targum says, “I have given them synagogues, second to my sanctuary, and they are as few in the provinces where they are carried captive;”

— in his introduction to Ezekiel, John Gill wrote that there were already synagogues in Babylon; he states: “the account R Benjamin Tudelensis is that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers; and between every tower a synagogue. In the court of the synagogue is a library;”

— this means there were numerous synagogues while the Jews were in Babylon; the Targum says in full,

“Therefore, thus says the Lord God: ‘Although I have removed them far off among the nations, and although I have scattered them among the lands, yet I have given them synagogues, second only to My Holy Temple; and they are like a small [sanctuary] in the lands where they have been exiled.’” Ezekiel 11:16 Jonathan

(2a) And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh, Ezekiel 11:19

— a “stony heart” represents stubbornness, insensitivity, and a refusal to be influenced by God or the suffering of others;

— the Targum says they have hearts as hard as stones, explicitly identifies this stone-like quality as the “heart of the wicked;” a spiritual surgery needed and emphasizes three times a heart of flesh that should fear God,

“And I will give them a fearing heart, and a fearing spirit I will put within them; and I will break the heart of the wicked—which is as hard as stone—from their flesh, and I will give them a heart that fears before Me to do My will.” Ezekiel 11:19 Jonathan

(2b) that they may walk in My statutes and keep Mine ordinances, and do them. And they shall be My people, and I will be their God. Ezekiel 11:20

— a new heart isn’t just a feeling; its purpose is to enable the people to follow God’s statutes and covenants; and the Targum emphasizes to even keep His judgments and perform them,

“In order that they may walk in My statutes, and keep My judgments and perform them; and they shall be before Me as a people, and I will be to them as a God.” Ezekiel 11:20 Jonathan

— God commanded that “Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee, throughout thy tribes; and they shall judge the people with just judgment,” Deuteronomy 16:18. From these judges came sublaws and ordinances, enforced by officers, and it was upon them that the Sanhedrin was established. Foremost among its duties is the administration of the Calendar, known as the Sacred or Hebrew Calendar, which should be observed today.

Further, the JUDGEMENT, and it is GOD’S JUDGEMENT

Q: which sects died through God’s Judgement like as if they were Sodom and Gomorrah:

(1) The Sadducees: their main heresies — Greatly influenced by their neighbouring Sun-worshipping Samaritans, their Passover celebrated on the Early Fourteenth; their Pentecost always counted a morrow after the weekly Sabbath; and ends always on a Sunday.

(2) The Essenes: their main heresies — A Calendar different from one established by the Sanhedrin; with their Passover always falling on a Wednesday. This means they celebrated the holy day on a different day and squabble over the one ordained by God operating in the Jerusalem Temple.

And which sects managed to escape from the Romans during the AD 66 to 70 siege of Jerusalem? History recorded only two sects that escaped this inferno:

(1) The Christians, known as Nazarenes in Acts 24:5. Many died as martyrs but according to Eusebius, some received divine warning and escaped to a northern town called Pella, west of the Jordan River.

(2) Pharisees of the House of Hillel escaped to Yavne. These were headed by a rabbi, Johanan ben Zakkai, the head of the Sanhedrin; he was smuggled out of besieged Jerusalem in a coffin. Later, his followers re-emerged as Rabbinic Jews who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the Calendar.

(3a) Thus saith the Lord God: Woe unto the foolish prophets, who follow their own spirit and have seen nothing! Ezekiel 13:3

— the Targum explicitly adds the word “false” to clarify who is being targeted,

“Thus says the Lord God: Woe unto the false prophets who are foolish, who walk after the imaginations of their own hearts, and have seen nothing at all!”

(3b) Thus will I accomplish My wrath upon the wall and upon them that have daubed it with untempered mortar, and will say unto you: “The wall is no more, neither they that daubed it, Ezekiel 13:15

— the Targum emphasizes the target being false prophets that speak lies,

“My wrath will be spent upon the wall and upon the false prophets who prophesied lies about it, and it will be said to you: There is no wall, and there are no false prophets.”

(3c) and say, ‘Thus saith the Lord God: Woe to the women who sew pillows to all armholes and make kerchiefs upon the head of those of every stature to hunt souls! Will ye hunt the souls of My people, and will ye save the souls alive who come unto you? Ezekiel 13:18

— the Targum emphasizes the use of “magic veils,” the idolatrous nature of her practice; they are mimicking priestly authority to give their magic an air of legitimacy,

“Thus says the Lord God: Woe to the women who sew dark veils for every arm and make magic bands for heads of every height, to trap lives. Will you trap the lives of My people and preserve your own? Your own lives you cannot preserve.”

(4) And I will set My face against them: they shall go out from one fire, and another fire shall devour them. And ye shall know that I am the Lord, when I set My face against them. Ezekiel 15:7

— the Targum says

“And I will set My retribution against them; because of the words of the Law (Torah) which were given out of the fire, they have transgressed; and the nations who are as strong as fire shall destroy them; and you shall know that I am the Lord, when My anger rests upon them.”  Ezekiel 15:7 Jonathan

(5) “‘And when I passed by thee and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, “Live”; yea, I said unto thee when thou wast in thy blood, “Live” Ezekiel 16:6

— the Targum says

“And because the covenant of your fathers was remembered before Me, I revealed Myself to redeem you; for it was revealed before Me that you were afflicted in your enslavement; and I said to you: ‘By the blood of circumcision, I will have pity on you’; and I said to you: ‘By the blood of the Passover, I will redeem you.’” Ezekiel 16:6 Jonathan

(6) “‘Therefore, O harlot, hear the word of the Lord! Ezekiel 16:35

— the Targum identifies the harlot as the Congregation of Israel

“Therefore, because your deeds are like those of a shameless woman, O Congregation of Israel, receive the Word of the Lord.” Ezekiel 16:35 Jonathan

(7) Thou art thy mother’s daughter, who loatheth her husband and her children, and thou art the sister of thy sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite; Ezekiel 16:45

— the Targum says

“Why have you become a daughter to the land of Canaan, to do like the deeds of the people whose fathers were destroyed with the children? And a sister to Sodom and Gomorrah, whose fathers were destroyed with the children? Was not your mother Sarah among the Hittites, yet she did not do like their deeds? and your father Abraham was among the Amorites, yet he did not walk in their counsel?” Ezekiel 16:45 Jonathan

— the Targum asks and then explains, “was not your mother Sarah among the Hittites? [but] she did not do according to their works; and though your father Abraham was among the Amorites, [yet] he walked not in their counsels.”

(8) For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, Ezekiel 16:56

— the Targum provides an insight as to why the Congregation of Israel failed to use Sodom as a moral lesson

“And Sodom your sister was not [a subject of] instruction in your mouth in the day of your arrogance.”

(9) that thou mayest remember and be confounded and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.’” Ezekiel 16:63

— the Targum provides an insight how their pride brought themselves to exile

And they claimed themselves superior, and did an abomination before Me, so I exiled them, just as has been revealed from before Me. Ezekiel 16:63 Jonathan

(10) Therefore I gave them also statutes that were not good and judgements whereby they should not live; Ezekiel 20:25

— the Targum emphasizes that rejecting God’s prophets is among the reasons why many of the children of Israel would either be killed or be sent into exile

“And also I, because they rebelled against My Word (Memri) and did not wish to receive My prophets, I distanced them and delivered them into the hand of their enemies; and after their foolish inclination (Yetzer) they went, and they performed decrees that were not right and customs (laws) by which they would not be established.” Ezekiel 20:25 Jonathan

— Ezekiel a prophet himself, warned that they “did not want to accept My prophets,” emphasizing that Israel ignored divine warnings at every stage of their history; hence God hands them over to the “hand of their enemies” and the “foolishness of their hearts.”

(11a)  A new heart also will I give you and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. Ezekiel 36:26

— this is a scene flashing forward into the Millennium in the days of the Messiah, but converted Christians could also have new hearts before the Millennium;

— the Targum emphasizes a new heart is a fearing heart, a heart that fears God and obeys his commandments, saying,

“And I will give you a fearing heart, and a fearing spirit I will put within you; and I will shatter the heart of the wicked, which is as hard as stone, from your flesh; and I will give you a heart that fears before Me to do My will.” Ezekiel 36:26 Jonathan

(11b) And I will put My Spirit within you and cause you to walk in My statutes, and ye shall keep My judgements and do them. Ezekiel 36:27

— “and ye shall keep My judgements” or ye shall be careful to keep them or understand God’s judgement; one significant judgement was implemented in AD 70; as some sects faced their judgement and were sent to their death!

— these sects faced their adverse judgement and “disappeared” in the AD 70 inferno: All Sadducees, Herodians, Boethusians, Essenes, together with the House of Shammai Pharisees and those of its military arm, the Zealots. They all had their days of vengeance and disappeared from history. Were they not receiving their judgement?

— but history recorded only two sects that escaped the inferno of AD 70:

(1) The early Christians, known as Nazarenes in Acts 24:5. They escaped to a northern town called Pella, west of the Jordan River;

(2) some Pharisees, those of the House of Hillel; they were headed by a rabbi, Johanan ben Zakkai, the head of the Sanhedrin, who escaped to Yavne and, later, his followers re-emerged as Rabbinic Jews, who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the calendar.

For more, see AN AUTOPSY OF JERUSALEM IN THE AD 70 INFERNO

— the Targum emphasizes God’s spirit is holy, hence his spirit is the Holy Spirit; and is not a seperate being

“And I will put My Holy Spirit within you, and I will act so that you shall walk in My statutes, and you shall keep My judgments and perform them.” Ezekiel 36:27 Jonathan

(11c) neither will I hide My face any more from them, for I have poured out My Spirit upon the house of Israel, saith the Lord God.” Ezekiel 39:29

— the Targum says,

“And I will not remove My Presence (Shekhinah) any more from them; for I have poured out My Holy Spirit upon the House of Israel, says the Lord God.” Ezekiel 39:29 Jonathan

(12) As the holy flock, as the flock of Jerusalem in her solemn feasts, so shall the waste cities be filled with flocks of men; and they shall know that I am the Lord.” Ezekiel 36:38

— during the Millennium, solemn feasts and all the other festivals listed in Leviticus 23; all will be kept;

— God said of the house of Israel that “they shall know that I am the Lord” this implies that they do not know God at this time, despite many claim they are Christians, most are pretentious at best. How could they? In today’s world of professing Christians, no less than 99.99 percent of them disgracefully don’t even know the Oracles of God!

— the Targum elaborates that those people who keep the feasts such as the Passover in Jerusalem, are holy people

“Like the holy people, like the people who are cleansed and come to Jerusalem at the time of the Passover festivals; so shall the cities of the land of Israel that were ruined be full of the people of the House of Israel, and they shall know that I am the Lord.” Ezekiel 36:38 Jonathan

(13) And also the name of the city shall be Hamonah [that is, the multitude]. Thus shall they cleanse the land.’ Ezekiel 39:16

— thus shall they cleanse the land; the extremest defilement, according to Levitical law, was caused by a dead body or by human bones;

— the Targum identifies the main culprit, Gog and his confederate, as Rome, saying,

“And also there shall be cast the slain of Rome, the city whose tumults (multitudes) are many, [even] Gog; and they shall cleanse the land.” Ezekiel 39:16 Jonathan

(14a)  In the five and twentieth year of our captivity, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city was smitten, on the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1

— the Targum interprets “the hand of the Lord” as the spirit of prophecy;

“In the twenty-fifth year of our exile, at the beginning of the year, on the tenth of the month, in the fourteenth year after the city was smitten; on this very day, the spirit of prophecy from before the Lord rested upon me, and He brought me there.” Ezekiel 40:1 Jonathan

(14b) In the visions of God brought He me into the land of Israel and set me upon a very high mountain, by which there was, as it were, the form of a city on the south. Ezekiel 40:2

— by the prophet in the vision, which is also the spirit of prophecy, sometimes called the finger of God, the power of God, or the holy spirits, to his view of things coming from Babylon, which lay north of Judea, has a view of the south which is the city of Jerusalem and the Temple;

— the Targum says,

“By the spirit of prophecy that rested upon me from before [the Lord], He brought me to the Land of Israel and placed me upon a very high mountain; and upon it was like the building of a city to the south.” Ezekiel 40:2 Jonathan

(15)

Posted in Scriptures Studies, Targum

Genesis (3-4)

•March 9, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language and is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Many species of Dinosaurs were discovered over time; and their ages spread over million of years; hence they are unlikely to be created only in the Creation Week of Genesis 1:3-31. The Truth of God should get along with True Science.

This study would incorporate the Targum, whose origin was in the Aramaic language, could be traced to Ezra speaking to the returning exiles who couldn’t understand Hebrew, but was expounded to them in a language they could understand.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

Genesis 3

1 Now the serpent was more subtle than any beast of the field which the Lord God (יְהוָה אֱלֹהִים) had made. And he said unto the woman, “Yea, hath God said, ‘Ye shall not eat of every tree of the garden’?” — the compound name ‘Lord God’ continues but the singular ‘God’ is used as a third person;

— the serpent was more subtle, or crafty, by its manipulation of God’s Words and its loathly form, is the natural symbol of such a deceiver of man;

— the tempter appreared unto the woman as the more susceptible and unguarded of the two creatures he would betray; and ventures upon a half-questioning, half-insinuating remark;

— the Targum Onkelos says

The serpent was more cunning than any beast of the field which Adonoy Elohim made; and it said to the woman, Did Elohim even [truly] say that you should not eat from all the trees of the Garden?

2 And the woman said unto the serpent, “We may eat of the fruit of the trees of the garden, — the woman said, We may eat of the fruit of the trees of the garden; indicating, Eve extolled the large extent of liberty they enjoyed in ranging at will amongst all the trees, except one;

— the Targum Onkelos says

The woman said to the serpent, From the fruit of the trees of the Garden we may eat.

3 but of the fruit of the tree which is in the midst of the garden, God hath said, ‘Ye shall not eat of it, neither shall ye touch it, lest ye die.’”

— but of the fruit of the tree, which is in the midst of the garden; this tree, is highly probable, stood near the tree of life, since that is described in the same “midst of the garden,” Genesis 2:9

— the Targum Onkelos says

But of the fruit of the tree that is in the middle of the Garden, Elohim said, You shall not eat from it, neither shall you touch it, lest you die.

4 And the serpent said unto the woman, “Ye shall not surely die; — ye shall not surely die; the serpent proceeded, in direct contradiction to divine command, not only to assure her of perfect impunity, but to promise great benefits from partaking of it;

— the Targum Onkelos says

The serpent said to the woman, You certainly will not die.

5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” — your eyes shall be opened; his words meant more than met the ear “your eyes shall be opened”

— and ye shall be as gods, knowing good and evil: as “Elohim” which word is sometimes used of judges or magistrates, sometimes of angels, or “the mighty angels” as the Targum of Jonathan paraphrases the word; and sometimes of God himself, and of the divine Persons in the Godhead;

— knowing good and evil; or, as God, like unto God himself in that their knowledge should be enlarged, knowing more than just good and evil as many are being deceived with a new version today: “and you’ll go to heaven”

— the Targum Onkelos says

For [it is revealed before] Elohim (knows) that on the day you will eat from it, your eyes will be opened, and you will become as gods [great ones], knowing what is good and what is evil.

6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and ate, and gave also unto her husband with her; and he ate.

— the prevailing motive to influence her to eat: pleasant to the eyes, of a beautiful colour, and very inviting to the taste; succumbed to the lust of the flesh;

— and a tree to be desired to make one wise; which promised not only what she perceived by the discourse she had with the serpent, which she believed that this would be the consequence of eating this fruit, which looked very desirable, and she concluded to justify herself to eat;

— and gave also to her husband with her; that he might eat as well as she, and partake of the same benefits and advantages she hoped to reap from hence;

— and he did eat; an emphasis upon his eating lies the fate of his posterity; not the woman for the man was the federal head, and he sinning, all his posterity sinned in him, and died in him; through this offence judgment came upon all to condemnation; all became sinners, and subject to death;

— the Targum Onkelos says

The woman saw that the tree was good for food, and that it was tempting [healing] to the eyes, and that the tree was appealing [to look at] as a means of [obtaining] wisdom. She took of its fruit and she ate, and she also gave it to her husband with her, and he ate.

7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves things to gird about. — the eyes of them both were opened that they were naked; the consciousness of guilt striked upon them as soon as they had broken God’s commandment by eating of the forbidden fruit;

— and they sewed, or platted fig leaves together; to cover at least part of their shame one from another, made themselves aprons;

— the Targum Onkelos says

The eyes of both of them were opened, and they realized that they were naked. They sewed together fig leaves, and made for themselves loincloths.

8 And they heard the voice of the Lord God, walking in the garden in the cool of the day. And Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. — the voice of the “Lord God,” the coumpound name returns, walking seems like he appears as of the same kind;

— Adam and his wife hid themselves: being sensible of God’s approach, filled with shame and conscience of their own guilt, and dread of judgment; instead of flying to God for mercy, they foolishly attempted to run away from him, whom it was impossible to avoid;

— the Targum Onkelos says

They heard the voice of [the Word of] Adonoy Elohim moving in the Garden at the breeze [in the evening] of the day. The man and his wife hid themselves from [the Presence of] Adonoy Elohim among the trees of the Garden.

9 And the Lord God called unto Adam and said unto him, “Where art thou?” — the question, “Where art thou?” implies that the Lord was aware of their endeavor to hide themselves from him to face the consequence;

— the Targum Onkelos says

Adonoy Elohim called to the man, and He said, Where are you?

10 And he said, “I heard Thy voice in the garden, and I was afraid because I was naked; and I hid myself.” — Adam was afraid, because he was naked;

— he confesses his nakedness, which was evident; but makes no mention of his sin; this he wished rather to hide, feeling the shameful effects of himself;

— the Targum Onkelos says

He said, I heard Your voice [the voice of Your Word] in the Garden, and I was afraid because I was naked, so I hid myself.

11 And He said, “Who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?”

— hast thou eaten of the tree; though God knows all our sins, yet he will know them from us, and requires from us an ingenuous confession of them, not that he may be informed, but that we may be humbled;

— the Targum Onkelos says

And He said, Who told you that you were naked? From the tree whereof I commanded you not to eat of it, have you eaten?

12 And the man said, “The woman whom Thou gavest to be with me, she gave me of the tree, and I ate.” — the woman gave me; he shifts the blame to God; since the woman had been given him for his companion and help, he had eaten of the tree from her;

— the Targum Onkelos says

The man said, The woman that You gave to be with me—she gave me of the tree and I ate.

13 And the Lord God said unto the woman, “What is this that thou hast done?” And the woman said, “The serpent beguiled me, and I ate.”

— the serpent beguiled me; that is, a spirit in the serpent, which she took for a good one, but proved a bad one, with lying words and deceitful language imposed upon her; thus similarily laying the blame on otheers;

— the Targum Onkelos says

Adonoy Elohim said to the woman, What is this that you have done? She said, The serpent deceived me, and I ate.

14 And the Lord God said unto the serpent, “Because thou hast done this, thou art cursed above all cattle, and above every beast of the field. Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. — upon thy belly shalt thou go; thus “no longer on thy feet, or half erect,” but thou shalt crawl along, thy belly cleaving to the earth;

— the Targum Onkelos says

Adonoy Elohim said to the serpent, Because you did this, cursed are you from among all animals and beasts of the field. On your belly you shall crawl. And dust you shall eat all the days of your life.

— the Targum of Jonathan adds more insights:

And the Lord God brought the three unto judgment; and He said to the serpent, Because thou hast done this, cursed art thou of all the cattle, and of all the beasts of the field: upon thy belly thou shalt go,

and thy feet shall be cut off, and thy skin thou shalt cast away once in seven years; and the poison of death shall be in thy mouth, and dust shalt thou eat all the days of thy life.

15 And I will put enmity between thee and the woman, and between thy seed and her Seed; It shall bruise thy head, and thou shalt bruise His heel.” — I will put enmity between thee and the woman; and the man too, but the woman alone is mentioned, for the devil’s greater confusion;

— she conceived an antipathy against it, and which is become natural between the serpent and man; man abhors the sight of a serpent, and the serpent the sight of man; and are poison to each other;

— the Targum Onkelos says

I will put hostility between you and the woman, and between your offspring and her offspring. He shall strike you on the head, and you shall strike him on the heel. [He will remember you, what you did to him from the beginning, and you will expect him at the end].

16 Unto the woman He said, “I will greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.”

— multiplies “her sorrow and her conception,” that is, her sorrow generally, but especially in connection with pregnancy, when with anguish and peril of life she wins the joy of bringing a man into the world;

— the Targum Onkelos says

To the woman He said, I will greatly increase your sorrow and your pregnancy. You will give birth to children with pain. Your desire will be for your husband, and he will dominate you.

17 And unto Adam He said, “Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, ‘Thou shalt not eat of it,’ cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life.

— cursed is the ground for thy sake; it shall now yield both fewer and worse fruits, and not even those without more care and trouble to thy mind, and the minds of thy posterity, and more labour to your bodies than otherwise would have been requisite;

— in sorrow shall thou eat of it all the days of thy life, meaning that with much toil and trouble, in manuring and cultivating the earth, he should get his living out of the produce of it, though with great difficulty; and this would be his case as long as he was in it;

— the Targum Onkelos says

To the man He said, Because you listened to your wife, and ate from the tree which I commanded you, saying, Do not eat from it; the soil will be cursed because of you. In sorrow [With toil] you shall eat from it all the days of your life.

18 Thorns also and thistles shall it bring forth to thee, and thou shalt eat the herb of the field. — thorns also and thistles shall it bring forth to thee; to give him more trouble, and cause him more fatigue and sorrow to root them up;

— and thou shalt eat the herb of the field; not the fruits of the garden of Eden, but only the common herbs of the wild, such as even the beasts of the earth fed upon: to such a low condition was man, the lord of the whole earth; and this was according to the law of consequence effect, of eating the forbidden fruit should be deprived of them all;

— the Targum Onkelos says

It will grow thorns and thistles for you; and you will eat the herbs of the field.

19 In the sweat of thy face shalt thou eat bread till thou return unto the ground, for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.”

— in the sweat of thy face shalt thou eat bread; sweat appearing chiefly on the forehead, from whence it trickles down by the nose in persons employed in hard labour;

— for dust thou art, and unto dust shall thou return; his body was composed of the dust, was of the earth, earthly, and should be reduced to that again by death;

— the Targum Onkelos says

By the sweat of your face you will eat bread, until you return to the ground for from it [the ground] were you taken [created]. For you are dust and to dust you shall return.

20 And Adam called his wife’s name Eve, because she was the mother of all living. — Adam called his wife’s name Eve; named “Ishah” a woman, because taken from the man; for through her alone could human life be continued, and the “woman’s seed” be obtained who was to raise up man from his fall;

— the Targum Onkelos says

The man called his wife’s name Chavah [Eve], because she had become the mother of all living [people].

21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them. — coats of skins; animals, therefore, were killed not just for food, but also for clothing, to defend them from the heat and cold, and other injuries of the air to which they were now to be exposed;

— the Targum Onkelos says

And Adonoy Elohim made for Adam and his wife leather coats [garments of honor on the skin of their flesh] and He clothed them.

22 And the Lord God said, “Behold, the man has become as one of Us, to know good and evil. And now, lest he put forth his hand and take also of the tree of life, and eat and live for ever”

— behold, the man is become as one of us to know good and evil; we are now prepared to understand the nature of the two trees which were in the midst of the garden;

— the tree of knowledge of good and evil; if man had obeyed, he would have come to this knowledge in a legitimate way; and to partake of the Divine nature of God;

— as one of us, if it concerning the angels, it is an unreasonable conceit that the great God should level himself with the angels, and give them a kind of equality with himself, as this expression indicates. To know all things, both good and evil; no, the “Us” incorporates just the Father and Son; see John 1:1-3

— the Targum Onkelos says

Adonoy Elohim said, Behold, the man has become like one of us [unique. It is for him] to know [what is] good and [what is] evil. Now he must be prevented from reaching out his hand and also taking from the Tree of Life and eat [from it] and live forever.

23 therefore the Lord God sent him forth from the Garden of Eden to till the ground from whence he was taken. — therefore the Lord God sent him forth from the garden of Eden; gave him orders to depart immediately; sent or put him away as a man does his wife, when he divorces her;

— to till the ground, from whence he was taken: either the earth in general, out of which he was made, and to which he must return, and in the mean while must labour hard, in digging and ploughing, in planting and sowing, that so he might get a livelihood;

— the Targum Onkelos says

[Therefore] Adonoy Elohim sent him out of the Garden of Eden, to till the soil from which he was taken [created].

— the Targum of Jonathan adds a specific detail, “and he went and dwelt in Mount Moriah, to till the ground from which he had been created.”

24 So He drove out the man; and He placed at the east of the Garden of Eden cherubims and a flaming sword which turned every way, to keep the way of the tree of life.

— so God drove out the man; this signified the exclusion of Adam and his posterity from contact with God which was the bliss and glory of paradise;

— cherubim, armed with a dreadful and irresistible power, represented by flaming swords which turned every way; on that side the garden which lay next to the place where Adam was sent, to keep the way that led to the tree of life;

— the Targum Onkelos says

He banished the man [from the Garden] and at the east of [before] the Garden of Eden He stationed the Cherubim and the flame of the rotating sword, to guard the way to the Tree of Life.

Genesis 4

1 And Adam knew Eve his wife; and she conceived and bore Cain, and said, “I have gotten a man from the Lord.” — Eve calls Cain “a man,” Hebrew, ish, a man;

— Adam and Eve had many sons and daughters, Genesis 5:4 “And the days of Adam after he had begotten Seth were eight hundred years; and he begot sons and daughters,” but Cain and Abel seem to have been the two eldest;

— the Targum Onkelos says

The man knew his wife, Chavah. She conceived and she gave birth to Kayin, and she said, I have obtained a man with [the help of] Adonoy.

— Adam names his wife Chavah because she is “the mother of all living” (Gen 3:20)

2 And she again bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. — Abel was a keeper of sheep, but Cain was a tiller of the ground; as Adam was 130 years old when Seth was born (Genesis 5:3), there was a long period for the increase of Adam’s family (comp. Genesis 4:14-17);

— the Targum Onkelos says

She gave birth again, to his brother Hevel. Hevel became a shepherd, but Kayin was a worker of the soil.

3 And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord. — in process of time; might be after a harvest, or after a long indefinite period, shown by the age of Adam at the birth of Seth to have been something less than 130 years;

— the Targum Onkelos says

In the course of time, Kayin brought some fruit of the soil as an offering to Adonoy (יְיָ)

— the symbol יְיָ (a double Yod) is a a shorthand for יהוה (YHVH); a specialized placeholder for the Tetragrammaton—the sacred, four-letter Name of God: יהוה (YHVH));

— the Targum of Jonathan says “it was at the end of days, on the fourteenth of Nisan,” as it was already the Passover since the sacrifice was offered on the late afternoon or evening of the fourteenth;

— remember, the Targum, whose origin was in the Aramaic language, could be traced to Ezra speaking to the returning exiles who couldn’t understand Hebrew, but was expounded to them in a language they could understand.

4 And Abel also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering; — and the Lord God had respect to Abel and to his offering; and God showed his acceptance of his offering;

— Rashi adds more details: “Fire descended and consumed his offering”

— the Targum Onkelos illuminates the fats as the best, saying

Hevel also brought from the firstborn of his flock, from the best thereof. [There was favor before Adonoy] Adonoy paid regard to Hevel and to his offering.

5 but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell. — and Cain was very angry, his countenance fell; a feeling of resentment, and a sense of disappointment and condemnation take possession of Cain’s heart; 

— the Targum Onkelos says

But to Kayin and his offering He paid no regard [there was no favor]. Kayin became very angry and depressed.

6 And the Lord said unto Cain, “Why art thou wroth? And why is thy countenance fallen? — Why art thou wroth? and why is thy countenance fallen? the Lord does not yet give up Cain but make an efford to deal with him;

— if thou do well, shalt thou not be accepted? to do well is to retrace his steps, to consider his ways, and find out wherein he has been wrong, and to amend his offering and his intention accordingly;

— the Targum Onkelos says

Adonoy said to Kayin, Why are you angry? Why are you depressed?

7 If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.” — if thou doest well; but he (Cain) didn’t do well, hence Cain couldn’t qualify the last phase: “and thou shalt rule over him.”

— and unto thee shall be his desire; to whom do the pronouns “his” and “him” refer? Perhaps it should be read as: “And as to thy brother, unto thee shall be his desire, and thou shalt rule over thee with all the right of the first born,” which is misleading since this clause is subjected to the first clause, “If thou doest well,”

— perhaps this verse could have been restructured this way: “If thou doest well, shalt thou not be accepted; and thou shalt rule over him? But if thou doest not well, sin lieth at the door; and unto thee shall be his desire.”

— the Targum Onkelos says

Is this not so—if you improve [your actions], there is forgiveness [for you], but if you do not improve [your actions], sin rests at the opening [your sin will be kept for the Day of Judgement]. Its desire is unto you, but you can dominate it. [For in the future, it will be exacted from you if you do not repent. And if you repent, there is forgiveness.]

8 And Cain talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother and slew him. — And Cain talked with Abel his brother; under the guise of brotherly familiarity, he concealed his premeditated purpose till a convenient time and place occurred for the murder;

— the Targum of Jonathan adds some step-by-step details:

And Kain said to Habel his brother, Come, and let us two go forth into the field.

And it was that when they two had gone forth into the field, Kain answered and said to Habel, I perceive that the world was created in goodness, but it is not governed (or conducted) according to the fruit of good works, for there is respect to persons in judgment; therefore it is that thy offering was accepted, and mine not accepted with good will.

Habel answered and said to Kain, In goodness was the world created, and according to the fruit of good works is it governed; and there is no respect of persons in judgment; but because the fruits of my works were better than thine, my oblation, before thine, hath been accepted with good will.

Kain answered and said to Habel, There is neither judgment nor Judge, nor another world; nor will good reward be given to the righteous, nor vengeance be taken of the wicked.

And Habel answered and said to Kain, There is a judgment, and there is a Judge; and there is another world, and a good reward given to the righteous, and vengeance taken of the wicked.

And because of these words they had contention upon the face of the field; and Kain arose against Habel his brother, and drave a stone into his forehead, and killed him.

— or for a more modern version:

“And Cain said to Abel his brother, ‘Let us go out to the field.’

And when they were in the field, Cain said to Abel, ‘I perceive that the world is created by mercy, but it does not operate according to good deeds; therefore, your offering was accepted while mine was not.’

Abel answered Cain, ‘The world is indeed created by mercy and operates according to good deeds; because my deeds were better than yours, my offering was accepted.’

Cain replied to Abel, ‘There is no judgment, no judge, no other world, no reward for the righteous, and no punishment for the wicked.’

Abel responded, ‘There is judgment, there is a judge, there is another world, there is reward for the righteous, and there is punishment for the wicked.’

And as they argued about these matters, Cain rose up against Abel his brother and struck him with a stone in his forehead, and killed him.”

— the Targum Onkelos says

Kayin said [something] to his brother Hevel, and it happened when they were in the field, that Kayin rose up against his brother, Hevel, and killed him.

9 And the Lord said unto Cain, “Where is Abel thy brother?” And he said, “I know not. Am I my brother’s keeper?” — it seems that Cain went away, scarcely conscious of the seriousness of his crime; thus in Cain, like the devil, was both a murderer and a liar from the beginning;

— then the voice of God repeated it in his own heart, Where is Abel, thy brother! Not that God was ignorant where he was, but to inquire into the causes, and hear the accused speak for themselves, before passing sentence;

— am I my brother’s keeper? Why dost thou inquire of me concerning him who is of age to look to himself? Is he such a stripling that he needs a guardian? Or didst thou ever make me his guardian? all which was very saucily and impudently thought of in his harden heart;

— the Targum Onkelos says

Adonoy (יְיָ) then said to Kayin, Where is your brother, Hevel? [Kayin] said, I know not, am I my brother’s keeper?

10 And He said, “What hast thou done? The voice of thy brother’s blood crieth unto Me from the ground. — thy brother’s blood crieth unto me; the sight God has seen tells him that the blood he has shed calls aloud for judgement and vengeance;

— the Targum Onkelos says

He said [to Kayin], What have you done? The voice of your brother’s blood [the blood of the descendants that were destined to come from your brother] cries out to [before] Me from the ground.

11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand. — and now art thou cursed from the earth; from receiving its benefit and enjoying its fruits as before;

— the Targum Onkelos says

Now you are cursed from the ground that had to open its mouth to accept your brother’s blood from your hand.

12 When thou tillest the ground, it shall not henceforth yield unto thee her strength. A fugitive and a vagabond shalt thou be on the earth.” — a fugitive; condemned to perpetual exile; a degraded outcast; the miserable victim of an accusing conscience;

— “a fugitive and a vagabond shalt thou be on the earth” a vagabond shalt thou be, banished from thy own land and kindred; reminds us of the Gypsies; who are they?

— the Targum Onkelos says

When you work the ground, it will no longer give you of its strength. You will be unsettled, and a wanderer on the earth.

13 And Cain said unto the Lord, “My punishment is greater than I can bear. — my punishment is greater than I can bear; what an overwhelming sense of misery; but no sign of repentence, nor cry for pardon;

— the Targum Onkelos says

Kayin said to Adonoy (יְיָ), My sin is too great to bear.

— he is driven, not “from the face of the earth,” which was impossible, but from the adâmâh, his dear native soil, banished from which, he must go into the silence and solitude of an earth unknown and untracked;

14 Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid; and I shall be a fugitive and a vagabond on the earth. And it shall come to pass that every one who findeth me shall slay me.”

— whosoever findeth me, shall slay me; implies that the family of Adam had now become numerous. Not only sons and daughters, but their children and grandchildren may have been growing up when Cain was sent into exile; but in his present terror even an excited fancy suggested an enemy at every turn;

— the Targum Onkelos says

Behold, today You have banished me from the face of the earth, and from Your face I am to be hidden [from before You it is impossible to be hidden]. I am to be unsettled and a wanderer on the earth; whoever finds me, will kill me.

15 And the Lord said unto him, “Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.” And the Lord set a mark upon Cain, lest any finding him should kill him.

— sevenfold; Cain’s punishment was severe, because his crime was the result of violent passions, but his life was not to be taken because God wanted the earth to be populated;

— and the Lord set a mark upon Cain; to distinguish him from the rest of man; what the mark was, God has not told us: therefore any conjectures of men are just conjectures; and the Targum of Jonathan says: “Behold now, any one who killeth Kain, unto seven generations vengeance shall be taken of him,”

— the Targum Onkelos says

Adonoy said to him, Therefore, whoever kills Kayin, [after seven generations] revenge will be taken on him [Kayin] sevenfold. Adonoy placed a mark on Kayin, so that whoever would find him would not kill him.

16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod to the east of Eden. — Cain, on migrating from the whole land of Eden, regarded himself as beyond the range of the sight of his fellow humans and from God;

— the land of Nod; read the word Nod with different set of vowels, the place could well be India! The Sacred Text in its original doesn’t have any vowel; they were added later, so the possibility is there;

— the Targum Onkelos says

Kayin exited from the Presence of Adonoy and settled in the land of Nod [in the land of exile and wandering], east of Eden [which was made for him before the Garden of Eden].

17 And Cain knew his wife, and she conceived and bore Enoch. And he built a city, and called the name of the city after the name of his son, Enoch.

— he calls his son Henok (Enoch), and his city after the name of his son; the same word is employed in the lines of Seth Genesis 5:18, of Midian Genesis 25:4, and of Reuben Genesis 46:9

— the Targum Onkelos says

Kayin knew his wife, and she conceived and gave birth to Chanoch. [Kayin] was building a city, and he named the city after his son Chanoch.

18 And unto Enoch was born Irad; and Irad begot Mehujael, and Mehujael begot Methushael, and Methushael begot Lamech. — and unto Enoch was born Irad; and Irad begat Mehujael, and Mehujael begat Methusael; and Methusael begat Lamech;

— God, “declaring the end from the beginning, and from ancient times the things that are not yet done,” Isaiah 46:10 hence he, by preserving Cains despite his sin, wants this line to be preserved;

— the Targum Onkelos says

To Chanoch was born Irad. Irad had a son Mechuyael, Mechuyael had a son Mesushael, and Mesushael, had a son Lemech.

19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. — Lamech took unto him two wives; contrary to the first institution of marriage, whereby only one man and one woman were to be joined together, and become one flesh, Genesis 2:24

— the Targum Onkelos says

Lemech married two women, the first was named Adah, and the name of the second was Tzillah.

20 And Adah bore Jabal; he was the father of those who dwell in tents, and of those who have cattle. — the father of such as dwelt in tents, and of such as have cattle: though his posterity might succeed the same business; since he was the first inventor of tents or movable habitations, which could be carried from place to place;

— the Targum Onkelos says

Adah gave birth to Yaval. He was the father [master] of those who live in tents, and breed cattle.

21 And his brother’s name was Jubal; he was the father of all those who handle the harp and organ. — he was the father of all such that handle the harp and organ: he was the inventor of instrumental music, both of stringed instruments;

— the Targum Onkelos says

His brother’s name was Yuval. He was the father [master] of all who handle [play] the harp and [who know the song of the lute and the] flute.

22 And Zillah, she also bore Tubalcain, an instructor of every artificer in brass and iron; and the sister of Tubalcain was Naamah. — an instructor of every artificer in brass and iron; he taught men the way of melting metals, and of making armour and weapons of war, and other instruments, for various uses;

— the Targum Onkelos says

Tzillah also gave birth to Tuval Kayin, who sharpened everything which cuts copper and iron [who was the master of all who know the craft of copper and iron]. The sister of Tuval Kayin was Naamah.

23 And Lamech said unto his wives, “Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech! For I have slain a man for my wounding, and a young man for my hurt.

— and Lamech (Josephus says he had 77 children) said unto his wives, Adah and Zillah; besides confessing what he had done, he self boasting what he would do should he be attacked; as this he wasn’t backed by God; but acting as if he were God;

— the Targum Onkelos says

Lemech said to his wives, Adah and Tzillah, hear my voice, wives of Lemech listen to my speech; have I have killed a man by my own wounding and a child by my own hurting? [I did not kill a man, that on his account I should bear the sin, and I did not even wound a child, that on his account my seed should be cut off].

24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.” — the Septuagint has it “seventy times seven” which may also seem probable; in view of his boasting; like Nebuchadnezzar, saying, “Is not this great Babylon that I have built for the house of the kingdom, by the might of my power and for the honor of my majesty?”

— the line of Cain is traced no further than the seventh generation from Adam, as Josephus says “the posterity of Cain became exceeding wicked, every one successively dying, one after another, more wicked than the former.” We cannot tell whether there were any more in that line before the flood; the other line through Noah and Abraham is from Seth; and from them the Messiah would descend;

— perhaps the seven generation in verse 15 above, the Targum of Jonathan: “Behold now, any one who killeth Kain, unto seven generations vengeance shall be taken of him,” may mean that Cain’s posterity would be protected only till the seventh generation;

— the Targum Onkelos says

If Kayin shall be avenged sevenfold [If Kayin’s punishment shall be suspended for seven generations], then for Lemech, his son, it shall be seventy-seven fold [for seventy-seven generations].

25 And Adam knew his wife again; and she bore a son and called his name Seth. “For God,” said she, “hath appointed me another seed instead of Abel, whom Cain slew.” — another seed instead of Abel, whom Cain slew; Cain, the firstborn, and Abel, who had outstripped him in prosperity, were both lost to Adam;

— the Targum Onkelos says

Adam knew his wife again, and she gave birth to a son, and named him Sheis, Because Elohim has granted me another offspring in place of Hevel, for Kayin had killed him.

26 And to Seth also there was born a son, and he called his name Enosh. Then began men to call upon the name of the Lord. — then began men to be called by the name of the Lord; to pray unto God, to worship God; or to call themselves by the name of the Lord;

— now Cain and those that had deserted God had built a city, they began to err, and they made themselves idols, and surnamed their idols by the name of the Lord; and begun to declare for themselves the sons of men. Those that adhered to God began to declare for him and his worship, and called themselves the sons of God;

— the Targum Onkelos says

To Sheis also was born a son, and he named him Enosh. Then men began to call [idols] [men stopped praying] by the name Adonoy.

Posted in Books of Moses

Chilling list of US cities to be targeted first in WW3

•March 8, 2026 • Leave a Comment

Chilling list reveals which US cities would be targeted first in WW3

New York and Washington, DC would likely be among the first locations struck

Could Zechariah 5 indicate there would be a nuclear war?

DailyMail • March 6, 2026 ~ TheExpress

As the US and Israel continue striking targets across Iran, fears are growing that the escalating confrontation could spiral into a wider global conflict.

European nations are already being reluctantly pulled into the crisis, deploying military assets to defend allies while trying to avoid direct involvement.

Military analysts have warned that if the fighting expands and draws in Iran’s powerful allies, including Russia and China, the risk of a catastrophic global war could rise dramatically.

Both nations possess some of the largest nuclear arsenals in the world, raising concerns that a major confrontation could quickly escalate beyond the Middle East. Experts have long warned that in the event of a nuclear conflict, the US itself would become a target.

While major cities such as New York and Washington, DC would likely be among the first locations struck, several lesser-known areas across the country could also be in the crosshairs because of their strategic military importance.

From Shreveport, Louisiana, to Ogden, Utah, a network of remote facilities tied to US defense infrastructure could become key targets in a nuclear exchange.

In 2019, Russian state television even broadcast a list of potential US targets that could be struck in a nuclear attack, offering a chilling glimpse of how such a scenario might unfold.

These 15 sites were identified based on factors including population density, proximity to strategic military facilities, emergency preparedness and evacuation logistics.

Honolulu, Hawaii

Honolulu may appear to be a peaceful tropical paradise, but the island could become one of the most vulnerable targets in a nuclear conflict.

The Hawaiian capital is home to several major US military installations, including Pearl Harbor and Joint Base Pearl Harbor–Hickam, making it strategically important to America’s defense network.

Shreveport, Louisiana 

This Louisiana metro area is often overlooked, but it’s home to one of the most powerful nuclear airbases in the US.

Barksdale Air Force Base hosts B-52 bombers capable of delivering nuclear strikes globally.

Ogden-Clearfield, Utah 

Ogden and Clearfield sit along Utah’s Wasatch Front, near one of the US’s most important military installations, Hill Air Force Base, which supports the Air Force Nuclear Weapons Center.

Cheyenne, Wyoming 

Cheyenne may be a small city, but it holds enormous strategic importance. It is home to Francis E Warren Air Force Base, one of the primary command centers for US intercontinental ballistic missiles.

Great Falls, Montana 

Great Falls sits just a few miles from Malmstrom Air Force Base, a critical installation that oversees hundreds of nuclear missile silos across the northern US.

Colorado Springs, Colorado 

Nestled at the base of the Rocky Mountains, Colorado Springs is home to several major military facilities, including the North American Aerospace Defense Command and Peterson Space Force Base.

NORAD is responsible for monitoring and defending the airspace over the United States and Canada, making the region a vital hub for North American defense.

Omaha, Nebraska 

Omaha serves as a key command hub for the US nuclear arsenal. Just outside the city lies Offutt Air Force Base, headquarters of the US Strategic Command.

The base has played a central role in America’s nuclear command structure since the Cold War and continues to oversee global military operations.

Albuquerque, New Mexico 

Albuquerque is home to Kirtland Air Force Base, which stores one of the largest concentrations of nuclear weapons in the United States.

Houston, Texas 

With a population of about 2.3 million people, Houston is one of the largest and most economically important cities in the United States.

The city serves as the country’s energy capital and hosts massive oil refineries, shipping ports and critical industrial infrastructure.

Because of its economic importance and strategic resources, Houston could become a major target in a large-scale conflict.

Seattle, Washington 

Seattle’s metropolitan area is home to more than 760,000 residents and lies near Naval Base Kitsap, one of the US Navy’s largest submarine and nuclear weapons facilities.

The region is also a global technology hub and major seaport, adding to its strategic importance.

Los Angeles, California 

Los Angeles, with more than 3.7 million residents, is the second-largest city in the United States and a major economic powerhouse.

The city hosts major ports, aerospace companies, defense contractors and global media organizations.

San Francisco, California 

San Francisco is home to around 842,000 residents and sits at the center of one of the world’s most influential technology and financial regions.

Chicago, Illinois 

Chicago is the third-largest city in the United States, with nearly 2.7 million residents and roughly 9.6 million people in its metropolitan area.

The city is a major transportation hub and economic center, linking rail, air and shipping networks across the country.

Because of its infrastructure, population density and economic importance, Chicago could become a strategic target in a nuclear conflict.

Washington, DC 

Washington, DC is the political and military nerve center of the United States.

The capital is home to the White House, Congress, and the Pentagon, making it one of the most obvious targets in any major conflict.

With roughly 684,000 residents, the city plays a central role in the nation’s leadership and military command structure.

New York City 

New York City is the most populous city in the US, with about 7.9 million residents.

It is home to Wall Street, the United Nations and many of the world’s largest media and financial institutions.

A strike on New York would have both devastating human consequences and enormous global economic impact, making it one of the most symbolic potential targets in any nuclear confrontation.

For more

Could Zechariah 5 indicate there would be a nuclear war?

These US Cities Would Vanish First

Posted in Civil War, Day of the LORD, Jacob's Trouble, Time of the Gentiles, US

Genesis (1-2)

•March 7, 2026 • Leave a Comment

Remember the former things of old; for I am God, and there is none other; I am God, and there is none like Me,

declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’ Isaiah 46:9-10

This study would incorporate the Targum, whose origin was in the Aramaic language, could be traced to Ezra speaking to the returning exiles who couldn’t understand Hebrew, but was expounded to them in a language they could understand.

Genesis 1

1 In the beginning God created the heaven and the earth. — God; Heb. Elohim; a word plural in form (Father and Son), but joined with a verb singular; created; the idea of creating them out of nothing;

— created; not formed or made from any pre-existing materials, but created out of nothing; in the beginning of this sidereal system, of which our sun, with its planets; of this material, visible, and temporal world; not the the spiritual, invisible and eternal world;

— the Targum Onkelos says

In the beginning Elohim created the heavens and the earth.

2 And the earth was without form and void, and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. — and the earth; the conjunction “and” (וְ) negatives the well-meant attempt to harmonise geology and Scripture while studying Genesis 1:1

— and the earth was/became (hā·yə H1961 could be translated as “became” in some versions (GW, EASY, ISV, NOG, NIV, VOICE as in CEV Genesis 3:20) without form and void; it just doesn’t make sense that God created something that is already in a state of decay (bohû and tohû); more sense that it became bohû and tohû;

— this process of hā·yə could have taken many years, perhaps thousands, or even million, the details we’re not given; we’re only given the gist of it only; hence today, many trace marks could be gathered to prove that the earth is very old;

— one example is the Tibetan Plateau, sometimes called the “roof of the world,” and according to Bradley Hacker, a professor of geological sciences at the University of California, “the plateau dates back 13.5 million years and has reached a maximum average height of five kilometers.”

Humankind has been enthralled by the Himalayas for millennia

— a second example is the Hawaiian chain of islands; more from Britannica; “The origin of Hawaii’s islands, islets, and seamounts can be traced to at least 70 million years ago, near the end of the Cretaceous Period (145 million to 66 million years ago);”

— a third evidence is the absence of the creation of the dinosaurs in Genesis chapter two, indicating they were created and destroyed millions of years before another creation in Genesis 1:1

Dinosaurs appeared during the Triassic period over 200 million years ago

— both the Targums of Jonathan and Onkelos paraphrase it, a waste and desert, empty and destitute of both men and beasts;

— the Targum Onkelos says

The earth was unformed and desolate, and (there was) darkness [was spread] over the surface of the abyss. The breath of [from before] Elohim hovered [blew] above the surface of the water.

3 And God said, “Let there be light”; and there was light. — God said, Let there be light; he willed it, and at once there was light. Oh, the power of the Word of God!

— the Targum Onkelos says

Elohim said, Let there be light. and there was light.

4 And God saw the light, that it was good; and God divided the light from the darkness. — divided between the light and between the darkness; God then separates light and darkness, by assigning to each its relative position in time and space; which refers to the division of day and night;

— the Targum Onkelos says

Elohim saw that the light was good, and Elohim divided the light from the darkness.

Day and Night, Evening and Morning

5 And God called the light Day, and the darkness He called Night. And the evening and the morning were the first day. — and the Evening and the Morning were the first day: the evening, the first and second part of the evening; about the space of twelve hours;

— and the morning, which is also the second part of the night, and the second morning, in the light, in all together they make the opposite space from Evening; and both form one natural day, consisting of twenty four hours; 

— the Targum Onkelos says

Elohim called the light day, and the darkness He called night. It became evening and it became morning, one day.

6 And God said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.” — a firmament; an extension, or a space; or place extended or stretched out, and spread abroad like a tent or curtain, it indicates something solid;

— and let it be dividing between water and water; it appears that the water in the atmosphereic sphere was in contact with another mass of water ion the earth; hence the Targum of Jonathan says “Let there be an expanse in the midst of the waters, and let it separate between the waters above and the waters beneath.”

— the Targum Onkelos says

Elohim said, Let there be a canopy in the midst [middle] of the waters, and let it divide between waters and waters.

7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. — the waters under the firmament are seas, rivers, lakes, fountains, and other waters in the bowels of the earth;

— the Targum Onkelos says

Elohim made the canopy, and divided the waters which were beneath the canopy, from the waters which were above the canopy, and it was so.

8 And God called the firmament Heaven. And the evening and the morning were the second day. — God called the firmament (the expanse) heaven; and means something heaved up; including the starry and airy heavens; being above the earth, and reaching to the third heaven;

— and the evening; and the morning were the second day; these together made up the space of twenty four hours, which was another natural day; 

— the Targum Onkelos says

Elohim called the canopy heaven. It became evening and it became morning the second day.

9 And God said, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear”; and it was so. — unto one place; the ocean bed. We must add the vast depth of the ocean to the height of the mountains before we can rightly estimate the intensity of the forces at work on the third day;

— and let the dry land appear: clear of the waters, dried by the expanded air, hardened by the fiery light, and as yet without any herb or tree upon it: and it was so; immediately done;

— the Targum Onkelos says

Elohim said, Let the waters beneath the heavens be gathered into one place, and let the dryness be seen. It was so.

10 And God called the dry land Earth; and the gathering together of the waters called He Seas; and God saw that it was good. — he called them not sea, but seas; because of the differing quantity and nature both of several seas, and of the rivers, and other lesser collections of waters, all which the Hebrews call seas;

— the Targum Onkelos says

Elohim called the dryness, earth, and the gathering of the waters, He called seas, and Elohim saw that it was good.

11 And God said, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth”; and it was so. — and God said, Let the earth bring forth grass; which had been impregnated by the spirit of God that moved upon it when a fluid; and though now become dry land;

— the Targum Onkelos says

Elohim said, Let the earth sprout grass, seed-yielding herbs, fruit trees bearing fruit of its own kind, with its seed within it, upon the earth. And it was so.

— the Targum of Jonathan says

And the Lord said, Let the earth increase the grassy herb whose seed seedeth, and the fruit-tree making fruit after its kind, whose seed is in itself upon the earth. And it was so.

12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind; and God saw that it was good. — and the fruit tree yielding fruit after his kind; as apples, pears, plums, apricots, nectars, peaches, oranges, lemons, and more;

— the Targum Onkelos says

The earth brought forth grass, herbs yielding seed of its kind, and trees bearing fruit which has in it seeds of its kind; and Elohim saw that it was good.

— the Targum of Jonathan implies their fruit shall be for food and leaves for healing

“And the earth brought forth greenery: herbs whose seed is sown, and trees producing fruit according to their kind; and the Lord saw that it was good.”

— in the ancient world, many medicines were “topical” (applied to the skin) or brewed as teas, making the “leaf” the natural symbol for pharmaceutical power; but in the Targum of Jonathan it emphasizes that the leaves are but designed by the Creator as a pharmacy;

“And by the river shall grow on its bank, from this side and from that side, every tree for food; its leaves shall not wither, and its fruit shall not fail; month by month it shall produce fruit, because its waters issue forth from the Sanctuary; and its fruit shall be for food, and its leaves for healing (לְאַסוּתָא – L’asuta).” Ezekiel 47:12 Jonathan

— this often implies that the creation of plants was not just for food, but to provide for all human needs; and that’s including health and healing.

13 And the evening and the morning were the third day. — the space of twenty four hours ran out, and were measured, either by the rotation of the body of light and heat around the earth, or of the earth upon its axis;

— the Targum Onkelos says

It became evening and it became morning, the third day.

14 And God said, “Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs and for seasons, and for days and years; — and God said, let there be lights in the firmament of the heaven; in the upper part of it, commonly called the starry heaven;

— and let them be for signs and the times of the feasts, and to reckon with them the number of days, and, sanctify the beginnings of the months, and the beginnings of the years;

— the Targum Onkelos says

Elohim said, Let there be lights in the canopy of heaven to divide between the day and the night, and they will serve for signs for seasons, [and to count] (for) days and (for) years [with them].

— the Targum of Jonathan adds “and let them be for signs and for festival times.”

15 and let them be for lights in the firmament of the heaven to give light upon the earth”; and it was so. — to give light upon the earth and their inhabitants when formed, and it was so;

— the Targum Onkelos says

They will be for lights in the canopy of heaven to illuminate the earth. And it was so.

16 And God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also. — the great light, the sun, which is really and considerably greater than the moon with the little light from man’s point of view, are insignificant; and the stars;

— the Targum Onkelos says

Elohim made the two great lights, the large light to rule the day, and the small light to rule the night, and the stars

17 And God set them in the firmament of the heaven to give light upon the earth, — and God set them in the firmament of the heaven; he not only ordered that there they should be, and made them that there they might be,

— but he placed them there with his own hands; and they are placed, particularly the sun, at such a particular distance as to be beneficial and not hurtful: had it been set nearer to the earth, its heat would have been intolerable; in the one case we should have been scorched with its heat, and in the other been frozen up for the lack of it;

— the Targum Onkelos says

Elohim set them in the canopy of the heaven to illuminate the earth,

18 and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good. — in the fourth day’s work, the creation of the sun, moon, and stars is accounted for; all by the works of God;

— the Targum Onkelos says

to rule in the day and the night, and to divide between the light and the darkness; and Elohim saw that it was good.

19 And the evening and the morning were the fourth day. — the fourth day, made by the rotation of the earth on its own axis, in the space of twenty four hours; twelve hours each, the evening includes the afternoon;

— the Targum Onkelos says

It became evening and it became morning, the fourth day.

20 And God said, “Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.” — moving creature; all oviparous animals, both among the finny and the feathery tribes, remarkable for their rapid and prodigious increase: fowl, which means every flying thing;

— the Targum Onkelos says

Elohim said, Let the waters teem with swarms of living creatures, and let birds fly above the earth, in the open canopy of the heaven.

21 And God created great whales and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind; and God saw that it was good. — great whales; those vast sea monsters known by that name, though elsewhere this word be applied to great creatures of the earth, or under the seas;

— the Targum Onkelos says

And thus Elohim created the great whales, and every living creature that creeps, with which the waters teem, of its kind, and every winged bird of its kind; and Elohim saw that it was good.

22 And God blessed them, saying, “Be fruitful and multiply, and fill the waters in the seas, and let fowl multiply on the earth.” — be fruitful, and multiply; this blessing shows that the earth was replenished with animal life from a limited number of progenitors, and probably from a small number of centres, both for the flora and for the fauna;

— the Targum Onkelos says

Elohim blessed them saying, Be fruitful and multiply, fill the waters of the seas, and let the birds multiply on the earth.

23 And the evening and the morning were the fifth day. — the evening and the morning were the fifth day; the sun now in the firmament, where it was fixed the day before, having gone round the earth, or the earth about that, in the space of twenty four hours; 

— the Targum Onkelos says

It became evening and it became morning, the fifth day.

24 And God said, “Let the earth bring forth the living creature after his kind: cattle and creeping thing and beast of the earth after his kind”; and it was so. — “cattle” which seem to design domestic cattle, and such as are for the use of man, either for carriage, food,

— or clothing, as horses, asses, camels, oxen, sheep and “creeping” things, which are different from the creeping things in the sea before mentioned, are such as either have no feet, and go upon their bellies, or are very short, and seem to do so, whether greater or lesser, as serpents, worms, ants and more;

— the Targum Onkelos says

Elohim said, Let the earth bring forth living creatures, each of its kind, animals [of pasture], creeping things, and beasts of the earth, each to its kind. And it was so.

25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind; and God saw that it was good. — and God saw that it was good; that every creature he had made would some way or other be for his glory, and for the benefit of man;

Simplified Picture of the Creation Week in Children Classroom

— the Behemoth (H930 ḇə·hê·mō·wṯ), or known as as dinosaur in Job 40:15, is a different word from Cattle (H929 bə·hê·māh) used in this verse and elsewhere; the word “dinosaur” was coined only in 1841 by an Englishman named Sir Richard Owen, hence most translations today continue to use the antiquated word Behemoth;

— the Targum Onkelos says

And thus Elohim made the beasts of the earth, each of its kind, the animals [of pasture] each of its kind, and everything that creeps on the ground, each of its kind, and Elohim saw that it was good.

A reconstruction of a Argentinosaurus, approximately 97 to 93 million years ago; 40 metres in length, at Museo Municipal Carmen Funes, Neuquén, Argentina

26 And God said, “Let Us make man in Our image, after Our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth and over every creeping thing that creepeth upon the earth.”

— in our image, in our form; after our likeness; with the ability to understand and to discern; these Words “let us” indicates the plurality of God (Elohim); are spoken by God the Father to the Son; hence the “US” and “OUR” plural form of a singuar God;

— the Targum Onkelos says

Elohim said, Let us make man in our image, as our likeness, and let him dominate the fish of the sea, the birds of the heaven, the animals, all the earth, and every creeping thing that creeps on the earth.

27 So God created man in His own image, in the image of God created He him; male and female created He them. — in our image, that is, in our form; after our likeness; with the ability to understand and to discern, showing man’s superior glory and dignity to the rest of the creations;

— and the parallel revealing of the Word by apostle John

In the beginning was the Word, and the Word was with God, and the Word was God.

The same was in the beginning with God.

All things were made by Him, and without Him was not anything made that was made. John 1:1-3

— the Jerusalem Targum says,

And the Word of the Lord created man in His likeness, in the likeness of the presence of the Lord He created him, the male and his yoke-fellow He created them.

28 And God blessed them, and God said unto them, “Be fruitful and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.”

— so God created man in his own image; and with man’s superior intelligence, to subdue and have dominion over them;

— the Targum Onkelos says

Elohim blessed them, and Elohim said to them, Be fruitful and multiply, fill the earth and subdue it, and dominate the fish of the sea, the birds of the heaven, and every living thing that moves upon the earth.

29 And God said, “Behold, I have given you every herb bearing seed which is upon the face of all the earth, and every tree in which is the fruit of a tree yielding seed; to you it shall be for meat.

— to you it shall be for meat: which is generally thought to be the food; as the Hebrew word “meat” is an old English term for “food;” compares this Luke 24:41 And while they yet believed not for joy, and wondered, He said unto them, “Have ye here any meat?”

— the Targum Onkelos says

Elohim said, Behold, I have given you all seed-yielding herbs that are on the surface of the earth, and every tree that has seed-yielding fruit; to you it shall be for food.

— the Targum Jonathan says

And the Lord said, Behold, I have given you every herb whose seed seedeth upon the face of all the earth, and every unfruitful tree for the need of building and for burning; and the tree in which is fruit seeding after its kind, to you it shall be for food.

30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth wherein there is life, I have given every green herb for meat;” and it was so. — and to every beast, and to every fowl and every thing that creepeth, are likewise for food;

— the Targum Onkelos says

And for every animal of the earth, for every bird of the heaven, and for everything that creeps on the ground, in which there is a living spirit, all vegetational herbs shall be [their] food. And it was so.

31 And God saw every thing that He had made, and behold, it was very good. And the evening and the morning were the sixth day. — it is affirmed here everything is good that flesh and meat as well as herbs and fruits, are granted to the first men for food;

— and therefore we are safe to ignore any false shepherds who came along later and preached derogatively the eating of meat as if eating corpses; it is sufficient for us that it was expressly allowed here; as was instructed to righteous Noah in Genesis 9:3 (except the blood);

— and Ellen G White is thus a false prophetess; for she wrote derogatively of eating meat as if eating corpses:

From the light God has given me, the prevalence of cancer and tumors is largely due to gross living on dead flesh.

I sincerely and prayerfully hope that, as a physician, you will not forever be blind on this subject, for blindness is mingled with a want of moral courage to deny our appetite, to lift the cross, which means, to take up the very duties which cut across the natural passions.

Feeding on flesh, the juices and fluids of what you eat pass into the circulation of your blood, and, as we are composed of what we eat, we become animalized; thus a feverish condition is created, because the animals are diseased, and by partaking of their flesh, we plant the seeds of disease in our own tissue and blood.

Then when exposed to the changes in a malarious atmosphere, these are more sensibly felt; also when we are exposed to prevailing epidemics and contagious diseases the system is not in condition to resist the disease. TSDF 68.11

I have the subject presented to me in different aspects. The mortality caused by meat-eating is not discerned; if it were, we would hear no more arguments and excuses in favor of the indulgence of the appetite for dead flesh. We have plenty of good things to satisfy hunger without bringing CORPSES upon our table to compose our bill of fare. TSDF 68.12

The prophets prophesy falsely, and the priests bear rule by their means; and My people love to have it so. And what will ye do in the end thereof? Jeremiah 5:31

 For they prophesy falsely unto you in My name: I have not sent them, saith the Lord. Jeremiah 29:9

— the Targum says

Elohim saw all that He had made, and behold it was very good [completely prepared]. It became evening and it became morning, the sixth day.

Genesis 2

1 Thus the heavens and the earth were finished, and all the host of them. — the host of them; that is, the creatures contained therein; the host of heaven, in Scripture language, sometimes signifies the stars and sometimes the angels;

— the Targum Onkelos says

Elohim completed by the seventh day His work which He had made, and He abstained on the seventh day from all His work which He had made.

2 And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. — God ended his work; not all work (John 5:17), but the work of this specific creation;

— the Targum Onkelos says

Elohim completed by the seventh day His work which He had made, and He abstained on the seventh day from all His work which He had made.

3 And God blessed the seventh day and sanctified it, because in it He had rested from all His work which God created and made. — God blessed the seventh day, by conferring special honours and privileges upon it above all other days, that it should be a day of solemn rest and rejoicing and celebration of God and his works;

— the Targum Onkelos says

Elohim blessed the seventh day and sanctified it, for on it He abstained from all His work, which Elohim had created to do.

4 These are the generations of the heavens and of the earth when they were created, in the day that the Lord God (יְהוָה אֱלֹהִים) made the earth and the heavens, — this is the first time God’s name YHVH יְהוָה was introduced; but introduces as a compound name, LORD God;

— these are the generations of the heavens and the earth, when they were created; that is, the above account is a history of the creation of the heavens and earth, and of all things, creatures and animals; their creation being a sort of birthday;

— the Targum Onkelos translates יְהוָה as Adonoy but it could have being ‘Yehovah,’ or LORD, saying

This is the history of the heavens and the earth when they were created, on the day when Adonoy Elohim made earth and heaven.

— from this verse on, the Onkelos consistently uses the divine name as “Adonoy Elohim,” that is, the text uses יְיָ אֱלֹהִים which could be translated as the “Lord God,” not just “God.” The symbol יְיָ (a double Yod) is a a shorthand for יהוה (YHVH); a specialized placeholder for the Tetragrammaton—the sacred, four-letter Name of God: יהוה (YHVH));

5 and before every plant of the field was in the earth, and before every herb of the field grew; for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.

— for the Lord God had not caused it to rain upon the earth: so the plants and herbs could not grow owing to that; since on the third day, when they were made, there was no sun to exhale and draw up the waters into the clouds, in order to be let down again in showers of rain;

— and there was not a man to till the ground; who was not created till the sixth day, and therefore could have no concern in the cultivation of the earth, and of the plants and herbs in it; but these were the produce of almighty power;

— the Targum Onkelos says

All the plants of the field were not yet on the earth, and all the herbal vegetation of the field had not yet sprouted, for Adonoy Elohim had not brought rain [down] upon the earth, and there was [yet] no man to work the soil.

6 But there went up a mist from the earth, and watered the whole face of the ground. — a mist; this mist, as we learn from Job 36:27, where the same word is translated vapour, is the measure and material of the rain;

— the Targum Onkelos says

A mist rose up from the earth, and it watered the entire surface of the soil.

7 And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. — and the Lord God formed man of the dust of the ground; literally, formed the man (adam) dust from the ground;

— became a living soul, that is, a living man: not only capable of performing the functions of the animal life, of eating, drinking, walking and more; and of thinking, reasoning, and discoursing as a rational creature;

— the Targum Onkelos says

Adonoy Elohim then formed the man, dust from the ground, and He blew into his nostrils the breath of life. And so man became a living [speaking] soul.

8 And the Lord God planted a garden eastward in Eden, and there He put the man whom He had formed. — and the Lord God planted a garden eastward in Eden; or “had planted” for this wasn’t done before the creation of man;

— the Targum Onkelos says

Adonoy Elohim planted a garden in Eden, to the east, and there He placed the man He had formed.

9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

— so called the tree of life because of assuring him of the continuance of life and happiness, on condition of his persevering in obedience; because God had given the fruit of it a singular virtue for the support of nature, the prolongation of life, and the prevention of all diseases, infirmities, and decays through age;

— the tree of knowledge of good and evil; to man, who by the use of it would know, to his cost, how great and good things he did enjoy, and might have kept by his obedience, and how evil and bitter the fruits of his disobedience were to himself and all his posterity; thus knowing both the good and evil;

— the Targum Onkelos says

Adonoy Elohim made grow out of the soil every tree that is pleasant to look at, and good for [producing] food; the Tree of Life in the middle of the Garden, and the Tree (of) [from which the fruit if eaten gives] Knowledge [of what is] good and evil.

10 And a river went out of Eden to water the garden, and from thence it was parted and became four heads. — the Targum of Jonathan says And a river went forth from Eden, to water the garden, and from thence was separated, and became four heads of rivers (or four chief rivers)

— the Targum Onkelos says

A river went out of Eden to water the Garden, and from there it separated and became four headwaters.

11 The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold. — the first is Pishon; or Pison, perhaps an eminent branch of the river Tigris, probably that called by others Pasi-tigris, or Piso-tigris;

— the Targum Onkelos says

The name of the first is Pishon which surrounds all the land of Chavilah, where there is gold.

12 And the gold of that land is good, and there is bdellium and the onyx stone. — there is the bdellium, and the onyx stone; the first of these is either an aromatic gum; the tree is black, and is of the size of an olive tree, has the leaf of an oak;

— the Targum Onkelos says

The gold of that land is good. Also found there is bdellium and onyx stones.

13 And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. — Gihon, the second river, flows by the land of Kush; there is one other Gihon mentioned in 1 Kings 1:33, and in II Chronicles 32:30;

— the rivers Pishon and Gihon may have been greatly altered or even effaced by the deluge and other causes over time;

— the Targum Onkelos says

The name of the second river is Gichon. It surrounds all the land of Kush.

14 And the name of the third river is Hiddekel; that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. — of the “Hiddekel” and “Euphrates” there high probability the former is the Tigris, or Tigres;

— and the fourth river is Euphrates; which retains its name till modern time as we know it today;

— the Targum Onkelos says

The name of the third river is Chidekel[Diglas], which flows to the east of Ashur. The fourth river is P’ras.

15 And the Lord God took the man and put him into the Garden of Eden to dress it and to keep it. — to dress the Garden and to keep it; the first word literally means to work it; for though a paradise, yet the garden had to be tilled and planted; seeds must be sown and the cultivated plots kept in order;

— the other word, “to keep it,” implies, however, some difficulty and danger, though no unpropitious weather, nor blight nor mildew, spoiled the crop, yet apparently it had to be guarded against the incursion of wild animals and birds, and protected even against the violence of winds and the burning heat of the sun;

— the Targum Onkelos says

Adonoy Elohim took the man, and put him in the Garden of Eden, to work it and to preserve it.

16 And the Lord God commanded the man, saying, “Of every tree of the garden thou mayest freely eat; — saying, of every tree of the garden thou mayest freely eat: a very generous, large, and liberal allowance this: or “in eating thou mayest eat”

— the Targum Onkelos says

Adonoy Elohim commanded the man, saying, You may certainly eat from every tree in the Garden.

17 but of the tree of the knowledge of good and evil, thou shalt not eat of it. For in the day that thou eatest thereof, thou shalt surely die.” — the tree of knowledge of good and evil; a consequence to humanity of how evil and bitter the fruits of his disobedience were to himself and all his posterity; thus knowing both the good and evil;

— for in the day thou eatest thereof thou shalt surely die; man became at once a mortal creature; but had he obeyed by eating of the tree of life, he would have lived an immortal life;

— the Targum Onkelos says

But from the Tree (of) [from which the fruit if eaten gives] Knowledge of what is good and evil, you shall not eat from it, for on the day you eat from it, you will certainly die.

18 And the Lord God said, “It is not good that the man should be alone; I will make him a helper meet for him.” — a new and final need of man is stated, a helper;  she is formed to be social, to hold converse, not only with her superior, but also with him, a co-worker;

— the Targum Onkelos says

Adonoy Elohim said, It is not good [fitting] for the man to be alone. I will make a helper for him.

19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air, and brought them unto Adam to see what he would call them; and whatsoever Adam called every living creature, that was the name thereof.

— whatsoever Adam called every living creature, that was the name thereof; his powers of perception and intelligence were supernaturally enlarged to know the characters, habits, and uses of each species that was brought to him;

— the Targum Onkelos says

Adonoy Elohim formed from the ground, every beast of the field, and every bird of the heaven, and brought them to the man, to see what he would call them. Whatever the man called [each] living creature, that is its name.

20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a helper meet for him. — power and dominian over the creatures were also given to man, and as a proof of this he named them all;

— the Targum Onkelos says

The man gave names to every animal, to the birds of the heaven, and to every beast of the field, but the man did not find a helper for himself.

21 And the Lord God caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. — the deep sleep as divine anesthesia, a precise anatomical miracle;

— that opening of his side and the taking away of his rib might be no grievance to him; while he knows no sin, God will take care that he shall feel no pain;

— the Targum Onkelos says

Adonoy Elohim caused unconsciousness to fall upon the man and he slept. He took one of his ribs and closed over [filled] flesh in its place.

— this is a classic example of the Targum adding specific details that aren’t in the original Hebrew; the Targum of Jonathan specifies that God “took one of his ribs; it was the thirteenth rib of his right side:”

And the Lord God threw a deep slumber upon Adam, and he slept. And He took one of his ribs, it was the thirteenth rib of the right side, and closed it up with flesh.

— according to Jewish thoughts, man was created with 13 ribs on each side, totaling 26. In Gematria (Jewish numerology), 26 is the numerical value of the Tetragrammaton (the four-letter name of God, YHVH). By taking one rib to create woman, the text suggests that the divine “wholeness” of the human being is achieved only when man and woman, each with 24 ribs, are joined back together.

22 And the rib which the Lord God had taken from man, made He a woman and brought her unto the man.

— the rib, which the Lord God had taken from man, made he woman; was not made from the superior part of man, that she might not be thought to be above him, and have power over him; nor from any inferior part, as being below him, and to be trampled on by him; but out of his side;

— the Targum Onkelos says

Adonoy Elohim built the rib that He took from the man into a woman, and He brought her to the man.

23 And Adam said, “This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.” — she shall be called Woman (Ishah), because she was taken out of Man (Ish); from hence the suffix ish is derived from: British (English, Scottish), Irish, Danish, Swedish, Finnish; indicating they are of Hebraic origin;

— the Targum Onkelos says

The man said: This at last is bone of my bones and flesh of my flesh. This shall be called Woman, for from Man [husband] was she taken.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh. — one flesh; the human pair differed from all other pairs, that by peculiar formation of Eve, they were one; the man and his wife;

— the Targum Onkelos says

Therefore, a man shall leave [the house where] his father and his mother [sleep], and cling to his wife, and they shall become one flesh.

25 And they were both naked, the man and his wife, and were not ashamed. — and they were both naked, the man and his wife, but were not ashamed;

— the Targum Onkelos says

The two of them were naked, the man and his wife, but they were not ashamed.

Posted in Books of Moses

Russians threaten horrors on Europe in revenge for Iran

•March 6, 2026 • Leave a Comment

Russians threaten horror strikes on Europe in revenge for Iran – ‘Trump untied our hands’

TheExpress • March 1, 2026

It comes as Russian President Vladimir Putin expressed condolences over the death of Iran’s Supreme Leader Ayatollah Ali Khamenei.

Russian propagandists have threatened to carry out a horror strike on Europe in response to Iran’s missile attack, as the experts blamed Donald Trump for “unwittingly creating political and psychological opportunities.”

On Sunday, Russian President Vladimir Putin expressed condolences over the death of Iran’s Supreme Leader Ayatollah Ali Khamenei. The Russian President called the act “a murder committed in cynical violation of all norms of human morality and international law.”

Speaking about Russia’s next move, Sergey Karnaukhov, a former president and CEO of The Centre for the National Interest, and Dimitri Simes, a former president and CEO of The Centre for the National Interest, highlighted what needs to be done as he blames Europe for “waging war” against Russia.

In the conversation with Vladimir Solovyov on channel Solovyov Live, he said: “Estonia is waging war against us. I think we should give it some thought that Mr Trump unwittingly created political and psychological opportunities for us, he untied our hands for our Supreme Commander in chief to do whatever he finds appropriate to do for the nation’s security.”

The host of the show continued issuing threats to Europe. Mr Solovyov said: “But we see what is happening … the only language Europe understands is the language of force, and only when the force is used against them. They saw that Oreshnik was used twice and decided they are protected in their little house. It’s clearly time to strike their little house.”

The Russian Foreign Ministry had sharply denounced the joint US‑Israeli military operation in Iran the previous day, describing it as “a pre‑planned and unprovoked act of armed aggression against a sovereign and independent UN member state” and a violation of core principles of international law.

Posted in Europe, Iran, Russia, US

A Study Index of Ezekiel

•March 5, 2026 • Leave a Comment

Nobody seems to understand the various symbols and riddles in this book of Ezekiel to put all the puzzles into a cohesive and coherent picture. The Jews couldn’t understand what or how the house of Israel could have any relevance since the days they went into exile; Christians misled themselves that they have already replaced the Israelites and God’s graceful promises of eternity are now theirs!

So none got it right. In this Study, we’ll find that Ezekiel’s prophecy was meant not to be fulfilled during his time; but its timing was meant a great distance into the future (Ezekiel 12:27), into the endtime, our time and the message is primarily for the United States and secondarily its European allies.

A Study Index of Ezekiel

Table of Contents

Chapter 1

— Ezekiel a captive by the river Chebar in Chaldea
— in vision saw each cherub has four wings
— and each one has four faces
— the face of a man, a lion, an ox, and an eagle

~ Chapter 2

— “Son of man, I send thee to the children of Israel”
— who are the children of the house of Israel?
— the spirit of God spoke unto Ezekiel
— handed a scroll of a book, written inside and outside

A Study of Chapters 1 and 2 HERE ~ —— ~

Chapter 3

— Ezekiel to speak unto the “house of Israel”
— caused me to eat that scroll, what does this mean?
— Ezekiel made a watchman to the “house of Israel”
— not to a people of strange speech and hard language

~ Chapter 4

— take thee a tile and lay it before thee
— iniquity of the house of Israel: 390 days
— iniquity of the house of Judah: 40 days
— Septuagint: 190/150/40 days

A Study of Chapters 3 and 4 HERE ~ —— ~

Chapter 5

— they walked not in my statutes nor kept my judgements
— a third burns with fire, pestilence and famine
— a third smitten by a sword
— and a third scatters into the wind, a sword follows

~ Chapter 6

— a prophecy against “the mountains of Israel”
— to the hills, to the rivers and to the valleys
— a remnant will remember “all their abominations”
— and they shall know that I am the Lord

A Study of Chapters 5 and 6 HERE ~ —— ~

Chapter 7

— “An end! The end is upon the four winds of the earth”
— a wrath upon the multitude of the house of Israel
— all hands shall be feeble, all knees weak as water
— a trumpet is blown but “none goeth to battle”
— “in their judgements will I judge them”

~ Chapter 8

— God’s throne is toward the north
— seventy men: their faces toward the east
— and twenty-five men: worshipping the sun
— all their backs against the Temple of the Lord

A Study of Chapters 7 and 8 HERE ~ —— ~

Chapter 9

— “six men” prophesied to destroy the house of Israel
— a mark on the foreheads of those who sigh and cry
— “Go ye after him through the city and smite
— “Let not your eyes spare, neither have ye pity
— “Slay utterly old and young; begin at my sanctuary”

~ Chapter 10

— back to another of Ezekiel’s visions, the wheels
— more about the cherubim, their wings
— the face of an Ox changed to a face of a Cherub
— the Ox and the Unicorn

A Study of Chapters 9 and 10 HERE ~ —— ~

Chapter 11

— twenty-five men at the east gate
— princes of the people who devise mischief
— and give wicked counsel in the city
— Pelatiah, one of the twenty-five princes, died
— vision of Shekinah departing the Temple

~ Chapter 12

— a bitter/sweet and/or sweet/bitter theme
— a remnants will declare all their abominations
— “The days are prolonged, and every vision faileth”
— visions are “of the times that are far off”

A Study of Chapters 11 and 12 HERE ~ —— ~

Chapter 13

— a prophecy against the prophets of Israel
— Woe unto the foolish prophets,
— who follow their own spirit and see nothing!
— O Israel, thy prophets are like the foxes in the deserts
— your prophets see vanity and devise lies

~ Chapter 14

— a prophecy against the elders of Israel
— but their heart and stumbling block before their iniquity
— even Noah, Daniel and Job couldn’t avert God’s wrath
— I will send my four sore judgements against Israel

A Study of Chapters 13 and 14 HERE ~ —— ~

Chapter 15

— the vine tree to be cast into the fire for fuel?
— the house of Israel will be surrounded at all sides
— from one fire to another shall devour them
— “Out of the frying pan into the flame”

~ Chapter 16

— God will gather all thy lovers whom thou hast pleasure
— and gather thy loved ones with those thou hated
— together they’ll regather against thee
— and uncover thee and see all thy nakedness
— and they shall burn thine houses with fire
— Woe unto them that call evil good, and good evil

A Study of Chapters 15 and 16 HERE ~ —— ~

Chapter 17

— riddle of two eagles with great wings and a vine
— riddle of the “tender young twig”
— bringing down the high tree and exalting the low tree
— in the mountain of the height of Israel will I plant it

~ Chapter 18

— thy fathers have eaten sour grapes
— if they “walked in my statutes and kept my judgements”
— the soul that sinneth, it shall die
— “I have no pleasure in the death of him that dieth”

A Study of Chapters 17 and 18 HERE ~ —— ~

Chapter 19

— a riddle of a lioness with her two whelps
— her whelps among young lions
— prophecy of some branches ‘cast down’ to the ground
— prophecy of other branches in dry and thirsty ground

~ Chapter 20

— ye despised my judgements and my statutes
— my Sabbaths to be a sign between me and thee
— some elders of Israel come to inquire of the Lord
— “I wrought for my name’s sake”
— a riddle or prophesy against the forest of the South

A Study of Chapters 19 and 20 HERE ~ —— ~

Chapter 21

— the Targum points to the forest of the South: Spain
— “I am against thee; will draw my Sword out of its sheath”
— “and will cut off the righteous and the wicked”
— this Sword even against those hidden in secret chambers
— the days of Israel’s wicked princes shall come to an end

~ Chapter 22

— the city that sheddeth blood in the midst of it
— your streets are full of blood
— “Thou hast despised mine holy Sabbaths”
— by the sword, famine, pestilence and captivity
— I will scatter and disperse thee among the nations

A Study of Chapters 21 and 22 HERE ~ —— ~

Chapter 23

— the whoredom of Oholah: Samaria, the ten tribes
— the whoredom of Oholibah: Judah and Jerusalem
— they constitute “both houses of Israel” Isaiah 8:14
— they have profaned My Sabbaths
— thy residue shall be devoured by fire

~ Chapter 24

— a parable unto the rebellious house
— a riddle of blood set upon the top of a rock
— she hath wearied herself with lies and filthiness
— kindle the fire and burn the bones
— Ezekiel’s wife died; he was forbidden to mourn

A Study of Chapters 23 and 24 HERE ~ —— ~

Chapter 25

— prophecy against the Ammonites
— God saith, “’Aha,’ against My sanctuary”
— “clap thine hands and stamp your feet”
— contemptuous hated against the land of Israel
— prophecy against Moab, Edom the Philistines

~ Chapter 26

— “I am against thee, O Tyre”
— Nebuchadnezzar from the north
— he and his chariots shall break down thy towers
— all their princes shall tremble from their thrones

A Study of Chapters 25 and 26 HERE ~ —— ~

Chapter 27

— a lamentation for Tyre “I am of perfect beauty”
— shall cry bitterly; weeping, howling and shrieking
— “the merchants of the peoples hiss at thee
— thou shalt be a terror, and never shalt be any more”

~ Chapter 28

— a prophecy against the “prince of Tyre”
— “I sit in the seat of God in the midst of the seas”
— a prophecy against the “king of Tyre”
— Thou hast been in Eden the garden of God
— “I will destroy thee, O king that art anointed”

A Study of Chapters 27 and 28 HERE ~ —— ~

Chapter 29

— a prophecy against the Pharaoh of Egypt
— the great dragon lieth in the midst of his rivers
— “I will give the land of Egypt unto Nebuchadnezzar”
— and I will scatter the Egyptians among the nations
— and disperse them through the countries

~ Chapter 30

— “‘Howl ye, “Woe be the day!”
— it shall be the time of the Gentiles
— the sword shall come upon Egypt
— and I will break Pharaoh’s arms
— and there shall be no princes in Egypt

A Study of Chapters 29 and 30 HERE ~ —— ~

Chapter 31

— a prophecy against the Pharaoh of Egypt
— of a cedar in Lebanon with fair branches
— his height was exalted above all the trees
— the terrible of the nations shall cut him off

~ Chapter 32

— a lamentation for Pharaoh king of Egypt
— a “tribulation as darkness shall cover thy land”
— “I will make many people amazed at thee”
— Gypsies: Heb name derived from city of Zoan
— English writings testify Romani were Egyptiens

A Study of Chapters 31 and 32 HERE ~ —— ~

Chapter 33

— prophet Ezekiel appointed as a watchman
— duty of warning others as a watchman unto Israel
— woe to them that sing song with pleasant voice
— and can play well on an instrument
— for they hear thy words, but they do them not

~ Chapter 34

— a prophecy against the shepherds of Israel
— eat the fat and ye clothe yourselves with the wool
— I will set up one Shepherd over them
— and My servant David a prince among them
— both civil and ecclesiastical

A Study of Chapters 33 and 34 HERE ~ —— ~

Chapter 35

— a prophecy against Mt Seir and Edom
— “Rage it, rage it, even the foundation!”
— “I will prepare thee for blood
— and blood shall pursue thee”
— “I will make thee perpetual desolations”

~ Chapter 36

— a prophecy against the mountains of Israel
— against “the hills, to the rivers and to the valleys”
— “I have spoken in My jealousy and in My fury
— because ye have borne the shame of the nations”
— “they profaned My name whither they have gone”

A Study of Chapters 35 and 36 HERE ~ —— ~

Chapter 37

— “Son of man, can these bones live?”
— “these bones are the whole house of Israel”
— “They shall walk in My judgements
— and observe My statutes and do them
— ”My servant David shall be their Prince for ever”

~ Chapter 38

— prophecy against Gog and Magog and all his allies
— Persia is from the east; Ethiopia is from the south
— Libya represents the west; Gomer is from the north
— pestilence and blood; hailstones, fire and brimstone
— “and they shall know that I am the Lord”

A Study of Chapters 37 and 38 HERE ~ —— ~

Chapter 39

— more prophecy against Gog and all his multitudes
— judgement extended to “the isles” and coastlines
— “and all the nations shall see My judgement”
— and see why the house of Jacob went into captivity
— “ll be sanctified in them in the sight of many nations”

~ Chapter 40

— for peace and tranquility of the Millennium
— there was a man; appearance of brass, a cherub?
— a reef to measure the Temple
— burnt offering and animal sacrifices brought back

A Study of Chapters 39 and 40 HERE ~ —— ~

~ Chapter 41

— the Millennium starts with the building of the Temple
— the posts, walls and doors given precise measurements
— “This is the Most Holy Place”
— side chambers and windows given measurements

~ Chapter 42

— the outer court given precise measurements
— chambers where the priests shall approach the Lord
— there shall be burnt, meat, trespass and sin offerings
— the measurements of the Temple and its precincts

A Study of Chapters 41 and 42 HERE ~ —— ~

~ Chapter 43

— the Shekinah of God come from the east
— His voice was like a noise of many waters
— show them all the ordinances and laws thereof
— that they may be ashamed of their iniquities
— therefore I have consumed them in My anger

~ Chapter 44

— the east gate shall be shut. . .
— the Prince, who shall sit and eat before the Lord
— ye have not kept charge of My holy things
— all ordinances to be observed during the Millennium
— the priests of the sons of Zadok
— shall come near to Me to minister unto Me

A Study of Chapters 43 and 44 HERE ~ —— ~

~ Chapter 45

— the tribes shall resort upon all the solemn festivals
— a portion for the Prince on both sides of holy portion
— shekel shall be a measure of value in God’s kingdom
— Prince shall execute judgement and judge righteously
— Passover, feast of seven days; unleavened bread eaten

~ Chapter 46

— the Sabbaths and the new moon shall be observed
— Prince shall oversee the sacrificial services performed
— people come before the Lord at the solemn feasts
— repeating of morning sacrifice but evening silent

A Study of Chapters 45 and 46 HERE ~ —— ~

~ Chapter 47

— the waters flow beneath the south side of the altar
— and they shall dwell in their own land
— Jerusalem has 12 gates, three on each sides of the city
— there shall be a very great multitude of fish
— on that side of the rivers, shall grow all trees for food

~ Chapter 48

— (North) Reuben~France; Judah&Levi~Israel;
— (East) Joseph~US&UK; Benjamin~Norway&Iceland;
— ~ Dan~Ireland&Denmark;
— (South) Simeon~scattered throughout;
— ~ Issachar~Finland; Zebulun~Holland;
— (West) Gad~Switzerland; Asher~Belgium; Naphtali~Sweden

A Study of Chapters 47 and 48 HERE ~ —— ~

Posted in Ezekiel

Iran’s Fattah-1 Missiles

•March 4, 2026 • Leave a Comment

Unveiled in June 2023, the Fattah-1 (Persian: ’conqueror’) is an Iranian medium-range ballistic missile developed by the Islamic Revolutionary Guard Corps. Iran has described the missile as “hypersonic,” at Mach 13, a description which has been noted as “dubious” or “inspirational” by several media outlets including Calcalist, the Times of Israel and the Warzone.

According to Iran, its high maneuverability and speed helps it to evade missile defense systems.

According to Iran, it can maneuver in and out of the atmosphere, and is capable of bypassing missile defenses.Iran describes it as a hypersonic missile.

However, according to Fabian Hinz, research fellow for Defense and Military Analysis at the International Institute for Strategic Studies, Fattah does not fall under the general classification of hypersonic weapons, but is rather a medium-range ballistic missile (MRBM) that has a “second stage incorporates the warhead, aerodynamic controls and a small solid-propellant motor with a moveable nozzle for thrust vector control (TVC) that resembles a maneuverable reentry vehicle (MaRV)” rather than a hypersonic glide vehicle, meaning it can only maneuver for a short part of the flight in the terminal phase.

Hinz noted that “Iran attempted to overcome this limitation by mating a small TVC rocket motor to a MaRV, enabling exo-atmospheric maneuvering.”

Iranian missile fired on Tel Aviv after US strikes causes heavy damage

Arash Marzbanmehr, a pro-IRGC military analyst, has defined Fattah and Kheibar Shekan missiles as near-hypersonic or quasi-hypersonic missiles

In November 2023, Iran unveiled a newer version of the missile, the Fattah-2. With a range of 1,400 kilometers, and can travel at speeds up to Mach 15, the new Fattah-2 is classified as a advanced ballistic missile, capable of targeting Israel from any corner of western Iran. This range encompasses critical strategic targets throughout the Middle East, including Israeli military installations and US bases in the region.

“Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine!” Isaiah 28:1

“The crown of pride, the drunkards of Ephraim, shall be trodden under feet” Isaiah 28:3

Posted in Iran, Israel, US

Ezekiel (Ch 47-48)

•March 3, 2026 • Leave a Comment

During the Millennium the most important feature is the faithful observance of the Sabbaths, both weekly and annual, the Feast days, especially the Passover, Pentecost and the Feast of Tablernacles, accompanied by an elaborate system of animal sacrifices and offerings at the Temple. So why are we not keeping the Sabbaths and Feast Days during this time?

The other feature is that the portion of land thus given to each tribe would be, on average, just two-thirds that were assigned by Joshua. And given the Great Sea is the Mediterranean Sea, and the east sea is the Dead Sea or even the Sea of Galilee, then the new Land allocated is rather small and restricted. Perhaps an area holding no more than 10 to 20 million people!

This could be partly because there would be only a small remnants that came out of the Great Tribulation, after the Time of the Gentiles (after the Flaming Sword from the South of Ezekiel 20-21; and after the Ezekiel 4 – 390/40 Years of captivity), the same as the Time of Jacob’s Troubles. The end result may, perhaps, be no more than five percent of the house of Jacob would survive to go through to dwell in the new Promised land.

Ezekiel 47

1 Afterward he brought me again unto the door of the house, and behold, waters issued out from under the threshold of the house eastward; for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar.

— afterward Ezekiel was brought before the waters of Shiloah Psalm 46:4; Isaiah 8:6 flowed from the rocks which is believed beneath the Temple Mount;

— waters; so Revelation 22:1 represents “the water of life as proceeding out of the throne of God and of the Lamb.”

— the Targum says,

“Then he brought me back to the door of the House; and behold, waters issued out from under the threshold of the House eastward, for the front of the House faced east; and the waters came down from beneath, from the right side of the House, on the south of the altar.”

2 Then he brought me out of the way of the gate northward, and led me about the way outside unto the outer gate by the way that looketh eastward; and, behold, there ran out waters on the right side.

— the way of the gate northward: the east gate being shut, the prophet Ezekiel in this vision is led to the north gate, out of which he goes into the next court, and so through them all, till he comes to the north gate of the outermost court;

— and, behold, there ran out waters on the right side; or south side of the gateway;

— the Targum says,

“Then he brought me out by the way of the north gate, and led me round by the way without unto the outer gate, by the way of the gate that faces east; and behold, there were waters trickling forth from the right side.”

3 And when the man who had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. — a thousand cubits, or about one-third of a mile or half a kilometer;

— the waters flow eastward, that is, towards the Kedron, and thence towards the Jordan and then into the Dead Sea;

— the Targum says,

“When the man went forth eastward with a measuring line in his hand, he measured a thousand cubits, and he led me through the waters; the waters were ankle-deep.”

4 Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.

— the Targum says,

“Again he measured a thousand, and led me through the waters; the waters were to the knees. And he measured a thousand, and led me through; the waters were to the waist.”

Jerusalem would have 12 gates, three on each of the four sides of the city

5 Afterward he measured a thousand, and it was a river that I could not pass over; for the waters had risen, waters to swim in, a river that could not be passed over. — afterward he measured a thousand; a fourth time a thousand cubits, or about a mile and a half;

— the waters flow eastward, that is, from the Kedron onward into the Dead Sea; those lifeless waters were healed, but the main point in the picture is the rapid augmentation from a petty stream, getting deeper and deeper into a mighty river;

— the Targum says,

“And he measured a thousand, and it was a river that I could not pass through; for the waters had risen, waters to swim in, a river that could not be passed over.”

6 And he said unto me, “Son of man, hast thou seen this?” Then he brought me and caused me to return to the brink of the river.

— the metaphor; if we search into the things of God, we find some things plain and easy to be understood, as the waters that were but to the ankles; others more difficult, which require a deeper search, as the waters to the knees or the loins; and some quite beyond our reach, which we cannot penetrate;

— the Targum says,

“And he said to me, ‘Have you seen this, son of man?’ Then he led me and brought me back to the bank of the river.”

7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. — in his first appearance he observed no trees, and no mention is made of any, but it seems Ezekiel found them on this return:

— though they may not really grow so soon, they might be visionary there; as he measured the waters; sees this wonderful sight; an emblem of true Saints, believers and regenerate persons, who are trees of righteousness, planted by the river with divine spirits;

— the Targum says,

“As I returned, behold, on the bank of the river were very many trees, on this side and on that side.”

8 Then said he unto me, “These waters issue out toward the east country and go down into the desert and go into the sea, which being brought forth into the sea, the waters shall be healed. — these waters signify the healing effect of God, which went forth from Jerusalem, and spread into the countries about;

— also the gifts and powers of the holy spirits which accompanied it, by virtue of which is spread far and produced healing and blessed effects;

— the Targum says,

“And he said to me: These waters issue out toward the eastern region, and go down into the plain (the Arabah), and enter into the sea; they are brought forth into the great sea, and the waters shall be healed.”

9 And it shall come to pass that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live. And there shall be a very great multitude of fish, because these waters shall come thither; for they shall be healed, and every thing shall live whither the river cometh.

— the rivers, according to the pointing of the Hebrew text this is “the two rivers” as is expressed in the original;

— this peculiar form has occasioned some perplexity, especially because in the vision of Zechariah (Zechariah 14:8) the waters are represented as divided, half of them flowing into the Dead Sea and half into the Mediterranean.

— and there shall be a great multitude of fish, because these waters shall come multitude of fish in the Dead sea where none lived before, and owing to those waters coming thither: it signifies the great number of living Saints, who shall appear wherever the truth is truly, purely and powerfully preached;

— the Targum says,

“And it shall come to pass, that every living soul that swarms, in every place where the waters of the river come, shall live; and there shall be a very great multitude of fish, because these waters have come there; and they shall be healed and established in every place where the waters of the river come.”

10 And it shall come to pass that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets. Their fish shall be according to their kinds as the fish of the Great Sea, exceeding many.

— from Engedi even unto Eneglaim; two places, which lay, the latter one at the entrance of the Dead sea, and the former at the end of it;

— for their fish shall be according to their kind as the fish of the Great Sea, the Mediterranean, exceeding many: that is, there shall be fish of all sorts, small and great, and in large numbers as in the Mediterranean;

— the Targum says,

“And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be according to their kinds, like the fish of the Great Sea, exceeding many.”

“And they shall dwell in their own land,” indicating that the land they are dwelling today are not their land, at least from God’s point of view

11 But the miry places thereof and the marshes thereof shall not be healed; they shall be given to salt.

— shall not be healed; these design the reprobate part of the world, obstinate and perverse sinners, that abandon themselves to their filthy lusts, and sensual pleasures like Sodom; that wallow like swine in the mire and dirt of sin; are wholly immersed in all sorts of evils and falsehoods of this world;

— the Targum says,

“Its swamps and its marshes shall not be healed; they shall be set aside for salt pits.”

12 And by the river upon the bank thereof, on this side and on that side, shall grow all trees for food, whose leaf shall not fade, neither shall the fruit thereof be consumed. It shall bring forth new fruit according to his months, because their waters issued out of the sanctuary; and the fruit thereof shall be for food and the leaf thereof for medicine.”

— shall grow all trees for food; such as bear fruit, that may be eaten and is good for food: by these “trees” are meant truly gracious souls, converted persons, real Saints, true believers in the Scriptures;

— in the ancient world, many medicines were “topical” (applied to the skin) or brewed as teas, making the “leaf” the natural symbol for pharmaceutical power; but during the Millennium it further emphasizes that the leaves are but designed as a pharmacy;

“And by the river shall grow on its bank, from this side and from that side, every tree for food; its leaves shall not wither, and its fruit shall not fail; month by month it shall produce fruit, because its waters issue forth from the Sanctuary; and its fruit shall be for food, and its leaves for healing (לְאַסוּתָא – L’asuta).” Ezekiel 47:12 Jonathan

— this often implies that the creation of plants was not just for food, but to provide for all human needs; and that’s including health and healing.

13 Thus saith the Lord God: “This shall be the border whereby ye shall inherit the land according to the twelve tribes of Israel. Joseph shall have two portions. — according to the twelve tribes of Israel; in the ideal land of the restoration, not today’s Judah and Benjamin only, but all the twelve tribes are to have their portions;

— yet Levi is otherwise provided for in the “oblation,” and therefore Joseph, in accordance with Genesis 48:5, 22, and with the whole history of the nation, is to have two portions: Manasseh and Ephraim, for all Israel (all twelve tribes) is to return and dwell as one people of God under King David to their own land;

— this is further confirmed in Jeremiah 23:7-8

“Therefore, behold, the days come,” saith the Lord, “that they shall no more say, ‘The Lord liveth who brought up the children of Israel out of the land of Egypt,’ v8 but, ‘the Lord liveth who brought up and who led the seed of the house of Israel out of the north country, and from all countries whither I had driven them.’And they shall dwell in their own land” Jeremiah 23:7-8

— in the Lord’s eye, the land they are dwelling now, in western and northern Europe, North America and Australasia, are not their land!

— the Targum says,

“Thus says the Lord God: This is the border by which you shall divide the land for inheritance to the twelve tribes of Israel; Joseph shall have two portions.”

14 And ye shall inherit it, one as well as another, concerning which I lifted up Mine hand to give it unto your fathers; and this land shall fall unto you for inheritance. — again, and they shall dwell in their own land which God gave to their fathers;

— the Targum says,

“And you shall inherit it, one as well as another (equally); for I swore by My word to give it to your fathers; and this land shall fall to you as an inheritance.”

15 “And this shall be the border of the land: toward the north side, from the Great Sea, the way of Hethlon, as men go to Zedad,

— this shall be the border toward the north; the northern border of the land was to begin from the west point, on which side lay the Mediterranean sea, and to go on northward toward Hethlon, a place between Tyre and Damascus, and so forward to Zedad, mentioned Numbers 34:8, Hamath, and other places here mentioned in these verses;

— the Targum says,

“And this shall be the border of the land on the north side: from the Great Sea, by the way of Hethlon, as men go to Zedad.”

16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath, Hazarhatticon, which is by the coast of Hauran.

— the Targum says,

“Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Chatzar-Enon (The Pool of Agba’ei), which is on the border of Hauran.”

17 And the border from the sea shall be Hazarenon, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side.

— the Targum says,

“And the border from the sea shall be Hazar-enon, the border of Damascus; and the north northward, and the border of Hamath. And this is the north side.”

“And they shall dwell in their own land” Jeremiah 23:8

18 “And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by the Jordan, from the border unto the east sea. And this is the east side.

— if the east sea is the Dead Sea extending even the Sea of Galilee, then the land allocated is rather small and restricted. Probably this is the beginning of the Millennium and not many of the twelve tribes could have survived to make the trip;

— the Targum says,

“And the east side: from between Hauran and Damascus, and from between Gilead and the land of Israel, the Jordan shall be the border; from the (northern) border unto the East Sea you shall measure. And this is the east side.”

19 “And the south side southward, from Tamar even to the Waters of Strife in Kadesh, the river to the Great Sea. And this is the south side southward.

— Tamar has been identified with Kurnub, a ruined village some twenty-five miles south-west of the southern end of the Dead Sea; no mention that it would extend unto the river of Egypt (Nile)

— the Targum says,

“And the south side southward: from Jericho (Tamar) unto the waters of strife of Rekem (Meribath-kadesh), along the stream to the Great Sea. And this is the south side southward.”

20 “The west side also shall be the Great Sea from the border till a man come opposite Hamath. This is the west side. — the Mediterranean Sea is known as the Great Sea and the land given is small and restricted;

— the Targum says,

“And the west side shall be the Great Sea, from the (southern) border as far as opposite the entrance of Hamath. This is the west side.”

21 “So shall ye divide this land unto you according to the tribes of Israel. — the division of the territory given into twelve parts or tribes of Israel, to which all, but what are allotted to the Prince, the priests, the Levites and the city;

— the Targum says,

“And you shall divide this land among you according to the tribes of Israel.”

22 And it shall come to pass that ye shall divide it by lot for an inheritance unto you and to the strangers that sojourn among you, who shall beget children among you. And they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.

— the land so bounded shall be divided by lot among the families of each tribe; and strangers sojourning in Israel shall inherit just as those born in the land. The stranger shall have his inheritance by lots as well among the members of the tribe in which he sojourns, which they never had such privilege before;

— the Targum says,

“And it shall come to pass, that you shall divide it by lot for an inheritance unto you and to the strangers (proselytes) who dwell among you, who shall beget children among you; and they shall be unto you as the native-born among the children of Israel; with you they shall divide the inheritance in the midst of the tribes of Israel.”

23 And it shall come to pass that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord God.

— no stranger or proselyte or Gentile that joins himself to the people of God shall be excluded out of the tribe’s inheritance, among whom he hath sojourned as begotten children. Hence pushing back against refugees is unlawful in God’s eye;

— the Targum says,

“And it shall come to pass, that in whatever tribe the stranger (proselyte) sojourns, there you shall give him his inheritance, says the Lord God.”

Ezekiel 48

1 “Now these are the names of the tribes: From the north end to the coast of the way of Hethlon, as one goeth to Hamath, Hazarenan, the border of Damascus northward to the coast of Hamath; for these are his sides east and west: a portion for Dan.

— the territory falling to each tribe was somewhat smaller than of old, maybe because of some space occupied by the “oblation” (perhaps one-twentieth of the whole);

— and partly because these are those that came out of the Great Tribulation, during the Time of the Gentiles (perhaps this is also when the Flaming Sword from the South of Ezekiel 20-21; and during the Ezekiel 4 – 190/40 Years of captivity, during the Time of Jacob’s Troubles; the portion thus given to each tribe would be rather less than two-thirds that assigned, on the average, by Joshua; perhaps no more than five percent would survive and go through to live in the new Promised land.

For I will be unto Ephraim as a lion, and as a young lion to the house of Judah; I, even I, will tear and go away; I will take away, and none shall rescue him. Hosea 5:14

— the Targum says,

“And these are the names of the tribes: From the northern edge along the way of Hethlon, to the entrance of Hamath, Hazar-enan, the border of Damascus northward, beside Hamath; and they shall have from the east side to the west side: Dan, one portion.”

2 And by the border of Dan, from the east side unto the west side: a portion for Asher. — the original portion of Dan was at the west of Benjamin, but a part of the tribe having conquered Laish, and settled at the extreme north, now Dan is allotted the most northern of the tribes;

— Dan ~ which today is being identified as Ireland and Denmark;

— the Targum says,

“And by the border of Dan, from the east side unto the west side: Asher, one portion.”

3 And by the border of Asher, from the east side even unto the west side: a portion for Naphtali. — Asher, Naphtali, Manasseh and Ephraim are so far approximated to their old places as to be north of the sanctuary, Jerusalem and the Temple.

— Asher ~ Belgium

— the Targum says,

“And by the border of Asher, from the east side unto the west side: Naphtali, one portion.”

4 And by the border of Naphtali, from the east side unto the west side: a portion for Manasseh. — “Zebulun and Issachar” are removed from the north to the south to make room for the second half of “Manasseh” brought over from the east of Jordan;

— Naphtali ~ Sweden

— the Targum says,

“On the border of Naphtali, from the eastern side to the western side, (there shall be) one portion for Manasseh.”

5 And by the border of Manasseh, from the east side unto the west side: a portion for Ephraim.

— Manasseh ~ the United Kingdom

— the Targum says,

“And by the border of Manasseh, from the east side unto the west side: Ephraim, one portion.”

6 And by the border of Ephraim, from the east side even unto the west side: a portion for Reuben. — “Reuben,” brought over from the east, is placed between “Ephraim and Judah;”

— Ephraim ~ the United States

— the Targum says,

“And by the border of Ephraim, from the east side unto the west side: Reuben, one portion.”

7 And by the border of Reuben, from the east side unto the west side: a portion for Judah. — Reuben; doomed formerly for incest and instability “not to excel” (Genesis 49:4). So no distinguished prophet, priest, or king had come from him;

— Reuben ~ France

— the Targum says,

“And by the border of Reuben, from the east side unto the west side: Judah, one portion.”

8 “And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall offer of five and twenty thousand reeds in breadth, and in length as one of the other parts, from the east side unto the west side; and the sanctuary shall be in the midst of it.

— Jerusalem would be allocated to Judah, but bordering Benjamin as would be different from the time of Joshua;

— and within the house of Judah, the priests and the Levites who would dwell among Judah in Jerusalem;

— Judah ~ modern state of Israel

— the Targum says,

And by the border of Judah, from the east side unto the west side, shall be the offering (contribution) which you shall offer, twenty-five thousand [reeds] in breadth, and in length as one of the [tribal] portions, from the east side unto the west side; and the Sanctuary shall be in the midst of it.”

9 The oblation that ye shall offer unto the Lord shall be of five and twenty thousand [reeds] in length, and of ten thousand in breadth.

— the Targum says,

“The offering (contribution) that you shall set apart before the Lord shall be twenty-five thousand [reeds] in length, and ten thousand in breadth.”

10 And for them, even for the priests, shall be this holy oblation: toward the north five and twenty thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length. And the sanctuary of the Lord shall be in the midst thereof.

— the Targum says,

“And for these shall be the holy offering, even for the priests: toward the north twenty-five thousand [reeds] in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south twenty-five thousand in length; and the Sanctuary of the Lord shall be in the midst thereof.”

11 It shall be for the priests who are sanctified of the sons of Zadok, who have kept My charge, who went not astray when the children of Israel went astray, as the Levites went astray.

— the original Zadok was the high priest of Israel during the reigns of David and Solomon (II Samuel 8:16–18); so now a seed will come out of the original Zadok;

— the Targum says,

“It shall be for the priests who are sanctified, of the sons of Zadok, who kept the charge of My Word, who did not go astray when the children of Israel went astray, as the Levites went astray.”

12 And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites. — so this land is for “a seed will come out of the original Zadok” which could be the new high priest!

— so we could conclude that the Prince (nā·śî) is not the Son, not the Messiah, nor Melchizedek, nor one of the seed of Zadok; but most probably King David; but problems remains to be clearly identified as concluded at the end of Chapter 36!

— the Targum says,

“And it shall be unto them an offering from the offering of the land, a thing most holy (Holy of Holies), by the border of the Levites.”

13 And opposite the border of the priests, the Levites shall have five and twenty thousand in length, and ten thousand in breadth; all the length shall be five and twenty thousand, and the breadth ten thousand.

— the Targum says,

“And the Levites, corresponding to the border of the priests, shall have twenty-five thousand [reeds] in length, and ten thousand in breadth; all the length shall be twenty-five thousand, and the breadth ten thousand (though the combined breadth of both priestly and Levite sections is twenty thousand).”

14 And they shall not sell any of it, neither exchange nor alienate the firstfruits of the land; for it is holy unto the Lord.

— the Targum says,

“And they shall not sell of it, nor exchange it, nor shall the first-fruits of the land be alienated; for it is holy unto the Lord.”

15 “And the five thousand that are left in the breadth opposite the five and twenty thousand, shall be a profane place for the city, for dwelling and for suburbs; and the city shall be in the midst thereof.

— the five thousand that are left; the two strips of territory for the Levites and the priests, each 10,000 reeds wide, being deducted from the whole width of the oblation, leaves a strip of 5,000 wide and 25,000 long which is here apportioned to the city and its suburbs;

— it is called “profane” comparatively, because it was not so holy in contrast to the Temple and the sanctuary deemed as the “holy” possession of the Levites (Ezekiel 48:14), and the “most holy” of the priests (Ezekiel 48:12), though it was still a part of the oblation;

— the Targum says,

“And the five thousand [reeds] that are left in the breadth, over against the twenty-five thousand [in length], shall be profane (common) for the city, for dwelling and for open space; and the city shall be in the midst thereof.”

16 And these shall be the measurements thereof: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.

— the measures; the city itself is to be an exact square of 4,500 reeds, and according to Ezekiel 48:17, was to have “suburbs,” or rather an open space on all sides of 250 reeds;

— the whole was, therefore, 5,000 reeds—a little less than ten miles—square, the exact width of the space that was left of the oblation, and leaving 10,000 reeds on each side;

— the Targum says,

“And these shall be its measures: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.”

17 And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.

— the Targum says,

“And the open space (suburbs) of the city shall be: toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.”

18 And the residue in length over against the oblation of the holy portion shall be ten thousand eastward and ten thousand westward; and it shall be over against the oblation of the holy portion, and the increase thereof shall be for food unto them that serve the city.

— shall be for food; this piece of land, only four times the size of the city itself, would seem a very insufficient provision for raising all the food unto them that serve the city; for the city officers, so that they may live nearby, whose life is spent for the city;

— the Targum says,

“And the residue in length, corresponding to the holy offering, shall be ten thousand toward the east, and ten thousand toward the west; and it shall be corresponding to the holy offering; and the increase thereof shall be for food for those who serve the city.”

19 And those who serve the city shall serve it out of all the tribes of Israel.

— out of all the tribes of Israel; the city itself is no longer to belong to any particular tribe, as of old, but is to be situated on the common oblation and its labourers are to be taken alike from all the tribes; still there is a portion for the tribe of Levites;

— the Targum says,

“And they that serve the city shall serve it out of all the tribes of Israel.”

20 All the oblation shall be five and twenty thousand by five and twenty thousand. Ye shall offer the holy oblation foursquare, with the possession of the city. — the verse means that the holy oblation when the possession of the city is included forms a square of 25,000 by 25,000; that is, 10 miles square, which isn’t very big;

— the Targum says,

“All the offering (contribution) shall be twenty-five thousand by twenty-five thousand; you shall offer the holy offering four-square, with the possession of the city.”

21 “And the residue shall be for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions: for the prince. And it shall be the holy oblation, and the sanctuary of the house shall be in the midst thereof.

— the Land beyond the east toward the Mediterranean and beyond the west of the city toward the Dead Sea, will be allocated to the Prince, who remains a Mystery; Who is the Prince? Most probably King David or one of his seeds?

— King David was of the tribe of Judah (1 Chronicles 2:13-15), whereas Moses and Aaron; a lawgiver and a law-practitioner, were from the tribe of Levi (Exodus 6:20)

— the Targum says,

“And the residue shall be for the prince, on the one side and on the other side of the holy offering and of the possession of the city; in front of the twenty-five thousand [reeds] of the offering toward the east border, and westward in front of the twenty-five thousand toward the west border, corresponding to the [tribal] portions, it shall be for the prince; and the holy offering and the sanctuary of the house shall be in the midst thereof.”

And before Me you shall be crowned kings, and sanctified priests, and a holy people. Exodus 19:6 Jonathan

22 Moreover from the possession of the Levites and from the possession of the city which is in the midst of that which is the prince’s, between the border of Judah and the border of Benjamin, shall be for the prince.

— the Prince’s allocation, of the tribe of Judah, seems clearly marked away from the Levites and those of the priests, which are of the tribe of Levi;

— “Benjamin” comes immediately south of the city, and “Gad” is brought over from the east to the extreme south;

— the Targum says,

“And from the possession of the Levites, and from the possession of the city, being in the midst of that which belongs to the prince, between the border of Judah and the border of Benjamin, it shall be for the prince.”

23 “As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion.

— Benjamin ~ Norway

— the Targum says,

“And as for the rest of the tribes: from the east side unto the west side, Benjamin, one portion.”

24 And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion.

— Simeon was prophesied to be scattered

— the Targum says,

“And by the border of Benjamin, from the east side unto the west side: Simeon, one portion.”

25 And by the border of Simeon, from the east side unto the west side, Issachar a portion.

— Issachar ~ Finland

— the Targum says,

“And by the border of Simeon, from the east side unto the west side: Issachar, one portion.”

26 And by the border of Issachar, from the east side unto the west side, Zebulun a portion.

— Zebulun ~ the Netherlands (Holland)

— the Targum says,

“And by the border of Issachar, from the east side unto the west side: Zebulun, one portion.”

27 And by the border of Zebulun, from the east side unto the west side, Gad a portion.

— Gad ~ Switzerland

— the Targum says,

“And by the border of Zebulun, from the east side unto the west side: Gad, one portion.”

28 And by the border of Gad at the south side southward, the border shall be even from Tamar unto the Waters of Strife in Kadesh, and to the river toward the Great Sea.

— the Targum says,

“And by the border of Gad, at the south side southward, the border shall be even from Tamar (Aramaic: Yericho) unto the waters of strife (Meribah) of Kadesh, to the inheritance (the Brook of Egypt) unto the Great Sea.”

29 This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions,” saith the Lord God.

— the Targum says,

“This is the land which you shall divide by lot for an inheritance unto the tribes of Israel, and these are their portions, saith the Lord God.”

30 “And these are the exits out of the city: On the north side, four thousand and five hundred measures,

— the Targum says,

“And these are the exits of the city: on the north side, four thousand and five hundred [reeds] by measure.”

Jerusalem would have 12 gates, three on each of the four sides of the city

31 and the gates of the city shall be after the names of the tribes of Israel, three gates northward: one gate of Reuben, one gate of Judah, one gate of Levi. — Judah and Levi ~ Israel;

— the Targum says,

“And the gates of the city shall be after the names of the tribes of Israel; three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one.”

32 And at the east side, four thousand and five hundred, and three gates: and one gate of Joseph, one gate of Benjamin, one gate of Dan. — Manasseh ~ UK; Ephraim ~ US; Benjamin ~ Norway, Iceland; Dan ~ Ireland, Denmark;

— the Targum says,

“And at the east side four thousand and five hundred [reeds]; and three gates: the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one.”

33 And at the south side, four thousand and five hundred measures, and three gates: one gate of Simeon, one gate of Issachar, one gate of Zebulun. — Simeon ~ scattered throughout Israel; Issachar ~ Finland; Zebulun ~ Holland;

— the Targum says,

“And at the south side four thousand and five hundred [reeds] by measure; and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one.”

34 At the west side, four thousand and five hundred, with their three gates: one gate of Gad, one gate of Asher, one gate of Naphtali. — Gad ~ Switzerland; Asher ~ Belgium; Naphtali ~ Sweden.

— the Targum says,

“And at the west side four thousand and five hundred [reeds]; their gates shall be three: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one.”

35 It was round about eighteen thousand measures. “And the name of the city from that day shall be: The LORD Is There.”

— the Targum says,

“Round about shall be eighteen thousand [reeds]; and the name of the city from that day shall be: ‘The Lord (Hashem) has caused His Shekhinah (Divine Presence) to dwell there.'” Ezekiel 48:35

~~~~~~

The identities of the various tribes above are largely drawn from the researches done by Steven Collins and Yair Davidiy; although there are some minor variants between them. Both, however, are erroneous in their identities of Ephraim and Manasseh.

~ and this below is from Yair Davidiy ~

The Tribes of Joseph dominate the USA, Britain, and related nations. Manasseh is especially evident in the USA, and was once present in Scotland. The Tribe of Reuben prevails in France;

Issachar in Switzerland and Finland; Benjamin in Belgium; Zebulon in the Netherlands; Dan in Denmark, as well as in Ireland, and parts of Britain; Naphtali in Norway, Gad in Sweden. The Tribe of Asher may be seen in Ireland; Ephraim, Manasseh and Judah in Ulster.

The Jewish People on the other hand derives mainly from the Tribes of Judah, Benjamin and Levi with minority element from the others.

~~~ THE END ~~~

Posted in Ezekiel

Rare Earth Shortages Hit US Aerospace

•March 2, 2026 • Leave a Comment

Rare Earth Shortages Hit US Aerospace, Chipmakers Despite Trade Truce

AriseNews • February 28, 2026 ~ WION

US aerospace and semiconductor firms face worsening yttrium and scandium shortages, threatening engines and 5G chip production despite trade easing with China.

Suppliers to US aerospace and semiconductor companies face worsening rare earth shortages even after a trade detente between Washington and Beijing.

The crunch centres on niche rare earth elements such as yttrium and scandium critical materials used in defence systems, jet engines and next generation semiconductor manufacturing which are overwhelmingly produced in China.

Although Beijing resumed many rare earth exports after imposing restrictions in April, shipments of key materials to the United States remain severely limited.

Chinese customs data show that only 17 tons of yttrium products were exported to the US in the eight months after the controls were introduced, compared with 333 tons in the previous eight months.

The issue is expected to feature prominently when US President Donald Trump meets Chinese President Xi Jinping in Beijing in March, as Washington pushes for reliable access to critical minerals.

Data show only 17 tons of yttrium were exported to the US, after controls were introduced, compared with 333 tons in the previous eight months.

Yttrium, used in heat resistant coatings that prevent engines and turbines from melting at extreme temperatures, has become a major pain point. Prices have surged 60% since November and are now roughly 69 times higher than a year ago. Some manufacturers have begun rationing supplies.

Executives at two North American coatings firms said they have temporarily paused production due to shortages. One company has started turning away smaller and offshore customers to preserve supplies for major engine manufacturers.

Another firm in the supply chain recently ran out of yttrium oxide and halted sales of products containing the material.

While engine and chip production has not yet been directly disrupted, US officials acknowledge that some manufacturers are facing shortages of specific rare earth materials from China.

Scandium supplies are also tightening. The element plays a small but crucial role in aerospace alloys, fuel cells and advanced semiconductor processing, including components used in 5G smartphones and base stations.

Scandium supplies, a component for 5G smartphones, is also tightening

Industry analysts warn that US semiconductor manufacturers are experiencing delays in securing new Chinese export licenses for scandium. With no domestic production and limited alternative global supply, companies may only have stockpiles lasting months rather than years.

A White House official said the administration remains committed to securing access to critical minerals through negotiations with China and by developing alternative supply chains.

Aerospace supply chain specialists describe the situation as a strategic pressure point.

“This is a watch item and a tangible example of how China is flexing its rare earth muscle,” said Kevin Michaels, managing director at consultancy AeroDynamic Advisory.

With global scandium production amounting to only a few dozen tons annually, and aerospace manufacturers already struggling to meet surging demand for aircraft and spare parts, industry leaders fear prolonged supply disruptions could eventually ripple through jet engine output and advanced chip manufacturing.

“Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine!” Isaiah 28:1

“The crown of pride, the drunkards of Ephraim, shall be trodden under feet” Isaiah 28:3

Posted in China, Rare Earth & Critical Materials, Tech Race '25-26, US

Ezekiel (Ch 45-46)

•March 1, 2026 • Leave a Comment

During the Millennium the world will still have an elaborate system of animal sacrifices and other material offerings, along with observance of New Moons and the Sabbaths, both weekly and annual.

Note the Five types of Offerings during the Millennium in Ezekiel:

Ezekiel 46:12 ‘Now when the prince prepares a voluntary burnt offering, or peace offerings unto the Lord
Ezekiel 44:29 ‘They shall eat the meat offering and the sin offering and the trespass offering

Compare to the Five types of Offerings during Moses’ time:

Leviticus 1:3 ‘If his offering be a burnt sacrifice
Leviticus 2:1 ‘And when any will offer a meat offering
Leviticus 3:1 ‘And if his oblation be a sacrifice of peace offering
Leviticus 4:3 ‘If the priest … for a sin offering
Leviticus 5:6 ‘And he shall bring his trespass offering

Now, if the Churches teach that these ordinances and sacrifices are for ritual or ‘sacrificial’ laws only, then why are these brought back during the Millennium?

Surely false teachers abound in the land of Israel today, their prophets and watchmen are just plain blind, naked and misguided!

“Hear, ye deaf; and look, ye blind, that ye may see” Isaiah 42:18

“His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

Below is a redrawn map for each of the Twelve Tribes of Israel during the Millennium

~~~

Ezekiel 45

We now come to the usage and division of the Land, beyond the Temple or its courtyard.

1 “‘Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the Lord, a holy portion of the land. The length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand; this shall be holy in all the borders thereof round about.

— an oblation; a heave offering; sacrificial gifts which were lifted up or heaved before the Lord, seeking his will; when ye shall divide by lot the land for inheritance; the land was originally divided by lot under Joshua, a particular share of which was to be God’s portion, as an acknowledgment of his sovereignty:

— the length shall be five and twenty thousand reeds; the Hebrew does not express either reeds, rods or cubits: although our translation supplies the word reeds, its true length remains uncertain;

— the Targum says,

“And when you divide the land for inheritance, you shall set apart a contribution (an allotment) before the Lord, a holy portion of the land; the length shall be twenty-five thousand [cubits] in length, and the width shall be ten thousand; it shall be holy in all its borders round about.”

2 Of this there shall be for the sanctuary five hundred in length with five hundred in breadth, square round about, and fifty cubits round about for the open places thereof. — cubits is mentioned here;

— five hundred in length, and five hundred in breadth, square round about: that is, five hundred reeds square, and this indicates the spaciousness, perfection and stability of the Millennium;

— the Targum says,

“Of this [area] there shall be for the Sanctuary five hundred [cubits] by five hundred, a square round about; and fifty cubits for an open space (margin) round about it.”

3 And of this measure shalt thou measure the length of five and twenty thousand and the breadth of ten thousand; and in it shall be the sanctuary and the Most Holy Place. — this verse is a repetition of the latter part of Ezekiel 45:1; hence the uncertainties of how long a reed remain;

— the Targum says,

“And from this area you shall measure a length of twenty-five thousand [cubits] and a width of ten thousand; and in it shall be the Sanctuary, the Holy of Holies.”

4 The holy portion of the land shall be for the priests, the ministers of the sanctuary, who shall come near to minister unto the Lord; and it shall be a place for their houses and a holy place for the sanctuary.

— for the priests; sons of Zadok, who minister to the Lord, and others with them, who, though degraded from the priestly honour, yet lived upon priestly provision;

— a place for their houses; in which twenty-three of twenty-four courses of priests may dwell conveniently, while the twenty-fourth minister serve at the Temple, as by order they did;

— the Targum says,

“It is a holy portion of the land; it shall be for the priests, the ministers of the Sanctuary of the Lord, who draw near to minister before the Lord; and it shall be for them a vacant place for their houses, and a sacred place for the Sanctuary.”

5 And the five and twenty thousand of length and the ten thousand of breadth shall also the Levites, the ministers of the house, have for themselves as a possession for twenty chambers.

— Rashi says the Levites portion is to the south; for a possession for twenty chambers; adjoining the priests’ portion of the oblation, another equal portion is assigned to the Levites;

— the Targum says,

“And twenty-five thousand [cubits] in length and ten thousand in width shall belong to the Levites, the ministers of the House; it shall be for them for a possession, twenty chambers.”

Rashi says the Levites portion is to the south Ezekiel 45:5

6 “‘And ye shall appoint as the possession of the city five thousand broad, and five and twenty thousand long, opposite the oblation of the holy portion; it shall be for the whole house of Israel. — this must run parallel in length with the holy portion, though half its breadth, by which means these three portions made an exact square;

— it shall be for the whole house of Israel; that is, the two houses of Israel, including the capital city, to which all the tribes shall resort upon the solemn festivals, and shall have twelve gates, according to the number of the tribes of Israel, Ezekiel 48:31

— the Targum says,

“And the possession of the city you shall appoint: five thousand [cubits] in width and twenty-five thousand in length, alongside the holy contribution; it shall belong to the whole House of Israel.”

7 “‘And a portion shall be for the Prince on the one side and on the other side of the oblation of the holy portion and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward and from the east side eastward; and the length shall be over against one of the portions, from the west border unto the east border.

— and a portion shall be for the prince; meaning the Prince (nā·śî), he could be the Prince Messiah, see Ezekiel 44:3; but this prince could be another being:

— and from the Message Bible

“The prince gets the land abutting the seven-mile east and west borders of the central sacred square, extending eastward toward the Jordan and westward toward the Mediterranean. This is the prince’s possession in Israel.

My princes will no longer bully my people, running roughshod over them. They’ll respect the land as it has been allotted to the tribes. Ezekiel 45:7-8 MSG

— the Targum says,

“And for the Prince, [there shall be a portion] on this side and on that side of the holy contribution and the possession of the city; alongside the holy contribution and the possession of the city, from the west side westward, and from the east side eastward; and the length shall correspond to one of the [tribal] portions, from the west border to the east border.”

8 In the land shall be his possession in Israel; and My princes shall no more oppress My people, and the rest of the land shall they give to the house of Israel according to their tribes.

— my princes; plural; one possibility is that the language my is indicative of possession, as Jonathan renders: This land shall be for the prince as a possession; but as in Ezekiel 45:9 “princes of Israel;” it is plural!

— another possibility is that this Prince (and / or with other princes) is yet to be identified, so the mystery remains;

— the Targum says,

“This land shall be for the Prince as a possession in Israel; and My Princes shall no more oppress My people; and the [rest of the] land they shall give to the house of Israel according to their tribes.”

Assuming one reed is one cubit in length, where 1 cubit equals 21 inches

9 “‘Thus saith the Lord God: Let it suffice you, O princes of Israel. Remove violence and spoil, and execute judgement and justice. Take away your exactions from My people, saith the Lord God. — duties of princes are to execute judgement and justice;

— again “princes” in the plural, could these be the progeny of the Prince? If so, then the Prince wouldn’t be the Messiah as Yeshua never married? Unless, he was made or allowed to marry; so the Mystery remains;

— execute judgement; judge righteously, and look at the sentences executed, (1) exile into Babylon, (2) Jerusalem in inferno in AD70; why were they sent into exile in the first place? and relief of the oppressed; those that cried out for forgiveness and forgiveness;

— the Targum says,

“Thus says the Lord God: ‘Enough for you, O princes of Israel! Remove violence and spoil, and execute judgment and justice; take away your exactions (evictions) from My people,’ says the Lord God.”

10 “‘Ye shall have just balances, and a just ephah, and a just bath. — and a just ephah, and a just bath; and not make the ephah small, and the shekel great, and falsifying the balances by deceit, as some did, Amos 8:5

— the Targum says,

“You shall have just balances, and a just ephah (dry measure), and a just bath (liquid measure).”

11 The ephah and the bath shall be of one measure, that the bath may contain a tenth part of a homer, and the ephah a tenth part of a homer; the measure thereof shall be according to the homer.

— the Targum says,

“The Ephah and the Bath shall be of one measure, that the Bath may contain the tenth part of a Kor, and the Ephah the tenth part of a Kor; the standard thereof shall be according to the Kor.”

12 And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels shall be your maneh. — the standard weights were lost when the Chaldeans destroyed the Temple and the people exiled, here God will revive the same measurements as used before;

— the Targum says,

“And the Sela (Shekel) shall be twenty Ma’in (Gerahs); twenty Selas, twenty-five Selas, and fifteen Selas shall be your Maneh (totaling sixty); the Great Maneh of the Sanctuary shall be for you.”

13 “‘This is the oblation that ye shall offer: a sixth part of an ephah of a homer of wheat, and ye shall give a sixth part of an ephah of a homer of barley.

— the oblation; Ezekiel 45:13-16 provide for a regular tithe (no, not a tenth; but “one lamb out of the flock of two hundred” v15) to be paid to the Prince, in order that he may be able to furnish the required offerings at the sanctuary;

— this, like the oblation of land (Ezekiel 45:1), is described as a “heave offering,” and was the sixtieth part of the grain, the hundredth of the oil, and the two-hundredth of the flock, all being from the year’s increase;

— the Targum says,

“This is the contribution that you shall set apart: a sixth part of an Ephah from a Kor of wheat, and a sixth part of an Ephah from a Kor of barley.”

14 Concerning the ordinance of oil, the bath of oil, ye shall offer a tenth part of a bath out of the cor, which is a homer of ten baths; for ten baths are a homer.

— and from the Message Bible

“‘These are the prescribed offerings you are to supply: one-sixtieth part of your wheat, one-sixtieth part of your barley, one-hundredth part of your oil, one sheep out of every two hundred from the lush pastures of Israel. These will be used for the grain offerings, burnt offerings, and peace offerings for making the atonement sacrifices for the people. Decree of God, the Master. Ezekiel 45:13-15 MSG

— the Targum says,

“And the set portion of oil, of the bath of oil, shall be the tithe (tenth) of a bath out of the Kor; for ten baths are a Kor.”

15 And one lamb out of the flock of two hundred, out of the fat pastures of Israel, for a meat offering and for a burnt offering and for peace offerings, to make reconciliation for them, saith the Lord God.

— for a meat offering, and for a burnt offering, and for peace offerings; not that the lamb was given for all these; but the wheat and the oil for the meat offering, and the lamb for the burnt offering and peace offerings;

— the Targum says,

“And one lamb out of the flock, out of two hundred, from the well-watered pastures (the fatlings) of Israel, for a meal-offering, and for a burnt-offering, and for peace-offerings, to make atonement for them, says the Lord God.”

16 All the people of the land shall give this oblation for the prince in Israel. — this oblation is for the Prince in Israel; perhaps not the high priest, but, perhaps, for the Prince Messiah; or to another yet-to-be identified Prince?

— not a tenth; but “one lamb out of the flock of two hundred” from all Israel to be paid to the Prince; it seems like this Prince is to be treated very differently from the high priest; and he was given a separate portion of the land different from that of the priests and the Levites;

— the Targum says,

“All the people of the land shall be responsible for this contribution to the Prince in Israel.”

17 And it shall be the prince’s part to give burnt offerings and meat offerings and drink offerings, in the feasts and in the new moons and in the Sabbaths, in all solemnities of the house of Israel. He shall prepare the sin offering and the meat offering and the burnt offering and the peace offerings to make reconciliation for the house of Israel.

— “He shall prepare the sin offering” but is he, the Prince, going to act as a high priest to offer it? and it shall be the Prince’s part to give burnt offerings; or “upon the Prince shall be the burnt offerings” made; if he is the Son it is his overseeing duty to oversee the various offerings for the Father;

— the Temple is “my Father house,” Jesus said. He, the Son, never claim the Temple is his house; hence it follows that it was the Father who said this, “For my house will be called a house of prayer for all nations,” Isaiah 56:7. And the Son acknowledged, “In My Father’s house are many mansions,” John 14:2;

— during the feasts, the new moons and the Sabbaths and in all solemnities of the house of Israel; in the Feasts of the Passover, Pentecost and Tabernacle would all be prominent features of the Millennium;

— and the “new moons” and “Sabbaths” and “solemn days” are OT phrases reinstating these festivals as the main features of the Millennium; see Isaiah 66:23;

— the Targum says,

“And it shall be the Prince’s duty to provide the burnt-offerings, the meal-offerings, and the drink-offerings, at the feasts, the new moons, and the Sabbaths, in all the appointed times of the house of Israel; he shall prepare the sin-offering, the meal-offering, the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.”

18 “‘Thus saith the Lord God: In the first month, on the first day of the month, thou shalt take a young bullock without blemish and cleanse the sanctuary.

— perhaps, in preparation for the Passover, there would be ashes from the red heifer to cleanse the sanctuary; that by this, according to the law, the Temple might be cleansed;

— the Targum says,

“Thus says the Lord God: ‘In the first month, on the first day of the month, you shall take a young bull without blemish, and you shall purify the Sanctuary.'”

19 And the priest shall take of the blood of the sin offering, and put it upon the posts of the house and upon the four corners of the ledge of the altar and upon the posts of the gate of the inner court.

— only after the Temple were cleansed, verse 18 above, were any sin offering allowed to be offered;

— the Q is, is this priest the same personage as the Prince in verse 17 above? Or are they separate beings?

— and the priest, not the Prince, shall take of the blood of the sin offering; an emblem of the blood of Christ, who was made sin for his people, and an offering for their sin; and which blood cleanses from all sin:

— and the priest, again not the Prince, shall put it upon the posts of the house; of the house of God, the Temple; which stood at the entrance;

— the Targum says, “upon the threshold of the house:” and upon the four corners of the settle of the altar; or four horns of it;

“And the Priest shall take of the blood of the sin-offering, and put it upon the doorposts of the House, and upon the four corners of the ledge of the Altar, and upon the doorposts of the gate of the inner court.”

20 And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple; so shall ye reconcile the house. — and for anyone “that erreth” that sinned thoughtlessly rather than wilfully, shall you do on seven days in the month:

— and so shall you do the seventh days of the month, and so too he says above (Ezekiel 43:26): “For seven days shall they purge the altar and purify it, and they shall consecrate themselves;”

— the Targum says,

“And so you shall do on the seventh day of the month for anyone who sins through error or ignorance; so shall you make atonement for the House.”

21 “‘In the first month, on the fourteenth day of the month, ye shall have the Passover, a feast of seven days. Unleavened bread shall be eaten. — this is a reinstatement of the Passover, that is, Passover would be an important feature in God’s calendar, a hybrid feastival with the Days of unleavened bread, “a feast of seven days;”

— in other words, the Passover and the Feast of Unleavened Bread, a feast of or weeks of days, are a composite Feast and is used interchangeably in Deuteronomy 16:6 as well as throughout the New Testament era! To understand it differently is just being misguided;

— the Targum confirms the hybrid nature of the Feast, saying,

“In the month of Nisan, on the fourteenth day of the month, you shall have the Passover; a feast of seven days, in which unleavened bread shall be eaten.”

And belowe are some strong rebukes for these dumb and deaf shepherd from the Scriptures:

“Hear, ye deaf; and look, ye blind, that ye may see” Isaiah 42:18

“His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

22 And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering. — shall the Prince prepare for himself, and for all the people of the land, a bullock for a sin offering; here everything again is made new; but who is this Prince?

— if this Prince is king David (Ezekiel 37:25 forever), he would be a spiritual being, not subject to sin, but why would he still need to make a sin offering for himself?

— according to the law of Moses; every family was to prepare a lamb for themselves; but here the Prince is to prepare for himself, and all the people of the land; by that it was to be a lamb, but here it is a bullock;

— and that for a sin offering; whereas during Exodus, but a goat, not a bullock as used here for a sin offering. So what is the significance of these changes? Perhaps people are more affluent during the Millennium;

— the Targum confirms the change, saying,

“And upon that day shall the Prince prepare for himself and for all the people of the land a bullock for a sin-offering.”

23 And seven days of the feast he shall prepare a burnt offering to the Lord, seven bullocks and seven rams without blemish daily the seven days, and a kid of the goats daily for a sin offering. — still on the seven-day Passover,

— the sin offering by the Mosaic law (Numbers 28:17; 22) was to be a he-goat for each day; here, seven bullock and seven rams everyday for burnt offering, and a he-goat everyday for a sin offering;

— prepare “the sin offering” but again, is the Prince going to offer it?

— forty-nine of each kind of sacrifices in the space of the seven days, and ninety-eight ephahs and as many hins with them: a great and costly service during the Millennium, which God had foreseen, his people could well afford;

— the Targum says,

“And for the seven days of the feast he shall prepare a burnt-offering before the Lord: seven bulls and seven rams without blemish daily for the seven days; and a he-goat for a sin-offering daily.”

24 And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and a hin of oil for an ephah. — and he, the Prince, shall prepare the various offerings;

— the Targum says,

“And he shall prepare a meal-offering: an Ephah for each bull, and an Ephah for each ram, and a Hin of oil for every Ephah.”

During the Millennium, the Feast of Tabernacles will be celebrated all over the world far more luxuriously than ever before

25 In the seventh month, on the fifteenth day of the month, shall he do the like at the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil.

— shall he, that is, the Prince, shall he prepare to do the feast of the seven days, the Feast of Tabernacles, and numerous offerings; the month Tisri, the fifteenth, or the Feast of Sukkot, without naming it, is again being celebrate during the Millennium;

— instead of one ram and seven lambs for the daily burnt offering as was in the law of Moses, here again during the Millennium, there would be seven bullocks and seven rams, “like as the feast of the seven days,” that is, as the seven days during the Passover week, verses 21-23;

— the Targum says,

“In the seventh month, on the fifteenth day of the month, during the Feast, he shall do the like for seven days: according to the sin-offering, according to the burnt-offering, and according to the meal-offering, and according to the oil.”

Ezekiel 46

During the Millennium, the Sabbaths (plural), both weekly and annual, will be restored.

“Moreover also I gave them My Sabbaths to be a sign between Me and them, that they might know that I am the Lord who sanctify them,” Ezekiel 20:12.

Notwithstanding, the children rebelled against Me. They walked not in My statutes, neither kept My judgments to do them, which if a man do, he shall even live in them; they polluted My Sabbaths. “‘Then I said I would pour out My fury upon them to accomplish My anger against them in the wilderness. Ezekiel 20:21

The Sabbath/s are mentioned four times in this chapter alone, signifying its importance.

1 “‘Thus saith the Lord God: The gate of the inner court that looketh toward the east shall be shut the six working days, but on the Sabbath it shall be opened, and on the day of the new moon it shall be opened. — during the Millennium, there would be six working days;

— but on the Sabbath; on that holy rest the prospect into the Temple and to the altar shall be free and be opened; the priests should open it. The new moon festival is named and all the rest are included: this gate was to be opened on all holy days, which were days of holy service to God; but shut only on working days; but why is this so?

— the Targum says,

“Thus says the Lord God: The gate of the inner court that faces east shall be shut during the six working days; but on the Sabbath day it shall be opened, and on the day of the New Moon it shall be opened.”

2 And the prince shall enter by the way of the porch of that gate outside and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate. Then he shall go forth, but the gate shall not be shut until the evening.

— and the Prince (ha·nā·śî), King David or the Messiah perhaps; shall enter the sanctuary by the east gate of the outer court, pass through that court to the inner gate, and oversee the “worship at the threshold of the gate” immediately adjoining the inner court;

— while the priests make ready their sacrifices, but he, the Prince, is not to enter the inner court, or to assume any priestly functions; how could he be a priest in the order of Melchizedek if he doesn’t perform any priestly duties? (Psalm 110:4). Afterwards he is to go forth by the same way (Ezekiel 46:8, and Ezekiel 44:3), and stands “by the post of the gate” which is open until evening, though no one else is to enter thereby;

— speaking of the Son of God as a priest:

The Lord hath sworn and will not repent: “Thou art a priest for ever, after the order of Melchizedek” Psalm 110:4

— again, the Q is, is this Prince the Messiah, Melchizedek or is he another yet-to-be identified Prince?

— the Targum says,

“And the Prince shall enter by the way of the porch of the gate from without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth; but the gate shall not be shut until the evening.”

3 Likewise the people of the land shall worship at the door of this gate before the Lord on the Sabbaths and on the new moons. — this seems to be the restitution of all things as the Prince enters by the way of the porch of that gate outside;

— the Prince shall go through the outer gate of the eastern gate, even the outermost gate of the porch and so pass to the inner gate, where he would oversee the whole sacrificial service performed at the altar;

— on the Sabbaths, plurals, both weekly and annually, and on the new moons; these observance would be strictly carried out. These commandments were poorly observed throughout history, now these are to be observed correctly, with the Prince overseeing everything is done correctly; the beginning of the restitution of all things;

— could he be another appointed leader: King David, their Prince, according to

23 And I will set up one Shepherd over them, and He shall feed them, even My servant David. He shall feed them, and He shall be their Shepherd.

24 And I, the Lord, will be their God, and My servant David a prince among them. I, the Lord, have spoken it.

25 “‘And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land; and they shall dwell safely in the wilderness and sleep in the woods. Ezekiel 34:23-25?

“And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers have dwelt; and they shall dwell therein, even they and their children and their children’s children for ever. And My servant David shall be their Prince for ever.” Ezekiel 37:25

— the Targum says,

“And the people of the land shall worship at the entrance of that gate on the Sabbaths and on the New Moons before the Lord.”

4 And the burnt offering that the prince shall offer unto the Lord on the Sabbath day shall be six lambs without blemish and a ram without blemish. — six lambs . . . and a ram; the burnt offering for the Sabbath, according to the Mosaic law (Numbers 28:9), was two lambs;

— this is greatly increased here, and the “meat offering” for the ram is also made larger, while that for the lambs (Ezekiel 46:5) is left to the Prince’s generosity;

— the Targum says,

“And the burnt-offering that the Prince shall offer unto the Lord on the Sabbath day shall be six lambs without blemish and one ram without blemish.”

5 And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and a hin of oil to an ephah.

— the Targum says,

“And the meal-offering shall be an Ephah for the ram, and for the lambs a meal-offering as much as his hand can give, and a Hin of oil for every Ephah.”

6 And on the day of the new moon it shall be a young bullock without blemish and six lambs and a ram; they shall be without blemish.

— a young bullock and six lambs, and a ram; the law required for the new moons, for a burnt offering, two bullocks, seven lambs, and a ram (Numbers 28:11), so that this sacrifice is here diminished; it also required a he-goat for a sin offering, of which no mention is made here;

— the Targum says,

“And on the day of the New Moon, it shall be a young bull without blemish, and six lambs, and a ram; they shall be without blemish.”

7 And he shall prepare a meat offering: an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and a hin of oil to an ephah.

— the Targum says,

“And he shall prepare a meal-offering: an Ephah for the bull, and an Ephah for the ram, and for the lambs as much as his hand can give, and a Hin of oil for every Ephah.”

8 And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof. — while the priests make ready their sacrifices, the Prince, or the Messiah, or Melchizedek, or King David, shall continue to oversee their performances;

— or by another yet-to-be identified Prince? If so, who would he be? A seed from the house of Zadok; or a seed of the house of David?

— the Targum says,

“And when the Prince enters, he shall enter by the way of the porch of the gate, and he shall go out by the same way.”

9 “‘But when the people of the land shall come before the Lord at the solemn feasts, he that entereth in by the way of the North Gate to worship shall go out by the way of the South Gate, and he that entereth by the way of the South Gate shall go forth by the way of the North gate; he shall not return by the way of the gate whereby he came in, but shall go forth opposite it.

— when the people of the land shall come; these are people from the nations, the Gentiles;

— he, the people of the nations, that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth in by the way of the south gate shall go forth by the way of the north gate; that so such as were coming in, and going out, might not meet, and stop and hinder one another in going out and coming in:

— no mention is made of entering in by the east gate, which was only for the Prince in Ezekiel 44:1, and there was no entering in, or going out, on the west;

— the Targum says,

“And when the people of the land come to worship before the Lord at the appointed feasts: he who enters by the way of the North Gate to worship shall go out by the way of the South Gate; and he who enters by the way of the South Gate shall go out by the way of the North Gate. He shall not return by the way of the gate by which he entered, but shall go out straight ahead.”

10 And the prince in the midst of them, when they go in, shall go in, and when they go forth, shall go forth. — the Prince: the Son, the Messiah, or Melchizedek, or King David, or another mysterious yet-to-be identified Prince in the midst;

— not isolated as at other times, but joining the great throng of worshippers; the Prince and people must meet together at the time for the morning or evening sacrifice, be ready to present their prayers to the Father;

— the Targum says,

“And the Prince, in the midst of them, when they enter, he shall enter; and when they go forth, they shall go forth [together].”

11 “‘And at the feasts and at the solemnities, the meat offering shall be an ephah to a bullock and an ephah to a ram, and to the lambs as he is able to give, and a hin of oil to an ephah.

— the Targum says,

“And in the feasts and in the appointed seasons, the meal-offering shall be an Ephah for a bull, and an Ephah for a ram, and for the lambs as much as his hand can give, and a Hin of oil for every Ephah.”

12 Now when the prince shall prepare a voluntary burnt offering, or peace offerings voluntarily unto the Lord, one shall then open him the gate that looketh toward the east; and he shall prepare his burnt offering and his peace offerings as he did on the Sabbath day. Then he shall go forth, and after his going forth one shall shut the gate.

— now when the Prince shall prepare a voluntary offering; the foregoing verses gave directions about the sacrifices the Prince was enjoined to offer upon solemn days; this gives directions concerning his free-will, or voluntary offerings;

— note that it is only a voluntary burnt offering, or peace offerings, but not a sin offering; perhaps, because the Son (if he is the Prince) never sinned; or could another yet-to-be identified Prince sinned?

— upon these occasions the eastern gate was to be opened for the Prince; but then, as soon as the service was over, and he was gone out, the gate was to be shut, indicating he is no ordinary personage;

— the Targum says,

“And when the Prince shall prepare a free-will offering, a burnt-offering or peace-offerings as a free-will offering unto the Lord, the gate that faces east shall be opened for him; and he shall prepare his burnt-offering and his peace-offerings as he does on the Sabbath day; then he shall go forth, and after his going forth, the gate shall be shut.”

13 “‘Thou shalt daily prepare a burnt offering unto the Lord of a lamb of the first year without blemish; thou shalt prepare it every morning. — and a yearling lamb without blemish shalt thou prepare as a burnt-offering daily for the Father every morning or, “morning by morning” shalt thou prepare it;

— the Mosaic law required such a lamb both morning and evening (Numbers 28:3-4); here it omits the evening sacrifice, but increases the meat-offering to the sixth of an ephah of meal and the third of a hin of oil, against the tenth of an ephah of meal and the fourth of a hin of oil prescribed by the Mosaic law;

— the Targum says,

“And you shall prepare a lamb of the first year without blemish for a burnt-offering daily unto the Lord; morning by morning you shall prepare it.”

14 And thou shalt prepare a meat offering for it every morning, a sixth part of an ephah and a third part of a hin of oil to temper with the fine flour — a meat offering continually by a perpetual ordinance unto the Lord.

— the repeated emphasizing of “every morning” shows that the silence as to the evening sacrifice is not a mere oversight of the matter, but perhaps, that in the new order of worship the evening sacrifice is to be omitted;

— the Targum says,

“And you shall prepare a meal-offering with it morning by morning: one-sixth of an Ephah, and the third part of a Hin of oil, to moisten the fine flour; a meal-offering unto the Lord, an eternal statute continually.”

15 Thus shall they prepare the lamb and the meat offering and the oil every morning for a continual burnt offering. — “every morning” or “morning by morning”

— again, no mention is made of the evening sacrifice; while some think is included in the morning burnt offering, others think that the true reason is that Christ has appeared once in the evening of the world, and offered up himself; yea, it was literally in the evening, whereby he offered himself a type of the Passover lamb; hence no evening sacrifice is further needed;

— the Targum says,

“Thus shall they prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering.”

16 “‘Thus saith the Lord God: If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons’; it shall be their possession by inheritance. — if the Prince is the Messiah Jesus, the Son, then this verse has problem, as Yeshua was known not to have any children; so with Melchizedek; both having no descent;

— for this Melchizedek, priest of the Most High God, met Abraham, who was returning from the slaughter of the kings, and blessed him; without father, without mother and without descent, having neither beginning of days nor end of life, but made like unto the Son of God, he abideth a priest continually. Hebrew 7:1,3; so it seems he could not be Melchizedek;

— so maybe King David, what do you think? or to another yet-to-be identified Prince? He would be mortal, since he’s going to have sons, and children, and wife? If this is the case, he wouldn’t be either the Son, the Messiah, nor Melchizedek!!

— the Targum says,

“But if he gives a gift of his inheritance to one of his servants, it shall be his until the year of liberty; then it shall return to the Prince. But as for his inheritance, it shall belong to his sons; it is theirs.”

17 But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty; afterward it shall return to the prince. But his inheritance shall be his sons’ for them.

— whatever lands of the prince are given to servants, by gift, shall at the year of jubilee revert to the sons of the Prince, who shall repossess them, forasmuch as they are lands of inheritance, and of right belong to the heir;

— the Targum says,

“But if he gives a gift of his inheritance to one of his servants, it shall be his until the Year of Jubilee; then it shall return to the Prince. But as for his inheritance, it belongs to his sons; it shall be theirs.”

18 Moreover the prince shall not take of the people’s inheritance by oppression to thrust them out of their possession; but he shall give his sons inheritance out of his own possession, that My people be not scattered every man from his possession.’”

— the Prince seems to be mortal, and chances increases for him to be a seed of Zadok or of David increases; but his land allotment is set away from other priests; on this point the weight goes to a seed of King David; but still the mystery remains.

— see parallel Scriptures in Jeremiah:

8 “‘For it shall come to pass in that day,’ saith the Lord of hosts, ‘that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more be served by him.

9 But they shall serve the Lord their God, and David their king, whom I will raise up unto them. Jeremiah 30:8-9

— the Targum says,

“And the Prince shall not take of the people’s inheritance, to evict them by force from their possession; out of his own inheritance he shall give an inheritance to his sons, so that My people be not scattered every man from his possession.”

19 After that he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests which looked toward the north; and behold, there was a place on the two sides westward.

— “the holy chambers of the priests” is where the priests shall boil the trespass offering, and the sin offering; this was the priests’ kitchen, in which they prepared the sacrifices that were to be eaten;

— the Targum says,

“Then he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which faced north; and behold, there was a place on the western side at the far end.”

20 Then said he unto me, “This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering, that they bear them not out into the outer court, to sanctify the people.”

— shall boil . . . shall bake; the flesh of all sacrifices except the Passover was by the law required to be boiled, and the unbloody “meat offering,” when not already cooked, was to be baked;

— the Targum says,

“And he said to me: This is the place where the priests shall boil the guilt-offering and the sin-offering, and where they shall bake the meal-offering; so as not to bring them out into the outer court, to mingle with the people.”

21 Then he brought me forth into the outer court and caused me to pass by the four corners of the court; and behold, in every corner of the court there was a court. — behold, there was a court at every corner, where the side walls met in right angles, there was another little court;

— the Targum says,

“Then he brought me forth into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was a [small] court.”

22 In the four corners of the court there were courts joined of forty cubits long and thirty broad. These four corners were of one measure. — of forty cubits long, and thirty broad; an oblong quadrangle;

— these four corners were of the same measure; the courts that were in these four corners were of the same dimensions as to length and breadth;

— the Targum says,

“In the four corners of the court there were enclosed courts, forty cubits long and thirty broad; these four in the corners had one measure.”

23 And there was a row of building round about in them, round about the four, and it was made with boiling places under the rows round about.

— and it was made with boiling places under the rows round about; under these rows of building, chambers or sheds; or under these stone walls were furnaces, and coppers, and cauldrons, set on them, for the boiling of the sacrifices;

— the Targum says,

“And there was a row of masonry built around all four of them, and cooking places were prepared under the rows round about.”

24 Then said he unto me, “These are the places of those who boil, where the ministers of the house shall boil the sacrifice of the people.”

— the “ministers” are the subordinate officials, the Levites; where the ministers of the house shall boil the sacrifice of the people; these seem to be the Levites, as distinct from the priests mentioned before; though in this prophecy they are both used of the same persons;

— the Targum says,

“And he said to me: These are the boiling-houses (the kitchens), where the servants of the House shall boil the sacrifices of the people.”

~~~~~~~

So who is the Prince?

Seems like God’s appointed leader: King David, their Prince, has a very strong case.

Below are the Pros:

23 And I will set up one Shepherd over them, and He shall feed them, even My servant David. He shall feed them, and He shall be their Shepherd.

24 And I, the Lord, will be their God, and My servant David a prince among them. I, the Lord, have spoken it.

25 “And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land; and they shall dwell safely in the wilderness and sleep in the woods” Ezekiel 34:23-25

“And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers have dwelt; and they shall dwell therein, even they and their children and their children’s children for ever. And My servant David shall be their Prince for ever.” Ezekiel 37:25

And below are the Cons:

And his duties as a Prince are to get the sacrifices ready, then at the Temple, the Levites, the priests and high priest are to take over with the actually sacrificing:

Ezekiel 45:21 “‘In the first month, on the fourteenth day of the month, ye shall have the Passover, a feast of seven days. Unleavened bread shall be eaten. — this is the Passover, that is, Passover will be reinstated, “a feast of a full week,” as in Deuteronomy 16:6

22 And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering. — shall the Prince prepare for himself, and for all the people of the land, a bullock for a sin offering; here everything again is renew;

— according to the Levitical laws of God conveyed down through Moses; every family was to prepare a lamb for themselves for a sin offering; but here the Prince is to prepare for himself, too, and if he is a resurrected being, “their Prince for ever,” he would be sinless; so why would he still need to prepare himself for a sin offering?

— perhaps a resurrected being could still sin, such as sins of neglect and those of minor vigours, for anyone “that erreth” that sinned thoughtlessly rather than wilfully; or who sins through error or ignorance; and just as spirit angels could sin; perhaps resurrected being like king David could still sin, perhaps, perhaps;

— prepare “the sin offering” but again, sin offering being offered in Levitical times was a foreshadowing of Christ’s death, but here, perhaps, it would be offered as a memorial;

— shall he, that is, the Prince, shall make available all the animals needed for the feast of seven days, and other offerings; the month Tisri, the fifteenth, the Feast of Tabernacles is again described here; King David would not be allowed to offer sacrifice, as he was from the tribe of Judah; only those of the tribe of Levi could offer sacrifices,

— instead of one ram and seven lambs for the daily burnt offering as was in the Levitical law, here again during the Millennium, there would be seven bullocks and seven rams, “like as the feast of the seven days,” that is, as the seven days during the Passover week.

This ties in with God’s calling of Israel during the Exodus

And ye shall be unto Me a kingdom of priests and a holy nation. These are the words which thou shalt speak unto the children of Israel Exodus 19:6

Perhaps, the Targum below interpretes it this way: Israel would be a holy kingdom, with crowned kings, and King David, “their Prince for ever,” would head them all

And before Me you shall be crowned kings, and sanctified priests, and a holy people. These are the words thou shalt speak to the sons of Israel. Exodus 19:6 Jonathan

Posted in Ezekiel

Iran to Acquire China’s CM-302 Supersonic Missiles

•February 28, 2026 • Leave a Comment

Since the United States has approved a $11.15 billion sale (December 18, 2025) of weapons to Taiwan under the $40 billion defense budget announced by Taipei’s Lai Ching-te in November 2025, Beijing feels compelled to allow Iran to acquire its CM-302 Supersonic Missiles as US “Massive Armada” enters the Persian Gulf region.

It is Beijing’s Strategic Balance to keep the USS Abraham Lincoln in suspense in the Strait of Hormuz or the Gulf of Oman instead of in the South China Sea or anywhere around the Western Pacific. But in a statement to Reuters, China’s Ministry of Foreign Affairs claims it did not know of any talks to sell missiles to Iran.

The CM-302 could arm with a 500-kilogram warhead is the export version of YJ-12 missiles. Their maximum speed is estimated from Mach 2.5 to 4 with a range of 400-460 kilometers. Another in the series is the YJ-18, YJ-100; then comes the more advance DF-17, DF-27, DF-31, DF-41, all could be modified to an export version should Washington continues its weapon sale to Taiwan.

The US package to Taiwan, the biggest on record as per Reuters, comprises 82 HIMARS rocket artillery systems and related equipment worth $4.05 billion, including 420 ATACMS missiles with a range of up to 300 kilometers, as well as unmanned surveillance systems and military software.

It also includes 60 M109A7 self-propelled howitzer systems and related equipment worth more than $4 billion, as well as Javelin and TOW antitank missiles worth more than $700 million. [Total $11.15 billion]

(And dated March 13, 2026, another $14 billion including interceptor missiles from the Patriot PAC-3 and the NASAMS air defence system; and other high-speed ballistic missiles and large-scale drone swarms)

DefenceSecurityAsia • February 26, 2026 ~ GlobalSecurity CNBC SCMP

Tehran’s reported move to field Mach-4 anti-ship cruise missiles coincides with the largest US naval surge since 2003, raising escalation risks across the world’s most critical oil chokepoint.

Sources indicate that Iranian military and government officials have traveled to China to accelerate negotiations, underscoring the urgency Tehran attaches to fortifying its maritime deterrent amid what it perceives as expanding Western coercive pressure and sustained US naval forward deployment.

Iran, China Hold Secret Talks on CM-302 Supersonic Anti-Ship Missiles with Mach-4, 460 kilometer range Amid US Double Carrier Fleets Buildup

(DEFENCE SECURITY ASIA) — Iran’s reported move to finalize procurement of China’s CM-302 supersonic anti-ship cruise missiles unfolds at a moment when the United States has surged an unprecedented naval and air armada into the Persian Gulf theatre, creating a compressed escalation environment in which missile range, reaction time, and sea-control doctrine now directly intersect with nuclear diplomacy and regional deterrence signaling.

Multiple sources familiar with the negotiations indicate that Tehran and Beijing have been engaged in advanced discussions for at least two years, with talks accelerating after last year’s brief but intense Israel-Iran confrontation, a timeline suggesting that this missile acquisition is not opportunistic but structurally embedded in Iran’s long-term anti-access/area denial recalibration.

An Iranian Foreign Ministry official, speaking anonymously, framed the rationale in strategic terms, stating, “Iran has military and security agreements with its allies, and now is an appropriate time to make use of these agreements,” a formulation that implicitly situates the CM-302 procurement within a broader Eastward pivot shaped by sanctions pressure and constrained Western arms access.

President Donald Trump has simultaneously described the expanding US deployment as a “massive Armada” heading toward Iran, reinforcing that the military buildup is not merely routine force rotation but a coercive signaling mechanism linked explicitly to Tehran’s nuclear posture and previous punitive strikes on Iranian facilities.

The convergence of these two trajectories—China’s advanced supersonic missile technology potentially entering Iran’s coastal arsenal and Washington’s dual-carrier strike group presence within operational proximity—creates a volatile strategic geometry in which engagement envelopes, missile velocity, and electronic warfare resilience now determine deterrence credibility in one of the world’s most economically critical maritime chokepoints.

CM-302 is the export version of YJ-12, one using the BeiDou navigation system

The Persian Gulf’s importance, through which roughly one-fifth of global oil shipments transit via the Strait of Hormuz, magnifies the implications of any enhancement in Iran’s anti-ship strike capacity, as even incremental reductions in reaction time for US destroyers or commercial tankers can translate into disproportionate geopolitical shockwaves across global energy markets.

The CM-302’s reported 280–290 kilometer range places launch platforms deep inside Iran’s coastline yet within striking distance of vessels operating in contested waters, altering the calculus for US surface combatants equipped with layered defenses such as the Aegis Combat System, which are optimized for multi-vector threats but are fundamentally constrained by radar horizon and engagement time compression.

If confirmed, the deal would represent one of the most technologically sophisticated Chinese weapon systems transferred to Iran, signaling not only tactical reinforcement of Tehran’s naval strike doctrine but also the maturing of a China-Iran defense axis that now intersects directly with US naval power projection architecture in the Indo-Pacific and Middle Eastern theatres.

The Reported CM-302 Procurement: Timeline, Negotiation Dynamics, and Strategic Intent

Sources indicate that Iranian military and government officials have traveled to China to accelerate negotiations, underscoring the urgency Tehran attaches to fortifying its maritime deterrent amid what it perceives as expanding Western coercive pressure and sustained US naval forward deployment.

The absence of a confirmed delivery timeline introduces uncertainty into regional threat assessments, yet the advanced stage of negotiations implies that doctrinal integration planning may already be underway within Iranian naval command structures, particularly the Islamic Revolutionary Guard Corps Navy, which prioritizes asymmetric maritime disruption.

“Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which is on the head of the fat valleys of them that are overcome with wine!” Isaiah 28:1

“The crown of pride, the drunkards of Ephraim, shall be trodden under feet” Isaiah 28:3

Posted in China, Iran, US, US Navy

Ezekiel (Ch 43-44)

•February 27, 2026 • Leave a Comment

During the Millennium there would be an elaborate system of animal sacrifices and other burnt and sin offerings, along with the observance of New Moons and Sabbaths; to be conducted by one of the sons of Zadok, a seed from the original high priest during the reign of Kings David and Solomon; to enter and perform Temple services again: according to the revised Levitical laws of sacrifices.

If the Churches teach that these ordinances were for ritual purposes only, then why are these sacrifices brought back during the Millennium? Surely false teachers abound in the land of Israel today, their shepherd and watchmen are not only misguided but blind, deaf, dumb and liars as expressed in the book of Revelation:

 “And unto the angel of the church of the Laodiceans write: ‘These things saith the Amen, the faithful and true witness, the beginning of the creation of God:”

“I know thy works, that thou art neither cold nor hot; I would wish you were either cold or hot.

“So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth.

“Because thou sayest, “I am rich and increased with goods and have need of nothing,” and knowest not that thou art wretched and miserable, and poor and blind and naked,’” Revelation 3:14-17

Ezekiel 43

1 Afterward he brought me to the gate, even the gate that looketh toward the east. — the gate; this was the eastern gate from the precincts to the outer court;

— the Targum says,

“And he led me to the gate, the gate that faces toward the way of the east.”

2 And behold, the glory of the God of Israel came from the way of the east; and His voice was like a noise of many waters, and the earth shined with His glory.

— the glory of God, the Father, enters the Temple by the East gate; the sound of his chariot is as the sound of many waters, and his glory lightens the earth; the sound of multitude of peoples rejoicing; something new in contrast to the Solomon Temple;

— as the Shekinah glory was the peculiar distinction of the old Temple; and the word ‘behold’ is an expression of joy and admiration; as if the prophet Ezekiel had said, Behold, a wonderful and joyful sight!

— the Septuagint has it “and there was a voice of an army, as the sound of many redoubling their shouts, and the earth shone like light from the glory round about.”

— the Targum says,

“And behold, the Glory of the God of Israel was revealed from the way of the east; and the voice of those who bless His name was like the sound of many waters, and the earth shone from the brightness of His glory.”

The heavens magnify the Glory of God as the Shekinah returns to the Jerusalem Temple

3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city. And the visions were like the vision that I saw by the River Chebar; and I fell upon my face.

— even according to the vision that Ezekiel saw when he came to destroy the city; that is, to pronounce God’s judgement for its destruction; not that Ezekiel destroyed the city of Jerusalem; but was destroyed by the hands of the Chaldeans;

— so the Targum says, “when I prophesied to destroy the city.”

“And it was like the appearance of the vision which I saw, like the vision that I saw when I prophesied to destroy the city; and the vision was like the vision that I saw by the river Chebar; and I fell upon my face.”

4 And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east. — the Shekinah, the glory of the Lord came into the Temple by the way of the eastern gate;

— the Targum says,

“And the Glory of the Lord was revealed in the House by way of the gate which faces toward the East.”

5 So the Spirit took me up and brought me into the inner court; and behold, the glory of the Lord filled the house.

— having seen the Shekinah enter by the eastern gate, Ezekiel himself a priest, is brought into the inner court, and there sees the glory of the Lord filled the tabernacle when that was set up in the Temple of Solomon;

— the Targum says,

“And the Spirit lifted me up and brought me into the inner court; and behold, the Glory of the Lord filled the House.”

6 And I heard Him speaking unto me out of the house; and the man stood by me. — there can be no question that God, the Father himself, who dwelled in the Holy of Holies, spoke directly to Ezekiel the prophet; of such a significant event, “the man” could well be the Son; if not a senior angel;

— the Targum says,

“And I heard one speaking with me from within [the House]; and the man was standing beside me.”

7 And He said unto me, “Son of man, the place of My throne and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever, and My holy name, shall the house of Israel no more defile, neither they nor their kings, by their whoredom nor by the carcasses of their kings in their high places.

— the Father, his name Yehovah, shall dwell in the Temple of Jerusalem, and His name shall no more be defiled or “profaned” or cause to be blasphemed by immoralities or false doctrines by the children of Israel; indicating the holiness of life, purity of God’s words and worship; neither they be defiled by their kings, their priests, their false prophets, nor their their false temples;

— the Targum says,

“And He said to me: ‘Son of man, this is the place of the throne of My glory, and this is the place of the dwelling of My Shekhinah, where I will cause My Shekhinah to dwell in the midst of the children of Israel forever; and the House of Israel shall no longer defile My holy name—neither they nor their kings—by their idolatries and by the corpses of their kings [buried] in their high places.'”

8 In their setting of their threshold by My thresholds, and their post by My posts, and the wall between Me and them, they have even defiled My holy name by their abominations that they have committed. Therefore I have consumed them in Mine anger.

— a bit of a flashback; for God’s holy name have been defiled by “the two houses of Israel” abominations; altars for their idols; therefore God have consumed them in his anger;

— wherefore God have consumed them; for which sins God brought destruction upon them; starting with the Chaldeans, then the Romans, as they were the rod of God’s anger; and the endtime by six plagues: Ezekiel 38:22; namely, pestilence, blood (by the sword certainly), torrential rain, hailstones, fire and brimstone; “and I will be known in the eyes of many nations (v23);”

— the Targum says,

“By their placing of their threshold near My threshold, and their doorpost beside My doorpost, with only a wall between Me and them, they defiled My holy name by their abominations which they committed; therefore I consumed them in My anger.”

9 Now let them put away their whoredom and the carcasses of their kings far from Me, and I will dwell in the midst of them for ever. — carcasses of their kings; it is supposed that some of their idolatrous kings were buried within the bounds of Solomon’s Temple; if so, they would be removed;

— the carcasses of their kings in their high places; or and “their high places” that is, by both; by the carcasses of their kings being buried in or near the house of God; so the Targum adds, at their death; or by human carcasses being sacrificed to Molech or Milcom, which signifies their kin;

— the Targum says,

“Now let them remove their idolatries and the corpses of their kings from sinning before Me, and I will cause My Shekhinah to dwell among them forever.”

— it was believed Manasseh and his son, Amon (II Kings 21:18, 26), were buried in their palace garden, the garden of Uzza which was near the Temple and there had erected monuments to their idols.

10 “Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. — that they may be ashamed of their iniquities; when they shall blush to see what glory their iniquities had ruined, how great losers they were by their sins;

— and let the children of Israel know what a Temple God would erect if only they had obeyed, that the whole Scriptures should be opened and applied that so they may be ashamed of their iniquities, which provoked God to cast them off until the Millennium;

— the Targum says,

“You, son of man, show the House of Israel the House [the Temple], that they may be humbled by their sins; and let them measure its perfection (or arrangement).”

11 And if they be ashamed of all that they have done, show them the form of the house and the fashion thereof, and the goings out thereof and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof; and write it in their sight, that they may keep the whole form thereof and all the ordinances thereof, and do them.

— the ordinances; rites and orders, rules of governing priests and their services. These are again repeated in the next verse, which is usual in Scriptures for emphasis, and especially with this prophet Ezekiel;

— write it in their sight: that it may be remembered, they shall have a draft of it from thy hand “and all the laws thereof” and drawn in their sight that they may inquire of any where doubt arises;

— that they may keep the whole form thereof: as Moses and Solomon had done so must the builders of this Temple, frame the whole to the pattern or exemplar set before them;

— again, if the Churches teach that these ordinances are for ritual or ‘sacrificial’ laws only, then why are these brought back during the Millennium? Surely false teachers abound in the land of Israel today, their shepherd and watchmen are blind and misguided!

“Hear, ye deaf; and look, ye blind, that ye may see” Isaiah 42:18

“His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

— the Targum says,

“And if they are humbled by all that they have done, show them the form of the House and its arrangement, its exits and its entrances, and all its forms, and all its decrees, and all its forms, and all its laws; make them known to them and write it before their eyes, that they may keep its entire form and all its decrees, and perform them.”

12 This is the law of the house: Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.

— this is the law of the Temple; “the house” must not be restricted to the Temple proper, consisting of the holy place and the Holy of Holies, but encompassing the outer court, the quadrangular area of three thousand cubits square;

— upon the top of the mountain, perhaps it is meant first the nations of Israel; then the whole limit including the outer court encompassing all the nations thereof shall be most holy. Behold, this is the law of the house applying to all mankind;

— the Targum says,

“This is the law of the House: Upon the top of the mountain, its entire boundary all around shall be Most Holy; behold, this is the law of the House.”

13 “And these are the measurements of the altar in cubits (the cubit is a cubit and a handbreadth): even the bottom shall be a cubit and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span; and this shall be the higher place of the altar.

— (the cubit is a cubit and a handbreadth), that is, the cubit is a royal cubit [the length of a forearm and a palm of the hand, about 18 plus 3 inches];

— the altar in Solomon’s Temple was of brass, 20 cubits square, and 10 cubits high (II Chronicles 4:1), while that in the Tabernacle (of shittim-wood overlaid with brass) had been 5 cubits square, and 3 cubits high (Exodus 27:1);

— that in Herod’s Temple is said to have been 32 cubits square, and 10 cubits high, and was of hewn stone. The dimensions of Ezekiel’s altar seem to have been selected for the symmetry of the numbers in the several parts. In height, although the dimension not given, it exceeded any of the others;

— the Targum says,

“And these are the measurements of the altar in cubits—the cubit being a cubit and a handbreadth: the base shall be a cubit [high] and a cubit wide, with a rim around its edge of one span; and this is the structure (arrangement) of the altar.”

14 And from the bottom upon the ground even to the lower ledge shall be two cubits and the breadth one cubit; and from the lesser ledge even to the greater ledge shall be four cubits and the breadth one cubit.

— the Targum says,

“And from the base on the ground to the lower ledge shall be two cubits, and the breadth [of the ledge] one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the breadth [of the ledge] one cubit.”

15 So the altar shall be four cubits; and from the altar and upward shall be four horns. — now from hence and upwards were four horns at the four corners of the altar; which indicates the strength of God; and that he is accessible to all nations that come from the four corners of the earth;

— the Targum says,

“And the altar [hearth] shall be four cubits; and from the altar [hearth] and upward there shall be four horns.”

16 And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof. — and the altar shall be twelve cubits long, twelve broad; the length of it, from east to west, was twelve cubits; and the breadth, from north to south, was the same; so that it was a proper foursquare;

— the Targum says,

“And the altar, twelve cubits long by twelve wide, square to its four sides.”

Ezekiel 43:17: The upper ledge also is square, fourteen cubits long and fourteen cubits wide. All around the altar is a gutter of one cubit with a rim of half a cubit. The steps of the altar should face east, not south as this picture above shows.

17 And the ledge shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit, and the bottom thereof shall be a cubit about; and his stairs shall look toward the east.”

— and his stairs shall look towards the east; steps to the altar were forbidden by the law of Moses, Exodus 20:26 wherefore, as the height of the altar of Solomon, and so of the second Temple, required some steps of ascent to the top;

— here steps or stairs are expressly mentioned, which show that this refers to times when the Mosaic laws should be re-established. These stairs were placed eastward, so that those that went up them looked toward the Temple; and turned their backs to the east, or rising sun, in direct opposition to the worshippers of the sun, whose faces would be toward the east;

— the Targum says,

“And the ledge shall be fourteen [cubits] long by fourteen [cubits] broad on its four sides; and the rim surrounding it all around shall be half a cubit; and its base shall be a cubit all around; and its steps shall face toward the East.”

The steps of the altar facing east, as Scriptures say

18 And He said unto me, “Son of man, thus saith the Lord God: These are the ordinances of the altar on the day when they shall make it, to offer burnt offerings thereon and to sprinkle blood thereon. — to sprinkle blood “upon the altar” thereon, according to the law of a burnt sacrifice, Leviticus 1:5

— the Targum says,

“And He said to me: ‘Son of man, thus says the Lord God: These are the statutes of the altar on the day it is made, to offer burnt offerings upon it and to sprinkle the blood of holy sacrifices upon it.'”

19 And thou shalt give to the priests, the Levites who are of the seed of Zadok, who approach Me to minister unto Me, saith the Lord God, a young bullock for a sin offering. — the original Zadok was the high priest of Israel during the reigns of David and Solomon (II Samuel 8:16–18);

— a priest of the seed of Zadok, himself the priest, II Samuel 15:24, for a sin offering; the sprinkling of his blood on the horns of the altar is still needed to make an atonement for sins, and to reconcile the person that brought the sacrifice;

— under Christianity such concept would directly oppose the doctrine taught in Hebrews 10:1-18, namely, that Christ has by one offering for ever atoned for sin. “By this will we are sanctified through the offering of the body of Jesus Christ once for all (v10).”

— “Now where remission of these is, there is no more offering for sin” Hebrew 10:18? Has Professor Walter Veith found any tempering of such verses or chapters by the Roman church to eliminate the need for any sacrifice at the Temple? Perhaps one day the library of the Vatican would be opened and we could be better informed?

— the Targum says,

“And you shall give to the priests, the Levites, who are of the seed of Zadok, who are near to My service, says the Lord God, to minister before Me: a young bull for a sin offering.”

20 And thou shalt take of the blood thereof, and put it on the four horns of it and on the four corners of the ledge and upon the border round about; thus shalt thou cleanse and purge it.

— and here from the Message Bible:

“‘For a sin offering, give a bull to the priests, the Levitical priests who are from the family of Zadok who come into my presence to serve me. Take some of its blood and smear it on the four horns of the altar that project from the four corners of the top ledge and all around the lip.

That’s to purify the altar and make it fit for the sacrifice. Then take the bull for the sin offerings and burn it in the place set aside for this in the courtyard outside the Sanctuary.” Ezekiel 43:19-21 MSG

— the Targum says,

“And you shall take of its blood and put it on its four horns, and on the four corners of the ledge, and upon the border round about; thus you shall cleanse it and make atonement for it.”

21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, outside the sanctuary. — and he, the priest of Zadok’s line; this sin offering was done outside the gate where the Temple stood, outside the camp;

— the Targum says,

“And you shall take the bull of the sin offering, and he shall burn it in the appointed place of the House, outside the Sanctuary.”

22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they cleansed it with the bullock. — and on the second day thou shalt offer a kid of the goats without blemish “for a sin offering” this time it is “a kid of the goats without blemish” as commanded;

— the sin offering for the following days was a “without blemish” he-goat; or “kid of the goats; the ceremonies with the blood and the burning outside were no doubt the same as those on the first day, but why this again on the second day?

— the Targum says,

“And on the second day, you shall offer a he-goat without blemish for a sin offering; and they shall cleanse the altar just as they cleansed it with the bull.”

23 When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish and a ram out of the flock without blemish.

— there was on each of the seven days (from the third to the seventh), a burnt offering of a bullock and a ram, preceded by a “sin offering of a bullock” on the first day, and of a “kid of the goats” on the second day;

— the Targum says,

“When you have finished cleansing [the altar], you shall offer a young bull without blemish, and a ram from the flock without blemish.”

24 And thou shalt offer them before the Lord, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the Lord. — when thou hast made an end of cleansing it; the altar, by the sacrifices of the bullock and the kid on the first and second days;

— then, on the third day to the seventh, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish; all these sacrifices was to be pure and perfect;

— and they shall offer them up for a burnt offering unto the Lord; throughout the whole seven days of the consecration and cleansing of the altar;

— the Targum says,

“And you shall offer them before the Lord, and the priests shall cast salt upon them, and they shall offer them up as a burnt offering before the Lord.”

25 Seven days shalt thou prepare every day a goat for a sin offering; they shall also prepare a young bullock and a ram out of the flock, without blemish.

— seven days shalt thou prepare every day a goat for a sin offering; by this it appears that the altar was seven days a consecrating and cleansing; and that on each day a goat “for a sin offering” was prepared and offered as before observed;

— but one Question remains: is this first day, second day to the seventh day counted from the start of the month or from the start of the year? if so these days would not coincide with the days of the week;

— or it this the start of the week, every week? Or, if this a one-off, at the start of the Millennium to cleanse the priesthood, the altar and all its utensils; once and for all? This last possibility would be like the anointing of the altar and all its utensils, by the sprinkling of it seven times by Moses with the holy anointing oil, for the purpose of sanctifying them (Leviticus 8:11)

— the Targum says,

“For seven days you shall prepare a he-goat for a sin offering every day; and a young bull and a ram from the flock, without blemish, they shall prepare.”

26 Seven days shall they purge the altar and purify it, and they shall consecrate themselves. — and they shall consecrate themselves: the priests shall consecrate themselves or devote themselves to the service of the Temple;

— the Targum says,

“For seven days they shall make atonement for the altar and cleanse it; and they shall bring near its offerings (consecrate it).”

The Glory of God, the Shekinah entering by the eastern gate of the Temple

27 And when these days are expired, it shall be that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord God.”

— upon the eighth day, which begins a new week and it is probable the first of these seven days for sacrifice might be the Sabbath, and end on our Friday; however, the first week is spent in solemn consecration of altar and priests; all weeks after are to have, day by day, the usual appointed sacrifices;

— “and I will accept you” doesn’t sound like it would be merely a memorial; but a commandment as in pre-Millennium, Ezekiel 20:40:

For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me. There will God accept them, and there will God require their offerings and the firstfruits of your oblations, with all their holy things. Ezekiel 20:40

— I will accept you with your sweet savor when I bring you out from the people and gather you out of the countries wherein ye have been scattered; and God will be sanctified in you before the Gentiles, Ezekiel 20:41;

— actually the offerings and sacrifices in the two verses above are flashforwards, after “For in mine holy mountain, in the mountain of the height of Israel,” beginning of Ezekiel 20:40;

— thus unless proven to the contrary, this read like sacrifices and offerings will go on throughout each and every week, that is, it will be statutory and a required commandment throughout the Millennium. But the first day to seventh day (from verse 19 to 26) could be a one-off cleansing just before the onset of the Millennium to consecrate the priests and to cleanse the altar and utensils to start the Temple service and the Millennium;

— the Targum says,

“And when these days are completed, it shall be on the eighth day and forward, that the priests shall prepare your burnt offerings upon the altar and your holy sacrifices; and I will accept your offerings with favor, says the Lord God.”

Ezekiel 44

Note the Five types of Offerings during the Millennium in Ezekiel:

Ezekiel 46:12 ‘Now when the prince prepares a voluntary burnt offering, or peace offerings unto the Lord
Ezekiel 44:29 ‘They shall eat the meat offering and the sin offering and the trespass offering

Compare to the Five types of Offerings during Moses’ time:

Leviticus 1:3 ‘If his offering be a burnt sacrifice
Leviticus 2:1 ‘And when any will offer a meat offering
Leviticus 3:1 ‘And if his oblation be a sacrifice of peace offering
Leviticus 4:3 ‘If the priest … for a sin offering
Leviticus 5:6 ‘And he shall bring his trespass offering

1 Then he brought me back the way of the gate of the outer sanctuary which looketh toward the east, and it was shut. — the gate of the outward sanctuary; this is better rendered, the outer gate of the Temple;

— the prophet Ezekiel had been in the inner court, or court of the priests, where the altar stood, and is now brought back to the eastern gate of the outer court. He finds it shut, but when he was there before, it was open; for he saw the glory of the Lord enter into the house by the way of it; but now why was it shut?

— the Targum says,

“Then He brought me back the way of the outer gate of the Sanctuary which faces toward the East; and it was shut.”

2 Then said the Lord unto me, “This gate shall be shut. It shall not be opened and no man shall enter in by it, because the Lord, the God of Israel, hath entered in by it; therefore it shall be shut. — the Lord (יְהוָ֗ה) that is, identified as the Father, since he is associated with the Shekinah and the Temple, and not the Son, said unto me;

— shall not be opened, that is, shall not ordinarily stand open, but be shut till occasion requires it should sometimes be opened;

— no man; none of the common ordinary sort of people or none but the prince. Contrast this with the Temple of old (whether Temple or tabernacle), in which the east gate stood always open; perhaps to express the idea that the glory of God should no more depart from the Temple, but abide in it forever;

— the Targum says,

“And the Lord said to me: ‘This gate shall be shut; it shall not be opened, and no man shall enter by it; because the Lord, the God of Israel, has revealed Himself [entered] through it; therefore it shall be shut.'”

3 It is for the Prince; the Prince shall sit in it to eat bread before the Lord. He shall enter by the way of the porch of that gate and shall go out by the way of the same.” — the Prince (nā·śî); some Christians and Rabbis understood this to refer to the Messiah, and the Prince shall sit to eat bread before the Father.

— if he is the Messiah, as “to eat bread before the Lord” is a very honoured expression for the personage; if so a parallel scene is found in Psalm 110:1 The Lord said unto my Lord (the Son, the Messiah), “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”

— or is this Prince another being? If so, who would he be? Could he be a seed of the original Zadok, who was the high priest of Israel during the reigns of David and Solomon (II Samuel 8:16–18)? It is a mystery!

— the Targum says,

“As for the Prince, he is a Prince; he shall sit in it to eat bread before the Lord; he shall enter by way of the porch of the gate, and by the same way he shall go out.”

4 Then he brought me the way of the north gate before the house. And I looked, and behold, the glory of the Lord filled the house of the Lord; and I fell upon my face. — and Ezekiel looked and behold the glory of the Lord, the Shekinah, filled the Temple; as he had seen at the eastern gate, Ezekiel 43:2

— the Targum says,

“And He brought me by way of the North Gate to the front of the House; and I looked, and behold, the Glory of the Lord filled the Sanctuary of the Lord; and I fell upon my face.”

5 And the Lord said unto me, “Son of man, mark well, and behold with thine eyes and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the Lord and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.

— this is still the voice of the Father speaking out of the Temple to the prophet, Ezekiel 43:6; mark well; or “set thine heart” be attentive, Ezekiel, to what is about to be said, as being of great concern and importance concerning all the ordinances of the house of the Lord, and all the laws thereof;

— the Targum says,

“And the Lord said to me: ‘Son of man, set your heart, and see with your eyes, and hear with your ears all that I speak with you concerning all the statutes of the Sanctuary of the Lord and all its laws; and set your heart to the entrances of the House and all the exits of the Sanctuary.'”

6 And thou shalt say to the rebellious, even to the house of Israel, ‘Thus saith the Lord God: O ye house of Israel, let it suffice you of all your abominations, — thus saith the Lord God, O ye house of Israel, let it suite you of all your abominations; that is, relinquish those things which are so abominable in my sight;

— the Targum says,

“And you shall say to the rebellious people, to the House of Israel: ‘Thus says the Lord God: Let it be enough for you of all your abominations, O House of Israel!'”

7 in that ye have brought into My sanctuary strangers, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary to pollute it, even My house, when ye offer My bread, the fat and the blood; and they have broken My covenant because of all your abominations.

— strangers; foreigners and heathens, who had their idols in the very courts of the Temple, and there worshipped their idols;

— uncircumcised in heart; the worst of them, profane and impious; uncircumcised in flesh: no uncircumcised one should come into the court of the Temple, but you have brought them into the very sanctuary at the times of worship;

— Tobiah, an Ammonite official, possibly a governor of Ammon, was allowed by the High Priest Eliashib to lease the storerooms of the Temple to him, so that he, a stranger, could conduct business in the newly constructed Temple; (more on Tobiah colluding with Eliashib the high priest in the Temple at the end);

— the Targum says,

“In your bringing in foreigners, wicked of heart and uncircumcised of flesh, to be in My Sanctuary, to profane My court, when you offer My bread, the fat and the blood [of holy sacrifices]; and they have changed [broken] My covenant in addition to all your [other] abominations.”

8 And ye have not kept charge of Mine holy things; but ye have set keepers of My charge in My sanctuary for yourselves.

— the Targum says,

“And you have not kept the charge of My holy things; but you have appointed [others] to keep the charge of My Word in My Sanctuary for yourselves.”

9 “‘Thus saith the Lord God: No stranger, uncircumcised in heart nor uncircumcised in flesh, shall enter into My sanctuary, or any stranger that is among the children of Israel.

— these were great sins before the Lord, as Tobiah was a stranger, an Ammonite, “uncircumcised in heart and uncircumcised in flesh,” being allowed to live in one of the storerooms in the Temple;

— and as storerooms were intended for the Israelites’ grain offerings, incense, Temple articles and the tithes of grain, new wine and oil meant for the work of the Temple and the Temple workers themselves;

— the above example was historical, but during the Millennium all physical humans who qualify to enter or serve in the Temple would have to be circumcised in the heart as well as in the flesh;

— the Targum says,

“Thus says the Lord God: ‘Any foreigner, wicked of heart and uncircumcised of flesh, shall not enter My Sanctuary—[this applies] to any foreigner who is among the children of Israel.'”

10 And the Levites that have gone away far from Me when Israel went astray, who went astray away from Me after their idols, they shall even bear their iniquity.

— the influence of Tobiah corrupted the Levites and the priesthood, his marriage into a prominent Jewish family provided him with a foothold in the community, where they went astray, and later emerged as the Sadducees gained authority in administering the Temple service;

— “they shall even bear their iniquity” they were to face their judgement; they died away during the AD 70 inferno in Jerusalem;

— the Targum says,

“But the Levites who went far from My fear when Israel went astray, who strayed from My service after their idols; they shall bear [the punishment of] their guilt.”

11 Yet they shall be ministers in My sanctuary, having charge at the gates of the house and ministering to the house. They shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them.

— despite their sins, yet the Levites shall be ministers in my sanctuary; they shall slay the burnt offering and the sacrifice for the people; and charge at the gates;

— the Targum says,

“Yet they shall be ministers in My Sanctuary, appointed over the gates of the House and ministering to the House; they shall slaughter the burnt offering and the holy sacrifices for the people, and they shall stand before them to minister to them.”

12 Because they ministered unto them before their idols and caused the house of Israel to fall into iniquity, therefore have I lifted up Mine hand against them, saith the Lord God, and they shall bear their iniquity.

— “and they shall bear their iniquity” repeated for emphasis, which were executed in AD 70 during the Jerusalem inferno; so which sects went into their judgement of death!

— these sects of the Jews faced their days of vengeance and disappeared in the AD 70 inferno: all Sadducees, Herodians, Boethusians, Essenes, together with the House of Shammai Pharisees and those of its military arm, the Zealots. They all ministered before their idols and faced their days of vengeance and disappeared from history. Were they not receiving their judgement?

— and history recorded only two sects that escaped the inferno of AD 70:

(1) The Christians, known as Nazarenes in Acts 24:5. They escaped to a northern town called Pella, west of the Jordan River;

(2) some Pharisees, those of the House of Hillel. They were headed by a Pharisaic rabbi, Johanan ben Zakkai, the head of the Sanhedrin, who escaped to Yavne and, later, his followers re-emerged as Rabbinic Jews, who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the calendar.

— the Targum says,

“Because they ministered to them before their idols, and were for the House of Israel a stumbling block of guilt; therefore I have sworn by My Word against them, says the Lord God, and they shall bear their guilt.”

13 And they shall not come near unto Me to do the office of a priest unto Me, nor to come near to any of My holy things in the Most Holy Place; but they shall bear their shame and their abominations which they have committed.

— they shall be dealt with according to their abominations, that is, their apostasy and idolatry, hence all the Sadducees, Herodians, Boethusians and Essenes faced their judgement like Sodom and ‘disappeared’ from history;

— the Targum says,

“And they shall not come near to My service to minister before Me, nor to come near to any of My most holy things; but they shall bear their shame and their abominations which they have committed.”

14 But I will make them keepers of the charge of the house for all the service thereof and for all that shall be done therein. — but God will make them keepers of the charge of the house; to be watchmen, Levites and priests; to administer the Temple, to open and shut its doors; to sweep off filths and keep it clean;

— to administer the Feasts, to eat the Passover; to all these, he must first of all be circumcised, Exodus 12:43-44

— the Targum says,

“And I have appointed them to be keepers of the charge of the House, for all its service, and for all that shall be done in it.”

15 But the priests, the Levites, the sons of Zadok that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me, and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord God.

— the original Zadok was a faithful high priest of Israel during the reigns of David and Solomon (II Samuel 8:16–18);

— the sons, a posterity of Zadok the priest, II Samuel 15:24, the Levites as carriers of the ark; some Pharisees, those of the House of Hillel;

— they escaped to Yavne and, later, his followers re-emerged as Rabbinic Jews, who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the calendar;

— the Targum says,

“But the priests, the Levites, the sons of Zadok, who kept the charge of My Sanctuary when the children of Israel went astray from My service; they shall come near to My service to minister before Me, and they shall stand upon My Altar to offer before Me the fat and the blood of the holy sacrifices, says the Lord God.”

16 They shall enter into My sanctuary, and they shall come near to My table to minister unto Me, and they shall keep My charge. — these are the Rabbinic Jews, of the tribe of Levi; and for priests, of the sons of Aaron; the sons of Zadok, would be chief among them;

— the Targum says,

“They shall enter into My Sanctuary, and they shall come near to My Table [the Table of Showbread] to minister before Me; and they shall keep the charge of My Word.”

17 And it shall come to pass that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them while they minister in the gates of the inner court and within.

— these are from the priests who were of the tribe of Levi, of the sons of Aaron, a posterity of Zadok the faithful priest, whom the Lord chose and separated to minister unto him;

— the Targum says,

“And it shall be, when they enter the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them while they minister in the gates of the inner court and within.”

18 They shall have linen headdresses upon their heads and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.

— these regulations as to the priests’ services; their garments are defined and various rules prescribed in the Law are repeated with some additions in order to indicate additional care to avoid uncleanness;

— the Targum says,

“Linen turbans shall be upon their heads, and linen breeches shall be upon their loins; they shall not gird themselves with [anything that causes] sweat, but they shall bind themselves upon their hearts.”

19 And when they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they ministered and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.

— they (the sons of Zadok the priest) shall put off their garments; this requirement that the priests shall wear their official dress only when engaged in official duty, putting it on when they entered the inner court, and putting it off when they went out, which is only implied in Exodus and Leviticus, but is here expressly stated;

— the Targum says,

“And when they go out from the holy court into the outer court to mingle with the people, they shall strip off their garments in which they ministered; they shall lay them down in the holy chambers and put on other garments, so that they do not mingle with the people while wearing their [priestly] garments.”

20 Neither shall they shave their heads nor suffer their locks to grow long; they shall only trim the hair of their heads. — their locks to grow long; the law forbade the shaving of the head (Leviticus 21:5), but only condemned letting the hair grow long by implication, providing for it in the exceptional case of the Nazarite vow;

— the Targum says,

“And their heads they shall not shave, nor shall they grow their hair long; they shall surely trim the hair of their heads.”

21 Neither shall any priest drink wine when they enter into the inner court. — neither shall any priest drink wine, that is, as in Leviticus 10:9, “lest ye die. It shall be a statute for ever throughout your generations.”

— the Targum says,

“And no wine shall any priest drink, when they enter into the inner court.”

22 Neither shall they take for their wives a widow nor her that is put away; but they shall take maidens of the seed of the house of Israel, or a widow who had a priest before.

— in regard both to marriage the Levitical law made a broad distinction between the ordinary priest and the high priest. The former was only forbidden to marry a divorced woman (Leviticus 21:7), but was allowed to marry a widow; the latter could marry only a virgin of Israel;

— the Targum says,

“And a widow or a divorced woman they shall not take as wives; but only virgins of the seed of the House of Israel. However, a widow who is the widow of another priest, they may take.”

23 And they shall teach My people the difference between the holy and profane, and cause them to discern between the unclean and the clean.

— the sons of Zadok the priest shall teach the people to discern between the unclean and the clean; impure thoughts, doctrines and manners, and those which are agreeable to the word of God; that they shall take pains to instruct the people in the knowledge of God;

— the Targum says,

“And they shall teach My people the difference between the holy and the profane, and they shall make them know the difference between the unclean and the clean.”

24 And in controversy they shall stand in judgement, and they shall judge it according to My judgements; and they shall keep My laws and My statutes in all Mine assemblies, and they shall hallow My Sabbaths.

— and in controversy they (the sons of Zadok the priest) shall stand in judgement; when any controversy arises among them concerning the law, this shall be carried into a court, and there heard, tried, judged and determined;

— and they shall hallow My Sabbaths, not a pagan Sunday; such times as are appointed for divine worship; these they shall be kept holy. And those who profame the true Sabbaths will be put to death; “for whosoever doeth any work therein, that soul shall be cut off from among his people,” Exodus 31:14

— the Targum says,

“And in a controversy of judgment, they shall stand to judge; according to the judgments of My Will they shall judge it. They shall keep My Torah and My statutes in all My appointed feasts, and they shall sanctify My Sabbaths.”

25 And they shall come near no dead person to defile themselves; but for father or for mother, or for son or for daughter, for brother or for sister that hath had no husband, they may defile themselves.

— they shall come at no dead person to defile themselves; whosoever touched a dead body became unclean (Numbers 19:11), and thereby was disqualified for attending upon God’s worship in the Temple, Leviticus 22:3

— the Targum says,

“And to a dead person they shall not come to be defiled; but for a father, or for a mother, or for a son, or for a daughter, for a brother, or for a sister who has had no husband, they may defile themselves.”

26 And after he is cleansed, they shall reckon unto him seven days. — the uncleanliness could arise from man’s discharge (Leviticus 15:13-15) or coming in contact with a dead body (Numbers 19:11);

— seven days; that is, another seven days shall be reckoned from the time of his cleansing, before he (a posterity of Zadok the original high priest enters on Temple service again): same as the Mosaic Law, seven days were reckoned from the defilement to the purification;

— here seven days are numbered after the purification is made; and therefore, this is the same Mosaic Law that is to be observed during the Millennium;

— the Targum says,

“And after his cleansing, they shall reckon for him seven days.”

27 And on the day that he goeth into the sanctuary unto the inner court to minister in the sanctuary, he shall offer his sin offering, saith the Lord God.

— and in the day that the high priest of Zadok goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD; and Ezekiel 44:27 says the high priest shall offers his sin offering;

— the Targum says,

“And on the day that he enters the Sanctuary, into the inner court to minister in the Sanctuary, he shall offer his sin offering, says the Lord God.”

28 “‘And it shall be unto them for an inheritance. I am their inheritance, and ye shall give them no possession in Israel: I am their possession. — the Levitical priesthood were to be supported by the tithes given to God, and by their portion of the offerings made to God;

— the Targum says,

“And it shall be to them for an inheritance; the remainder of My offerings is their portion; and an inheritance [of land] you shall not give them in Israel; the gifts which I have given them, they are their inheritance.”

29 They shall eat the meat offering and the sin offering and the trespass offering, and every dedicated thing in Israel shall be theirs.

— and yes, Ezekiel 46:12 and Ezekiel 44:29 says the high priest still offers all the five offerings (1. burnt offering; 2. grain or meat offering; 3. peace offering; 4. sin offering; and 5. trespass offering);

— the Targum says,

“The meal-offering, the sin-offering, and the guilt-offering, they shall eat; and every devoted thing (Cherem) in Israel shall be theirs.”

30 And the first of all the firstfruits of all things and every oblation of all, of every sort of your oblations, shall be the priest’s. Ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.

— that he (one of the sons of Zadok the high priest) may cause the blessing to rest in thine house; that is, that he, the priest and minister of the word, that partakes of the above things, and is comfortably provided for and supported, may pray to the Lord for such who liberally contribute to him;

— that a blessing may come and abide upon them and their families, and prosperity and success may attend them in their worldly business and employments of life;

— the Targum says,

“And the first of all the first-fruits of everything, and every separation (contribution) of everything from all your contributions, shall belong to the priests; and the first of your dough you shall give to the priest, to cause a blessing to rest upon your house.”

31 The priests shall not eat of any thing that is dead of itself or torn, whether it be fowl or beast. — same as in Leviticus 22:8; the same law was binding upon all the Israelites, Leviticus 17:15;

— the Targum says,

“Any carcass (Neveila) or torn animal (Trevita), whether of fowl or of beast, the priests shall not eat.”

~~~ Ezekiel 44:6-12 ~~~

More on Tobiah, an Ammonite, influenced by Sanballat, a Samaritan, colluding with Eliashib the Jewish high priest in the Temple – Nehemiah 13:4-9

4 And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, was allied unto Tobiah.

5 And he (Eliashib the priest) had prepared for him (Tobiah) a great chamber, where previously they laid the meat offerings, the frankincense and the vessels and the tithes of the corn, the new wine and the oil, which were commanded to be given to the Levites and the singers and the gatekeepers, and the offerings of the priests.

6 But in all this time I (Nehemiah) was not at Jerusalem; for in the two and thirtieth year of Artaxerxes king of Babylon I came unto the king, and after certain days I obtained leave from the king.

7 And I came to Jerusalem and learned of the evil that Eliashib had done for Tobiah in preparing him a chamber in the courts of the house of God.

8 And it grieved me sore; therefore I cast forth all the household stuff of Tobiah out of the chamber.

9 Then I commanded, and they cleansed the chambers; and thither I brought back the vessels of the house of God, with the meat offering and the frankincense. Nehemiah 13:4-9

Whereas Sanballat heads up the opposition against the true worship of God, we see Tobiah working behind the scenes to gather information and influence the people to advance their heretic agenda. These apostate beliefs were later adopted by the Sadducees, and were eliminated during the AD 70 Divine Judgement.

Posted in Ezekiel

Mexico drug lord’s killing sparks wave of violence

•February 26, 2026 • Leave a Comment

Mexico’s CJNG drug lord’s killed on order from the United States, who provides Intelligence, parking wave of violence

“El Mencho” killed during a shootout as the Mexican military tried to capture him

CNN • February 25, 2026 ~ FoxNews

Here’s the Summary

  • Cartel kingpin killed: Mexico’s most-wanted cartel boss and head of the Jalisco New Generation Cartel, Nemesio “El Mencho” Oseguera Cervantes, was killed alongside eight other cartel members in a Mexican military operation aided by US intelligence support. Twenty-five members of Mexico’s National Guard died during attacks in the state of Jalisco. En español: muerte del Mencho en México
  • Wave of violence: The killing sparked widespread unrest, with suspected gang members torching buses and businesses while clashing with security forces. Mexican President Claudia Sheinbaum said “peace, security and normalcy” are being maintained across the country.
  • Tourists stranded: The US State Department urged American nationals in parts of Mexico to “seek shelter and remain in residences or hotels.” The department is also running a 24/7 crisis hotline for US citizens impacted by the unrest. Other tourists were stranded after several US carriers suspended flights to Puerto Vallarta. Here’s what to do if you’re stranded.

The killing of Jalisco cartel boss Nemesio Oseguera, aka “El Mencho,” could fuel a turf war among drug-trafficking gangs in Mexico, analysts say, with the rival Sinaloa cartel already riven by infighting.

The Jalisco and Sinaloa cartels have long fought to dominate the lucrative US market for illegal drugs, including cocaine, heroin and fentanyl. They also increasingly compete for control of the market for illegal migration into the US.

The US government has described the Jalisco New Generation Cartel (known by the Spanish-language abbreviation CJNG) as “one of the five most dangerous criminal organizations in the world.”

President Donald Trump carrying on The Roosevelt Big Stick Policy

Who takes control of the group, or whether it splinters into factional bloodletting, will have a huge impact on drug trafficking in the Americas.

For a more detailed setting how a Prophecy is now being fulfilled

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:40 Jonathan

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41 Jonathan

For a detailed Study of who Esau is, see Obadiah

And who then is Ephraim, see (1) Ephraim and Manasseh (2) Ephraim as the Thirteenth Tribe

And how they would play out, see Ezekiel 4 – 390/40 Years Timeline

Posted in Cartels, Esau, Mexico, Targum, US

Ezekiel (Ch 41-42)

•February 25, 2026 • Leave a Comment

The start of the Millennium begins with the building of the Temple, known as the Ezekiel Temple. What we have here is a very detailed description of a magnificent physical Temple, somewhat loosely patterned after the Temple of Solomon, only much larger, complete with special living quarters for priests and Levites.

God declares the end from the beginning; He knows and accomplishes His eternal plan with perfect foresight and sovereignty.

Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’ Isaiah 46:10.

Thus from the beginning the Lord had declared that various forms of offerings and sacrifices will be reinstated during the Millennium: included would be an elaborate system of animal sacrifices and other material offerings, along with the faithful observance of New Moons and Sabbaths, the whole picture rivaling the Book of Leviticus itself.

“In the first month, on the fourteenth day of the month, ye shall have the Passover, a feast of seven days. Unleavened bread shall be eaten,” Ezekiel 45:21

Ezekiel 41

This continues the description of the Temple from Chapter 40, where the Inner and Outer Courts—replacing the Women’s Court and the Court of the Gentiles in the Temple of Solomon—along with other details, were measured and presented.

1 Afterward he brought me to the temple and measured the posts, six cubits broad on the one side and six cubits broad on the other side, which was the breadth of the tabernacle.

— after the prophet Ezekiel had observed the courts, he (a man; one in human form; appearance of brass, a cherub? or the Son of God? Ezekiel 40:3) was brought to the Temple; the posts of six cubits broad; each cubit consisting of about one and a half foot, or eighteen inches, or one half-yard;

— the Targum says,

“And he brought me to the Sanctuary (Heichal), and he measured the posts: six cubits broad on this side and six cubits broad on that side, [which was] the breadth of the Tabernacle.”

2 And the breadth of the door was ten cubits; and the sides of the door were five cubits on the one side and five cubits on the other side; and he measured the length thereof, forty cubits, and the breadth, twenty cubits.

— the length thereof, forty cubits; these are exactly the dimensions of the holy place in Solomon’s Temple. The measurements are internal, the same as in the Temple of Solomon;

— the Targum says,

“And the breadth of the entrance was ten cubits; and the sides (shoulders) of the entrance were five cubits on this side and five cubits on that side; and he measured the length thereof, forty cubits, and the breadth, twenty cubits.”

3 Then went he inward and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits. — he went inside; here is a noticeable change in the usual expression; in all other cases the man or angel had brought the prophet Ezekiel to the places to be measured;

— but as he is entering the Holy of Holies, into which, under the law, Ezekiel might not enter, because the Holy of Holies was not to be entered even by a priest like Ezekiel, but only by the high priest once a year; but then again, Ezekiel was only in vision;

— the Targum says,

“Then he went inward, and measured the post of the entrance, two cubits; and the entrance, six cubits; and the breadth of the entrance [walls], seven cubits.”

4 So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple. And he said unto me, “This is the Most Holy Place.” — the Holy of Holies, it was an exact square, as was Solomon’s, 1 Kings 6:20

— the Targum says,

“And he measured the length thereof, twenty cubits, and the breadth, twenty cubits, before the Sanctuary; and he said unto me: ‘This is the Holy of Holies.’“

5 After that, he measured the wall of the house, six cubits; and the breadth of every side chamber, four cubits, round about the house on every side.

— the wall of the house, six cubits, the thickness of the wall is the same with that of the wall of the outer court (Ezekiel 40:5), about ten feet. Great massiveness is characteristic of the Temple, to set forth the firmness and security of the things symbolised;

— the Targum says,

“And he measured the wall of the House, six cubits; and the breadth of the side-chamber, four cubits, all around, surrounding the House on every side.”

6 And the side chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side chambers round about, that they might have support, but they had no support in the wall of the house.

— there were three storeys of chambers; one above the other, and this was repeated thirty times, giving thirty chambers in each storey, or ninety in all; these chambers were exactly like those surrounding Solomon’s Temple, except that they were one cubit narrower, and the description of them is made clearer by a comparison with 1 Kings 6:5-10

— the Targum says,

“And the chambers were chamber over chamber, thirty-three; eleven in [each] row; and they were fixed into the wall which was inside for the chambers all around, so that the heads of the beams might rest upon the ledge (shelf), and the beams would not penetrate into the walls of the House.”

7 And there was an enlarging and a winding about still upward to the side chambers; for the winding about of the house went still upward round about the house. Therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest by the middle chamber.

— there was an increase in the width of each storey of the side chambers by the distance which the wall receded, as is expressly said in 1 Kings 6:6; but whether there was a corresponding recession in the thickness of the outer wall of the chambers is not stated;

— it is also plain that the side chambers surrounded the house; and that the two upper storeys were reached by a winding staircase (Ezekiel 40:44-49)

— the Targum says,

“And there was an enlargement and a winding about still upward to the chambers; for the winding of the House went upward, higher and higher all around within; therefore the breadth of the House [chambers] was greater at the top; and so from the lowest [story] one went up to the highest by way of the middle [story].”

8 I saw also the height of the house round about; the foundations of the side chambers were a full reed of six great cubits. — the Temple, as has been already said (Ezekiel 40:49), was entered by a flight of steps leading up to the porch, and the “house round and side chambers” were therefore on a lower level than the Temple;

— the Targum says,

“And I saw that the House had a height all around; the foundations of the side-chambers were the full measure of a reed, six cubits to the joint.”

9 The thickness of the wall, which was for the side chamber outside, was five cubits; and that which was left was the place of the side chambers that were within. — the thickness of the wall, which was for the side chambers without, was five cubits; this is the outward wall of the chambers, north and south, which was five cubits thick, made of stone;

— the Targum says,

“The breadth of the wall for the side-chamber on the outside was five cubits; and there was an open space (abandoned area) between the side-chambers of the House.”

10 And between the chambers was the wideness of twenty cubits round about the house on every side. — there was a space of twenty cubits between the foundation on which the chambers and the Temple stood and the wall of the court on all three sides on which the chambers extended;

— the Targum says,

“And between the chambers (cells) was a breadth of twenty cubits all around, surrounding the House on every side.”

11 And the doors of the side chambers were toward the place that was left, one door toward the north and another door toward the south; and the breadth of the place that was left was five cubits round about.

— we may now sum up the measurements of the Temple with its chambers and surrounding space. The wall, 6 cubits; the chambers, 4; their outer wall, 5; the platform beyond, 5; the space beyond this, 20 (6 + 4 + 5 + 5 + 20 = 40);

— this was on each side, and therefore is to be doubled, making 80 cubits; to this add the 20 cubits of the inner width of the Temple, and we have exactly the 100 cubits, the width of the inner court. In the same way the length: here the porch is considered as belonging to the court, and with it the front wall of the Temple, the thickness of which is included in the length of the porch;

— beginning then at the inside of the outer walls, we have the inner length of Temple, 60 cubits; rear wall, 6; chambers, 4; outer wall, 5; platform, 5; space, 20; in all, 100 cubits. thus making an exact square;

— the Targum says,

“And the doors of the side-chamber were toward the open space (walkway); one door was open toward the north, and one door was open toward the south; and the breadth of the open space was five cubits all around.”

12 Now the building fronting the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about and the length thereof ninety cubits.

— this building was to the west of the Temple, at which end stood the Holy of Holies, and this near to that; it was seventy cubits broad; and the length thereof ninety cubits;

— the Targum says,

“And the building that was before the separate area (Gizrah) on the side toward the west was seventy cubits broad; and the wall of the building was five cubits thick all around, and the length thereof was ninety cubits.”

13 So he measured the house, a hundred cubits long; and the separate place and the building with the walls thereof, a hundred cubits long; — the house; the whole Temple, oracle, sanctuary, and porch, with the walls;

— the length was ninety cubits, which, adding as before the thickness of the walls, gives 100 cubits in length, from north to south; the whole temple-building was 500 cubits from west to east, and from north to south, 500 cubits;

— the Targum says,

“So he measured the House (Sanctuary), one hundred cubits long; and the separate area (Gizrah), and the building, and the walls thereof, one hundred cubits long.”

14 also the breadth of the face of the house and of the separate place toward the east, a hundred cubits. — toward the east; the separate place was measured on its eastern side, for the western was not approachable for the purpose of measurement;

— the whole temple-building was 500 cubits from west to east, and from north to south, 500 cubits;

— the Targum says,

“And the breadth of the face of the House, and of the separate area (Gizrah) toward the east, was one hundred cubits.”

15 And he measured the length of the building opposite the separate place which was behind it, and the galleries thereof on the one side and on the other side, a hundred cubits, with the inner temple and the porches of the court.

— the Targum says,

“And he measured the length of the building before the separate area which was at the back of it, and its galleries (corners) on the one side and on the other side, one hundred cubits; and the inner Sanctuary, and the porches of the court.”

16 the doorposts, and the narrow windows, and the galleries round about on their three stories opposite the door, ceiled with wood round about, and from the ground up to the windows (and the windows were covered),

— the door posts and the narrow windows; of the inner Temple or the Holy of Holies; for this is what is last mentioned; of the door posts of it, see Ezekiel 41:3, in the Holy of Holies; both in Moses’s tabernacle, and Solomon’s Temple, in this inner Temple, the Holy of Holies were no windows, 1 Kings 8:12; Yehovah dwelt in thick darkness in human’s eyes;

— the Targum says,

“The thresholds, and the closed windows, and the galleries (attics) round about their three stories, opposite the threshold, were paneled with cedar wood all around, from the ground up to the windows; and the windows were covered (closed).”

17 to the space above the door, even unto the inner house and outside, and by all the wall round about within and without, by measure. — over above the door; inside and outside was “by measure.” This asserts that all the overlaying was done by careful measurement;

— the Targum says,

“Above the entrance, and even unto the inner House (Holy of Holies) and without, and on all the wall round about, within and without, were measurements [and patterns].”

18 And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces, — the cherubim are represented each with two faces, but in Ezekiel 1 and 10, they have each four faces;

— the Targum says,

“And it was carved with cherubim and palm trees; and a palm tree was between cherub and cherub; and every cherub had two faces.”

19 so that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side; it was made through all the house round about. — a man’s face toward the palm on this side, and a lion’s face toward the palm on that side: thus was it made round about the whole house;

— the Targum says,

“The face of a man was [turned] toward the palm tree on this side, and the face of a lion was [turned] toward the palm tree on that side; [thus it was] carved on the whole House all around.”

20 From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple. — it remains obscure whether it be the “door” of the holiest or that of the holy place to which he refers, or both;

— the Targum says,

“From the ground until above the entrance, the cherubim and palm trees were carved; and [so it was] on the wall of the Sanctuary (Heichal).”

21 The posts of the temple were squared, and also the face of the sanctuary; the appearance of the one as the appearance of the other. — the door-frames of both were square and just alike;

— the Targum says,

“The doorposts of the Sanctuary were squared; and the front of the House of Atonement (Holy of Holies), its appearance was like the appearance of its Glory.”

22 The altar of wood was three cubits high and the length thereof two cubits; and the corners thereof and the length thereof and the walls thereof were of wood. And he said unto me, “This is the table that is before the Lord.”

— the altar of burnt offering in Solomon’s Temple was of brass (II Chronicles 4:1), and in the tabernacle of shittim wood (Exodus 27:1); the altar of incense in the tabernacle (Exodus 30:1) and in Solomon’s Temple (1 Kings 7:48) was constructed of wood overlaid with gold, but in this temple only of wood;

— the altar had corners, probably somewhat raised, but may or may not look like horns;

— the Targum says,

“The Altar was of wood, three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood; and he spoke with me: ‘This is the Table that is before the Lord.‘”

23 And the temple and the sanctuary had two doors.

24 And the doors had two leaves apiece, two turning leaves: two leaves for the one door and two leaves for the other door. — each had a double or two-leaved door; the doors of the holy place and the holiest;

— the Temple or holy place and the holiest had each a two-leaved door; and each of the leaves was again divided into two leaves;

— the Targum says,

“And the doors had two leaves apiece, two turning leaves; two [leaves] for the one door, and two leaves for the other door.”

25 And there were made on them, on the doors of the temple, cherubims and palm trees, as were made upon the walls; and there were thick planks upon the face of the porch outside. — cherubim and palm trees, like as were made on the walls; the doors of both places had the same decorations as the walls of each;

— and there were thick planks upon the face of the porch outside; on the outward front of the porch were some thick wainscot boards, which projected as a cover to the entrance into it;

— the Targum says,

“And there were carved on them, on the doors of the Sanctuary, cherubim and palm trees, just as they were carved on the walls; and there was a thick beam of wood (canopy) over the face of the Porch on the outside.”

26 And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks.

— it is to be observed that in these outer parts of the Temple only palm trees were used in the ornamentation, the cherubim being reserved for the holy place and the Holy of Holies;

— the description of the Temple proper is now finished, and it is noticeable how very little is said of its interior furniture and arrangements; there is no mention at all of that profuse overlaying with gold so characteristic of Solomon’s Temple; nothing is said of the candlestick, or the table of showbread; even the ark itself, that climax of Israel’s symbolic worship, is not mentioned;

— the Targum says,

“And there were closed windows and palm trees on the one side and on the other side, on the shoulders of the Porch; and [so it was with] the side-chambers of the House and the thick beams (canopies).”

Ezekiel 42

1 Then he brought me forth into the outer court, the way toward the north; and he brought me into the chamber that was opposite the separate place and which was before the building toward the north.

— then he brought me forth into the outer court; outer with respect to the Temple itself, or the outer part of the court, one replacing the Women’s Court and the Court of the Gentiles;

— the Targum says,

“Then he brought me forth into the outer court, by the way of the gate that faces toward the north; and he brought me into the chamber that was opposite the separate area (Gizrah), and which was opposite the building toward the north.”

2 Along the length of a hundred cubits was the north door, and the breadth was fifty cubits.

— he brought me “before” a row of chambers 100 cubits long, east and west. “The door” of which lay on the north side of the chambers. The priests entered from the outer court; the breadth of this block of chambers was fifty cubits, north and south Ezekiel 42:8

— the Targum says,

“Opposite the length of one hundred cubits was the north door, and the breadth was fifty cubits.”

3 Opposite the twenty cubits which were for the inner court, and opposite the pavement which was for the outer court, was gallery upon gallery in three stories.

— the Targum says,

“Opposite the twenty [cubits] which belonged to the inner court, and opposite the pavement which belonged to the outer court, was gallery (corner) against gallery in three stories.”

4 And before the chambers was a walk of ten cubits breadth inward, a way of one cubit, and their doors toward the north.

— the Targum says,

“And before the chambers was a walkway of ten cubits breadth [leading] inward, a path of one cubit; and their doors were open toward the north.”

5 Now the upper chambers were shorter; for the galleries were higher than these — than the lower and than the middlemost of the building;

— the Targum says,

“And the upper chambers were narrower (pressed); for the galleries (corners) took away from them, more than from the lower and the middle stories of the building.”

6 For they were in three stories, but had not pillars as the pillars of the courts; therefore the upper building was narrowed more than the lowest and the middlemost from the ground.

— the Targum says,

“For they were three-storied, but they had no pillars like the pillars of the [outer] courts; therefore [the upper stories] were narrowed (set back) more than the lower and the middle ones from the ground up.”

7 And the wall that was outside opposite the chambers, toward the outer court on the forepart of the chambers, the length thereof was fifty cubits.

— the Targum says,

“And the wall that was without, opposite the chambers, toward the outer court, before the chambers, its length was fifty cubits.”

8 For the length of the chambers that were in the outer court was fifty cubits; and lo, those before the temple were a hundred cubits.

— the Targum says,

“For the length of the chambers that were [facing] the outer court was fifty cubits; but behold, [the total length] facing the Sanctuary was one hundred cubits.”

9 And from under these chambers was the entry on the east side, as one goeth into them from the outer court.

— the Targum says,

“And from under these chambers was the entryway from the east, as one enters them from the outer court.”

10 The chambers were within the thickness of the wall of the court toward the east, opposite the separate place and opposite the building.

— the Targum says,

“In the breadth (thickness) of the wall of the court toward the east, facing the separate area (Gizrah) and facing the building, there were chambers.”

11 And the walk before them was like the appearance of the chambers which were toward the north, as long as they and as broad as they; and all their exits were both according to their fashions, and according to their doors.

— the Targum says,

“And the way before them was like the appearance of the chambers which were toward the north; as their length, so was their breadth, and all their exits, and according to their fashions, and according to their doors.”

12 And according to the doors of the chambers that were toward the south was a door in the head of the walk, the passage directly before the wall toward the east as one entereth into them.

— the Targum says,

“And as for the doors of the chambers that were toward the south, there was a door at the head of the path, the path facing the Levites’ platform toward the east as one enters them.”

13 Then said he unto me, “The north chambers and the south chambers, which are in front of the separate place, they are holy chambers where the priests who approach unto the Lord shall eat the most holy things. There shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy.

— the north chambers, and the south chambers; namely, those described in the foregoing part of the chapter; they be holy chambers, where the priests shall eat the most holy things;

— the showbread, the remainder of the meat-offering, sin-offering, and trespass-offering, are expressly called the most holy things, Leviticus 6:14; 6:17; established much earlier as a ”perpetual statute” as in Leviticus 24:9;

— and are distinguished from the holy things, such as the peace-offerings, first-fruits, and tithes, Leviticus 21:22. These were to be eaten within the precincts of the Temple, by the direction of Levitical law. There shall they lay the most holy things;

— these rooms were likewise set apart for laying up the remainder of the sacrifices, till they were eaten by the priests and their families, Leviticus 10:13; 22:13;

— if the Churches teach that these activities are for ritual or sacrificial laws, then why are these brought back during the Millennium? Surely false teachers abound, their shepherd and watchmen are not only misguided but blind, deaf, dumb and liars!

“A sword is upon the liars, and they shall dote! A sword is upon her mighty men, and they shall be dismayed!” Jeremiah 50:36

“Hear, ye deaf; and look, ye blind, that ye may see” Isaiah 42:18

“His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

— the Targum says,

“Then he said to me: ‘The north chambers and the south chambers which are opposite the separate area, they are holy chambers, where the priests who approach to serve before the Lord shall eat the Most Holy [sacrifices]; there they shall place the Most Holy [items]—the meal-offering, the sin-offering, and the guilt-offering; for the place is holy.'”

14 When the priests enter therein, then shall they not go out of the holy place into the outer court; but there they shall lay their garments wherein they minister, for they are holy; and they shall put on other garments and shall approach those things which are for the people.”

— same thing with garments; when on duty, they are holy; because of the presence of God, these signify the robe of righteousness and of purity, that fine linen, clean and white, which is the righteousness of Godly people; and were to be holy, pure and spotless;

— the Targum says,

“When the priests enter, they shall not go out from the holy place into the outer court, but there they shall lay down their garments in which they minister, for they are holy; and they shall put on other garments, and [then] they shall mingle with the people.”

15 Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it round about.

— the Targum says,

“And when he had finished the measurements of the inner house, he brought me forth by way of the gate that faces toward the east, and he measured it all around.”

16 He measured the east side with the measuring reed, five hundred reeds with the measuring reed round about.

— the Targum says,

“He measured the east side with the measuring reed: five hundred reeds, with the measuring reed all around.”

17 He measured the north side, five hundred reeds with the measuring reed round about.

— the Targum says,

“He measured the north side: five hundred reeds, with the measuring reed all around.”

18 He measured the south side, five hundred reeds with the measuring reed.

— the Targum says,

“The south side he measured: five hundred reeds, with the measuring reed.”

19 He turned about to the west side and measured five hundred reeds with the measuring reed.

— the Targum says,

“He turned about to the west side, and measured five hundred reeds with the measuring reed.”

20 He measured it on the four sides; it had a wall round about, five hundred reeds long and five hundred broad, to make a separation between the sanctuary and the profane place.

— this vast enclosure on all sides was a wall, a massive wall surrounding the outer court; “to make a separation between the sanctuary and the profane place” that is, the holy places separated from that which are common or ordinary;

— the precincts; the Temple and its courts were surrounded by an area of exact dimensions 3,000 cubits (1,500 yards) square;

— the Targum says,

“By the four sides he measured it; it had a wall all around, the length five hundred and the breadth five hundred, to separate between the Holy and the Common (Profane).”

Posted in Ezekiel

The Roosevelt Big Stick Policy

•February 24, 2026 • Leave a Comment

The Monroe Doctrine is more than just an United States foreign policy position that opposes European colonialism in the Western Hemisphere.

Outwardly the Monroe Doctrine holds that any intervention in the political affairs of the Americas by European powers is an hostile act against the United States, it is an imperial ambition to hold all nations in the Western Hemisphere to the American grand strategy when it was first articulated on December 2, 1823 by its then President James Monroe.

The Monroe Doctrine was a liberation from European enslavement but soon morphed into an imperial ambition by the United States to control the destiny of all countries in the Western Hemisphere. It began as freedom but became a chain, and indeed it was a yoke Esau would bear under Jacob prophecised millennia beforehand.

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:40 Jonathan

For a more detailed setting how this was fulfilled, see

The “Monroe Doctrine” Is the Yoke of Jacob

From its original role of keeping all nations in the Western Hemisphere to the American grand strategy, the Monroe Doctrine has finally emerged into an “international police power” for the United States against it Latino neighbors, a burden or a yoke they would bear. Now it has morphed into the Roosevelt Corollary, started by President Theodore Roosevelt in 1904 as the Big Stick Policy.

A Corollary is a proposition that follows from (and is often appended to) one already proved, something readily deduced from a previous, already proven proposition; and that already proven or established proposition is the Monroe Doctrine.

The Roosevelt Corollary is actually masquerading as the Big Stick Policing

Wikipedia

In the history of United States foreign policy, the Roosevelt Corollary was an addition to the Monroe Doctrine articulated by President Theodore Roosevelt in his 1904 State of the Union Address, largely as a consequence of the Venezuelan crisis of 1902–1903.

The corollary states that the United States could intervene in the internal affairs of any Latin American country guilty of “chronic wrongdoing, or an impotence which results in a general loosening of the ties of civilized society.”

Roosevelt tied his policy to the Monroe Doctrine, and it was also consistent with the foreign policy included in his big stick ideology. He stated that in keeping with the Monroe Doctrine, the US was justified in exercising “international police power” to put an end to chronic unrest or wrongdoing in the Western Hemisphere.

President Herbert Hoover in 1930 endorsed the Clark Memorandum that repudiated the Roosevelt Corollary in favor of what was later called the Good Neighbor policy.

Background

The Roosevelt Corollary was articulated in the aftermath of the Venezuelan crisis of 1902–1903. In late 1902, Britain, Germany, and Italy imposed a naval blockade of several months against Venezuela after President Cipriano Castro refused to pay foreign debts and damages suffered by Europeans in a recent civil war.

The dispute was referred to the International Court of Arbitration at The Hague, which concluded on 22 February 1904 that the blockading powers involved in the Venezuela crisis were entitled to preferential treatment in the payment of their claims. This left other countries which did not take military action, including the United States, with no recourse.

The US disagreed with the outcome in principle, and Roosevelt saw the need to take action politically. The corollary went towards ensuring that US interests abroad were protected from, in future, European powers using this ruling at The Hague as justification for military action and/or occupation in Central and Latin America.

The Roosevelt Corollary, “Speak softly but carry a big stick; you will go far.”

There were many contributing factors to the assertion of the Roosevelt Corollary in 1904, including both physical events such as the Venezuelan crisis and mentalities that existed within the US that shaped the foreign policy of the period.

Anti-European sentiment amongst Americans built up following the preferential treatment that the International Court of Arbitration awarded the European powers. This contributed to the domestic political situation in which Roosevelt was shaping his corollary, making the introduction of the corollary harder to sell to the American public, especially as few people had any true understanding of the importance of the US in international affairs.

Even the long-existing concept of Manifest destiny, which was commonly used during the expansion of the United States’ western frontier, came into play to build the Roosevelt Corollary.

Manifest destiny by the early 20th century had become an expression of American exceptionalism, whereby the US had superior virtue and a duty to help ‘lesser’ states in their development.

Roosevelt showed longer-lasting ideas of the US being the police state for the Western Hemisphere than is seen simply in the Venezuelan crisis, with him asserting in his 1901 annual message that international police duty “must be performed for the sake of the welfare of mankind.”

Therefore, the Roosevelt Corollary was largely shaped and created as a result of the ruling of the Venezuelan crisis, but there were still underlying and previously seen ideas and domestic mentalities that contributed to its form.

While the Monroe Doctrine had been verbal and defensive in warning European powers to keep their hands off countries in the Americas, Roosevelt changed this into an aggressive military “obligation” of the US to intervene in Latin America to maintain stability in these areas.

Where the Monroe Doctrine had been asserted in the early 19th century when the European powers looked to recolonize in the Western Hemisphere, the Roosevelt Corollary nearly a century later looked to once again promote the US in Latin America.

The corollary contributed to the transition of the United States into a great power after the Spanish–American War, which largely marked the start of the US expanding its interest in states beyond its own borders, promoting its influence and ideas abroad.

The Big Stick Policing is a Yoke Esau have to bear before Jacob (Ephraim)

By expanding on the Monroe Doctrine, rather than creating a whole new policy, Roosevelt was able to justify more easily the US exercising “international police power” to put an end to wrongdoing in the Western Hemisphere, as a more limited version of the corollary already existed in the Monroe Doctrine, despite the shift from verbal to active intervention.

US presidents also cited the Roosevelt Corollary as justification for intervention in Cuba (1906–1909), Nicaragua (1909–1910, 1912–1925, and 1926–1933), Haiti (1915–1934), and the Dominican Republic (1916–1924).

Although the main rationale for the corollary was to keep Europe from meddling in the Western Hemisphere, other intentions were hidden to retain the United States’ reputation. Many other benefits such as the acquisition of raw materials and new markets attracted Roosevelt. These gains can be seen in the copious amount of sugar in Cuba or the abundant oil in Nicaragua.

Big stick ideology

The Big stick ideology (also known as big stick diplomacy, big stick philosophy, or big stick policy) was a political approach used by the 26th president of the United States, Theodore Roosevelt.

The terms are derived from an aphorism which Roosevelt often said: “speak softly and carry a big stick; you will go far.” The American press during his time, as well as many modern historians today, used the term “big stick” to describe the foreign policy positions during his administration.

Roosevelt described his style of foreign policy as “the exercise of intelligent forethought and of decisive action sufficiently far in advance of any likely crisis.” As practiced by Roosevelt, the big stick diplomacy had five components. First, it was essential to possess serious military capability that would force the adversary to pay close attention.

At the time that meant a world-class navy. The other qualities were to act justly toward other nations, never to bluff, to strike only when prepared to strike hard, and to be willing to allow the adversary to save face in defeat.

The idea is negotiating peacefully but also having strength in case things go wrong. Simultaneously threatening with the “big stick,” or the military, which implies a pursuit of political power that resembles Machiavellian ideals. It is comparable to gunboat diplomacy, as used in international politics by US powers.

~~~~~

And continuing of the Prophecy concerning the rivarly between Esau and Jacob, about a heavy yoke, a heavy burden that Esau would one day break from his brother, Jacob:

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41 Jonathan

For a detailed Study of who Esau is, see Obadiah

And who then is Ephraim, see (1) Ephraim and Manasseh (2) Ephraim as the Thirteenth Tribe

And how they would play out, see Ezekiel 4 – 390/40 Years Timeline

Posted in Latin Americas, Monroe Doctrine, Trump, US

Ezekiel (Ch 39-40)

•February 23, 2026 • Leave a Comment

Several fragments of previous chapters are repeated in chapter 39, namely, Ezekiel 39:2-4,14-17. Comments on Gog, the chief (Rosh) prince of Meshech and Tubal continues. Meshech and Tubal; these are names believed by some to be associated with Russia; others Turkey.

Meshech in Hebrew is Mosoch and the Muscovites are said to descend from Meshech. Being brothers, Meschech is also closely associated with Tubal. Assyrian annals have them as Tabali and Mushki. The Russian city Tobolsk is said to derive from Tubal. Tbilisi is the Capital of the country of Georgia. A picture of a geographical area begins to be apparent with names associated with these tribes.

And here is the second opinion: the name Gog occurs only in connection with Magog, except in 1 Chronicles 5:4. In Numbers 24:7 it was translated as Gog” in the Septuagint in place of Agag. And just as Abimelech was the name of several kings in the land of the Philistines, Pharaoh as a dynastic king for ancient Egyptians, Caesar as the emperor of Rome, it has been suggested that “Agag” was a dynastic name of the kings of Amalek, a grandson of Esau:

There shall come a man out of his seed [the seeds of Jacob v5], and he shall rule over many nations; and the kingdom of Gog shall be exalted, and his kingdom shall be increased. Numbers 24:7 Septuagint.

And a third opinion says the countries of Gog and Magog, which they call Gug and Mungug; from hence came the Turks, even from Tartary; so some commentaries make Gog to be the general of the Ishmaelites or Turks. This land of Magog is the same with Cathaia or Scythia, that part of Tartary from whence the Turks came; Joel Richardson is of this opinion.

A fourth opinion overlaps the third; it arose from the Targum, the prophecy of Eldad and Medad (Number 11:26 Jonathan), referring to the endtime, “Behold, a king will arise from the land of Magog, at the end of the days” which says similarly a king will arise from the land of Magog at the endtimes. Thus this solidifies that Gog is a dynastic title of a king, a king of the Amalekite vigour for their hatred of Israel.

Nations of Gog and Magog; note that they surround the ‘nations’ of Psalm 83

Ezekiel 39

1 “Therefore, thou son of man, prophesy against Gog and say, ‘Thus saith the Lord God: Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal. — repeated from Ezekiel 38:3 to emphasize the prophecy of God’s judgement on Gog if he or his confederate doesn’t repent;

— the Targum says,

“And you, son of man, prophesy against Gog and say: Thus says the Lord God: Behold, I am sending My anger against you, Gog, the great prince (head) of Meshech and Tubal.”

2 And I will turn thee back and leave but a sixth part of thee, and will cause thee to come up from the north parts and will bring thee upon the mountains of Israel;

— I will lead thee and turn thee wheresoever I please: thou shalt not proceed any further than I shall permit thee, but shalt be driven back. And leave but a sixth part of thee; that is, 85 percent destroyed;

— or, as others render it, I will strike thee with six plagues, those mentioned in Ezekiel 38:22, namely, pestilence, blood (by the sword certainly), overflowing rain (or torrential rains), hailstones, fire, brimstone;

— the Targum says,

“And I will entice you and I will lead you astray, and I will bring you up from the ends of the north, and I will bring you upon the mountains of Israel.”

3 and I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. — thy left hand; the hand for holding the bow, while the right fits the arrow (modern-day hypersonic missiles) to the string, and draws to shoot;

— the Targum says,

“And I will cast down your bow from your left hand, and your arrows from your right hand I will overthrow (break).”

4 Thou shalt fall upon the mountains of Israel, thou and all thy forces and the people that are with thee. I will give thee unto the ravenous birds of every sort and to the beasts of the field to be devoured.

— I will give thee to the ravenous birds of every sort, and to the beasts of the field to be devoured: a great part of his army being slain, should not be buried,

— but be devoured by birds of prey, and savage beasts; such as eagles and vultures of the former sort, and lions, bears, wolves. These birds of prey and savage beasts are behaving as before, so this doesn’t sound like the Millennium;

— contrast this scene with the peace and tranquility of the Millennium given by Isaiah:

“The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them” Isaiah 11:6

— the Targum says,

“Upon the mountains of the land of Israel your carcass shall be cast, you and all your armies and the nations that are with you; to the birds of the air, every winged creature, and to the beasts of the field I have delivered you to be consumed (destroyed).”

5 Thou shalt fall upon the open field, for I have spoken it, saith the Lord God. — these are for those who hard-hearted and wouldn’t want to repent;

— the Targum says,

“Upon the face of the field your carcass shall be cast; for I have decreed by My Word, says the Lord God.”

6 And I will send a fire on Magog and among them that dwell confidently in the isles; and they shall know that I am the Lord. — these are from Magog and those that dwell along the coastlands and islands and will also be called to repentence; “and they shall know that I am the Lord.”

— the Septuagint renders it, “I will send a fire on Gog,” and they shall know that I am the Lord: by his judgements executed upon them;

— the Targum says,

“And I will kindle a fire in Magog, and among the dwellers of the islands (coastal lands) who dwell in safety (security); and they shall know that I am the Lord.”

Tyre, Sidon, Damascus or Syria are not among “Gog and Magog” but Why?

7 “‘So will I make My holy name known in the midst of My people Israel, and I will not let them pollute My holy name any more; and the nations shall know that I am the Lord, the Holy One in Israel.

— and I will not let them pollute my holy name any more: either the nations round about who before blasphemed it, saying that God was not able to deliver his people from such a potent enemy; but now they will not dare to speak any more after this manner;

— the Targum says,

“And My Holy Name I will reveal in the midst of My people Israel, and I will not allow My Holy Name to be profaned anymore; and the nations shall know that I am the Lord, the Holy One, who has caused My Presence (Shekhinah) to dwell in Israel.”

8 Behold, it is come, and it is done, saith the Lord God. This is the day whereof I have spoken. — God’s judgement is extended to “the isles” coastlines or seacoast to show that it should fall not only on Gog and his land, but on those who share Gog’s feelings of rebellion and opposition to his kingdom;

— the Targum says,

“Behold, it is coming and it shall be established (fulfilled), says the Lord God; this is the day which I have decreed by My Word.”

9 “‘And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the javelins and the spears; and they shall burn them with fire seven years,

— “seven years” ~ some consider this may be very well taken in literally, and the meaning be, that so great will be the quantity of warlike weapons that will be found and gathered, that they will serve for fuel for the space of seven years;

— the Targum says,

“And the inhabitants of the cities of the land of Israel shall go out, and they shall kindle fires and heat themselves with the weapons—the wagons (shields) and the bucklers, the bows and the arrows, the hand-staves and the spears; and they shall kindle fire with them for seven years.”

10 so that they shall take no wood out of the field, neither cut down any out of the forests. For they shall burn the weapons with fire, and they shall despoil those that despoiled them, and rob those that robbed them, saith the Lord God.

— the burning of these weapons implies that nothing belonging to the enemies should be left to pollute the land;

— the Targum says,

“And they shall not take wood from the field, nor shall they cut it from the forests, for they shall kindle fire with the weapons; and they shall spoil those who spoiled them, and plunder those who plundered them, says the Lord God.”

11 “‘And it shall come to pass on that day that I will give unto Gog a place there of graves in Israel, the valley of the passersby on the east of the sea; and it shall stop the noses of the passersby. And there shall they bury Gog and all his multitude; and they shall call it the Valley of Hamongog [that is, The multitude of Gog].

— at the “east of the sea,” that is, east of the Dead Sea, a place frightful in its physical character, and admonitory of past judgements; and there shall they bury Gog, and all his multitude; all his army, such of it as the fowls and beasts had not devoured, and the bones they had left;

— but the Targum says it is the Sea of Galilee,

“And it shall be at that time, I will give to Gog a fitting place for a burial ground in Israel, in the valley of the crossing east of the Sea of Ginosar (Galilee); and it is close to the two mountains; and there they shall bury Gog and all his tumult (multitude); and they shall call it the Valley of the Tumult of Gog.”

President Recep Tayyip Erdoğan had said that Turkey “must be very strong so that Israel can’t do these ridiculous things to Palestine.”

12 And seven months shall the house of Israel be burying them, that they may cleanse the land. — that they may cleanse the land: not only from priestly uncleanness, a place being unclean, but by the Levitical law, where dead carcasses, or the bones of dead men, lay;

— but why take so many months! Perhaps their bodies were contaminated with biological or chemical weapons, likely brought by themselves. In their confusion—a tactic God often used against the enemies of ancient Israel—they ended up suffering the very radioactive harm they had intended for others (the Haman and Mordecai eposode for example), effectively intoxicating themselves;

— the Targum says,

“And the house of Israel shall bury them in order to cleanse (purify) the land, for seven months.”

13 Yea, all the people of the land shall bury them; and it shall be to them a day of renown the day that I shall be glorified, saith the Lord God. — cleansing the land from reproach as sin is an enemy every man should strive against;

— the Targum says,

“And all the people of the land shall bury them; and it shall be for them a name (renown) on the day that I am glorified, says the Lord God.”

14 And they shall separate out men for continual employment, passing through the land, to bury with the passersby those who remain upon the face of the earth to cleanse it. At the end of seven months shall they search.

— when seven months are ended, in which the people in general will be employed in burying the dead; these men before mentioned will be sent out into each part of the land, to search in caves, and dens and ditches; among thickets, thorns, and briers, where the slain may fall;

— the Targum says after the end of seven months shall they begin a new search,

“And they shall appoint men of continual employment to be passing through the land, burying with those who pass through those that remain upon the face of the earth, to cleanse (purify) it; from the end of seven months they shall begin to search.”

15 And the passersby who pass through the land, when any seeth a man’s bone, then shall he set up a sign by it till the buriers have buried it in the Valley of Hamongog. — or, till the buriers of the dead bury it in the valley of the multitude of Gog;

— the Targum says,

“And the passers-by shall pass through the land; and if [any] see a human bone, then he shall build a sign (marker) beside it, until the buriers have buried it in the Valley of the Multitude of Gog.”

16 And also the name of the city shall be Hamonah [that is, the multitude]. Thus shall they cleanse the land.’ — thus shall they cleanse the land; the extremest defilement, according to Levitical law, was caused by a dead body or by human bones;

— the Targum identifies the main culprit, Gog and his confederate, as Rome, saying,

“And also there shall be cast the slain of Rome, the city whose tumults (multitudes) are many, [even] Gog; and they shall cleanse the land.”

17 “And, thou son of man, thus saith the Lord God: Speak unto every feathered fowl and to every beast of the field: ‘Assemble yourselves and come. Gather yourselves on every side to My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood.

— the Targum says, “draw near everywhere round about to the slain, which I slay for you with a great slaughter upon the mountains of Israel, and ye shall eat the flesh, and drink the blood.”

— “that ye may eat flesh and drink blood” maybe taken metaphorically; or perhaps just “Gather from all sides for the sacrificial feast I am preparing for you, a magnificent sacrificial feast on the mountains of Israel,”

— the Targum says,

“And you, son of man, thus says the Lord God: Say to the birds, every winged creature, and to every beast of the field: Assemble and come! Gather from all around to the slain whom I am killing for you, a great slaughter upon the mountains of Israel; and you shall eat flesh and drink blood.”

18 Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth, of rams, of lambs and of goats, of bullocks, all of them fatlings of Bashan.

— the bird and beasts shall drink the blood of the princes; in these verses there is a curious mingling of the figurative and the literal; thus the “princes” are immediately explained by the mention of the various sacrificial animals;

— the Targum says,

“The flesh of mighty men you shall eat, and the blood of the princes of the earth you shall drink; kings, rulers, and tyrants, mighty men rich in possessions, all of them.”

19 And ye shall eat fat till ye be full and drink blood till ye be drunken of My sacrifice which I have sacrificed for you. — the Targum says, “of the flesh of the slain, which I have slain for you;”

— the Targum says,

“And you shall eat fat (best parts) until you are sated, and you shall drink blood from the flesh of the slain whom I am killing for you.”

20 Thus ye shall be filled at My table with horses and chariots, with mighty men and with all men of war,’ saith the Lord God. — the  Chabad Bible: “And you shall be sated on My table with horses and riders, mighty men and all warriors,” says the Lord God;

— the Targum says,

“And you shall be satisfied upon the mountains of Israel with horses and riders, mighty men, and all the men who wage war, says the Lord God.”

21 “And I will set My glory among the nations, and all the nations shall see My judgement that I have executed and My hand that I have laid upon them. — and all the nations, and there is no exception, shall see my judgement that I have executed,

— and my hand that I have laid upon them; his glory and greatness, his omniscience and omnipotence. Even the Chinese will come to realize he is the ShangDi (上帝) that they have some knowledge before, but that he has never fully revealed to them;

— the Targum says,

“And I will set My Glory (Honor) among the nations, and all the nations shall see My Retribution (Punishment) which I have executed, and My Might which I have placed upon them.”

22 So the house of Israel shall know that I am the Lord their God from that day and forward. — the depth of knowledge for the house of Israel increases as more experiences are accumulated; this time from God’s dealings with the Gentiles;

— the Targum says,

“And the House of Israel shall know that I am the Lord their God, from that day and forward.”

23 And the nations shall know that the house of Israel went into captivity for their iniquity. Because they trespassed against Me, therefore hid I My face from them and gave them into the hand of their enemies; so fell they all by the sword.

— here, as in Ezekiel 30:3, “the times of the Gentiles;” is also the reconciliation between the full house of Israel and all the nations of the world, the full “70 nations” of the world under one Sovereign, one God! Hallelujah!

— the Targum says,

“And the nations shall know that because of their sins the House of Israel went into exile, because they dealt falsely with My Word (Memra); therefore, I removed My Presence (Shekhinah) from them and delivered them into the hand of their enemies, and they all fell by the sword.”

The Temple of Heaven in Central Beijing, where the Emperor annually sacrificed a carefully selected bull to Shangdi (上帝), the Supreme Deity. The religious ritual was meant as an atonement for the nation’s sins; but the ceremony ended in 1911.

24 According to their uncleanness and according to their transgressions have I done unto them, and hid My face from them.

— therefore hid I my face from them; took no notice of them, showed them no favour, took no care of them; disregarded their prayers and cries, and removed his presence from them, and all the tokens of it;

— so the Targum says, “I caused my Shechaniah (or majesty) to remove from them.”

25 “Therefore thus saith the Lord God: Now will I bring back the captives of Jacob, and have mercy upon the whole house of Israel, and will be jealous for My holy name — “the whole house of Israel” as the house of Jacob or the “two houses of Israel” as in Isaiah 8:14

— the Targum says,

“Therefore, thus says the Lord God: Now I will bring back the exile of Jacob, and I will have mercy upon all the House of Israel; and I will exact the retribution of My Might from the nations, because they profaned My Holy Name.”

26 after they have borne their shame and all their trespasses whereby they have trespassed against Me, when they dwelt safely in their land and none made them afraid.

— after that they have borne their shame; and disgrace, among the nations where they are scattered; being captives, exiles, in distress and affliction, and under the manifest tokens of the divine wrath and vengeance: it may be rendered, “and they shall bear their shame;”

— the Targum says,

“And they shall accept (receive) their repentance and all their falsehood which they dealt falsely with My Word (Memra), when they dwell upon their land in security, and there is none to make them afraid (none to move them).”

27 When I have brought them back from the people and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations,

— and am sanctified in them in the sight of many nations; when they shall publicly repent of their sins, and seek the Lord their God, and embrace and profess him, and acknowledge that God has been righteous in dealing with them;

— the Targum says,

“When I bring them back from among the nations and gather them from the lands of your enemies, and I am sanctified through them in the eyes of many nations.”

28 then shall they know that I am the Lord their God, who caused them to be led into captivity among the nations. But I have gathered them unto their own land, and have left none of them any more there;

— again, the depth of knowledge for the house of Israel increases as they experienced their own captivity when more experiences are accumulated; by their own experience and from God’s dealings with the Gentiles;

— the Targum says,

“And they shall know that I am the Lord their God; because they sinned before Me, I exiled them among the nations, but now that they have repented, I have gathered them into their land, and I will not leave any more of them there.”

Originally known as “The Hall of Great Sacrifice” to honor ShangDi (上帝), the Hall was renamed to a man-centered “The Hall of Prayer for Good Harvests” in 1751 (when its GDP was estimated to be 35% of the world’s total), and was dedicated to praying for good harvests only, no more an atonement for the nation’s sins, setting the stage for China’s decline and eventually the “Century of Humiliation.”

29 neither will I hide My face any more from them, for I have poured out My Spirit upon the house of Israel, saith the Lord God.” — for I have poured out my Spirit upon the house of Israel; after such experiences God will no more depart from them, nor shall they depart from him;

— “Christians” will repent for their adoration and worship of the SUN and come to the full meaning of what full the Oracles of God are; and even the Jews will repent profusely for the One they had pierced; see Zechariah 12:10.

— “And in controversy they shall stand in judgement, and they shall judge it according to My judgements; and they shall keep My laws and My statutes in all Mine assemblies, and they shall hallow My Sabbaths” Ezekiel 44:24;

— but how, one would ask? Well, earlier Ezekiel 38:22 has provided the answer: God will strike thee with six plagues; those mentioned, namely, pestilence, blood (by the sword certainly), overflowing rain, hailstones, fire and brimstone;

— the Targum says,

“And I will not remove My Presence (Shekhinah) any more from them; for I have poured out My Holy Spirit upon the House of Israel, says the Lord God.”

Ezekiel 40

What we have here in this chapter is a very detailed description of a magnificent physical Temple, known generally as the Ezekiel Temple, patterned somewhat after the Temple of Solomon, and an elaborate system of animal sacrifices and other offerings, along with the observance of New Moons, Passover and Sabbaths, the whole atmosphere overwhelmed the Book of Leviticus itself.

Maybe here is the start for the peace and tranquility of the Millennium?

1 In the five and twentieth year of our captivity, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city was smitten, on the selfsame day the hand of the Lord was upon me, and brought me thither.

— in the beginning of the year; this is the month Abib, or Nisan, in which the Passover was celebrated; the tenth day of the month would be when the sacrificial lamb was selected;

— in the self-same day the hand of the Lord was upon Ezekiel; which is sometimes called the finger of God, the power of God, or the holy spirits, this fell upon him, or was laid on him, and impressed his mind and soul;

— the Targum interprets “the hand of the Lord” as the spirit of prophecy;

“In the twenty-fifth year of our exile, at the beginning of the year, on the tenth of the month, in the fourteenth year after the city was smitten; on this very day, the spirit of prophecy from before the Lord rested upon me, and He brought me there.”

2 In the visions of God brought He me into the land of Israel and set me upon a very high mountain, by which there was, as it were, the form of a city on the south.

— by which was as the flame of a city on the south: the prophet in the vision, and as to his view of things coming from Babylon, which lay north of Judea, has a view of the south which is the city of Jerusalem and the Temple;

— the Targum says,

“By the spirit of prophecy that rested upon me from before [the Lord], He brought me to the Land of Israel and placed me upon a very high mountain; and upon it was like the building of a city to the south.”

3 And He brought me thither, and behold, there was a man whose appearance was like the appearance of brass, with a line of flax in his hand and a measuring reed; and he stood in the gate. — there was a man; one in human form; appearance of brass, a cherub? or the Son of God?

— the Targum says,

“And He brought me there, and behold, there was a man whose appearance was like the appearance of copper, and a linen cord was in his hand, and a measuring reed; and he was standing in the gateway.”

4 And the man said unto me, “Son of man, behold with thine eyes and hear with thine ears, and set thine heart upon all that I shall show thee; for with the intent that I might show them unto thee art thou brought hither. Declare all that thou seest to the house of Israel.”

— behold with thine eyes, and hear with thine ears; look with both eyes, and hear with both ears; that is, look and hear attentively; for if persons only have a glance of anything or hear in a careless and indifferent manner, what they see and hear will make little impression upon them; nor will they retain, but soon forget them;

— the Targum says,

“And the man spoke with me: ‘Son of man, see with your eyes and hear with your ears, and set your heart upon all that I am showing you; for in order to show it to you, you were brought here. Declare all that you see to the House of Israel.'”

5 And behold, a wall on the outside of the house round about, and in the man’s hand a measuring reed of six cubits long by a cubit and a hand breadth. So he measured the breadth of the building, one reed; and the height, one reed.

— the cubit is a cubit and a hand’s breadth; to which may be added, that such was the royal cubit at Babylon, where Ezekiel now was, “the royal cubit is larger by three fingers than that which was usually measured with, or the common cubit;”

— the common cubit were eighteen inches, a foot and a half, or half a yard; 

— several modern translation have these measurements in feet and inches: an example is Voice, CSB, CEB, CJB, CEV, EXB, GW, GNT, etc:

— VOICE: I saw a wall surrounding the temple. The measuring reed in the man’s hand was about 10½ feet long. He measured the wall and found it to be about 10½ feet thick and 10½ feet high;

— so the Targum paraphrases it, “and in the man’s hand measuring reeds, one of which was six cubits by a cubit, which is a cubit and a hand’s breadth” and this is confirmed by what is said in Ezekiel 43:13, “(the cubit being a cubit and a handbreadth)”

— the Targum says,

“And behold, a wall on the outside of the house all around; and in the man’s hand was a measuring reed, one of which was six cubits, by the cubit which is a cubit and a handbreath. And he measured the thickness (breadth) of the building, one reed; and the height, one reed.”

6 Then came he unto the gate which looketh toward the east, and went up the stairs thereof and measured the threshold of the gate, which was one reed broad, and the other threshold of the gate, which was one reed broad.

— the Targum says,

“And he entered the gate that opens toward the east, and he ascended its steps; and he measured the threshold of the gate, one reed in breadth; and the other threshold, one reed in breadth.”

Ezekiel Temple: no more Woman Court or Court of the Gentiles but Outer Court

7 And every little chamber was one reed long and one reed broad; and between the little chambers were five cubits; and the threshold of the gate by the porch of the gate within was one reed.

— the Targum says,

“And the chamber (cell) was one reed long and one reed broad; and between the chambers was a wall of five cubits; and the threshold of the gate by the porch of the gate within was one reed.”

8 He measured also the porch of the gate within, one reed.

— the Targum says,

“And he measured the porch (vestibule) of the gate from within, one reed.”

9 Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was inward.

— the Targum says,

“And he measured the porch (vestibule) of the gate, eight cubits; and its posts (pillars), two cubits; and the porch of the gate was from within.”

10 And the little chambers of the gate eastward were three on this side and three on that side; they three were of one measure, and the posts had one measure on this side and on that side.

— the Targum says,

“And the chambers (cells) of the gate toward the east were three on this side and three on that side; the three had one measure; and the posts (pillars) on this side and on that side had one measure.”

11 And he measured the breadth of the entry of the gate, ten cubits; and the length of the gate, thirteen cubits.

— the Targum says,

“And he measured the breadth (width) of the entry of the gate, ten cubits; [and] the length of the gate, thirteen cubits.”

12 The space also before the little chambers was one cubit on this side, and the space was one cubit on that side; and the little chambers were six cubits on this side and six cubits on that side.

— the Targum says,

“And a border before the chambers was one cubit [on this side], and one cubit was the border on that side; and the chamber was six cubits on this side, and six cubits on that side.”

13 He measured then the gate from the roof of one little chamber to the roof of another; the breadth was five and twenty cubits, door against door.

— the Targum says,

“And he measured the gate from the roof of the [one] chamber to the roof of its [opposite] chamber, a breadth of twenty-five cubits; door facing door.”

14 He made also posts of threescore cubits, even unto the post of the court round about the gate.

— the Targum says,

“And he made the posts (pillars), sixty cubits was their height; and [reaching] unto the post of the court was the gate, all around.”

15 And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits.

— the Targum says,

“And from before the middle (main) gate that is before the inner porch of the gate, [was] fifty cubits.”

16 And there were narrow windows to the little chambers, and to their posts within the gate round about and likewise to the arches; and windows were round about within; and upon each post were palm trees.

— the Targum says,

“And there were closed windows for the chambers and for their posts within the gate all around, and likewise for the porches; and there were windows all around within; and upon [each] post were ornamented carvings (palm trees).”

17 Then he brought me into the outer court, and lo, there were chambers and a pavement made for the court round about; thirty chambers were upon the pavement.

— the Targum says,

“And he brought me into the outer court, and behold, there were chambers and a pavement made for the court all around; thirty chambers were upon the pavement.”

18 And the pavement by the side of the gates over against the length of the gates was the lower pavement.

— the Targum says,

“And the pavement was by the side of the gates, corresponding to the length of the gates; [this was] the lower pavement.”

Ezekiel’s Temple, the Inner and Outer Courts — Ezekiel’s Temple

19 Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court from outside, a hundred cubits eastward and northward.

— the Targum says,

“And he measured the breadth from before the middle (lower) gate unto the front of the inner court from without, one hundred cubits; [both] on the east and on the north.”

20 And the gate of the outer court that looked toward the north, he measured the length thereof and the breadth thereof.

— the Targum says,

“And the gate that opens toward the north in the outer court, he measured its length and its breadth.”

21 And the little chambers thereof were three on this side and three on that side; and the posts thereof and the arches thereof were the same measure as the first gate; the length thereof was fifty cubits, and the breadth five and twenty cubits.

— the Targum says,

“And its chambers were three on this side and three on that side; and its posts and its porches were according to the measure of the first gate; fifty cubits was its length, and its breadth was twenty-five cubits.”

22 And their windows and their arches and their palm trees were the same measure as the gate that looketh toward the east; and they went up unto it by seven steps, and the arches thereof were before them.

— the Targum says,

“And its windows, and its porches, and its ornamented carvings (palm trees) were according to the measure of the gate that opens toward the east; and they ascend into it by seven steps; and its porches were before them.”

23 And the gate of the inner court was opposite the gate toward the north and toward the east; and he measured from gate to gate a hundred cubits.

— the Targum says,

“And there was a gate to the inner court opposite the gate toward the north, [just as there was] toward the east; and he measured from gate to gate [a distance of] one hundred cubits.”

24 After that he brought me toward the south, and behold, a gate toward the south; and he measured the posts thereof and the arches thereof according to these measures.

— the Targum says,

“And he led me by the way of the south, and behold, there was a gate open toward the south; and he measured its posts (pillars) and its porches according to these [same] measures.”

25 And there were windows in it and in the arches thereof round about like those windows; the length was fifty cubits, and the breadth five and twenty cubits.

— the Targum says,

“And there were windows in it and in its porches all around, like those windows; the length was fifty cubits, and the breadth was twenty-five cubits.”

26 And there were seven steps to go up to it, and the arches thereof were before them; and it had palm trees, one on this side and another on that side, upon the posts thereof.

— the Targum says,

“And there were seven steps to its ascent, and its porches were before them; and it had ornamented carvings (palm trees), one on this side and one on that side, upon its posts (pillars).”

27 And there was a gate in the inner court toward the south; and he measured from gate to gate toward the south a hundred cubits.

— the Targum says,

“And there was a gate to the inner court toward the south; and he measured from gate to gate toward the south one hundred cubits.”

28 And he brought me to the inner court by the South Gate. And he measured the South Gate according to these measures,

— the Targum says,

“And he brought me into the inner court by the south gate; and he measured the south gate according to these [same] measures.”

29 and the little chambers thereof and the posts thereof and the arches thereof according to these measures. And there were windows in it and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad.

— the Targum says,

“And its chambers, and its posts, and its porches were according to these [same] measures; and there were windows in it and in its porches all around; the length was fifty cubits, and the breadth was twenty-five cubits.”

30 And the arches round about were five and twenty cubits long, and five cubits broad.

— the Targum says,

“And the porches all around were twenty-five cubits long and five cubits broad.

31 And the arches thereof were toward the outer court, and palm trees were upon the posts thereof; and the going up to it had eight steps. — and the going up to it had eight steps, for the inner court rose higher above the outer court than the latter did above the exterior;

— the Targum says,

“And its porches were toward the outer court; and ornamented carvings (palm trees) were upon its posts (pillars); and its ascent had eight steps.”

32 And he brought me into the inner court toward the east; and he measured the gate according to these measures.

— the Targum says,

“And he brought me into the inner court by the way of the east; and he measured the gate according to these [same] measures.”

33 And the little chambers thereof and the posts thereof and the arches thereof were according to these measures. And there were windows therein and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad.

— the Targum says,

“And its chambers, and its posts, and its porches were according to these [same] measures; and there were windows in it and in its porches all around; the length was fifty cubits, and the breadth was twenty-five cubits.”

34 And the arches thereof were toward the outer court; and palm trees were upon the posts thereof, on this side and on that side; and the going up to it had eight steps. — it had eight steps, the symmetry of the entire structure thus being shown once more;

— the Targum says,

“And its porches were toward the outer court; and ornamented carvings (palm trees) were upon its posts (pillars), on this side and on that side; and its ascent had eight steps.”

35 And he brought me to the North Gate and measured it according to these measures

— the Targum says,

“And he brought me to the north gate, and he measured [it] according to these [same] measures.”

36 the little chambers thereof, the posts thereof and the arches thereof, and the windows to it round about. The length was fifty cubits, and the breadth five and twenty cubits.

— the Targum says,

“Its chambers, its posts, and its porches [were there]; and there were windows in it all around; the length was fifty cubits, and the breadth was twenty-five cubits.”

37 And the posts thereof were toward the outer court, and palm trees were upon the posts thereof, on this side and on that side; and the going up to it had eight steps. — eight steps again! Eight signifies a new beginning;

— the Targum says,

“And its posts (pillars) were toward the outer court; and ornamented carvings (palm trees) were upon its posts, on this side and on that side; and its ascent had eight steps.”

38 And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering.

— the Targum says,

“And there was a chamber and its entrance by the posts of the gates; there they prepare the burnt offering.”

39 And in the porch of the gate were two tables on this side and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.

— the Targum says,

“And in the porch (vestibule) of the gate were two tables on this side and two tables on that side, to slaughter upon them the burnt offering, the sin offering, and the guilt offering.”

40 And at the side outside, as one goeth up to the entry of the North Gate, were two tables; and on the other side, which was at the porch of the gate, were two tables.

— the Targum says,

“And on the outer side, as one goes up to the entrance of the north gate, were two tables; and on the other side of the porch of the gate were two tables.”

41 Four tables were on this side and four tables on that side by the side of the gate, eight tables upon which they slew their sacrifices.

— the Targum says,

“Four tables on this side, and four tables on that side, by the side of the gate; eight tables upon which they slaughter [the sacrifices].”

42 And the four tables were of hewn stone for the burnt offering, of a cubit and a half long and a cubit and a half broad and one cubit high, upon which also they laid the instruments wherewith they slew the burnt offering and the sacrifice.

— God declares the end from the beginning; He knows and accomplishes His eternal plan with perfect foresight and sovereignty.

Declaring the end from the beginning, and from ancient times the things that are not yet done, saying,‘My counsel shall stand, and I will do all My pleasure,’ Isaiah 46:10

— burnt offering and animal sacrifices will be brought back into practice. Why brought these back for those who preached their own delusions: “Christ died and the ceremonial laws are therefore obsolete?”

— the Targum says,

“And there were four tables for the burnt offering, of hewn stone; the length was one cubit and a half, and the breadth one cubit and a half, and the height one cubit; upon them they would lay the instruments with which they slaughter the burnt offering and the holy sacrifices.”

Planted: Ezekiel’s Temple Vision

43 And within were hooks, a handbreadth wide, fastened round about; and upon the tables was the flesh of the offering.

— the Targum says,

“And hooks of one handbreadth were fixed to the pillars of the slaughter-house within the porches all around; and upon the tables was the flesh of the offerings.”

44 And outside the inner gate were the chambers of the singers in the inner court, which was at the side of the North Gate, and their prospect was toward the south, one at the side of the East Gate having the prospect toward the north.

— the chambers of the choristers: the chambers of the Levites who sing; whose duty and privilege it is to sing psalms, hymns and other songs;

— and outside the inner gate were the chambers of the singers in the inner court, these two cells being immediately at the entrance of the court, which was at the side of the north gate, and their prospect was toward the south, that is, the one faced in that direction; one at the side of the east gate having the prospect toward the north, so that the two faced each other;

— the Targum says,

“And outside the inner gate were the chambers of the Levites (singers) in the inner court, which were at the side of the north gate, and their faces were toward the south; and one was at the side of the east gate, facing toward the north.”

45 And he said unto me, “This chamber whose prospect is toward the south is for the priests, the keepers of the charge of the house.

— the Targum says,

“And he spoke with me: ‘This chamber which is open toward the south is for the priests who keep the charge of the House.'”

46 And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar; these are the sons of Zadok among the sons of Levi, who come near to the Lord to minister unto Him.”

— the Targum says,

“And the chamber which is open toward the north is for the priests who keep the charge of the altar; these are the sons of Zadok, who [alone] of the sons of Levi approach the service of the Lord to minister before Him.”

47 So he measured the court, a hundred cubits long and a hundred cubits broad, foursquare, and the altar that was before the house.

— the Targum says,

“And he measured the court, the length was one hundred cubits, and the breadth was one hundred cubits, a square; and the altar was in front of the House.”

48 And he brought me to the porch of the house and measured each post of the porch, five cubits on this side and five cubits on that side; and the breadth of the gate was three cubits on this side and three cubits on that side.

— the Targum says,

“And he brought me to the porch of the House, and he measured the post (pillar) of the porch: five cubits on this side and five cubits on that side; and the breadth of the gate was three cubits on this side and three cubits on that side.”

49 The length of the porch was twenty cubits and the breadth eleven cubits; and he brought me by the steps by which they went up to it; and there were pillars by the posts, one on this side and another on that side.

— all nine chapters 40-48 are devoted mainly to the Grand New Temple in Jerusalem; the City and the land allocation for each tribe following Israel’s return to the Promised Land;

— the Laws, statutes and both the weekly and annual Sabbaths will be brought back:

“And in controversy they shall stand in judgement, and they shall judge it according to My judgements; and they shall keep My laws and My statutes in all Mine assemblies, and they shall hallow My Sabbaths,” Ezekiel 44:24.

And despite Ephraim being the birthright holder, the Lord chooses not Joseph, but Judah to oversee His Temple ceremony and worship:

“Moreover He refused the tabernacle of Joseph and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which He loved,” Psalm 78:67-69.

This Ezekiel Temple and its courts will be five hundred cubits in length with five hundred in breadth: – “875 by 875 feet” — much enlarged compared to Solomon’s or Herod’s to reduce chances of stampedes during festivals when Jerusalem will be flooded by people from all the nations:

“Of this there shall be for the sanctuary five hundred in length with five hundred in breadth, square round about, and fifty cubits round about for the open places thereof,” Ezekiel 45:2.

God declares the end from the beginning; He knows and accomplishes His eternal plan with perfect foresight and sovereignty. Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’ Isaiah 46:10.

Thus from the beginning the Lord had declared that various forms of offerings and sacrifices will be reinstated during the Millennium:

“It shall be the prince’s duty to furnish the burnt offerings, grain offerings, and drink offerings, at the feasts, the new moons, and the Sabbaths, all the appointed feasts of the house of Israel: he shall provide the sin offerings, grain offerings, burnt offerings, and peace offerings, to make atonement on behalf of the house of Israel,” Ezekiel 45:17.

And the Ephraimites, who had been stiffed-necked all along, will no longer be quarreling with Judah pertaining as to how many days to observe Passover, a composite feast of seven days where only the unleavened is to be eaten:

“‘In the first month, on the fourteenth day of the month, ye shall have the Passover, a feast of seven days. Unleavened bread shall be eaten,” Ezekiel 45:21.

And about the Law, both written and case or oral Laws:

Judah is My lawgiver, Psalm 108:8.

— the Targum says,

“The length of the porch was twenty cubits, and the breadth eleven cubits; and by steps they went up to it; and there were columns by the posts, one on this side and one on that side.”

Posted in Ezekiel

Tariffs: US Supreme Court rules Trump’s tarriffs illegal

•February 22, 2026 • Leave a Comment

Tariffs: US Supreme Court delivers major setback to Trump’s trade policy

The US Supreme Court ruled 6-3 that ‘reciprocal’ tariffs imposed by the American president were illegal. And Trump lashed out, ‘I can destroy the country.’

CNN • February 21, 2026 ~ FoxNews

“That process is likely to be a ‘mess,’” wrote Justice Brett Kavanaugh; and few hours later, Trump lashed out, ‘I can destroy the country.’

The US Supreme Court on Friday, February 20, delivered a legal, political and economic earthquake. The justices struck down a large portion of the tariffs the White House had imposed on almost all of the rest of the world.

Chief Justice John Roberts wrote the majority opinion and the court agreed 6-3 that the tariffs exceeded the law. The court, however, did not say what should happen to the more than $130 billion in tariffs that has already been collected.

“The president asserts the extraordinary power to unilaterally impose tariffs of unlimited amount, duration, and scope,” Roberts wrote for the court. “In light of the breadth, history, and constitutional context of that asserted authority, he must identify clear congressional authorization to exercise it.”

With this ruling, the US’s highest court, with its majority of conservative justices, stripped the White House of a central pillar of its economic policy, put the brakes on the expansion of executive power at Congress’s expense and ushered in a period of deep uncertainty for global trade.

The emergency authority Trump attempted to rely on, the court said, “falls short.”

Trump received the news of the tariffs in a note while he was meeting with governors at the White House on Friday morning. After he read the note, he said aloud “that’s a disgrace” and then left the room shortly after, according a governor in the room.

At a news conference Friday afternoon, the president criticized the justices — two of whom he appointed — who ruled against him.

“The Supreme Court’s ruling on tariffs is deeply disappointing, and I’m ashamed of certain members of the court, absolutely ashamed for not having the courage to do what’s right for our country,” Trump said in the White House briefing room.

Justices Amy Coney Barrett and Neil Gorsuch, both Trump appointees, joined with Roberts and the three liberal justices in the majority. Justices Clarence Thomas, Samuel Alito and Brett Kavanaugh dissented.

Tariffs: US Supreme Court delivers major setback to Trump’s trade policy

No clarity on returning money

The 6-3 majority offered no clarity on the specific practical question of what to do with the money the administration has already collected through Trump’s tariffs. The issue of refunds has loomed large over the case, with Trump administration officials saying that potential repayments could have devastating consequences for the US economy.

As of December 14, the federal government had collected $134 billion (or $175 billion as Boomberg says) in revenue from the tariffs being challenged from over 301,000 different importers, according to United States Customs and Border Protection data as well as a recent filing submitted by the agency to the US Court of International Trade.

That question will likely need to be sorted out by lower courts.

In his dissent, Justice Brett Kavanaugh noted that the court said “nothing today about whether, and if so how, the government should go about returning the billions of dollars that it has collected from importers.”

“That process is likely to be a ‘mess,’” Kavanaugh sumed up the show.

“For the day of the Lord is near upon all the nations. As thou hast done, it shall be done unto thee: thy reward shall return upon thine own head” Obadiah 1:15

Posted in Trump, US

Ezekiel (Ch 37-38)

•February 21, 2026 • Leave a Comment

Chapter 37 contains a prophecy of both the Jews’ and Israelites’ return from captivity to their own land; of the union of the each tribes with one another; their restoration is represented by a vision of dry bones made alive. Such a major world event is known as the Second Exodus but is this the start of the Millennium?

The Dead shall be resurrected, so says the Sciptures

“Thy dead men shall live; together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead” Isaiah 26:19

“And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” Daniel 12:2

Why are many resurrected to shame and everlasting contempt. One reason is that so many of today’s Christainity are deceived into believing Sunday is the day of worship. But God’s Sabbaths remain the same as the Jews have always kept them; and thus the Sabbaths are greatly despised and poluted, drawing God’s judgement and fury to consume them:

But the house of Israel rebelled against Me in the wilderness. They walked not in My statutes and they despised My judgments, which if a man do, he shall even live in them; and My Sabbaths they greatly polluted. “‘Then I said I would pour out My fury upon them in the wilderness to consume them. Ezekiel 20:13

Ezekiel 37

1 The hand of the Lord was upon me, and carried me out in the Spirit of the Lord and set me down in the midst of the valley which was full of bones,

— since Ezekiel’s message is for the endtime and meant for the house of Israel, which is the United States and its European allies and “thy remnant shall fall by the sword . . . and thy residue shall be devoured by the fire”

— that is, if those remnant are put to the sword, and any residue be put to the fire, then no more would be left, reaffirming there is no place of safety for those hopeful to have one. Second, any living would have to be resurrected from the valley of dry bones;

— further details and enlightenment could be derived from Ezekiel 23:

And I will set My jealousy against thee, and they shall deal furiously with thee. They shall take away thy nose and thine ears, and thy remnant shall fall by the sword. They shall take thy sons and thy daughters, and thy residue shall be devoured by the fire, Ezekiel 23:25

— the Targum says,

“The spirit of prophecy from before the Lord rested upon me; and He brought me out by the spirit of prophecy which rested upon me from before the Lord, and He set me down in the midst of the plain (valley), and it was full of human bones.”

2 and caused me to pass by them round about; and behold, there were very many in the open valley, and lo, they were very dry. — this dryness reaffirms they are from the dead;

— or if they are living, they are useless except for the fire. Or, together with their shepherd, they are either BLIND or DUMB, but they could also be DEAF, for it was prophesied:

“His watchmen are BLIND; they are all ignorant; they are all DUMB dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

— the Targum affirms they were very dry, says,

“And He led me by them round about, round about; and behold, they were very many upon the face of the plain; and behold, they were very dry.”

3 And He said unto me, “Son of man, can these bones live?” And I answered, “O Lord God, Thou knowest.” — and he said unto me, son of man, can these bones live? ~ is there any probability to believe they shall live?

— the Targum says,

“And He said to me: Son of man, can these bones live? And I said: O Lord God, it is revealed before You.“

4 Again He said unto me, “Prophesy upon these bones and say unto them, ‘O ye dry bones, hear the word of the Lord. — so these dry bones are prophesied to be able to hear; hence their Deafness taken away;

— the Targum says,

“And He said to me: Prophesy over these bones, and you shall say to them: O dry bones, receive the word (decree) of the Lord.“

5 Thus saith the Lord God unto these bones: Behold, I will cause breath to enter into you, and ye shall live. — the word of prophecy from the Lord, indicating, as usual, it it a prophecy and a reference to a future time;

— the Targum says,

“Thus says the Lord God to these bones: Behold, I will bring breath (spirit) into you, and you shall live.”

6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord.’”

— God said of these dry bones “and ye shall know that I am the Lord” implying that they never have known God, at best pretenders claiming they are Christians;

— how could they? In today’s world, no less than 99.99 percent of professing Christians don’t even know the basic tenet of understanding the Oracles of God!

— the Targum says,

“And I will put sinews upon you, and I will bring up flesh upon you, and I will spread skin over you, and I will put spirit in you, and you shall live; and you shall know that I am the Lord.”

7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a shaking, and the bones came together, bone to his bone.

— the Targum says,

“And I prophesied as I was commanded; and there was a sound as I prophesied, and behold, a shaking (commotion); and the bones drew near, each bone to its fellow.”

8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above; but there was no breath in them.

— these from the house of Israel would be resurrected, but because they still need breath, they are resurrected into only a mortal life, not spiritual as yet. Most of the time, these sheep have been fleeced by their shepherd; and are only told lies after lies;

— the Targum says,

“And I looked, and behold, there were sinews upon them, and flesh came up, and skin was spread over them from above; but there was no spirit (breath) in them.”

9 Then said He unto me, “Prophesy unto the wind. Prophesy, son of man, and say to the wind, ‘Thus saith the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live.’”

— and breathe upon these slain or dead, that they may live; as in the proper form of living men; and yet no principle of spiritual life in them; but, like Adam’s body, of the earth, earthly, and breathless, till the Lord stirred up their spirits;

— the Targum says,

“And He said to me: Prophesy to the spirit, prophesy, son of man, and say to the spirit: Thus says the Lord God: From the four winds come, O spirit, and enter into these slain, and they shall live.”

10 So I prophesied as He commanded me, and the breath came into them, and they lived and stood up upon their feet, an exceeding great army.

— among these in this great army in the flesh would probably be (1) Pharaoh, the one during the Exodus (2) Nebuchadnezzar and (3) Judas Iscariot: they would be great characters during the Millennium to preach and witness to the whole whole how sinful they were and how they come to the conclusion that God, the God of Israel, in his kindness and mercy, is Greater than all!

— the Targum says,

“And I prophesied as He commanded me; and the spirit (breath) entered into them, and they lived, and they stood up on their feet, an army very, very great.”

11 Then He said unto me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried and our hope is lost. We are cut off from our parts.’

— these bones are the whole house of Israel; this phrase takes in the ten tribes, as well as the two tribes of Benjamin and Judah inclusive.

— in Isaiah 8:14 it is expressed as the “two houses of Israel” or “both houses of Israel;” which means the house of Judah could also be expressed as the house of Israel! ~ and depending on context, the house of Israel could only meant the 2-tribes house of Judah as in Ezekiel 8:6,11,12 and Matthew 15:24;

More from Ezekiel 12:15, after God had scattered them among the nations and disperse them in the countries; then “the whole house of Israel” shall all be coming back, all in their Land of Promise, between the two Great Rivers: the Nile and the Euphrates!

And further details of the “whole house of Israel” from Ezekiel 36:4

“therefore, ye mountains of Israel, hear the word of the Lord God. Thus saith the Lord God to the mountains and to the hills, to the rivers and to the valleys, to the desolate wastes and to the cities that are forsaken, which became a prey and derision to the residue of the nations that are round about”

— the “mountains of Israel;” that is, concerning the United States, France and the United Kingdom (including Canada, Australia and New Zealand);

— and to the hills, to the rivers and to the valleys; the hills: Ireland, Switzerland and the Scandinavian countries: Denmark (including Greenland), Norway, and Sweden, Finland and Iceland; and the valleys, the low countries: Belgium, the Netherlands and Luxembourg;

— and to the rivers (or ravines), where during the nineteenth century, the British Navy were known to “Rule the Waves;” their colonies, their new territories; and the United States having been plowing up and down the five oceans with her Seven Fleets since the British Navy left the scene;

— the “whole house of Israel” would include the house of Judah, which today, is the modern state of Israel already well established in the Promised Land;

“I am thy shield! Unto thy seed have I given this land, from the river of Egypt unto the great river, the River Euphrates” (Genesis 15)

— the Targum says,

“And He said to me: Son of man, these bones are the whole House of Israel; behold, they say: Our bones are dried up, our hope is severed (lost), we are perished (cut off) from ourselves.”

12 Therefore prophesy and say unto them, ‘Thus saith the Lord God: Behold, O My people, I will open your graves and cause you to come up out of your graves, and bring you into the land of Israel.

— the Targum says,

“Therefore, prophesy and say to them: Thus says the Lord God: Behold, I will open your graves, and I will bring you up from your graves, O My people, and I will bring you into the land of Israel.”

13 And ye shall know that I am the Lord when I have opened your graves, O My people, and brought you up out of your graves,

— from God’s perspective, death is both unclean and an insignificant event, hence he forbid his priests to come near the dead among his people; but the high priests, only their parents and close relation (Leviticus 21:1-11); all others are forbidden;

— the Targum says,

“And you shall know that I am the Lord, when I open your graves, and when I bring you up from the midst of your graves, O My people.”

14 and shall put My Spirit in you and ye shall live, and I shall place you in your own land. Then shall ye know that I, the Lord, have spoken it and performed it, saith the Lord.’”

— this phase ye or they “shall know that I am the Lord” or a variation here implies that neither those teaching in the synagogues nor those in their numerous churches know God today! Hence this re-affirms they are all either BLIND or DUMB, and they could also be DEAF, for it was prophesied in Isaiah 56:10

— the Targum says,

“And I will put My Spirit in you and you shall live, and I will settle you upon your land; and you shall know that I, the Lord, have decreed by My Word (Meimra) and I will establish (fulfill) it, says the Lord.”

15 The word of the Lord came again unto me, saying, — the Targum renders it as the word of prophecy from the Lord. If Ezra sees it as a prophecy, it is a reference to a futuristic time.

16 “Moreover, thou son of man, take thee one stick and write upon it, ‘For Judah and for the children of Israel, his companions.’ Then take another stick and write upon it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel, his companions.’

— earlier in Ezekiel 36:1 these are described as “the mountain of Israel;” this prophecy is concerning the top dog, the United States; followed by its European allies, UK and France;

— and in Ezekiel 36:4 “the hills, to the rivers and to the valleys;” these are the hills: Ireland, Switzerland and the Scandinavian countries: Denmark, Norway, and Sweden, Finland, and Iceland; and the valleys, the low countries: Belgium, the Netherlands, and Luxembourg;

— the Targum says,

“And you, son of man, take for yourself one tablet (board) and write upon it: ‘For the tribe of Judah and for the children of Israel, his companions’; and take another tablet and write upon it: ‘For the tribe of Joseph, which is the tribe of Ephraim, and all the house of Israel, his companions.'”

17 And join them one to another into one stick, and they shall become one in thine hand.

— the Targum says,

“And you shall bring them near, one to another, for yourself into one tablet; and they shall become one in your hand.”

18 And when the children of thy people shall speak unto thee, saying, ‘Wilt thou not show us what thou meanest by these?’

— the Targum says,

“And when the children of your people shall speak to you, saying: ‘Will you not show (declare) to us what these things mean to you?'”

19 say unto them, ‘Thus saith the Lord God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in Mine hand.’

— behold and they shall be one stick; that is, that they shall no longer be two kingdoms; hence the twelve tribes will come together and form One Kingdom;

— the Targum says,

“Prophesy to them: Thus says the Lord God: Behold, I am bringing near the tribe of Joseph, which is the tribe of Ephraim, and the tribes of Israel, his companions; and I will join them upon him, with the tribe of Judah, and I will make them one people, and they shall be one before Me.”

20 And the sticks whereon thou writest shall be in thine hand before their eyes.

— the Targum says,

“And the tablets upon which you write shall be in your hand before their eyes.”

21 “And say unto them, ‘Thus saith the Lord God: Behold, I will take the children of Israel from among the nations whither they have gone, and will gather them on every side and bring them into their own land.

— “and bring them into their own land” that is, from God’s perspective, the land they are now residing are not considered their land;

— the Targum says,

“Prophesy to them: Thus says the Lord God: Behold, I am bringing near the children of Israel from among the nations where they were exiled; and I will gather them from all around, and I will bring them into their own land.”

22 And I will make them one nation in the land upon the mountains of Israel, and one King shall be King to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all.

— and I will make them one nation in the land upon the mountains of Israel, as they were during the times of David and Solomon;

— the Targum says,

“And I will make them one people in the land, on the holy mountain of Israel; and one king shall be king to them all; and they shall no longer be two nations, and they shall no longer be divided into two kingdoms anymore.”

23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling places wherein they have sinned and will cleanse them. So shall they be My people, and I will be their God.

— the Targum says,

“And they shall no longer defile themselves with their idols, nor with their abominations, nor with all their rebellions; and I will redeem them from all their dwelling places wherein they have sinned before Me, and I will cleanse them; and they shall be a people before Me, and I will be their God.”

24 “‘And David My servant shall be King over them, and they all shall have one Shepherd. They shall also walk in My judgments, and observe My statutes, and do them. — is this the Millennium? Is this the same King David of ancient Israel? Or is he an equivalent?

— and they shall also walk in my judgements, and keep my statutes, and do them; these would definitely include the statutes and ordinances which they had dismissed as “ceremonial” law;

— and since the Temple will be rebuilt; and which the Jews, who control Jerusalem, will be performing them for and on behalf of all the other tribes of Jacob, and for all other nations;

“Judah, thou art he whom thy brethren shall praise; thy hand shall be on the neck of thine enemies; thy father’s children shall bow down before thee. (Genesis 49:8) — Judah, the fourth son of Jacob, comes in for the supremacy;

— thy hand shall be on the neck of thine enemies; that is, always ready to strangle its enemies to death;

— thy father’s children shall bow down before thee; before the kings that should spring from this tribe of Judah, and should rule over all the rest of the eleven tribes, as David and Solomon had done, to whom civil adoration and respect should be given to them.

— the Targum says,

“And My servant David shall be king over them, and one provider (leader) shall be for them all; and in My judgments they shall walk, and My statutes they shall keep and perform them.”

25 And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers have dwelt; and they shall dwell therein, even they and their children and their children’s children for ever. And My servant David shall be their Prince for ever. — is this the Millennium? Is this the same King David of ancient Israel? Or is he a type, or an equivalent?

— the Targum says,

“And they shall dwell upon the land that I gave to My servant Jacob, in which your fathers dwelt; and they shall dwell upon it, they and their children and their children’s children forever; and David My servant shall be a king to them forever.”

26 Moreover I will make a covenant of peace with them. It shall be an everlasting covenant with them. And I will place them, and multiply them, and will set My sanctuary in the midst of them for evermore. — the Temple will be rebuilt, and the Glory of God, the Shekhinah will return; for more see Ezekiel chapter 40 to chapter 48;

— the Targum says,

“And I will decree for them a covenant of peace; an eternal covenant it shall be with them; and I will bless them and multiply them, and I will place My Sanctuary in their midst forever.”

27 My tabernacle also shall be with them. Yea, I will be their God, and they shall be My people.

— the Targum says,

And I will cause My Shekhinah to dwell among them; and I will be to them a God, and they shall be a people before Me.”

28 And the nations shall know that I, the Lord, do sanctify Israel, when My sanctuary shall be in the midst of them for evermore.’” — the Temple will be filled with the Glory of God; the Shekhinah will be manifested before all the nations of the world.

— the Question remains, is this the start of the Millennium? If so the Messiah (Christ) and His saints would rule the world, some over one city, others ten. Would these saints be given power over the nations, yet so powerless with no power to allow their subjects, Gog and Magog, to go all the way to Jerusalem and mount a war against its inhabitants? And all the way from east Asia, say China, Korea or even Japan? It seems inconceivable. Or, is “My servant David” a form of John the Baptist that came in the name of Elijah? Your thoughts?

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5

“Son of man, set thy face against Gog, in the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him”

— the Targum says,

“And the nations shall know that I am the Lord who sanctifies Israel, when My Sanctuary is in their midst forever.”

Ezekiel 38

The Gog and Magog Prophecy of Ezekiel 38 and 39 had been over narrated by various shepherd of different shades to further their illusions; but enough to cause their sleepy sheep to wake up once in a while if any fire broke out in the Middle-East.

This Gog and Magog Prophecy comes after Ezekiel 20 to 21: The Flaming Sword and Fire from the South! after the Psalm 83 Prophecy; after Ezekiel 29 to 30: A Greater “Out of Egypt” Exodus; after Ezekiel 36 and 37: the Return of the Full House of Israel!

Only AFTER all the above have been fulfilled, would Gog and Magog Prophecy appear on the scene.

Notice ALL his shepherd are either blind or dumb; or both:

“His watchmen are BLIND; they are all ignorant; they are all DUMB dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

Then the Lord said unto me, ‘The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spoke unto them. They prophesy unto you a false vision and divination, and a thing of nought and the deceit of their heart’” Jeremiah 14:14

1 And the word of the Lord came unto me, saying,

2 “Son of man, set thy face against Gog, in the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him — Gog1463 גוג (Agag 90אגג) of the land of Magog, is an abbreviated expression for “Gog from the land of Magog;”

— Magog, Meshech and Tubal, these are the sons of Japheth; Gomer, and his son, Togarmah, are mentioned later in verse 6; omitting the Japhetic tribes of Madai, Javan and Tiras; Genesis 10:2), and led by their chief, Gog, Russia; and Gog is acting as their Chief; their Prince;

The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 3And the sons of Gomer: Ashkenaz and Riphath and Togarmah 4And the sons of Javan: Elishah and Tarshish, Kittim and Dodanim. Genesis 10:2-4

— in Revelation 20:8, after the thousand years are over, “Gog and Magog” might be a term adopted by John either as mystical names or symbolic names of rebellious nations against the eminence of those ruling from Jerusalem; or rebelling “against the mountains of Israel” with Jerusalem as its Capital;

— second opinion says the countries of Gog and Magog, which they call Gug and Mungug; from hence came the Turks, even from Tartary; Josephus (Antiqu.l.1.c.6.sect.1) says that the posterity of Magog are called Scythians, and these inhabited Tartary; so some commentaries make Gog to be the general of the Ishmaelites or Edomites or Turks. This land of Magog is the same with Cathaia or Scythia, that part of Tartary from whence the Turks came;

— most old maps of the posterity of Japheth went north and dwelled in Anatolia or somewhere nearby, which is where Turkey today, and hence the phase “in the land of Magog” is referring to the land where Turkey is situated today; prominent support of this second opinion comes from Joel Richardson;

— a third opinion; could the term chief or title “Gog” be translated as Agag or as the Amalekitish kings instead? The name Gog occurs only in connection with Magog, except in 1 Chronicles 5:4. In Numbers 24:7 the Agag in the Masoretic was translated as “Gog” in the Septuagint. And since Gog was not a son of those listed in the table of nations (Genesis 10), it is most probable that Gog and Agag was a dynastic name of the kings of Amalek, a grandson of Esau; just as Pharaoh was used as a dynastic name for the ancient Egyptians, Caesar of Rome; or of more modern times, the Czar of Russia;

There shall come a man out of his seed, and he shall rule over many nations; and the kingdom of Gog shall be exalted, and his kingdom shall be increased. Numbers 24:7 (Septuagint) “Agag” in the Masoretic; throughout history there is no concept of any “kingdom of Gog” but a “kingdom of Agag” could be conceptualized as the kingdom of the Amalekites; and hence by extension, it would be a posterity of Esau;

— a fourth opinion confirms the third, it arose from the Targum, the prophecy of Eldad and Medad (Number 11:26 Jonathan), referring to endtime, “Behold, a king will arise from the land of Magog, at the end of the days” which says similarly a king will arise from the land of Magog at the end of the days. Thus this solidifies that Gog is a dynastic title of a king, a king of the Amalekite vigour for their hatred of Israel;

— the Targum says,

“Son of man, accept prophecy against Gog [of] the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him.”

3 and say, ‘Thus saith the Lord God: Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal. — Gog is not a name among the sons of Japheth, but designated as from the land of Magog, the chief prince of Meshech and Tubal;

— some from the first opinion identify Moscow as Meshech and Tobolsk as Tubal; a country called Ros; from whence the Russians came;

— the Targum says,

“And you shall say: Thus says the Lord God: Behold, I am sending My anger (wrath) against you, O Gog, the chief prince of Meshech and Tubal.”

4 And I will turn thee back and put hooks into thy jaws, and I will bring thee forth and all thine army, horses and horsemen, all of them clothed with all sorts of armor, even a great company with bucklers and shields, all of them handling swords;

— “Gog and Magog” seems to have a evil design for the mountains of Israel, hailing a war cry: “Come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance,” sounding like a decree from today’s Ayatollah of Iran, hence drawing God’s response;

— the Targum says,

“And I will entice (lure) you, and I will put armor (hooks) upon your jaws, and I will bring you out and all your armies, horses and horsemen, all of them clothed in perfection; a vast camp armed with round shields and bucklers, all of them holding swords.”

5 Persia, Ethiopia, and Libya with them, all of them with shield and helmet; — Persia, or Elam (for more, see Jeremiah 49), today’s Iran, these, with Ethiopia, and Libya, are known to be from among the sons or grandsons of Ham (or with a mix with Shem)

— the Targum says,

“Persians, Ethiopians (Kushites), and Libyans (Putites) are with them; all of them armed with round shields and helmets.”

6 Gomer and all his bands; the house of Togarmah of the north quarters and all his bands — Gomer, the eldest son of Japheth, is here mentioned; and many people with thee; in Revelation 20:8 Gog and Magog shall go out to deceive the nations to the four quarters of the earth;

— but here, Persia (which, today is Iran) is from the east; Ethiopia or Cush is from the south; Libya or Put represents the west; and the house of Togarmah is from the north; that is, all four directions; and representatives from all the sons of Noah: Shem, Ham and Japheth;

— the Targum identifies the house of Togarmah to “Germamya,”

“Gomer and all its armies; the province of Germany, the ends of the North, and all their armies; many nations who are with you.”

7 “‘Be thou prepared and prepare for thyself, thou and all thy company that are assembled unto thee, and be thou a guard unto them. — TLB translation says “Be prepared! Stay mobilized. You are their leader, Gog!”

— the Targum says,

“Be prepared and get ready, you and all your armies (camps) that have gathered upon you; and you shall be for them a guard (an object of watch/target).”

Note that Damascus or Syria is not among “Gog and Magog” but Why?

8 After many days thou shalt be visited. In the latter years thou shalt come into the land that is brought back from the sword and is gathered out of many people, against the mountains of Israel, which have been always waste; but it is brought forth out of the nations and they shall dwell safely, all of them.

— after many days thou shalt be visited; this expression “after many days” indicates that what is predicted through Ezekiel’s eyes is far into the future; hence it is our endtime days, or our near future;

— led by “Gog and Magog” ‘in the latter years,’ numerous rebellious nations will launch an attack on the mountains of Israel from all directions; note: mountainS in plural, indicating more nations are then within the land between the great Rivers, the Nile and the Euphrates (for more, see “I am thy shield!” (Genesis 15);

— the nation of ‘Israel’ today is only one nation; but here until the end of chapter 39, it is against “the mountains of Israel” indicating that the United States, the United Kingdom and France have returned to the Land of Promise between the two Great Rivers (for more, see “I am thy shield!” (Genesis 15) and Return of the Full House of Israel);

— note that (1) Damascus or Syria is not among “Gog and Magog” by which time a larger portion of Syria, including Damascus, it capital; would have been destroyed; Isaiah 17; (2) Lebanon, including Tyre and Sidon; (3) Jordan, known by its biblical name as Ammon and or Moab; would all have been absorbed into Greater Israel!

— the Targum says,

“After many days you shall appoint (order) your armies; at the end of years you shall come into the land that has returned from those slain by the sword, gathered from many nations, onto the mountains of the land of Israel which had been a continual waste; and they were exiled from among the nations, and now they all dwell in safety.”

9 Thou shalt ascend and come like a storm. Thou shalt be like a cloud to cover the land, thou and all thy troops, and many people with thee. — ‘in the latter years,’ yet not within the Millennium where wars and fighting would have stopped;

— the Targum says,

“And you shall go up, coming in tumult (storm); like a cloud that rises and covers the land you shall be, you and all your armies and the many nations that are with you.”

10 “‘Thus saith the Lord God: It shall also come to pass that at the same time shall things come into thy mind, and thou shalt think an evil thought; — is this the Millennium? If so, Satan would be bound and he won’t be able to influence the nations?

— at the same time shall things come into thy mind; when the Israelites shall be in their own land, dwelling in great security; and when Gog and his companions shall make preparation to enter into their land suddenly and furiously;

— and thou shall think an evil thought, suggesting Satan is still around, with many schemes and devices; to do mischief, to dispossess them of their land, and plunder their substance;

— the Targum says,

“Thus says the Lord God: And it shall be at that time, thoughts (fancies) shall rise up upon your heart, and you shall devise evil plans.”

11 and thou shalt say, “I will go up to the land of unwalled villages; I will go to them that are at rest, who dwell safely, all of them dwelling without walls and having neither bars nor gates”

— evil thoughts abound with these nations, thus this couldn’t be the Millennium where all people would be given a new heart with a new spirit;

— the Targum says,

“And you shall say: I will go up against a land that dwells in tranquility; I will come upon a people who are quiet and dwell in safety; all of them dwelling without a wall, and they have no bars or gates.”

12 to take a spoil and to take a prey, to turn thine hand upon the desolate places that are now inhabited and upon the people who are gathered out of the nations, who have gotten cattle and goods, who dwell in the midst of the land.

— this intended plundering by Gog as the chief of numerous rebellious nations and peoples with him against a reconstituted Israel will be met with God’s judgement and retribution of his might;

— the Targum says,

“To plunder spoil and to take booty; to gather your armies against the ruins that are now inhabited, and against the people gathered from among the nations, who have prospered in goods and possessions, dwelling upon the strength (center) of the land.”

13 Sheba and Dedan and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, “Art thou come to despoil us? Hast thou gathered thy company to take a prey, to carry away silver and gold, to take away cattle and goods, to take a great spoil?”’

— Sheba refers to an ancient kingdom located in southwestern Arabia, known for its wealth and trade. The Queen of Sheba is a prominent figure in Jewish and Islamic traditions, famous for her visit to King Solomon to test his wisdom and witness his riches; Dedan (now part of Al-‘Ula, Saudi Arabia) was an oasis and city-state of north-western Arabia;

— and “Tarshish and all her strong lions;” Tarshish could be Malta, Sicily or some coastline along the Mediterranean Sea; the Targum interpretes this as “and the merchants of the sea, and all their kings;” whereas the Septuagint says the “Carthaginian merchants, and all their villages.” So who really is modern-day Tarshish “with all the young lions”? Ancient Carthage

— all these nations joining together to inquire of the advancing armies of Gog: “Have you come to plunder? Have you gathered your hordes to loot, to carry off their silver and golds and to plunder?” Saudi Arabia, Qatar, the UAE and Kuwait would be anxious, wondering if the confederate would come to the Persian Gulf to loot off their wealth?

— the Targum says,

“Sheba and Dedan, and the merchants of the sea, and all its kings, shall say to you: ‘Have you come to plunder spoil? Have you gathered your armies to take booty? To carry off silver and gold, to take away goods and possessions, to plunder a great spoil?'”

14 “Therefore, son of man, prophesy and say unto Gog, ‘Thus saith the Lord God: On that day when My people of Israel dwelleth safely, shalt thou not know it?

— the nations would be tested whether they could learn from the Israelites experience or if not, they could face God’s judgement and retribution of his might; this while King David would be ruling over the Israelites Ezekiel 37:24-25

— the Targum says,

“Therefore, son of man, prophesy and say to Gog: Thus says the Lord God: Is it not so, that at that time, when My people Israel dwell in safety, you shall know the punishment of My power?”

15 And thou shalt come from thy place out of the north parts, thou and many people with thee, all of them riding upon horses, a great company and a mighty army.

— in relation to Jerusalem, Gog, the chief of their princes, a confederation of nations, is indicated as coming from the north. So who is their Chief? The two major nations lying north of Jerusalem are Turkey and Russia;

— most Evangelicals including the CoG Communities say Gog is Russia; whereas Joel Richardson says Gog is Turkey; so who is this chief, Gog, from the land of Magog? Both Russia and Turkey lying north of Jerusalem. During medieval times, the Turks managed to overthrow the Byzantine Roman Empire, conquered Constantinople and then claimed the whole Anatolia as their homeland. No small feat, so we’ll have to wait and see;

— the Targum says,

“And you shall come from your place, from the ends of the north, you and many nations with you, all of them riders of horses; a vast camp (army) and a mighty people.”

16 And thou shalt come up against My people of Israel as a cloud to cover the land. It shall be in the latter days; and I will bring thee against My land, that the nations may know Me when I shall be sanctified in thee, O Gog, before their eyes.

— the timing is during “the latter days” so in this context it is before the Millennium; the Targum says, “that the people may know the vengeance of my power, when I shall be sanctified in thee, who shall see thy vengeance, O Gog;’

— the Targum says,

“And you shall go up against My people Israel like a cloud that rises and covers the land; at the end of days it shall be. And I will bring you against the land of the House of My Presence (Shekhinah), so that the nations may know the punishment of My power, when I am sanctified through you while they are looking upon your punishment, O Gog.”

17 “‘Thus saith the Lord God: Art thou he of whom I have spoken in old times by My servants the prophets of Israel who prophesied in those days many years that I would bring thee against them?

— besides Ezekiel, there would be other prophets that spoke of Gog, hence the plural form of prophet;

— the Targum affirms there would be numerous prophets, prophesying over many years, saying,

“Thus says the Lord God: Are you the one of whom I spoke in the days of old by the hand of My servants, the prophets of Israel, who prophesied in those days from of old for many years, to bring you against them?”

18 And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that My fury shall come upon My face. — these are rebellious Gentile nations allied around Gog who are stubborn and refuse to learn from the experiences of the Israelites;

— the Targum says,

“And it shall be at that time, on the day that Gog comes against the land of Israel, says the Lord God, My anger and My wrath shall be kindled.”

19 For in My jealousy and in the fire of My wrath have I spoken: Surely on that day there shall be a great shaking in the land of Israel,

— why this “great shaking” in Israel only; more probably it is because Gog and his confederate are there in the land of Israel; or is this inclusive of the whole world?

— or perhaps this is about a scene in Isaiah 24:20; and if it is the earth, this would be inclusive of the whole world, which shall reel to and fro like a drunkard; the cities in confusion; the land utterly emptied!

“The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again” Isaiah 24:20

— the Targum says,

“And when My punishment is revealed, in the burning of the fire of My anger, I have decreed by My Word: surely in that day there shall be a great earthquake (shaking) upon the land of Israel.”

20 so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at My presence; and the mountains shall be thrown down and the steep places shall fall, and every wall shall fall to the ground.

— this scene runs parallel like when the Israelites were at the foot of Mount Sinai when the mountain quaked with thunders getting louder and louder, with Moses speaking with God in a voice also like thunders that frightened the Israelites as written in Exodus 19:18–20;

18 And Mount Sinai was altogether in smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

19 And when the voice of the trumpet sounded long and waxed louder and louder, Moses spoke, and God answered him by a voice.

20 And the Lord came down upon Mount Sinai, on the top of the mount; and the Lord called Moses up to the top of the mount, and Moses went up. Exodus 19:18-20

— the Targum says,

“And the fish of the sea, the birds of the heavens, the beasts of the field, and all the creeping things that creep upon the earth, and all the people who are upon the face of the earth, shall shake (shudder) before Me; and the mountains shall be torn down (thrown down), and the towers shall fall, and every high wall shall be cast down to the ground.”

21 And I will call for a sword against him throughout all My mountains, saith the Lord God. Every man’s sword shall be against his brother.

— this will be a civil war within “Gog and Magog” warring among the confederate, with numerous nations swords against each other’s throats;

— the Targum says,

“And I will summon against him the sword to fall upon the mountains of Israel, My people, says the Lord God; the sword of a man shall be against his brother.”

22 And I will plead against him with pestilence and with blood; and I will rain upon him and upon his troops and upon the many people that are with him an overflowing rain, and great hailstones, fire and brimstone.

— and I will plead against them with pestilence and with blood; not only the sword against the confederate and the sword of Gog’s soldiers against one another; but the Lord himself would plead with them by his laws and commandments, “and they shall also walk in my judgements and keep my statutes and do them” or be executed judgement against them;

— and send a pestilence in his army, which should destroy vast numbers of it; as the army of Sennacherib was destroyed by one when he went before Jerusalem; and make a great slaughter among them by that and other judgements;

— or with six plagues; namely, pestilence, blood (by guns or by the sword certainly), torrential rains, hailstones, fire and brimstone;

— the Targum says,

“And I will take vengeance (exact punishment) from him with death (pestilence) and with slaughter; and mighty rain and hailstones, fire and brimstone will I rain upon him and upon his armies, and upon the many nations that are with him.”

23 Thus will I magnify Myself and sanctify Myself, and I will be known in the eyes of many nations; and they shall know that I am the Lord.’

— “and I will be known in the eyes of many nations” could be known by another term, “the times of the Gentiles;”

For the day is near, Even the day of the Lord is near;
It will be a day of clouds, the time of the Gentiles. Ezekiel 30:3

— the “day of the Lord” had been mistaken as Sunday; but it is the times of the Gentiles where God revealed himself to them as he had earlier revealed to the Israelites, and Gentiles would be given an opportunity to learn all of God’s ordinances and statutes, his laws and his judgements;

— and even observe his Sabbaths: weekly, annual and land Sabbath; those who refuse to obey will similarly be horse-whipped with “hailstones, fire and brimstone” like the Israelites before them; given an opportunity, and after that, a judgement;

— and lastly, “and they shall know that I am the Lord,” (together with verse 16 “that the nations may know Me”) indicate these Gentiles would have learned their lessons, repented and survive at the end; that is, all nations, all nations without exception, would have their share of opportunity for warning, repentance and redemption during their judgements before the Glory of God;

— the Targum says,

“And I will be magnified and I will be sanctified, and I will reveal My power (might) before the eyes of many nations; and they shall know that I am the Lord.”

Posted in Ezekiel

Chaos in Iran could flood the World

•February 20, 2026 • Leave a Comment

Chaos in Iran would open the door to the worst IS terrorists

Next door, Taliban-ruled Afghanistan is again a haven for terrorists affiliated with Islamic State in Khorasan

Chaos in Iran could spill the door open to the world’s worst IS terrorists

AsiaTimes • February 18, 2026

Suspicion is building that the United States could soon launch another round of strikes on Iran, this time with the intention of toppling the Ayatollah and the country’s repressive theocratic regime.

This comes as US President Donald Trump continues to use his social media accounts to threaten war. In two separate posts, Trump warned Iran that unless it makes a deal on its nuclear program, the “next attack will be far worse,” and that the US military was “ready, willing and able to rapidly fulfil its mission, with speed and violence, if necessary.”

This has been matched by an unprecedented buildup of US military assets in the Middle East, including moving the nuclear-powered aircraft carrier USS Abraham Lincoln into the Arabian Sea, and deploying guided-missile destroyers to the Eastern Mediterranean and Red Sea. There are also reports the US has deployed missile defense systems throughout the region in the likelihood of a strong Iranian response.

The Iranian government has responded, saying it was ready to “immediately and powerfully” counter any attack, and that any US aggression would start a “regional war.”

Talks continue between the US, Iran and interlocutor Turkey, but the Iranians appear resigned to conflict with the US and its allies. This would not just tear the region apart, but it could have serious unforeseen consequences.

Inter-tribal wars could break out, resulting in refugees flooding Europe

Next door, Taliban-ruled Afghanistan is again a haven for terrorists, most notably Islamic State in Khorasan (or ISK), an affiliate of the better-known Islamic State, or ISIS. The United Nations warns ISK is now a significant regional threat, that it is growing in numbers and strength and increasingly able to operate outside of Afghanistan.

The Taliban has failed to defeat ISK since returning to power in 2021. There are reports that the regime has been infiltrated by the terror group and that increasing numbers of Taliban members are joining ISK, attracted to an even more extreme interpretation of Islam. Just over a year ago, politician and powerbroker Khalil Haqqani was assassinated in broad daylight by ISK, showing how serious the situation has become for the Taliban.

Iran may be a rival of the US, but it is certainly no friend of ISK. A Shia Muslim-majority country, Iran is ideologically opposed to the Sunni terror group and has been a bulwark in stopping its spread beyond Afghanistan.

The Iranian military has prevented militants from crossing the border into Iran and works closely with partners Russia, China and Pakistan on counterterrorism operations to tackle ISK and other terror groups.

There are legitimate concerns regarding Iran’s abysmal human rights record, including the recent killing of protesters, and its support for Hezbollah in Lebanon and Hamas in Gaza. But destroying Iran’s military capabilities through airstrikes or even overthrowing the regime through a land invasion risks throwing the country into chaos and weakening a key ally against terrorism in the Middle East.

This could see Islamic State spill across Afghanistan’s borders into Iran and link up with its affiliates in Iraq and Syria, something the Iranian military has so far prevented. There is also a real risk that, like Afghanistan, Iran itself could be used as a base of operations because of the country’s sheer size and despite its Shia majority. These scenarios would see a more powerful Islamic State, one that would not just destabilise the Middle East, but have the reach to target the West.

Chaos in Iran could spill the door open to the world’s worst IS terrorists

We have seen this before. The invasion of Iraq and overthrow of Saddam Hussein by US-led forces in 2003 saw the country descend into sectarian strife, and tens of thousands flocked to the banner of the Islamic State, which established a caliphate in 2014 across swathes of Iraq and Syria, governed by a radical interpretation of Sharia law.

The rise of Islamic State upended the Middle East and had global implications. The group was guilty of countless atrocities against civilians, and it attracted thousands of men and women to join its cause through a sophisticated online network and propaganda campaign. The group also carried out a wave of terror attacks across Europe, most infamously the killing of 132 people at the Stade de France and Bataclan concert hall in Paris in November 2015.

Defeating Islamic State took years and cost lives. Even today, US forces are still fighting Islamic State militants in Syria and Iraq, and the group continues to carry out terror attacks, such as the bombing of a church in Türkiye and the murder of 149 people at Moscow’s Crocus City Hall in 2024.

Despite its inflammatory rhetoric, Iran is not a direct military threat to the US, and it is an important source of stability in an already fragile Middle East. Islamic State is a different matter. It relies on instability to survive and thrive, just like in Syria, Iraq and now Afghanistan, and it will almost certainly carry out attacks against US interests if it is allowed to expand in size and strength.

These are the risks Trump needs to consider before ordering an attack on Iran, because overthrowing the Ayatollah and fatally weakening Iran could simply see one rival replaced with another, deadlier opponent in the Islamic State.

~~~~~~

But Iran threatens to wipe out Israel and the United States.

“Come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance.” Psalm 83:4

For an indepth Study, see A Psalm 83 Prophecy

Posted in Iran, Islamic, Pakistan, US

Ezekiel (Ch 35-36)

•February 19, 2026 • Leave a Comment

Chapter 35 is a prophecy of the destruction of Edom, who had threatened Israel, their hatred and slaughter of the Israelites, finally led to their own downfall.

But who are the posterity of Edom/Esau today? The answer lies in the book of Obadiah which deals with the posterity of Esau. And Jonathan Targum identifies Esau (Sepharad of the Southland identified) as Ispamia! Obadiah 1:20; the Targum identified Sepharad with Spain, hence, Spanish Jews are called Sephardim.

Wikipedia: Sepharad (/sɛfəræd/or səˈfɛərəd/ Hebrew: סְפָרַד Sp̄āraḏ; also Sefarad, Sephared, Sfard) is the Hebrew name for Spain. A place called Sepharad, probably referring to Sardis in Lydia (‘Sfard’ in Lydian), in the Book of Obadiah (Obadiah 1:20, 6th century BC) of the Hebrew Bible. The name was later applied to Spain.

Edom, the Targum identifies Sepharad as Ispamia or Spain, Obadiah 1:20

Ezekiel 35

1 Moreover the word of the Lord came unto me, saying, — as the Targum says, the word of prophecy from the Lord; that is, another prophecy as the next verse says.

2 “Son of man, set thy face against Mount Seir, and prophesy against it — Son of man set thy face against Mount Seir; which derived its name from Seir the Horite, who first possessed it; and was succeeded by Esau and his posterity, the Edomites; (Genesis 36:8; Deuteronomy 2:12), so that the country of Edom or Idumea is intended here;

— the Targum says,

“Son of man, receive a prophecy against Mount Seir, and prophesy against it.”

3 and say unto it, ‘Thus saith the Lord God: Behold, O Mount Seir, I am against thee, and I will stretch out Mine hand against thee, and I will make thee most desolate. — behold, O Mount Seir, I am against thee: not the face of the prophet only, but the face of God himself was against them;

— the Targum says, “behold, I send my fury upon thee.”

4 I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the Lord. — “and thou shalt know that I am the Lord” indicates the children of Edom repented, they do know God ultimately and survive!

— the Targum says,

“Your cities I will lay in ruins, and you shall be a desolation; and you shall know that I am the Lord.”

5 Because thou hast had a perpetual hatred and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end,

— because thou hast had a perpetual hatred; subsisting in the posterity of Esau against the posterity of Jacob, because the latter supplanted the former, and got the birthright from him;

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.
“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:42 Jonathan

— when the Israelites were struggling out of Egypt, it started when the Edomites refused permission for them to pass through their land (Numbers 20:14-21); to their invasion of Judah (II Chronicles 20:10-11); to their aiding Nebuchadnezzar in the overthrow of Jerusalem (Obadiah 1:1,13);

— to the outrageous conduct of the Herods and their dynasty centuries later against God’s plan during the days of Christ and the apostles. The Herods were Idumaeans or Edomites;

— then the Spanish Inquisition: under Papal control, King Ferdinand and Queen Isabella in the 1480-1590s have around 150,000 Jews prosecuted for various offences. 3,000–5,000 were executed, particularly in the initial 50 years, mostly by burning at the stake. Others included penance and public flogging, exile, enslavement on galleys, and prison terms from years to life, together with the confiscation of all property: Wikipedia

Burning of heretics at stakes in a marketplace during the Spanish Inquisition

— the Targum says,

“Because you had an everlasting enmity, and you delivered the children of Israel into the hands of those who kill with the sword, in the time of their breaking, in the time of the final payment for their sins.”

— (more at the end: “Rage it, rage it, even to the foundation thereof!” Psalms 137:7)

6 therefore, as I live, saith the Lord God, I will prepare thee for blood, and blood shall pursue thee. Since thou hast not hated blood, even blood shall pursue thee. — therefore, as I live; is a form of an oath; the Lord swears by himself, because he couldn’t swear any greater;

— since thou hast loved cruelty, and taken delight in shedding blood, vengeance and slaughter shall pursue thee, and thou shalt fall into the hands of those that will be as eager to shed blood;

— the Targum says, “they that slay with the sword shall pursue you”

“Therefore, as I live, says the Lord God, surely I will make you for killing, and those who kill with the sword shall pursue you; surely, blood (guilt) shall pursue you.”

7 Thus will I make Mount Seir most desolate, and cut off from it him that passeth out and him that returneth. — this was fulfilled; for the Nabatheans having driven the Edomites out of their ancient habitations in the time of the Babylonish captivity;

— they then settled themselves in the southern part of Judea, where they were afterward conquered by Hyrcanus, and were obliged to embrace the Jewish religion;

— the Targum says,

“And I will make Mount Seir a desolation and an astonishment, and I will destroy from it the one who passes through and the one who returns.”

8 And I will fill his mountains with his slain men; in thy hills and in thy valleys and in all thy rivers shall they fall that are slain with the sword. — take them as a whole, there is nothing like them in the world, especially those living near Petra;

— the Targum says,

“And I will fill its mountains with its slain; on your heights and in your hills and in all your valleys, those slain by the sword shall fall (be cast) in them.”

9 I will make thee perpetual desolations, and thy cities shall not return; and ye shall know that I am the Lord. — thy cities shall not be restored to thee again;

— not only Mount Seir, but all the rest of the mountains, in Idumea; where they shall flee for refuge, and the enemy shall pursue them, and slay them; and where their carcasses will fall in such numbers, as to cover the mountains with them;

— and ye shall know that I am the Lord when they shall see all these things exactly accomplished, that the omniscient God of Israel could foretell events and come to their senses, thus they survive rather having their names remember no more;

— the Targum says,

“I will make you an everlasting desolation, and your cities shall not be inhabited; and you shall know that I am the Lord.”

The perpetual Ruins of Petra – a “Place of Safety” for the CoG Communities

10 “‘Because thou hast said, “These two nations and these two countries shall be mine and we will possess it,” though the Lord was there, — these two nations; these are Israel and Judah, the covenant people after Solomon, the northern and the southern Israels, Samaria and Jerusalem;

— the Targum says,

“Because you said: ‘The two nations and the two lands shall be mine, and I will inherit them’; but before the Lord, the thoughts of the heart are revealed.”

Judgement on Jerusalem in the AD 70 fire inferno

11 therefore, as I live, saith the Lord God, I will even do according to thine anger and according to thine envy which thou hast used out of thy hatred against them; and I will make Myself known among them when I have judged thee.

— when I have judged thee: so God is known by the judgements that he executeth, like Petra in the picture above or to Jerusalem in AD 70, when such wicked ones are taken in their own works, as snares which themselves have laid;

— Petra, “when I have judged thee” is now described as:

“This land, once so rich in flocks and herds, so mighty in its rock-hewn cities, so extensive in its commercial activities, so renowned for the architectural splendor of its palaces, is now a desolated and deserted wilderness. Its whole population consists of three or four miserable tiny villages. No merchant would now dare to enter it; its highways are unused; its cities are in ruins.” Studylight (Plumptre)

— the Targum says,

“Therefore, as I live, says the Lord God, I will act according to your anger and according to your fury which you practiced out of your hatred toward them; and I will be revealed to do good to them when I take vengeance from you.”

12 And thou shalt know that I am the Lord, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, “They are laid desolate. They are given us to consume.”

— and that God have heard all thy blasphemies which thou hast spoken against the mountains of Israel; by clapping their hands and stamping their feet, rejoicing against the people of Israel and Judah literally, and the churches and people of God figuratively.

For thus saith the Lord God: Because thou hast clapped thine hands and stamped with the feet and rejoiced in heart with all thy contemptuous hate against the land of Israel, Ezekiel 25:6

— the Targum says,

“And you shall know that I, the Lord, have heard all your provocations (outrage) which you spoke against the mountains of the land of Israel, saying: ‘They are desolated; they are delivered to us for destruction.'”

13 Thus with your mouth ye have boasted against Me and have multiplied your words against Me; I have heard them. — blasphemies against Israel and against me; God regards what is said or done against his people as done against God himself;

— the Targum says,

“And you magnified yourselves against Me with the words of your mouths, and you multiplied your words against Me; before Me, they are heard.”

14 Thus saith the Lord God: When the whole earth rejoiceth, I will make thee desolate. — this gives the requisite antithesis to Ezekiel 35:15; as Edom rejoiced over the destruction of Judah, the whole earth that overjoyed at her desolation would face similar fate;

— the Targum says,

“Thus says the Lord God: When the whole earth rejoices, I will make you a desolation.”

15 As thou didst rejoice at the inheritance of the house of Israel because it was desolate, so will I do unto thee. Thou shalt be desolate, O Mount Seir, and all Edom, even all of it; and they shall know that I am the Lord.’”

— and finally the remnant of Israel are not lead into “a place of safety” but are to be “scattered into all the winds.”

. . . and I will execute judgements in thee [Israel], and the whole remnant of thee will I scatter into all the winds, Ezekiel 5:10

— the Targum says,

“Just as you rejoiced over the inheritance of the House of Israel because their land was desolated, so will I do to you; a desolation you shall be, O Mount Seir, and all of Edom, all of it; and they shall know that I am the Lord.”

— even though all Edom were made desolate, but at the end, “and they shall know that I am the Lord;” that is, eventually, they would repent and survive.

~~~

The Lord was asked to remember in Psalms 137 against the Edomites who had asked that Jerusalem be razed to its foundations:

Remember, O Lord, the children of Edom in the day of Jerusalem’s fall, who said, “Raze it, raze it, even to the foundation thereof!” Psalms 137:7.

To call for the razing of the Temple of God “Raze it, raze it, even to the foundation thereof!” is a heavy crime against the God of the Most High. The Almighty dwelled there and these Edomites cheered the Babylonians to burn it down? Madness! Just Madness!

And again, a reminder of those or any who clap their hands and stamp their feet against the fall of Israel will be punished severely.

For thus saith the Lord God: Because thou hast clapped thine hands and stamped with the feet and rejoiced in heart with all thy contemptuous hate against the land of Israel, Ezekiel 25:6

Ezekiel 36

The house of Israel verses the house of Judah

Although Isaiah 8:14 refers to “both houses of Israel” or the “two houses of Israel” it is actually the combined full house of Jacob, the full twelve or thirteen tribes. But Ephraim headed the northern house of Israel while Judah headed the southern house of Judah.

For detailed studies on Ephraim and Manasseh (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe 

(4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

But Jacob was given a new name, Israel, in which the full house of Israel as in Ezekiel 20:40, the twelve tribes are all included. And after King Solomon, the single house of Jacob or now call Israel was broken into two, the kingdom of Israel and the kingdom of Judah.

Hence, the names of the two houses are separated, namely the 10-tribes “house of Israel” and the 2-tribes “house of Judah.” Further, the “two houses of Israel” in Isaiah 8:14 is redefined as “the house of Jacob” in Isaiah 8:17.

State it in another way, the word “Israel” has five (or even six) possible meanings:

(1) Jacob’s name was given as Israel, since the angel gave him a new name, Israel; Genesis 32:28

(2) Jacob said, “and let my name be named on them” Genesis 48:16; that is, the name “Israel” is to be installed to the children of Joseph: Ephraim and Manasseh;

(3) the children of Israel, or all the house of Israel in Ezekiel 20:40 in the sense of all the progeny of Jacob, all twelve tribes; sometimes expressed as the “whole house of Israel;”

(4) the house of Israel in Ezekiel 4:3-5 as a single northern “house of Israel” which would mean the ‘first’ house of Israel or the house of 10-tribes Israel; and then another as;

(5) the ‘second’ house of Israel or the 2-tribes house of Judah as in Ezekiel 4:6; this happened during Rehoboam reign when the kingdom was broken into the house of Israel (north) and the house of Judah (south); in this context, the house of Israel could be the 2-tribes Israel as in Ezekiel 8:6,11,12 and Matthew 15:24;

(6) Israel, the modern state of Israel, established in 1917 by the Balfour declaration and gained independence in 1948.

In understanding prophecies, the third and fourth meanings are mostly in use; the others very rarely. Still, it may seem confusing, but one should be able to separate the two by sounding out the context.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

1 “Also, thou son of man, prophesy unto the mountains of Israel and say, ‘Ye mountains of Israel, hear the word of the Lord.

— repeats of “the mountains of Israel;” this prophecy is concerning the desolations of the United States, the United Kingdom and France. And “Israel” mentioned 14 times in this chapter alone, is judged in relation to other nations;

— the Targum says,

“And you, son of man, prophesy concerning the mountains of Israel, and say: ‘O mountains of Israel, receive the Word of the Lord!'”

2 Thus saith the Lord God: Because the enemy hath said against you, “Aha, even the ancient high places are ours in possession,”’

— because the enemy, particularly the Edomites or Idumeans, had said against you, aha: rejoicing at the calamity of Israel as in the preceding chapter; and who are chiefly meant; and also the Ammonites and Tyrians,

“and say unto the Ammonites, ‘Hear the word of the Lord God. Thus saith the Lord God: Because thou saidst, “Aha,” against My sanctuary when it was profaned, and against the land of Israel when it was desolate, and against the house of Judah when they went into captivity,” Ezekiel 25:3;

— and be reminded of the original prophecy between the rivalry of Esau and Jacob:

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:42 Jonathan

— the Targum says,

“Thus says the Lord God: Because the enemy said against you, ‘Aha! (Joy!)’ and ‘The ancient high places have become a possession for us!'”

3 therefore prophesy and say, ‘Thus saith the Lord God: Because they have made you desolate and swallowed you up on every side, that ye might be a possession unto the residue of the nations, and ye are taken up on the lips of talkers and are an infamy (gossip: the state of being well known for some bad quality or deed; or scoffing) of the people,

— and Edomites shall swallow you on every side; their southern neighbours were like ravenous beasts of prey, gaping upon them with their mouths; and they were brought down by the king of Babylon, helped their destruction; and everyone shared in the spoil by plundering them;

— the Targum says,

“Therefore, prophesy and say: ‘Thus says the Lord God: Because they magnified themselves and because they planned to destroy and to desolate you from all around, so that you would become an inheritance for the remnant of the nations, and you became a subject of lip-talk and the rumor of the people.'”

Manasseh, the Martine Trade Routes of the British Empire

4 therefore, ye mountains of Israel, hear the word of the Lord God. Thus saith the Lord God to the mountains and to the hills, to the rivers and to the valleys, to the desolate wastes and to the cities that are forsaken, which became a prey and derision to the residue of the nations that are round about”

— “the mountains of Israel;” that is, concerning the United States, France and the United Kingdom (including Canada, Australia and New Zealand);

— not only were mountains spoken to, but now, “and to the hills, to the rivers and to the valleys;” these are the hills: Ireland, Switzerland and the Scandinavian countries: Denmark (including Greenland), Norway, and Sweden, Finland, and Iceland; and the valleys, the low countries: Belgium, the Netherlands and Luxembourg;

— the rivers of the mountains of Israel are their maritime trade routes that flow into foreign land: British West Indies, Anguilla, Bermuda, Cayman Islands, Falkland Islands; Gibraltar, Malta, Suez Canal, Cape of Good Hope, Mauritius, Madras, Bombay and Calcutta, Sri Lanka, Penang, Malacca, Singapore, Hong Kong …

— the Targum says,

“Therefore, O mountains of Israel, receive the word of the Lord God! Thus says the Lord God to the mountains and to the hills, to the ravines and to the slopes, to the desolate ruins and to the abandoned cities, which have become a prey and a mockery to the remnant of the nations that are all around.”

5 therefore thus saith the Lord God: Surely in the fire of My jealousy have I spoken against the residue of the nations and against all Edom, who have appointed My land into their possession with the joy of all their heart, with despiteful minds, to cast it out as a prey.’

— to those neighbouring nations that “have appropriated My land for a possession” (Septuagint) were Ammon, Moab and Edom; with the joy of all their heart, with despiteful minds, to cast it out for a prey; with the utmost joy they joined Nebuchadnezzar’s army when he invaded the land of Judea and besieged Jerusalem;

— out of pure malice and spite to the Jewish people, in order to eject them from their land, that it might become a prey to them; who said, “Raze it, raze it, even to the foundation thereof!”

Remember, O Lord, the children of Edom in the day of Jerusalem’s fall, who said, “Raze it, raze it, even to the foundation thereof!” Psalms 137:7

— the posterity of Edom; being singled out above all others; Rashi and Jewish writings identify the posterity of Esau, Edomites (Magdiel) as Rome; however the prophet Obadiah identifies the posterity of Esau as Spain; together, Italy (Rome) and Spain, they are the core Catholic nations today; and this hybrid entity is further analyzed in

(1) Obadiah; and (2) The Flaming Sword and Fire from the South!

— the Targum says,

“Therefore, thus says the Lord God: If I have not decreed by My Word, in the fire of My vengeance, against the remnant of the nations and against all the Edomites—who gave the land of the House of My Presence to themselves for an inheritance, with joy of the whole heart and with neglect (contempt) of soul, in order to drive it out for a prey.”

6 Prophesy therefore concerning the land of Israel, and say unto the mountains and to the hills, to the rivers and to the valleys, ‘Thus saith the Lord God: Behold, I have spoken in My jealousy and in My fury, because ye have borne the shame of the nations.

— because ye have borne the shame of the nations; their reproaches and scoffings, their injuries and abuses; all were resented by the Lord; surely they shall bear their shame; the punishment that which is justly due to them for reproaching and putting to shame the people of God;

— the Targum says,

“Therefore, prophesy concerning the land of Israel, and say to the mountains and to the hills, to the ravines and to the slopes: ‘Thus says the Lord God: Behold, I have decreed by My Word in My anger and in My fury: Because you have received (borne) the shame (humiliation) of the nations…'”

7 Therefore thus saith the Lord God: I have lifted up Mine hand. Surely the nations who are about you, they shall bear their shame. — surely the nations that around you shall bear their shame; the punishment of their shame; that which is justly due to them for reproaching and putting to shame the people of God:

— or they shall be a laughing stock to others, and be reproached and derided themselves, and so be paid in their own coin; a just retaliation for their treatment of those from the house of Jacob;

— the Targum says,

“Therefore, thus says the Lord God: I have established by My Word (sworn an oath): Surely the nations that are around you, who plundered you—they shall receive (bear) their own shame.”

8 “‘But ye, O mountains of Israel, ye shall shoot forth your branches and yield your fruit to My people of Israel, for they are at hand to come. — “at hand to come” means they would be safely back to the Land of Promise;

— or the original land of Judea and Samaria; there ye shall shoot forth your branches; that is, the branches from the trees that grew upon them; the vines and the olive trees, planted on hills and mountains;

— these branches would come from their colonies: Canada, Australia, New Zealand, South Africa; American Samoa, Guam, the Northern Mariana Islands, Puerto Rico, and the Virgin Islands; Gibraltar; Guadeloupe, Martinique, French Guiana, Mayotte, Réunion;

— the Targum says,

“But you, O mountains of Israel, you shall succeed in your produce, and you shall offer up (yield) your fruit for My people Israel; for the day of My redemption is near to come.”

9 For behold, I am for you, and I will turn unto you, and ye shall be tilled and sown. — they shall return to their own border in the Promise Land, land promised to Abraham (for more, see “I am thy shield!” Genesis 15)

— the Targum says,

“For behold, I am revealed to you, and I will turn by My Word to do good to you; and you shall be tilled and you shall be sown.”

10 And I will multiply men upon you, all the house of Israel, even all of it; and the cities shall be inhabited and the wastes shall be built. — all the house of Jacob, all the tribes of Israel, the ten tribes as well as the other two: for all shall return;

— in fact, a large portion of Judah had already returned; the Targum says,

“And I will multiply men upon you, the entire House of Israel, all of them; and the cities shall be inhabited, and the ruins shall be rebuilt.”

11 And I will multiply upon you man and beast, and they shall increase and bring fruit. And I will settle you according to your old estates, and will do better unto you than at your beginnings; and ye shall know that I am the Lord.

— and I will settle you after your old estates; that is, you mountains shall be inhabited by those that formerly dwelt in you, and you shall be enjoyed by your right owners; by those who had you in possession from the beginning, from the times of Joshua; by whom you were settled on them by lot, according to their several tribes. These land shall to be taken back from Ammon, Moab and Edom (verse 5 above);

— the Targum says,

“And I will multiply upon you man and beast, and they shall multiply and increase; and I will settle you as in your earlier times, and I will do better for you than at your beginning; and you shall know that I am the Lord.”

“And I will settle you according to your old estate.”

12 Yea, I will cause men to walk upon you, even My people Israel; and they shall possess thee and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of men. — a clearer picture could be derived from reading The Message Bible:

“‘But you, Mountains of Israel, will burst with new growth, putting out branches and bearing fruit for my people Israel. My people are coming home! Do you see? I’m back again. I’m on your side.

You’ll be plowed and planted as before! I’ll see to it that your population grows all over Israel, that the towns fill up with people, that the ruins are rebuilt. I’ll make this place teem with life—human and animal. The country will burst into life, life, and more life, your towns and villages full of people just as in the old days.

I’ll treat you better than I ever have. And you’ll realize that I am God. I’ll put people over you—my own people Israel! They’ll take care of you and you’ll be their inheritance. Never again will you be a harsh and unforgiving land to them. Ezekiel 36:11-12 MSG

— the Targum says,

“And I will multiply men upon you—even My people Israel—and they shall possess you, and you shall be an inheritance for them; and you shall no longer continue to bereave them.”

13 Thus saith the Lord God: Because they say unto you, “Thou, land, devourest up men and hast bereaved thy nations,” — some say to you, “The land of Israel is known for devouring its people and depriving them of their children,” Voice

— the Targum says,

“Thus says the Lord God: Because they say to you, ‘You are a slayer of men, and you have been a bereaver of your people.'”

14 therefore thou shalt devour men no more, neither bereave thy nations any more, saith the Lord God. — because some say, the land of Israel is known for devouring its people, by famine, sword, or pestilence and depriving them of their children, thus saith the Lord God, that shall cease;

— the Targum says,

“Therefore, men shall no longer be slain [within you], and your people you shall no longer bereave (finish off); says the Lord God.”

15 Neither will I cause men to hear in thee the shame of the nations any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord God.’” — not that “any more” repeated three times for emphasis;

— neither shalt thou cause thy nations to fall any more, saith the Lord God; fall by famine, sword, or pestilence, or any other judgment caused by sin:

— or, “thou shalt not bereave” and which the Targum and many versions follow: now what is promised is its full accomplishment upon the full return of the house of Jacob from their ‘Babylonish’ captivity.

CSB says: I will no longer allow the insults of the nations to be heard against you, and you will not have to endure the reproach of the peoples anymore; you will no longer cause your nation to stumble. This is the declaration of the Lord God.’” Ezekiel 36:14-15

For more, see A Greater “Out of Egypt” Exodus

— the Targum says,

“And I will no longer cause you to hear the humiliation of the nations, and the reproach of the peoples you shall no longer receive; and your people you shall no longer finish off (stumble); says the Lord God.”

16 Moreover the word of the Lord came unto me, saying, — as the Targum says, the word of prophecy from the Lord; that is, another prophecy regarding the house of Israel as the next verse indicates.

17 “Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings; their way was before Me as the uncleanness of a removed woman. — the comparison with the house of Israel is as a woman to be cleansed who has been set apart for uncleanness;

— the Targum says,

“Son of man, when the House of Israel dwelt upon their land, they defiled it by their ways and by their deeds; like the defilement of a woman in her impurity was their way before Me.”

18 Therefore I poured My fury upon them for the blood that they had shed upon the land and for their idols wherewith they had polluted it. — God’s fury upon the house of Israel was shed because of her idols and for the blood they had shed upon the land; the innocent and righteous blood;

— the Targum says,

“And I poured out My fury upon them because of the innocent blood which they shed upon the land, and because of the worship of their idols with which they defiled it.”

19 And I scattered them among the nations, and they were dispersed through the countries; according to their way and according to their doings I judged them.

— the house of Israel dispersed like the Egyptians, and they were dispersed through the countries like the Gypsies; or blown about as chaff, stubble, or any such like thing, by the wind;

— according to Israel’s self proclaimed standards and according to their doings I judged them; condemned and punished them as their evil ways and wicked works deserved;

— the Targum says,

“And I exiled them among the nations, and they were scattered throughout the provinces; according to their evil ways and according to their corrupt deeds, I punished them.”

20 And when they entered unto the nation whither they went, they profaned My holy name, when they said to them, ‘These are the people of the Lord, and are gone forth out of His land.’

— among the nations, they profaned my holy name; by their pornography, sexual immorality and promiscuity, by their violation of both tablets of laws; by their gun violence, family breakdown, homelessness;

— among other nations, they use dirty language while invoking God’s name, whereby they gave the Gentiles an occasion to reproach them, their religion, and their God, Romans 2:24;

— and not only do they promote LGBTQIA+ and other filths but being hubris and narcissistic they also try to promote and enforce them onto other nations; in doing so “they profaned My holy name,” so said the Lord!

— the Targum says,

“And they entered among the nations where they were exiled; and they profaned My Holy Name, because it was said of them: ‘If these are the people of the Lord, then how is it that they have gone out (been exiled) from the land of the House of His Presence (Shekhinah)?'”

21 But I had pity for Mine holy name, which the house of Israel had profaned among the nations whither they went. — but for my holy name’s sake, which ye have profaned my holy name among the nations whither you go;

— the Targum says,

“And I had pity (compassion) for My Holy Name, which the House of Israel had profaned among the nations where they were exiled.”

22 “Therefore say unto the house of Israel, ‘Thus saith the Lord God: I do not this for your sakes, O house of Israel, but for Mine holy name’s sake, which ye have profaned among the nations whither ye went.

— it is emphasized that God would restore his people, not for their sakes, not for the house of Israel’s sake, but for his own;

— the Targum says,

“Therefore, say to the House of Israel: Thus says the Lord God: Not for your sake do I act, O House of Israel, but rather for My Holy Name, which you have profaned among the nations where you were exiled.”

23 And I will sanctify My great name which was profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. — to sanctify is the opposite of to profane;

— God will restore his great name to its holy state which has been desecrated in every nation by the nation of Israel! After all these things come to pass, God will reveal his holiness through Israel right before our eyes, then these Gentile nations will know that I am the Lord God;

— the Targum says,

“And I will sanctify My great Name, which was profaned among the nations, which you profaned in their midst; and the nations shall know that I am the Lord, says the Lord God, when I am sanctified through you before their eyes.”

24 For I will take you from among the nations and gather you out of all countries, and will bring you into your own land.

— the mention of “I will take you . . . out of all countries” shows Ezekiel’s prophecy to have been directed beyond their time or immediate future; second, this haven’t been fulfilled yet; but the sound bites could be heard from the ground now;

— the Targum says,

“And I will bring you near from among the nations, and I will gather you from all the provinces, and I will bring you in to your own land.”

25 “‘Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you.

— that cleansing is the removal of already contracted defilement, especially idolatry, one such example is facing the East, worshipping the Sun; Christmas, which honor the Mithraism; Easters, a celebration of Ishtar, the Assyrian and Babylonian goddess of fertility and sex;

— the Targum says,

“And I will forgive your sins just as they are purified with sprinkling water and with the ashes of the heifer of the sin-offering; and you shall be clean from all your defilements, and from all your idols I will cleanse you.”

26 A new heart also will I give you and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. — this is a scene flashing forward into the Millennium in the days of the Messiah;

— the Targum says,

“And I will give you a fearing heart, and a fearing spirit I will put within you; and I will shatter the heart of the wicked, which is as hard as stone, from your flesh; and I will give you a heart that fears before Me to do My will.”

27 And I will put My Spirit within you and cause you to walk in My statutes, and ye shall keep My judgements and do them. — “and ye shall keep My judgements” or ye shall be careful to keep them or understand God’s judgement; one significant judgement was implemented in AD 70; as some sects faced their judgement and were sent to their death?

— these sects faced their adverse judgement and “disappeared” in the AD 70 inferno: All Sadducees, Herodians, Boethusians, Essenes, together with the House of Shammai Pharisees and those of its military arm, the Zealots. They all had their days of vengeance and disappeared from history. Were they receiving their judgement?

— but history recorded only two sects that escaped the inferno of AD 70:

(1) The early Christians, known as Nazarenes in Acts 24:5. They escaped to a northern town called Pella, west of the Jordan River;

(2) some Pharisees, those of the House of Hillel; they were headed by a rabbi, Johanan ben Zakkai, the head of the Sanhedrin, who escaped to Yavne and, later, his followers re-emerged as Rabbinic Jews, who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the calendar.

For more, see AN AUTOPSY OF JERUSALEM IN THE AD 70 INFERNO

— the Targum emphasizes God’s spirit is holy, hence his spirit is the Holy Spirit; and is not a seperate being

“And I will put My Holy Spirit within you, and I will act so that you shall walk in My statutes, and you shall keep My judgments and perform them.”

28 And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God. — this is flashing forward into the Millennium in the days of the Messiah;

— and ye shall dwell in the land which I gave to your fathers; not only shall be brought into it, but shall inhabit it, and continue there, and that in great safety and plenty; because this land between the rivers is the gift from God, and what he gave to their fathers, Abraham, Isaac and Jacob, by promise so long ago, and to their posterity;

— the Targum says,

“And you shall dwell in the land that I gave to your fathers; and you shall be before Me as a people, and I will be to you a God.”

29 “‘I will also save you from all your uncleannesses; and I will call for the corn and will increase it, and lay no famine upon you. — this is flashing forward into the Millennium in the days of the Messiah;

— the Targum says,

“And I will save (redeem) you from all your defilements; and I will bless the grain and increase it, and I will not bring famine upon you.”

30 And I will multiply the fruit of the tree and the increase of the field, that ye shall receive no more reproach of famine among the nations. — more details of the Millennium could be found from Ezekiel 40 to Ezekiel 48;

— the Targum says,

“And I will multiply the fruit of the tree and the produce of the field, so that you shall no longer receive the reproach of famine among the nations.”

31 Then shall ye remember your own evil ways and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations.

— only then would they remember, but not now where they is full of pride, arrogance and jingoism: “If we have to use force, it is because we are America. We are the indispensable nation. We stand tall. We see further into the future” Madeleine Albright.

— the Targum says,

“And you shall remember your evil ways and your deeds that were not right; and you shall groan, and you shall be weary/loathing of yourselves because of your sins and because of your abominations.”

32 Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel! — not for their sakes, not for the house of Israel’s sake, but for God’s own; as you would be ashamed and confounded of your own ways;

— the Targum says,

“Not for your sake do I act, says the Lord God, let it be known to you; be ashamed and humbled because of your ways, O House of Israel.”

33 “‘Thus saith the Lord God: In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be rebuilt. — again, this is flashing forward into the Millennium in the days of the Messiah;

— the Targum says,

“Thus says the Lord God: On the day that I cleanse you from all your sins, I will cause the cities to be inhabited, and the ruins shall be rebuilt.”

34 And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by.

— the Targum says,

“And the land that was desolate shall be tilled (worked), instead of it being a wasteland in the eyes of everyone who passes by.”

35 And they shall say, “This land that was desolate has become like the Garden of Eden, and the waste and desolate and ruined cities have become fortified and are inhabited.” — more details of the Millennium could be found from Ezekiel 40 to 48;

— the Targum says,

“And they shall say: This land of Israel which was desolate has returned to be like the Garden of Eden; and the cities that were ruined, desolate, and pulled down are now settled as strong, fortified cities.”

36 Then the nations that are left round about you shall know that I, the Lord, build the ruined places and plant that which was desolate. I, the Lord, have spoken it, and I will do it.’

— “I the Lord have spoken it, and I will do it;” God has spoken of it by his prophets; he has promised it in his word, and he will surely do it; there is certainly no Plan B, for he is true and faithful to his promises, and able to perform;

— but many false shepherds have claimed that because of Israel’s sin, God’s project of the OT had failed, his numerous promises to Abraham, Isaac and Jacob nullified, and then the Almighty God quickly revert to another plan, Plan B: a new redemptive process calls the “Covenant of Grace!”

— the Targum says,

“And the nations that remain round about you shall know that I the Lord have rebuilt the demolished places and established the desolate places; I the Lord have decreed by My Word (Meimra), and I will establish (fulfill) it.”

37 “Thus saith the Lord God: I will yet for this be inquired of by the house of Israel to do it for them. I will increase them with men like a flock. — yet again I’m going to do what Israel asks. I’ll increase their population as with a flock of sheep;

— the Targum says,

“Thus says the Lord God: Furthermore, this [request] I will grant when asked through My Word (Meimra) for the House of Israel, to do for them: I will multiply them in men and I will make them prosper in cattle.”

38 As the holy flock, as the flock of Jerusalem in her solemn feasts, so shall the waste cities be filled with flocks of men; and they shall know that I am the Lord.” — during the Millennium, all the solemn days and festivals listed in Leviticus 23; all will be kept;

— God said of the house of Israel that “they shall know that I am the Lord” this implies that they do not know God at this time, despite many claim they are Christians, a few pretentious at best. How could they? In today’s world of professing Christians, no less than 99.99 percent of them disgracefully don’t even know the Oracles of God!

— the Targum elaborates that those people who keep the feasts such as the Passover in Jerusalem, are holy people

“Like the holy people, like the people who are cleansed and come to Jerusalem at the time of the Passover festivals; so shall the cities of the land of Israel that were ruined be full of the people of the House of Israel, and they shall know that I am the Lord.”

Posted in Ezekiel

Ezekiel (Ch 33-34)

•February 17, 2026 • Leave a Comment

Chapter 33 specifies the duty of a watchman and the sins of his people; it contains a vindication of the justice of God; a threatening of destruction to those who remained in the land after the taking of the city of Jerusalem; and in chapter 34, it highlights the hypocrisy of the prophets who choose to feed themselves rather than feed the flock.

Earlier, we have established that although Ezekiel has his face set toward Jerusalem, this prophecy is meant for the house of Israel “for many years to come” (Ezekiel 12:27); that is, at the endtime. And, here, remember, the top dog of the house of Israel is primarily the United States of America, and secondarily its European allies.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

More on (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe 

(4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Further, the word “Israel” has five (or even six) possible meanings:

(1) Israel in place of Jacob, since the angel gave Jacob a new name, Israel; Genesis 32:28

(2) Jacob said, “and let my name be named on them” Genesis 48:16; that is, the name “Israel” is to be installed to the children of Joseph: Ephraim and Manasseh;

(3) the children of Israel, or all the house of Israel as in Ezekiel 20:40 in the sense of all the progeny of Jacob, all twelve tribes; sometimes expressed as the “whole house of Israel;”

(4) the house of Israel as in Ezekiel 4:3-5 as a single northern “house of Israel” which would mean the ‘first’ house of Israel or as the house of 10-tribes Israel; and then another as;

(5) the ‘second’ house of Israel as the 2-tribes house of Judah as in Ezekiel 4:6; this happened during Rehoboam reign when the kingdom was broken into the house of Israel (north) and the house of Judah (south); in this context, the house of Israel could be the 2-tribes Israel as in Ezekiel 8:6,11,12 and Matthew 15:24;

(6) Israel, the modern state of Israel, established in 1917 by the Balfour declaration and gained independence in 1948.

In understanding prophecies, the third and fourth meanings are mostly in use; the others, very rarely. Still, it may seem confusing, but one should be able to separate the two by sounding out the context.

Ezekiel 33

1 Again the word of the Lord came unto me, saying, — the word of prophecy from the Lord, as the Targum renders it.

2 “Son of man, speak to the children of thy people and say unto them: ‘When I bring the sword upon a land, if the people of the land take a man from their borders and set him as their watchman, and

— the prophet Ezekiel is a watchman to the house of Israel; his appointment to be a watchman is extremely important as it is derived from God and not from the people;

— the Targum says,

“Son of man, prophesy to the children of your people and say to them: A land, if I bring upon it those who kill with the sword, and the people of the land take one man from among them and appoint him for them as a watchman (lookout).”

3 if when he seeth the sword come upon the land, he blow the trumpet and warn the people,

— if what he seeth the sword come upon the land; or those that kill with the sword; as soon as he observes a body of armed men, more or less, marching towards the borders of the land with a manifest intention to enter and invade it;

— he blow the trumpet and warn the people; by blowing the trumpet, the signal they would understand that an enemy was at hand or near; or warn them by word of mouth where he could do it and when it was necessary;

— the Targum says,

“And he sees those who kill with the sword coming upon the land, and he blows the Shofar and warns the people.”

4 then whosoever heareth the sound of the trumpet and taketh not warning, if the sword come and take him away, his blood shall be upon his own head. — if the sword come and take him away; those that kill with the sword, no blame can be laid upon any but himself; the watchman will be clear;

— the Targum says,

“And whoever hears the sound of the Shofar and does not take warning, and the killers with the sword come and take him—the guilt of his killing shall be upon his own head.”

5 He heard the sound of the trumpet and took not warning: his blood shall be upon him. But he that taketh warning shall deliver his soul. — as a watchman to the house of Israel, his duty is to warn sinners of their misery and impending danger;

— the Targum says,

“The sound of his Shofar he heard, yet he did not take warning; the guilt of his killing shall be upon him. But he who took warning has saved his life.”

6 But if the watchman see the sword come and blow not the trumpet, and the people be not warned, if the sword come and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.’

— but his blood will I require at the watchman’s hands; he shall be punished for not doing his duty,

— for not giving the due warning of danger, on which account the man was surprised with the enemy and taken away unawares; and therefore his death shall be laid to the watchman and he must be answerable for it;

— the Targum says,

“But the watchman, if he sees those who kill with the sword coming and does not blow the Shofar, and the people are not warned, and the killers with the sword come and take a soul from them—he is remembered [taken] for his own guilt, but his blood I will require from the hand of the watchman.”

7 “So thou, O son of man, I have set thee as a watchman unto the house of Israel. Therefore thou shalt hear the word at My mouth and warn them from Me.

— the book of Ezekiel is primarily directed to the children of Israel; all other nations, without exception, are periphery:

3 And He said unto me, “Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against Me. They and their fathers have transgressed against Me, even unto this very day;

4 for they are impudent children and stiffhearted. I send thee unto them; and thou shalt say unto them, ‘Thus saith the Lord God.’ Ezekiel 2:3-4

— this prophecy is meant for the house of Israel, which is primarily the United States of America, and secondarily its European allies;

— therefore thou shalt hear the word from my mouth, and warn them from me; the Targum says, “thou shalt receive the word from my Word, and warn them from sinning before me.”

— the Targum says,

“And you, son of man, I have appointed you as a teacher for the House of Israel; and you shall receive a word from My Memra (Word/Command) and you shall warn them against sinning before Me.”

8 When I say unto the wicked, ‘O wicked man, thou shalt surely die,’ if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand — the watchman must answer for the blood of all that perish through his negligence;

— the Targum says,

“When I say to the wicked, ‘O wicked man, you shall surely die,’ and you do not speak to warn the wicked from his way—that wicked man shall die for his own guilt, but his blood I will require from your hand.”

9 Nevertheless, if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul. — blood had by this time been shed, but the watchman is to be cleared “if thou warn the wicked of his way to turn from it,”

— the Targum says,

“But you, if you warn the wicked from his way to return from it, and he does not return from his way—he shall die for his own guilt, but you have saved your soul.”

10 “Therefore, O thou son of man, speak unto the house of Israel: ‘Thus ye speak, saying, “If our transgressions and our sins be upon us and we pine away in them, how should we then live?”’

— son of man to speak unto the “house of Israel” re-emphasizing a prophecy which is meant for the United States and its European allies; foremost, most are not keeping the Sabbaths;

— the Targum says,

“And you, son of man, say to the House of Israel: Thus you have said, saying, ‘Because our debts and our sins are set upon us, and in them we are melting away—how then shall we live?'”

11 Say unto them: ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?’

— again the “house of Israel” re-emphasizing a prophecy which is meant for the United States and its European allies; their sabbath which is Sundays, where the original keepers were the Samaritans, brought from the Assyrians to corrupt the children of Israel;

— and those who persist in their blindness will be horsewhipped! Nar, those who resist would suffer Judgement by the sword, by famine, by pestilence and spending years in captivity to reflect and repent there;

— the Targum says,

“Say to them: ‘As I live,’ says the Lord God, ‘I do not desire the death of the wicked, but rather that the wicked return from his way and live. Return, return from your evil ways! For why should you die, O House of Israel?'”

— for more see 

(1) Ezekiel 4 – 390/40 Years Timeline; and

(2) The Flaming Sword and Fire from the South!

12 Therefore, thou son of man, say unto the children of thy people: ‘The righteousness of the righteous shall not deliver him in the day of his transgression. As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness, neither shall the righteous be able to live for his righteousness in the day that he sinneth.’

— a good person’s righteous life won’t save him when he decides to sin, and a bad person’s wicked life won’t prevent him from repenting his wickedness;

— the Targum says,

“And you, son of man, say to the children of your people: The merit of the righteous shall not save him on the day of his sin; and as for the guilt of the wicked, he shall not stumble by it on the day he returns from his sin; and the righteous shall not be able to endure by [his past] on the day of his sin.”

13 When I shall say to the righteous that he shall surely live, if he trust to his own righteousness and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it. — Exodus 31:14 “Ye shall keep the Sabbath therefore, for it is holy unto you. Every one who defileth it shall surely be put to death;

— for whosoever doeth any work therein, that soul shall “be cut off from among his people.” The punishment for breaking the Sabbath was death. When someone is put to death, obviously he “hath committed a sin, he shall die for it” or cut off from among his people; Exodus 31:14;

— these sects of the Jews faced their days of vengeance by FIRE and disappeared in the AD 70 inferno: all the Sadducees, Herodians, Boethusians, Essenes, together with the House of Shammai Pharisees and those of its military arm, the Zealots. They all faced their days of vengeance and disappeared from history. Were they receiving their “fire”?

— the Targum says,

“When I say to the righteous, ‘He shall surely live,’ and he trusts in his merit and commits a lie (falsehood/injustice)—all his merits shall not be remembered; and for his lie that he has committed, in it he shall die.”

14 Again, when I say unto the wicked, ‘Thou shalt surely die,’ if he turn from his sin and do that which is lawful and right,

— the Targum says,

“And when I say to the wicked, ‘You shall surely die,’ and he returns from his sins and performs true judgment and merit (righteousness).”

15 if the wicked restore the pledge, give back that which he had robbed, walk in the statutes of life without committing iniquity, he shall surely live; he shall not die. — history recorded only two sects that escaped the inferno of AD 70:

(1) The Christians, known as Nazarenes in Acts 24:5. They escaped to a northern town called Pella, west of the Jordan River.

(2) Some Pharisees, those of the House of Hillel. They were headed by a Pharisaic rabbi, Johanan ben Zakkai, the head of the Sanhedrin, who was smuggled out of besieged Jerusalem in a coffin. They escaped to Yavne and, later, his followers re-emerged as Rabbinic Jews, who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the calendar.

— the Targum says,

“The wicked returns the pledge, he pays back the robbery, he walks in the statutes of life so as not to commit a lie (falsehood); he shall surely live and not die.”

16 None of his sins that he hath committed shall be mentioned unto him. He hath done that which is lawful and right: he shall surely live. — they survive (1) the Christians, known as Nazarenes; and (2) certain Pharisees, who became the Rabbinic Jew today;

— the Targum says,

“All his sins that he committed shall not be remembered against him; he has performed true judgment and merit (righteousness); he shall surely live.”

17 “Yet the children of thy people say, ‘The way of the Lord is not equal.’ But as for them, their way is not equal. — instead of turning away and by repenting, the house of Israel complains even further; that His way is not according to the rules of justice and equity;

— the Targum says,

“And the children of your people say, ‘The good ways of the Lord are not explained (clear) to us’; but it is their own ways that are not right.”

18 When the righteous turneth from his righteousness and committeth iniquity, he shall even die thereby. — a re-instatement of verse 13 above;

— the Targum says,

“When the righteous returns from his merit and commits a lie (falsehood), he shall die because of them.”

19 But if the wicked turn from his wickedness and do that which is lawful and right, he shall live thereby. — a re-instatement of verses 14-15 above;

— the Targum says,

“And when the wicked returns from his sins and performs true judgment and merit (righteousness)—because of them, he shall endure.”

20 Yet ye say, ‘The way of the Lord is not equal.’ O ye house of Israel, I will judge you every one according to his ways.” — the wicked still obstinately persists in their false charges: “The way of the Lord is not equal,”

— the Targum says,

“And you said, ‘The good ways of the Lord are not explained (clear) to us.’ I will exact punishment from you, O House of Israel, each man according to his ways.”

21 And it came to pass in the twelfth year of our captivity, in the tenth month, on the fifth day of the month, that one who had escaped out of Jerusalem came unto me, saying, “The city is smitten!” — that one that had escaped out of Jerusalem came unto me; as it was foretold and promised he should, Ezekiel 24:26;

— saying, the city is smitten; the city of Jerusalem; the walls were broken down, the houses burnt and the whole destroyed;

— the Targum says,

“And it was in the twelfth year, in the tenth month, on the fifth of the month of our exile, there came to me a fugitive from Jerusalem, saying: ‘The city has been broken!'”

22 Now the hand of the Lord was upon me in the evening before he that had escaped came, and He had opened my mouth until he came to me in the morning; and my mouth was opened, and I was no more dumb. — and had opened my mouth as he promised he would, Ezekiel 3:26-27 so that he spoke freely and boldly;

— the Targum says,

“And a prophecy from before the Lord was with me in the evening, before the arrival of the survivor; and He opened my mouth by the time he came to me in the morning. And my mouth was opened, and I was silent no longer.”

23 Then the word of the Lord came unto me, saying, — the word of prophecy from the Lord, as Ezra would renders it.

24 “Son of man, they that inhabit those wastes in the land of Israel speak, saying, ‘Abraham was one, and he inherited the land. But we are many; the land is given us for inheritance.’

— ‘if Abraham, being only a single person, had the whole region of Judea and Samaria (and more) given him, there is much greater reason to conclude, that God will preserve the possession of more to us, who are a numerous part of Abraham’s posterity,’

— the Targum says,

“Son of man, those who dwell in these ruins on the land of Israel are saying: ‘Abraham was alone in the world, yet he inherited the land; and we are many—to us the land has been given for an inheritance!'”

25 Therefore say unto them, ‘Thus saith the Lord God: Ye eat meat with the blood, and lift up your eyes toward your idols, and shed blood. And shall ye possess the land? — eating meat with its blood is a sin, and so with lift up your eyes toward your idols;

— the Targum says,

“Therefore say to them: ‘Thus says the Lord God: You eat [flesh] over the blood of the innocent, and you lift your eyes to the worship of your idols, and you shed the blood of the innocent—and yet you imagine you will inherit the land?'”

26 Ye stand upon your sword, ye work abomination, and ye defile every one his neighbor’s wife. And shall ye possess the land?’ —shall you possess the land? Can such sinners flatter themselves that they shall inherit the land promised to a righteous and good forefather, and to the like seed?

— the Targum says,

“You stood upon your strength (your weapons), you committed abomination, and each man defiled his neighbor’s wife—and yet you imagine you will inherit the land?”

27 Say thou thus unto them, ‘Thus saith the Lord God: As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that are in the forts and in the caves shall die of the pestilence.

— and him that is in the open field will I give to the beasts to be devoured; a reminder of “so will I send upon you famine and evil beasts” Ezekiel 5:17.

“For thus saith the Lord God: How much more when I send My four sore judgements upon Jerusalem; the sword and the famine and the noisome beast and the pestilence; to cut off from it man and beast?” Ezekiel 14:21

— the Targum says,

“Thus shall you say to them: ‘Thus says the Lord God: As I live, surely those who are in the ruins shall fall by the sword, and those who are in the open field I have given to the wild beasts to be devoured, and those who are in the fortresses and in the caves shall die by the pestilence.'”

28 For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through. — could this period of the land been desolated ties in with Israel 190 and Judah’s 40 years of iniquities? see Ezekiel 4 – 390/40 Years Timeline; “mountains of Israel” would be a reference to the United States, United Kingdom and France;

— for in II Chronicles 36:21 it says, “The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah.” This is a reference to Jeremiah 25:11

— the Targum says,

“And I will make the land a desolation and a waste, and the pride of its strength shall cease; and the mountains of Israel shall be desolate, so that no one passes through.”

29 Then shall they know that I am the Lord, when I have laid the land most desolate because of all their abominations which they have committed.’ — and they “shall know that I am the Lord” indicating that neither those teaching in the synagogues nor those in their numerous churches know God today! But are all sleeping!

His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber. Isaiah 56:10

— the Targum says,

“And they shall know that I am the Lord, when I have made the land a desolation and a waste because of all their abominations which they have committed.”

30 “Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, ‘Come, I pray you, and hear what is the word that cometh forth from the Lord.’

— every man to his brother, saying, come, l pray you, and hear what is the word that cometh forth from the Lord; let us go perhaps we shall hear some new thing, which would be pleasing;

— the Targum says,

“And you, son of man, the children of your people are talking about you beside the walls and in the doors of the houses; and one speaks with another, each man to his brother, saying: ‘Come now, and let us hear what the word is that comes forth from before the Lord.'”

31 And they come unto thee as the people cometh, and they sit before thee as My people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness.

— “for with their mouth they show much love” such as grace of God, covernent of Grace, or even the throne of grace, “but their heart goeth after their covetousness,”

— the Targum says,

“And they will come to you like the coming of men who are students, and My people will sit before you; they hear your words, but they will not do them. For they make mockery with their mouths, and their hearts go astray after their ill-gotten gains (mammon of violence).”

32 And lo, thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument; for they hear thy words, but they don’t do them;

— songs of mercies like ‘Amazing Grace’ or flattering like ‘How Great Thou Art,’ ‘Battle Hymn of the Republic,’ or ‘Praise Ye the Lord, the Almighty.’ They are so popular and endearing with “pleasant voice” and “play well on an instrument” that the flock are so mesmerized that God’s commandments are swept aside;

— the Targum says,

“And behold, you are to them like the music of flutes, whose voice is sweet and which is good for playing; and they hear your words, but to do them—they are not willing.”

33 And when this cometh to pass — lo, it will come — then shall they know that a prophet hath been among them.” — and when this cometh to pass; the prophecy before delivered out, concerning the desolations in the land of Israel; that is, by the sword, pestilence, and wild beasts;

— lo, it will come; whatever is predicted by the Lord; in the mouth of his prophets, certainly comes to pass: then shall they know that a prophet hath been among them; that Ezekiel was one such prophet by the exact accomplishment of his predictions;

— the Targum says,

“And when it comes—behold, it is coming!—then they shall know that a prophet has been among them.”

Ezekiel 34

In this chapter, God is against the shepherds of Israel, that is, their rulers, both in church and state, are called to an account, as having been very much accessory to the sin and ruin of Israel, by their neglect of the duties of their station.

1 And the word of the Lord came unto me, saying, — the word of prophecy from the Lord, as the Targum renders it.

2 “Son of man, prophesy against the shepherds of Israel, prophesy and say unto them, ‘Thus saith the Lord God unto the shepherds: Woe be to the shepherds of Israel that feed themselves! Should not the shepherds feed the flocks?

— Woe be to the shepherds! ~ false teachers, pastors, ministers, those that fleeceth the flock; they have been principal causes of many sins, and exemplary actors in other sins;

— for which many woes are exposed; many already are to come, and the rest will come, in which woes these wolves in sheep’s skin have more than their ordinary share;

— the Targum says,

“Son of man, prophesy against the leaders of Israel; prophesy and say to them, to the leaders: ‘Thus says the Lord God: Woe to the leaders of Israel who were providing for themselves! Should not the leaders provide for the people (the flock)?'”

3 Ye eat the fat, and ye clothe yourselves with the wool, ye kill the ones that are fed; but ye feed not the flock. — but ye feed not the flock; did not govern the people well,

— by doing justice and judgement among men; did not deliver out words of truth and sound teachings, to feed the minds of men with which is the duty of those that preside in the church of God;

— the Targum says,

“The best (of the property) you eat, and the clean wool you wear; the fattened ones you slaughter—but the people you do not provide for.”

4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.

— these are shepherds who neglect their duty, and abuse the trust reposed in them; sheep wander and lose themselves, shepherds should seek such and bring them home;

— the Targum says,

“The weak you did not strengthen, and the sick you did not heal, and the broken you did not bind up, and those who were scattered you did not bring back, and those who were lost you did not seek; but with force you ruled over them, and with hardness.”

“O Israel, thy prophets are like the foxes in the deserts” Ezekiel 13:4

5 And they were scattered because there is no shepherd, and they became meat to all the beasts of the field when they were scattered. — and they became meat to all beasts; the Targum says, “and they were delivered to all the kingdoms of the people to be consumed;”

— such beasts as the Assyrians, Babylonians, Ammonites, Moabites, and others; and also be applied to false teachers, those grievous wolves, which spare not the flock, into whose hands members of churches fall when neglected by their shepherds;

— the Targum says,

“And they were scattered for lack of a leader (provider), and they were delivered to be destroyed by all the kingdoms of the nations, and they wandered.”

6 My sheep wandered through all the mountains and upon every high hill; yea, My flock was scattered upon all the face of the earth, and none did search or seek after them. — through all the mountains; when endangered, affrighted, pursued, they got upon the mountains; or it may refer to their wandering after idols worshipped in high places;

— the Targum says,

“My people wandered on all the mountains and on every high hill; and over all the face of the earth My people were scattered, and there was none to inquire [after them] and none to seek [them].”

7 “‘Therefore, ye shepherds, hear the word of the Lord: — ye prophets and teachers of the Scriptures, who ought to have attended to the word of God, to his doctrines of truth;

8 As I live, saith the Lord God, surely because My flock became a prey and My flock became meat to every beast of the field because there was no shepherd, neither did My shepherds search for My flock, but the shepherds fed themselves and fed not My flock,

— neither did my shepherds search for my flock; that was scattered, and carried captive, and became a prey to others; but these shepherds fed themselves;

— the Targum says,

“‘As I live,’ says the Lord God, ‘surely because My people have become a prey, and My people were delivered to be destroyed by all the kingdoms of the nations for lack of a leader, and the leaders did not inquire after My people, but the leaders provided for themselves and did not provide for My people…'”

9 therefore, O ye shepherds, hear the word of the Lord. — repeated from verse 7 above, for emphasis;

— the Targum says,

“Therefore, O wicked leaders, return to the Torah and I will be ready to have mercy upon you; listen to the teaching of the Torah and receive the word of the Lord.”

10 Thus saith the Lord God: Behold, I am against the shepherds; and I will require My flock at their hand and cause them to cease from feeding the flock, neither shall the shepherds feed themselves any more. For I will deliver My flock from their mouth, that they may not be meat for them.

— thus saith the Lord, Behold, I am against the shepherds; they have made me their enemy by their negligence and abuse of their power, and I will appear and act as such; they have been enemies to my sheep, though pretending to be their shepherds;

— I will be an open enemy to them; and will require my flock at their hands; I will require a severe account from their kings and princes (who acquiesce with LGBTqia+ agenda to gain popularity); their priests and prophets (who generally teach a false sabbath);

— the Targum says,

“Thus says the Lord God: ‘Behold, I am sending My anger against the leaders, and I will require My people from their hand; and I will cause them to cease from providing for the people, and the leaders shall provide for themselves no more. And I will deliver My people from their hand, and they shall not be delivered into their hands to be destroyed.'”

11 “‘For thus saith the Lord God: Behold I, even I, will both search My sheep and seek them out. — I, even I: the construction is emphatically in the Hebrew and well expressed here; I will search my sheep in all countries and in all places where they are;

— the Targum says,

“For thus says the Lord God: ‘Behold, I am revealing Myself, and I will inquire after My people and I will seek them out.'”

12 As a shepherd seeketh out his flock on the day that he is among his sheep that are scattered, so will I seek out My sheep and will deliver them out of all places where they have been scattered on the cloudy and dark day.

— the cloudy day; when the storm first began to arise from abroad or at home; here in persecutions, there in warlike preparations;

— the Targum says,

“As a shepherd seeks out his flock on the day he is in the midst of his sheep and separates them, so will I seek out My people; and I will deliver them from all the places where they were scattered on the day of clouds and darkness.”

“O Israel, thy prophets are like the foxes in the deserts” Ezekiel 13:4

13 And I will bring them out from the people and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers and in all the inhabited places of the country. — “mountains of Israel” see comments in v14 below;

— from all parts of the world; whom he searches for, and effectually calls by his spirits, and separates them from the rest of the world and brings them into his churches, and among his people;

— the Targum says,

“And I will bring them out from among the nations, and gather them from the provinces, and bring them into their own land; and I will provide for them upon the mountains of Israel, by the streams, and in all the inhabited places of the land.”

14 I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.

— the high mountains of Israel; the phrase is “the mountain (H2022 hā·rê) of the height of Israel” (as in Ezekiel 17:23; 20:40); notice a subtle difference in the singular number; the reason for the singular is that Ezekiel spoke of the central seat of the kingdom, Mount Zion, where the Messiah would appear to teach them; but in Ezekiel 34:6 the same H2022 is he·hā·rîm (plural);

— the Targum noted this difference and expresses as such,

“With good provision I will provide for them, and upon the Holy Mountain of Israel shall be their dwelling; there they shall dwell in a beautiful place, and with good provision they shall be provided for upon the mountains of Israel.”

— that is, from Mount Zion shall go forth the Law and othe ordinances, and these would be carried out by the other mountains of Israel, other nations of Israel, and from these to the rest of the world.

15 I will feed My flock, and I will cause them to lie down, saith the Lord God. — and God will bring them out from the nations, to Jerusalem and the Promised Land;

— the Targum says,

“‘I will provide for My people, and I will cause them to dwell in security (with confidence),’ says the Lord God.”

16 I will seek that which was lost and bring back that which was driven away, and will bind up that which was broken and will strengthen that which was sick. But I will destroy the fat and the strong: I will feed them with judgement. — God will feed them with sound judgement; he will judge, chastise and punish them;

— the Targum says,

“Those who were lost I will seek, and those who were uprooted I will bring back; the broken I will bind up, and the sick I will sustain; but the sinners and the guilty I will destroy, and I will provide for My people with justice.”

17 “‘And as for you, O My flock, thus saith the Lord God: Behold, I judge between cattle and cattle, between the rams and the hegoats. — behold, God will judge between cattle and cattle, between the rams and the he goats: between the smaller and weaker cattle, the sheep and the lambs;

— now, the Lord, as he observed a difference between them, he would make this manifest and take the part of the one against the other; even the part of the weaker against the stronger;

— the Targum says, “behold, judge between man and man, sinners and the ungodly,”

“And as for you, My people, thus says the Lord God: ‘Behold, I judge between man and man—between the sinners and the guilty.'”

18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? And to have drunk of the deep waters, but ye must foul the residue with your feet?

— from the Message Bible

“‘And as for you, my dear flock, I’m stepping in and judging between one sheep and another, between rams and goats. Aren’t you satisfied to feed in good pasture without taking over the whole place? Can’t you be satisfied to drink from the clear stream without muddying the water with your feet? Why do the rest of my sheep have to make do with grass that’s trampled down and water that’s been muddied? Ezekiel 34:17-19 MSG

— the Targum says,

“Is it too little for you that you are provided for with good provision, that you must trample the remainder of your provision with your feet? And you drink clarified (pure) water, but the remainder you trample (foul) with your feet?”

19 And as for My flock, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet. — the Targum of the whole verse says, “and my people eat the residue of the food of your ministers, and drink the residue of the drink of your ministers,’

— the Targum says,

“And My people eat the remainder of what your feet have used (trodden), and they drink the remainder of what your feet have used (fouled).”

20 “‘Therefore thus saith the Lord God unto them: Behold I, even I, will judge between the fat cattle and between the lean cattle. — behold, I, even I, will judge between the fat cattle and between the lean cattle;

— the Targum says “between the rich man and the poor man,”

“Therefore, thus says the Lord God to them: ‘Behold, I am revealing Myself, and I will judge between the rich man and the poor man.'”

21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns till ye have scattered them abroad, — because you fat sheep bully the weak, you fleeceth the flock, push them around, and threaten them with your horns until you scatter them to distant mountains;

— the Targum says,

“Because with side and with shoulder you have pushed, and with force you have broken all the suffering ones, until you scattered them among the provinces.”

22 therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle. — therefore will I save my flock; or redeem my people; that is, by his Son as his Shepherd and Servant:

— the Targum says,

“And I will save (redeem) My people, and they shall no longer be delivered for spoil; and I will judge between man and man.”

23 And I will set up one Shepherd over them, and He shall feed them, even My servant David. He shall feed them, and He shall be their Shepherd. — this reunites the house of Israel and the house of Judah; and even all Gentiles;

— the Targum says,

“And I will raise up over them one leader (provider) who shall provide for them—My servant David; he shall provide for them, and he shall be a leader (provider) for them.”

24 And I, the Lord, will be their God, and My servant David a prince among them. I, the Lord, have spoken it.

— the Targum emphasizes David’s Kingship:

“And I, the Lord, will be a God to them, and My servant David shall be a King in their midst; I, the Lord, have decreed it by My Word.”

25 “‘And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land; and they shall dwell safely in the wilderness and sleep in the woods. — evil beasts: during the Babylonish captivity evil beasts had exceedingly increased, through seventy years’ desolation in Judea;

— the Targum says,

“And I will decree for them a covenant of peace, and I will bring to an end harmful beasts from the land; and they shall dwell in the wilderness in security (confidence), and they shall move about (travel) in the forests.”

26 And I will make them and the places round about My hill a blessing, and I will cause the shower to come down in his season; there shall be showers of blessing. — “My hill” is Mount Zion; a similar figurative language in Isaiah 31:4;

— the Targum says,

“And I will cause them to dwell round about My Holy House, and they shall be blessed; and I will bring down for them the early rain in its season; they shall be rains of blessing.”

27 And the tree of the field shall yield her fruit and the earth shall yield her increase, and they shall be safe in their land and shall know that I am the Lord, when I have broken the bands of their yoke and delivered them out of the hand of those that served themselves by them.

— the trees of the fields and orchards will bear abundant fruit, the soil of the fields will produce ample crops, and My people will rest securely within their land. They will know that I am the Eternal when I destroy the dominion of their oppressors and liberate them from those who made them slaves;

— the Targum says,

“And the tree of the field shall yield its fruit, and the earth shall yield its produce; and they shall be upon their land in security (confidence). And they shall know that I am the Lord, when I have broken the yoke of their strength and delivered them from the hand of those who enslaved them.”

28 And they shall no more be a prey to the nations, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid. — the wilderness or pasture-country and the woods, the places most exposed to beasts and birds of prey, become places of security;

— the Targum says,

“And they shall no longer be a spoil for the nations, and the kingdoms of the earth shall not destroy them; and they shall dwell in security (confidence), and there shall be none to make them afraid (none to cause them to wander).”

29 And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more. — never again will famine strike their land; never again will other nations sneer at them;

— the Targum says,

“And I will raise up for them a permanent planting, and they shall no longer be wandering in famine in the land; and they shall no longer bear the shame (humiliation) of the nations.”

30 Thus shall they know that I, the Lord their God, am with them, and that they, even the house of Israel, are My people, saith the Lord God. — they “shall know that I, the Lord their God, am with them”

— indicating that neither those teaching in the synagogues nor those in their churches know God is with them; “even the house of Israel, [who] are My people” know who God is today!

— the Targum says,

“And they shall know that I, the Lord their God, My Word (Memra) is in their support, and they are My people, the House of Israel, says the Lord God.”

31 And ye My flock, the flock of My pasture, are men, and I am your God, saith the Lord God.’” — these words at the conclusion of the chapter, explain the metaphor; namely, that what was said of a flock and its shepherds, is to be understood of men and their shepherds, ministers;

— and of God’s people, whom their ecclesiastical ministers misled and oppressed, but whom God watches over, provides for, and takes care as a real shepherd does. This, too, lays an obligation upon civil princes, governors and magistrates, to govern faithfully and justly the people whom they were committing their trust;

— the Targum reminded us these are the leaders of Israel, saying,

“And you are My people, the people upon whom My Name is called—the House of Israel are you; I am your God, says the Lord God.”

Posted in Ezekiel

Musk says work would be optional and money irrelevant

•February 16, 2026 • Leave a Comment

Elon Musk says that in 10 to 20 years, work will be optional and money will be irrelevant thanks to AI and robotics

MSN • February 12, 2026 ~ Forbes

In the future, Elon Musk sees humans as metaphorical vegetable farmers.

The Tesla CEO said at the recent U.S.-Saudi Investment Forum in Washington that Musk says work would be optional and money irrelevant work will be optional, likening the decision to have a job to the more laborious upkeep of a vegetable garden.

“My prediction is that work will be optional. It’ll be like playing sports or a video game or something like that,” Musk said. “If you want to work, [it’s] the same way you can go to the store and just buy some vegetables, or you can grow vegetables in your backyard. It’s much harder to grow vegetables in your backyard, and some people still do it because they like growing vegetables.”

The future of optional work will be the result of millions of robots in the workforce able to usher in a wave of enhanced productivity, according to Musk. The tech mogul, worth about $681 billion, has made the recent push to expand Tesla beyond just electric vehicles, working on consolidating his sprawling business interests into his broader vision of an AI-fueled, robotic-powered future. That includes his goal of having 80% of Tesla’s value come from his Optimus robots, despite continuous production delays for the humanoid bots. 

These advancements in automation will have other benefits, too, according to Musk. In an episode of the Moonshots with Peter Diamandis podcast earlier this month, the Tesla CEO predicted his automatons would outnumber human surgeons within the decade. These advancements in medical care would exceed the quality of service the president receives, he said.

In Musk’s imagined future, humans would need that exceptional medical care for longer. He told Diamandis overcoming the problem of a limited lifespan is a programming issue, with access to immortality within human reach thanks to AI.

“You’re pre-programmed to die. And so if you change the program, you will live longer,” Musk said.

Musk says in 10 to 20 years work would be optional and money irrelevant

Addressing growing pains of an automated future

To many others, the notion of an automated future is less bright, particularly amid concerns about and early evidence of AI displacing entry-level jobs, which may be contributing to Gen Z’s job market woes and flatlining income growth—more of a nightmare than a utopian dream.

But in Musk’s automated, job-voluntary future, money won’t be an issue, he said. Musk takes a page from Iain M Banks’ Culture series of science fiction novels, in which the self-proclaimed socialist author conjures a post-scarcity world filled with superintelligent AI beings and no traditional jobs.

“In those books, money doesn’t exist. It’s kind of interesting,” Musk said. “And my guess is, if you go out long enough—assuming there’s a continued improvement in AI and robotics, which seems likely—money will stop being relevant.”

At Viva Technology 2024, Musk suggested “universal high income” would sustain a world without necessary work, though he did not offer details on how this system would function. His reasoning rhymes with that of OpenAI CEO Sam Altman, who has advocated for universal basic income, or regular payments given unconditionally to individuals, usually by the government.

“There would be no shortage of goods or services,” Musk said at last year’s conference.

Tesla did not immediately respond to Fortune’s request for comment.

Posted in Cultures, Globilisation, Miscellaneous

USS Gerald R Ford Ordered To The Middle East

•February 15, 2026 • Leave a Comment

As President Donald Trump ordered the USS Gerald Ford to the Middle East, Venezuela would breathe a sigh of relief.

His goal for the USS Gerald Ford is to support the USS Abraham Lincoln (CVN 72), which is currently operating in the Arabian Sea, or has already retreated safely further into the Indian Ocean due to concerns over Iran’s newly acquired long-range hypersonic missiles, known for their carrier-killing capability.

Hypersonic missiles are weapons capable of traveling at speeds over Mach 5, or five times the speed of sound. What sets them apart is their ability to maneuver mid-flight, changing course and altitude, which makes them much harder to detect and intercept than traditional ballistic missiles that follow a set path.

Iran’s newly acquired missiles are widely considered dangerous carrier-killers. With the USS Gerald Ford nearby, the USS Abraham Lincoln might feel more confident moving closer to the Arabian Sea or even right into the Strait of Hormuz for some decisive extremities if talks with Iranian officials fall through.

Trump Ordered USS Gerald R Ford To The Middle East, a Relief to Venezuela

Forbes • February 14, 2026 ~ Euronews

The USS Gerald R Ford (CVN-78), the United States Navy’s newest and most capable nuclear-powered aircraft carrier has already spent more than 230 days at sea, and her deployment has been further extended. US officials confirmed on Friday that the supercarrier will head to the Middle East as President Donald Trump considers whether to take military action against Iran, as tensions between Washington and Tehran remain high.

It is expected to take at least a week for CVN-78, which began her current deployment on June 24, 2025, to reach the Middle East.

Serious Show Of Force To Address Tensions With Iran

The US has steadily built up its forces for potential operations against the Islamic Republic, deploying another carrier strike group last month, with a dozen Lockheed Martin F-35 Lightning II fifth-generation stealth fighters also ordered to bases in the region last week.

Trump warned Tehran on Thursday that if a deal can’t be reached, it would be “very traumatic,” and suggested, “They should agree very quickly.”

The USS Gerald R Ford and her escorts will join the Abraham Lincoln Carrier Strike Group, which arrived in the Arabian Sea last month after previously operating in the South China Sea.

The deployment of a second CSG should send a strong message.

It was last June that two United States Navy aircraft carriers, the USS Nimitz (CVN-68) and the USS Carl Vinson (CVN-70), were deployed to the Middle East, and the flattops supported Operation Midnight Hammer, the airstrikes against Iran’s nuclear program.

Longer Deployments

Given how long USS Gerald R Ford has already spent at sea, it is actually surprising that the carrier is being sent to the Middle East. But it is not the first time, the supercarrier has seen her deployments extended.

CVN-78 previously spent a total of 239 days at sea during her 2023-2024 deployment, which was extended twice in response to the Israel-Hamas conflict. It is unclear how much longer the carrier could remain deployed, but as the newest carrier, USS Gerald R Ford is now the Navy’s go-to warship.

~~~~~

Who are the enemies that will desolate the house of Israel, headed by biblical Ephraim, identified here as the United States? Many believe Russia was and some still believe it is the main threat of the United States.

For detailed studies, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

And finally, consider this prophecy; a prophecy by Isaac on Esau after finding out that he had lost his birthright to his brother, Jacob:

“And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother [Jacob]; — that is, under the hegemony and yoke of the Monroe Doctrine since December 2, 1823;

but it will be that when his sons [the endtime children of Israel, led especially by Ephraim, the United States] become evil [such as leading in a global woke rot], and fall from keeping the commandments of the law [a culture of telling lies, swearing false oaths, domestic killings and breaking od God’s Sabbaths], thou shalt break his yoke of servitude from off thy neck….and then will I kill Jakob my brother,” Genesis 27:41-42 Jonathan

For more, see Obadiah

Ezekiel 4 – 390/40 Years Timeline

Posted in Iran, US, US Navy

Ezekiel (Ch 31-32)

•February 15, 2026 • Leave a Comment

Four chapters (29 to 32) are allocated to Egypt, indicating its importance, but why so if it wasn’t related somehow to the house of Israel?

Chapter 31 opens with the Lord speaking to the Pharaoh of Egypt, giving him an example of Assyria, and to anyone else, as a warning of what could happen to them (or us) too.

Ezekiel 31

1 And it came to pass in the eleventh year, in the third month, on the first day of the month, that the word of the Lord came unto me, saying, — the beginning of a new oracle; again, this is directed against Pharaoh king of Egypt.

2 “Son of man, speak unto Pharaoh king of Egypt and to his multitude: “‘Whom art thou like in thy greatness? — and to his multitude; the multitude of his subjects, in whom the Pharaoh trusted and of which he boasted;

— the Targum says,

“Son of man, speak to Pharaoh, king of Egypt, and to his multitude: To whom are you compared in your strength?”

3 Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of a high stature; and his top was among the thick boughs.

— behold, the king of Assyria is compared to a large and flourishing cedar, for the extent of his dominions, the prosperous state of his empire, and his exaltation above all other princes, which drew upon him their envy;

— here grew the tallest, most stately, broad and flourishing ones; and in its branches all the birds of the heaven made their nests, and under its boughs all the beasts of the field brought forth, and in its shadow sat great nations of all kinds;

— the Targum says,

“Behold, the Assyrian was like a cedar in Lebanon, whose branches were beautiful and whose boughs gave shade, and it was lofty in height, and its roots were sent out over the springs of water.”

4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.

— the waters made the king of Assyria great; the waters of the river Tigris, near to which stood the city of Nineveh, the metropolis of the Assyrian monarchy; the traffic brought by which river made it rich and great, and the whole empire, and its king;

— the Targum says,

“Therefore its height was raised above all the kings of the nations, and its armies became many, and its rulers grew strong because of the assistance of many people, which (God) gave to it to strengthen it.”

5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters when he shot forth. — his height was exalted; his majesty, grandeur, power, glory and his pride too ran up on high;

— the Targum says,

“Therefore he was exalted in his strength above all the kings of the earth; and his armies became many, and his supporters prevailed over many people in his prevailing.”

6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young; and under his shadow dwelt all great nations.

— and under the Assyrian dwelt all great nations; under his protection, care, and government, many large kingdoms and states were; yea, all were either subject to him, or sought to be his friends and allies: this explains the figurative expressions above;

— the Targum says, “he prevailed in his strength through the multitude of his mighty men; for his terror was upon many nations.”

7 Thus was he fair in his greatness, in the length of his branches, for his root was by great waters. — and it became beautiful in its stature, in the length of its tendrils, for its roots were upon abundant waters;

— the Targum says,

“With his armies he conquered all the fortified cities, and under his rulers he subjected all the provinces of the earth, and in the shadow of his kingdom dwelt all the many nations.”

8 The cedars in the garden of God could not hide him; the fir trees were not like his boughs, and the chestnut trees were not like his branches, nor any tree in the garden of God was like unto him in his beauty.

— the cedars; kings, the greatest and most magnificent, are from the Assyrian; the fir trees; the chestnut, are emblem of lesser kings and kingdoms;

— the Targum says,

“Mighty kings could not prevail against him, because of the strength of the power that was with him from before the Lord; rulers could not stand before his armies, and mighty men could not endure his supporters, because of the strength of the power that was with him from before the Lord; none was like him in his strength.”

9 I have made him fair by the multitude of his branches, so that all the trees of Eden that were in the garden of God envied him.

— so that all the trees of Eden, that were in the garden of God, envied him, the Pharaoh king of Egypt; all the kings of the earth, though they dared not openly speak against him, or oppose him; yet they inwardly grieved at and secretly grudged his grandeur and majesty, superior to theirs;

— the Targum says,

“I have made him beautiful by the multitude of his mighty ones; and all the kings of the east trembled before him, because of the strength of his power, which he had from the Lord.”

10 “‘Therefore thus saith the Lord God: Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height, — speaking of the Pharaoh king of Egypt;

— the Targum says,

“Therefore, thus says the Lord God: Because you have grown tall in height, and he set his dominion over the kingdoms, and his heart became proud in his strength;”

11 I have therefore delivered him into the hand of the mightiest of the nations. He shall surely deal with him. I have driven him out for his wickedness. — speaking of the Pharaoh king of Egypt; delivered into “the mightiest of the nations,” for which Nebuchadnezzar is also known for;

— the Targum says,

“And I will deliver him into the hand of the mighty one of the nations; he shall surely take retribution from him; because of his guilt, I have driven him out.”

12 And strangers, the terrible of the nations, have cut him off and have left him. Upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow and have left him.

— by this is signified the destruction of the power of the Egyptians by the Babylonians;

— the Targum says,

“And strangers, the mighty of the nations, destroyed him and cast him down; upon the mountains and in all the valleys his armies fell, and his supporters were scattered in all the crevices of the earth; and all the peoples of the earth went down from the shadow of his kingdom and abandoned him.”

13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches, — fowls and beasts are all “his multitude” verse 2 above;

— the Targum says,

“Upon the carcass of his slain, all the birds of the heaven dwelt; and upon the corpses of his armies, all the beasts of the field rested.”

14 to the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height—all that drink water. For they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.

— for they, all “his multitude,” are delivered unto death in the nether parts of the earth; they are mortal as other men; who will not spare them because of their crowns and sceptres; and when they will be laid in the grave, in the lowest parts of the earth, who used to sit upon elevated thrones of state;

— the Targum says,

“To the end that all the kings of the East should not be exalted in their strength, and should not set their dominion over the kingdoms, and that all who exercise power should not pride themselves in their strength; for they are all delivered to death, to the lower earth, in the midst of the children of men, with those who go down to the pit, the house of destruction.”

15 “‘Thus saith the Lord God: In the day when he went down to the grave I caused a mourning. I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed; and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.

— speaking of the Pharaoh king of Egypt; all “his multitude” to mourn for him;

— the Targum says,

“Thus says the Lord God: On the day when I brought him down to Sheol, they mourned for him; distress covered the world, and the provinces were laid waste, and many nations trembled; the faces of kings were darkened because of him, and all the kings of the nations clapped their hands over him (in grief).”

16 I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit; and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.

— speaking of the Pharaoh king of Egypt; and all the trees of Eden, the choice and best of Lebanon, all that drink water; the greatest kings and potentates of the world, the chief and principal of the Assyrian empire; all that ruled over multitudes of people, and partook of their wealth and riches, and were supported in grandeur and dignity; who had been in the state of the dead before this time;

— the Targum says,

“At the sound of his fall, I made the nations tremble, when I brought him down to Sheol with those who go down to the pit, the house of destruction; and all the kings of the East, the rulers and the wealthy of property, all who exercise power, were comforted in the lower earth.”

17 They also went down into hell with him unto them that are slain with the sword, and they that were his arm, that dwelt under his shadow in the midst of the nations. — all “his multitude” will go down into hell with the Pharaoh king of Egypt;

— the Targum says,

“They also went down with him to Sheol, with those slain by the sword; and his rulers were broken, their strength (shattered) in the midst of the kingdom.”

18 To whom art thou thus like in glory and in greatness among the trees of Eden? Yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth. Thou shalt lie in the midst of the uncircumcised with them that are slain by the sword. “‘This is Pharaoh and all his multitude, saith the Lord God.’”

— this is Pharaoh, and all his multitude, saith the Lord God; this account represents Pharaoh, his grandeur, his pride, and his ruin; this shows what will be the end of him, and of his numerous subjects. The Septuagint renders it, “so will be Pharaoh” in like manner will he fall, and all his people with him for the Lord God has said it, and it shall assuredly come to pass.

— the Targum says,

“To whom are you like thus in glory and greatness among the kings of old? Yet you shall be brought down with the kings of old to the lower earth; in the midst of the wicked you shall lie with those slain by the sword. This is Pharaoh and all his multitude, says the Lord God.”

Ezekiel 32

Chapter 32 continues with a prophecy against either Egypt or the Pharaoh from chapter 29; making four chapters in all, which is about 10 percent of the book of Ezekiel, which is of significance to take note of, but why?

This chapter opens with a lamentation for the Pharaoh of Egypt, giving him a warning of being carried away by Babylon.

1 And it came to pass in the twelfth year, in the twelfth month, on the first day of the month, that the word of the Lord came unto me, saying, — in the twelfth year; that is, of Jehoiachin’s captivity, about which time this prophecy is focused on;

— the Targum says,

“And it came to pass in the twelfth year, in the twelfth month, on the first of the month, that the word of prophecy from before the Lord was with me, saying:”

2 “Son of man, take up a lamentation for Pharaoh king of Egypt and say unto him, “‘Thou art like a young lion of the nations, and thou art as a whale in the seas; and thou camest forth with thy rivers, and troubled the waters with thy feet and fouled their rivers.

— Son of man, raise a lamentation over Pharaoh the king of Egypt; a “young lion” would be more appropriately applied to Judah, Genesis 49:8-9; by comparison, Egypt would an old lion, if he is also an lion;

— whale; rather, any monster of the waters; here, the crocodile of the Nile; but as a lion on dry land, a crocodile in the waters; that is, an object of terror everywhere;

— the Targum says,

“Son of man, take up a lamentation for Pharaoh king of Egypt, and say to him: You were mighty among the nations, and you are like a monster in the seas; and you came forth with your armies, and you made the nations tremble with your supporters, and you laid waste to their provinces.”

3 “‘Thus saith the Lord God: I will therefore spread out My net over thee with a company of many people; and they shall bring thee up in My net. — the king of Egypt is compared to a large fish taken in a net; so would Judah, so with Ephraim;

— and there is a prophesied snare for all people and nations of the earth;

Fear and the pit and the snare are upon thee, O inhabitant of the earth. And it shall come to pass that he who fleeth from the noise of the fear shall fall into the pit, and he that cometh up out of the midst of the pit shall be taken in the snare; for the windows from on high are open, and the foundations of the earth do shake. Isaiah 24:17-18

— the Targum says,

“Thus says the Lord God: I will spread My net over you with a company of many nations, and you shall be caught in My snare.”

4 Then will I leave thee upon the land; I will cast thee forth upon the open field and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee. — God will bring the king of Egypt to land, and left dead to be the prey of the fowls of the air and beasts of the field for food;

— the Targum says,

“And I will cast you upon the land; upon the open field I will throw your carcass; and I will cause all the birds of the heaven to dwell upon you, and I will sate the beasts of all the earth with you.”

Flag of the Romani people, Égyptiens, unsettled and always on the move

5 And I will lay thy flesh upon the mountains, and fill the valleys with thy height.

— and fill the valleys with thy height; his huge army, and with which he prided and lifted up himself, and thought himself safe in; which should fall in such great numbers as to cover the plains and valleys where the battle was fought;

— the Targum says,

“And I will lay the flesh of your slain upon the mountains, and the valleys shall be filled with the corpses of your armies.”

6 I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee.

— and the rivers shall be full of the carcasses and blood of his army; they should lie on mountains and valleys, on the land and in the rivers; as the rivers of Egypt of old were;

— the Targum says,

“And I will drench the land of your pleasures with your blood upon the mountains; and the watercourses shall be filled from you.”

7 And when I shall put thee out, I will cover the heaven and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. — the “heaven” being an emblem of a kingdom itself; the “sun” of an emperor or king, or kingly power; the “moon” of the queen, or of the priesthood; the “stars” of nobles, princes, counsellors;

— the Targum says,

“And distress shall cover you when I extinguish the brightness of the glory of your kingdom from the heavens; they shall become few, along with your armies which were as numerous as the stars; a king with his armies shall cover you like a cloud that rises and covers the sun, and like the moon in the daytime, its light shall not shine.”

8 All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord God. — the Targum says, “tribulation as darkness shall cover thy land.”

9 “‘I will also vex the hearts of many people when I shall bring thy destruction among the nations, into the countries which thou hast not known. — I will also downgrade the status of your nation; the expression intensify the bitterness of the downfall;

— into countries which thou hast not known; at a distance from Egypt, and which had no commerce nor communication with them, nor were their friends and allies;

— the Targum says,

“And I will agitate the heart of many peoples when I bring the broken (survivors) of your war among the nations, to provinces which you have not known.”

10 Yea, I will make many people amazed at thee, and their kings shall be horribly afraid for thee when I shall brandish My sword before them; and they shall tremble at every moment, every man for his own life, in the day of thy fall.

— amazed; astonished and puzzled, not knowing what resolutions to take, what advice to follow, or what to do;

— they shall tremble; be greatly afraid, least an enemy like Nebuchadnezzar, who was used as God’s sword, should smite them in the day of thy fall; not kings for their subjects, nor subjects for their kings, but every man for himself;

— the Targum says,

“And I will make many peoples desolate because of you, and their kings shall be astonished at you with great astonishment when I bring upon you those who kill with the sword while they are watching; and they shall tremble for their own lives, each man for himself, on the day of the fall of your slain.”

11 “‘For thus saith the Lord God: The sword of the king of Babylon shall come upon thee; — three times Nebuchadnezzar was described as “Nebuchadnezzar the king of Babylon, My servant,” (Jeremiah 25:9, 27:6, 43:10);

— a savaging Nebuchadnezzar was just an instrument being used by God to horse-whipped Israel into shape; and now, to horse-whipped Egypt; and the same with Cyrus, ‘He is My shepherd and shall perform all My pleasure,’ even saying to Jerusalem, ‘Thou shalt be built,’ and to the temple, ‘Thy foundation shall be laid,’ (Isaiah 44:28);

— the Targum says,

“For thus says the Lord God: The slayers of the sword of the King of Babylon shall come upon you.”

12 by the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them. And they shall despoil the pomp of Egypt, and all the multitude thereof shall be destroyed. — “thy multitude” this is not talking of the Pharaoh but as a type for the Israelites and her alliance;

— the Targum says,

“By the swords of the mighty I will cast down your armies—the powerful ones of the nations, all of them; and they shall plunder the strength of Egypt, and all her multitude shall be destroyed.”

13 I will destroy also all the beasts thereof from beside the great waters; neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them.

— there should so few remain of men and beasts, that the waters of the rivers would not be disturbed, either by men passing over them, and doing any business upon them, or by beasts drinking at them;

— the Targum says,

“And I will destroy all her cattle from beside the many waters; and the feet of man shall no longer disturb them, and the hooves of cattle shall not disturb them.”

14 Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord God. — like oil; emblem of quietness; no longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in action;

— the Targum says, “there will I cause the people to rest, and I will lead their kings quietly, saith the Lord God.”

15 When I shall make the land of Egypt desolate, and the country shall be destitute of that whereof it was full, when I shall smite all them that dwell therein, then shall they know that I am the Lord.’

— “then shall they know that I am the Lord” indicates they wouldn’t be put to an end, but come to know that God eventually is known for his justice and good judgement;

— the Targum says,

“When I make the land of Egypt a desolation, and the land shall be desolate of all that fills it, when I bring a strike upon all who dwell in it; then they shall know that I am the Lord.”

The term Gypsy originates from the Middle English Gypcian, short for Egipcien

16 “This is the lamentation wherewith they shall lament her. The daughters of the nations shall lament her; they shall lament for her, even for Egypt, and for all her multitude, saith the Lord God.”

— the daughters of the nations: this tells us who they are that shall lament Egypt, the provinces and cities of their neighbouring nations; or literally, the daughters, the tender-hearted virgins and women abroad;

— the Targum says,

“The prophet said: This prophecy is a lamentation, and it shall be for a lamentation; the villages of the nations shall wail it; over Egypt and over all her multitude they shall wail it, says the Lord God.”

17 It came to pass also in the twelfth year, on the fifteenth day of the month, that the word of the Lord came unto me, saying, — the month itself is not mentioned, but since the previous prophecy was in the twelfth, or last month of the year, this could be in the same;

— the Targum says,

“And it came to pass in the twelfth year, on the fifteenth of the month, that the word of prophecy from before the Lord was with me, saying:”

18 “Son of man, wail for the multitude of Egypt and cast them down, even her and the daughters of the famous nations, unto the nether parts of the earth with them that go down into the pit.

— “wail for the multitude of Egypt and cast them down; unto the nether parts of the earth” ~ the Gypsies, have been cast down as an itinerant people scattered across various parts of central Europe and the Balkans (Romania, Bulgaria, Serbia, Montenegro, Macedonia, Croatia, Bosnia and Herzegovina, Slovenia, the Czech and Slovak republics, and Hungary) and Southern France, as well as Turkey;

— but allegedly to have originated from northern India, yet only scanty evidence are given and none seems to be living there today. In fact all evidence point to the fact that they have originated from Egypt, and scattered around various countries;

— “And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years; and I will scatter the Egyptians among the nations and will disperse them through the countries” Ezekiel 29:12

Wiki (Romani people): Distribution of Egipciens in Europe (about 10 million)

— today, Gypsies are known as Roma, but in Hebrew, their name is derived from the Egyptian city of Zoan, known as “the royal city of the Pharaohs” or Tanis (as the Targum says), at one time the royal and capital of the country; and this is from Wikipedia (Romani people):

Hebrew: צוענים‎, romanized: Tzoanim. Derives either from the biblical Egyptian city of  Zoan, or from the linguistic root צ־ע־נ‎, meaning “wander”

The English term Gypsy (or Gipsy) originates from the Middle English gypcian, short for Egipcien.

— and from the French and others’ entries:

French: gitan/tsigane, English gypsy, gipsy / dʒɪpsiː/, Irish: giofóg, Spanish/Catalan/Italian gitano, Basque: ijito, Turkish: çingene, all from Greek: Αἰγύπτιος, romanized: Aigýptios “Egyptian” (corrupted form: Γύφτος, Gýftos), and Hungarian: fáraónépe from Greek: φαραώ, romanized: pharaó “pharaoh” referring to their Egyptian provenance. And the medieval French referred the Romanies as Égyptiens;

— the Targum says,

“Son of man, prophesy over the multitude of Egypt and bring her down—her and the villages of the mighty nations; prophesy that they shall be delivered to the lower earth, with those who go down to the pit of the house of destruction.”

19 ‘Whom dost thou pass in beauty? Go down, and be thou laid with the uncircumcised.’

— instead of “the nations” it is the uncircumcised used 10 times with a pejorative connotation in this chapter alone; so why such a change? Perhaps the true message of these admonition is directed against Israel, and only using Egypt as a type!

— go down, and be thou laid with the uncircumcised; go down to the grave, and take thy place, and lie there among the wicked and most profligate of mankind, and such as might be most despised by the Egyptians, since they were already of the un-circumcision;

— the Targum says, “Whom do you surpass in strength? Go down and sleep with the guilty.”

20 They shall fall in the midst of them that are slain by the sword. She is delivered to the sword; draw her and all her multitudes. — by the sword; either of one another in civil war, or of their neighbours they invaded, or of Babylonians that invaded them;

— the Targum says,

“In the midst of those slain by the sword they shall be cast; to the sword they shall be delivered, to destroy them and all their multitude.”

21 The strong among the mighty shall speak to him out of the midst of hell with them that help him: ‘They are gone down; they lie uncircumcised, slain by the sword.’

— again, this subtle shift from heathen or ‘Egypt’ to the uncircumcised seems unnatural; unless this prophecy is an encrypted message concerning the destiny for both houses of Judah and Israel, where they were expected to be circumcised?

— second, the phrase “slain by the sword” or a small variant of it, are used nine times on this chapter alone; this seems to add weight that this is an encrypted message concerning the destiny for both houses of Israel and Judah during their 190/40 years of captivity for their iniquity in Ezekiel 4!

— the Targum says,

“The strongest of the mighty shall speak with him from the midst of Sheol, with his helpers; they have gone down, they lie there—the guilty ones, those slain by the sword.”

22 “Assyria is there and all her company; his graves are about him, all of them slain, fallen by the sword,

— Ashur is there, and all her company; in the state of the dead, or in a most desolate and ruinous condition; the great Assyrian monarchy, their kings, their princes, nobles, generals, soldiers and the vast subjects in all their dominions;

— the Targum says,

“There is Assyria and all her armies; all around them are their graves; all of them slain, who were killed by the sword.”

23 whose graves are set in the sides of the pit and her company is round about her grave; all of them slain, fallen by the sword, which caused terror in the land of the living. — “all of them slain, fallen by the sword” similar to “slain by the sword”

— also “the land of the living” is continuous repeated from verse 23 to 27, and then again verse 32? But why so many repeats? Could this tied in with The Sword and Flaming Fire from the South!

— the Targum says,

“Whose graves were delivered to the sides of the pit of the house of destruction, and their armies were all around their graves; all of them slain, who were killed by the sword, who were delivered to breaking because they ruled [harshly] in the Land of Israel.”

24 “There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword, who are gone down uncircumcised into the nether parts of the earth, who caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.

— Elam was consequently renamed Persia; “all of them slain, fallen by the sword” and “uncircumcised” repeated;

— the Targum says,

“There is Elam and all her multitude, all around them are their graves; all of them slain, who were killed by the sword, who descended as guilty ones to the lower earth, who were delivered to breaking because they ruled [harshly] in the Land of Israel; and they have received their humiliation with those who go down to the pit of the house of destruction.”

25 They have set her a bed in the midst of the slain with all her multitude. Her graves are round about him, all of them uncircumcised, slain by the sword. Though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit. He is put in the midst of them that are slain.

— “all of them uncircumcised, slain by the sword” ~ surely this is talking of both houses of Judah and Israel instead of Egypt!

— the Targum says,

“In the midst of the slain, a place of their rest was appointed for them with all their multitude; all around them are their graves. All of them are guilty ones, slain by the sword, who were delivered to breaking because they ruled [harshly] in the Land of Israel; and they received their humiliation with those who go down to the pit of the house of destruction; in the midst of the slain they were delivered.”

26 “There is Meshech, Tubal, and all her multitude. Her graves are round about him, all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living.

— again, “all of them uncircumcised, slain by the sword” continuous repeats with small variation. Also “the land of the living” is continuous repeated from verse 23 to 27, and then again verse 32? But why so many repeats?

— the Targum says,

“There are Meshech and Tubal and all their armies; all around them are their graves. All of them are guilty ones, slain by the sword, who were delivered to breaking because they ruled [harshly] in the Land of Israel.”

27 And they shall not lie with the mighty that are fallen of the uncircumcised, who are gone down to hell with their weapons of war; and they have laid their swords under their heads, but their iniquities shall be upon their bones, though they were the terror of the mighty in the land of the living.

— “with the mighty that are fallen of the uncircumcised, who are gone down to hell” repeats with small variation; also “the land of the living” is continuous repeated from verse 23 to 27, and then again verse 32? But why so many repeats unless they are meant to be for both houses of Judah and Israel?

— the Targum says,

“And they shall not lie with the mighty who were killed from among the guilty, who went down to Sheol with their weapons of war; and they placed their swords under their heads, and their sins were upon their bones; because the mighty were delivered to breaking because they ruled [harshly] in the Land of Israel.”

28 Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword.

— the word “sword” is used 16 times, mostly about being slain or fell by the sword in this chapter along, showing much emphasis about how their fate lies. Also, “in the midst of the uncircumcised, and shalt lie with them that are slain with the sword” ~ a variant of the same;

— the Targum says,

“And you, in the midst of the guilty you shall be broken, and you shall lie with those slain by the sword.”

29 “There is Edom, her kings and all her princes, who with their might are laid by them that were slain by the sword. They shall lie with the uncircumcised and with them that go down to the pit.

— Edom; the posterity of Esau, the name of the country too in which they dwelt, “shall lie with the uncircumcised and with them that go down to the pit” ~ another variant;

— the Targum says,

“There is Edom, her kings and all her princes, who were delivered in their might with those slain by the sword; they shall lie with the guilty and with those who go down to the pit of the house of destruction.”

30 “There are the princes of the north, all of them, and all the Sidonians, who are gone down with the slain. With their terror they are ashamed of their might, and they lie uncircumcised with them that are slain by the sword, and bear their shame with them that go down to the pit.

— there are here six nations, Asshur, Elam, Meshech, Tubal, Edom, Sidon, which added to Egypt make up seven, “they lie uncircumcised with them that are slain by the sword” ~ another variant;

— the Targum says,

“There are the princes of the north, all of them, and all the Sidonians, who descended with the slain; in their being broken from their might, they are ashamed; and they lie as guilty ones with those slain by the sword, and they have received their humiliation with those who go down to the pit of the house of destruction.”

31 “Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his army slain by the sword, saith the Lord God. — Pharaoh and all his army are slain with the sword, “slain by the sword,” repeated;

— the Targum says,

“Pharaoh shall see them and be comforted over all his multitude; those slain by the sword—Pharaoh and all his armies, says the Lord God.”

32 For I have caused My terror in the land of the living; and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God.”

— even Pharaoh and all his multitude, “laid in the midst of the uncircumcised with them that are slain with the sword” ~ another variant; also “the land of the living”

— Egypt was described as “the great dragon that lieth in the midst of his river” (Ezekiel 29:3) are now being “are slain with the sword, even Pharaoh and all his multitude.” What a drastic fall! But is this talking of the house of Israel at the endtime? The United States has eleven fleets roaming up and down the five oceans around the world today!

“And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods,” Deuteronomy 28:64

Under “Romani people” from Wikipedia:

The English term Gypsy (or Gipsy) originates from the Middle English gypcian, short for Egipcien. The Spanish term Gitano and French Gitan have similar etymologies. They are ultimately derived from the Greek Αιγύπτιοι (Aigyptioi), meaning Egyptian, via Latin.

This designation owes its existence to the belief, common in the Middle Ages, that the Romani, or some related group (such as the Middle Eastern Dom people), were itinerant Egyptians. This belief appears to be derived from verses in the Biblical Book of Ezekiel (29:6 and 12–13) which refer to the Egyptians being scattered among the nations by an angry God.

In his book The Zincali: an account of the Gypsies of Spain, George Borrow notes that when they first appeared in Germany, it was under the character of Egyptians doing penance for their having refused hospitality to Mary and her son. As described in Victor Hugo’s novel The Hunchback of Notre Dame, the medieval French referred to the Romanies as Egyptiens.

As Gypsies, these Egyptians endured God’s judgment, being deprived of a homeland, scattered throughout the nations, and despised by every towns and villages they encountered. Yet, they were not regarded as known by God, which were a special term reserved only for both houses of Israel.

Notice the composite message of sweetness and bitterness to the house of Israel below!

“You only have I known of all the families of the earth; therefore I will punish you for all your iniquities” Amos 3:2

“And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone” Deuteronomy 28:64

Hence, could what these Gypsies have been going through were to provide a glimpse of what the house of Israel would be going through?

And speaking of a rebellious house, that this, the house of Israel:

14 And I will scatter toward every wind all who are about him to help him, and all his troops; and I will draw out the sword after them.

15 And they shall know that I am the Lord, when I shall scatter them among the nations and disperse them in the countries.

16 But I will leave a few men of them from the sword, from the famine and from the pestilence, that they may declare all their abominations among the nations whither they come; and they shall know that I am the Lord.” Ezekiel 12:14-16

— the Targum says,

“For the mighty were delivered to breaking because they ruled [harshly] upon the earth; and they shall lie in the midst of the guilty with those slain by the sword—Pharaoh and all his multitude, says the Lord God.”

Posted in Ezekiel

The “Monroe Doctrine” Is the Yoke of Jacob

•February 14, 2026 • Leave a Comment

The Monroe Doctrine is more than just an United States foreign policy position that opposes European colonialism in the Western Hemisphere.

Outwardly it holds that any intervention in the political affairs of the Americas by foreign powers is an hostile act against the United States, it is an imperial ambition to hold all nations in the Western Hemisphere to the American grand strategy when it was first articulated on December 2, 1823 by its then President James Monroe.

At the time, nearly all Spanish colonies in the Americas had either achieved or were close to independence. President Monroe asserted that the New World and the Old World were to remain distinct separate spheres of influence, and thus further efforts by European powers to control or influence sovereign states in the region would be viewed as a threat to US security.

The ‘Monroe Doctrine’ with a Big Stick, has no equal in the World; . . .

This Monroe doctrine, however, was met with approval from Britain, who enforced it tactically as part of the wider Pax Britannica, which included enforcing the freedom of the seas. In fact, for many years after the doctrine took effect, the British Royal Navy was the sole nation enforcing it, as the United States Navy was then a small force.

Britain’s fast-growing industries sought markets for their manufactured goods, and the British feared their trade with the Americas would be damaged if other European powers further colonized it. Conversely, to uphold this anticolonial stance the US relied heavily upon the British Empire’s navy, and thus indirectly maintained the Monroe Doctrine through the British imperial might.

In early 1833, the British reasserted their sovereignty over the Falkland islands, thus violating the Monroe Doctrine, Andrew Jackson protested but did nothing as stipulated in the doctrine. From 1838-1850, France and Britain blockaded Argentina but no American action followed.

The doctrine transformed at the century’s turn. The Venezuela crisis of 1902-1903 prompted Theodore Roosevelt to announce the Roosevelt Corollary, transforming the Monroe Doctrine from defensive shield into offensive sword justifying American intervention throughout Latin America. During the Cold War, it justified opposing Soviet influence. In the 1980s, Reagan’s version committed America to aiding anti-Marxist insurgencies, with Nicaragua as a primary target.

These two nations, which form today the only two powers in the world, will not permit that they should be given back to imperial Spain.

From today’s perspective, it may come as a surprise that many Latin Americans were supportive of Monroe’s defiant declaration bolstering their precarious independence.

“Uncle Sam” this term being a direct reference to its ancient capital, “Samaria,” in the land of Ephraim and Capital of the northern Ten Tribes!

In 1904, under President Theodore Roosevelt, and with much greater global influence than in 1823, the Monroe Doctrine was expanded to assert that it could justify the United States exercising a policing power internationally. Roosevelt advocated for US intervention in the Western Hemisphere, justifying it by stressing the need to “keep order ourselves,” which meant using force to manage interference in America’s geopolitical neighborhood.

In the event, the Monroe Doctrine and its Corollary would branch out into FDR’s ‘Good Neighbour’ and JFK’s ‘Alliance for Progress’ policies, in an attempt to secure partnerships and regional hegemony, including in the security sector, within the Americas.

More recently, the new National Security Strategy published by the US Government in December of 2025 explicitly introduces what it calls ‘The Trump Corollary to the Monroe Doctrine:’

‘After years of neglect, the United States will reassert and enforce the Monroe Doctrine to restore American preeminence in the Western Hemisphere, and to protect our homeland and our access to key geographies throughout the region. We will deny non-Hemispheric competitors the ability to position forces or other threatening capabilities, or to own or control strategically vital assets, in our Hemisphere. This “Trump Corollary” to the Monroe Doctrine is a common-sense and potent restoration of American power and priorities, consistent with American security interests.’ 

Historians have observed that while the doctrine contained a commitment to resist further European colonialism in the Americas, it resulted in some aggressive implications for US foreign policy, since there were no limitations on its own actions mentioned within it.

Historian Jay Sexton notes that the tactics used to implement the doctrine were modeled after those employed by European imperial powers during the 17th and 18th centuries. American historian William Appleman Williams, seeing the doctrine as a form of American imperialism, described it as a form of “imperial anti-colonialism.”

Noam Chomsky argues that in practice the Monroe Doctrine has been used by the US government as a declaration of hegemony and a right of unilateral intervention over the Americas.

This Monroe doctrine is actually the Yoke of Jacob (Genesis 27:40)

When regime change succeeded…(RT)

Guatemala, 1954

In June of 1954, Guatemala’s elected president, Jacobo Árbenz, was ousted by a group of mercenaries trained and funded by Washington. The reason for the first US-backed Latin American regime change of the Cold War era was a land reform that threatened the interests of the America’s United Fruit Corporation.

The CIA acknowledged its role in the coup and declassified relevant documents only in the 2000s, revealing what would become a template for future US intervention: the strategy involved psychological operations, elite pressure, and engineered political outcomes beyond the coup itself.

Dominican Republic, 1965

A decade later, Washington resorted to direct military intervention to steer a crisis in a Caribbean country to its benefit. Citing a “Communist threat,” the US sent its military to Santo Domingo to crack down on supporters of Juan Bosch – the first democratically elected president of the Dominican Republic, who had been overthrown by a military junta.

The US dispatched over 20,000 troops to the island in Operation Power Pack to support anti-Bosch forces. Subsequent elections in 1966, which were marred by allegations of fraud, brought a US-backed candidate to power. The US occupation led to increased repression in the Dominican Republic and sowed distrust towards Washington’s interventionism in Latin America.

Chile, 1973

Less than a decade later, another democratically elected president – Salvador Allende – was ousted in a US-backed coup in Chile that would become the most-cited example of Washington’s disregard for democratic procedures in Latin America.

Prior to the coup, the CIA had been conducting covert operations and spreading anti-Communist propaganda since the mid-1960s to prevent Allende from becoming president in the first place. After his election in 1970, Washington spent three years and another $8 million on covert activities, while expanding contacts with the Chilean military and the militant pro-coup opposition.

The 1973 US-backed regime change led to a 17-year-long dictatorship under Augusto Pinochet. During that period, tens of thousands of people were imprisoned for political reasons, many of whom were subjected to torture.

… and when coup attempts failed

Cuba, 1961

In April of 1961, a force of Cuban exiles heavily backed by the US landed on the south coast of Cuba to overthrow the government of Fidel Castro. Castro himself had come to power on the Caribbean island after a left-wing revolution overthrew US-backed dictator Fulgencio Batista in 1959.

The Bay of Pigs invasion ended in disaster, as the Cuban military led by Castro himself defeated the 1,500-strong force in just two days. The attempted coup pushed Cuba closer to the Soviet Union and set the stage for the Cuban Missile Crisis in 1962. The failure also opened the way to the US Operation Mongoose, a campaign of attacks on civilian facilities in Cuba and covert action designed to undermine Castro’s government.

Nicaragua, 1979

Washington also sought to reverse the outcome of another Latin America revolution that ousted US-backed dictator Anastasio Somoza and brought the Marxist Daniel Ortega in Nicaragua to power in 1979. US President Ronald Reagan secretly authorized the CIA to provide $20 million in aid to militants opposing Ortega, known as the Contras. The scheme was partly funded by sales of arms to Iran in violation of the US’s own embargo.

The plan led to the 1986 Iran-Contra scandal in the US and plunged Nicaragua into a decade-long civil war that claimed 50,000 lives. It still failed to achieve its goal, as Ortega retained power. While he lost re-election in 1996, Ortega returned to power a decade later and remains the country’s president as of early 2026.

The US empire’s goals in Latin America

The US government has always meddled in Latin America’s internal affairs. This is far from new.

The United States overthrew at least 41 governments in Latin America from 1898 to 1994, according to research by Columbia University historian John Coatsworth.

In the past three decades, Washington has backed dozens more coups, coup attempts, regime-change operations, and “color revolutions” in the region.

The US military has intervened in every single country in Latin America, according to data from the Congressional Research Service. (The only exception is French Guiana, which is a colony of France.)

US imperialism has always been bipartisan in Washington, and has continued under both Republican and Democratic presidents.

However, Donald Trump has brought back the most overt, aggressive form of interventionism.

In its flagrant attacks on the sovereignty of Latin America, the US empire has three main goals.

Exploit the region’s resources

One, the US wants to exploit Latin America’s plentiful natural resources, including oil and natural gas; gold, iron ore, lithium, copper, and other minerals; agricultural products; and fresh water. (As the climate crisis worsens, water will become increasingly important geopolitically.)

Trump has been very open about the fact that he wants US corporations to take over and profit from the region’s natural resources.

At a 2023 rally, Trump boasted that he wanted to “take over” Venezuela, and “we would have gotten all that oil.”

Cut off relations with China

The second goal of the US empire is to prevent all governments in Latin America from having close ties with China. Washington would like to cut off regional relations with Russia and Iran as well, but China is the top priority.

China is already the number one trading partner of South America, and economic exchange is growing more and more by the year.

The United States is waging a Second Cold War, or Cold War Two, which seeks to isolate China. US strategists want to turn not only Latin America but all of the western hemisphere into an imperial “sphere of influence.”

It is not a coincidence that, in the first trip that Trump’s Secretary of State Marco Rubio took abroad, he went to Panama, where he successfully pressured the country to withdraw from China’s global infrastructure project, the Belt and Road Initiative (BRI).

And below is a Prophecy concerning the rivarly between Esau and Jacob, about a heavy yoke, a heavy burden that Esau would one day break from his brother, Jacob:

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:40 Jonathan

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41 Jonathan

For a detailed Study of who Esau is, see Obadiah

And who then is Ephraim, see (1) Ephraim and Manasseh (2) Ephraim as the Thirteenth Tribe

And how they would play out, see Ezekiel 4 – 390/40 Years Timeline

Posted in Latin Americas, Monroe Doctrine, Trump, US, Venezuela

Ezekiel (Ch 29-30)

•February 13, 2026 • Leave a Comment

Chapters 29-30 contain a prophecy against the Pharaoh of Egypt and its destruction to show how the God of Israel had been manifested through them and all other nations.

The last native Pharaoh of Egypt was Nectanebo II, who ruled from 360–342 BC. He was the final ruler of Egypt’s 30th Dynasty before being defeated by the Persian king Artaxerxes III, marking the start of the second Persian occupation.

However, the last official Pharaoh of Egypt was Cleopatra VII, who ruled from 51–30 BC. After her defeat alongside Mark Antony by Octavian (later Augustus Caesar), Egypt became a province of the Roman Empire in 30 BC.

When God was giving this Prophecy against the Egyptians, Ezekiel was among other Captives by the River Chebar in Babylon, Ezekiel 1:1, when the Jews went into captivity between 597 and 539 BC; hence some prophecies could have been fulfilled during the few centuries that followed while others are meant for the endtime.

Ezekiel 29

1 In the tenth year, in the tenth month, on the twelfth day of the month, the word of the Lord came unto me, saying, — the tenth year; the twelfth day, the tenth month; that is, two days after Jerusalem had been besieged, but not yet taken; (2 days after Tevet 10th, which is a fast day);

— the Targum says,

“In the tenth year, in the tenth (month), on the twelfth of the month, the word of prophecy from before the Lord was with me, saying:”

2 “Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him and against all Egypt. — Pharaoh was a title common to all the kings of Egypt; to prophesy ‘against’ indicates something bad has to happen;

— the Targum says,

“Son of man, receive a prophecy against Pharaoh, king of Egypt, and prophesy against him and against all the Egyptians.”

3 Speak, and say, ‘Thus saith the Lord God: “‘Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, “My river is mine own, and I have made it for myself.”

— the great dragon that lieth in the midst of his rivers; the chief river of Egypt was the Nile, which opened into seven mouths or gates into the sea, and out of which canals were made to water the whole land; and which abounding with rivers and watery places, hence the king of it is compared to a great fish, a dragon;

— the Targum says,

“Prophesy and say: ‘Thus says the Lord God: Behold, I am sending My anger against you, Pharaoh, king of Egypt, who are like a great monster that dwells in the midst of its rivers, who said: The kingdom is mine, and I have subdued it.'”

4 But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales; and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. — hooks; the allegory is continued; fish are drawn out with hooks and lines, and God hath hooks for this proud dragon and next the Babylonian king;

— the Targum says,

“And I will put hooks in your jaws, and I will slay the rulers of your strength along with your mighty men; and I will remove you from your kingdom, and all the rulers of your strength along with your mighty men shall be slain.”

5 And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers; thou shalt fall upon the open fields. Thou shalt not be brought together, nor gathered. I have given thee for meat to the beasts of the field and to the fowls of the heaven. — the Targum says, “I will cast thee into a wilderness, and all the princes of thy strength;”

— thou shalt not be brought together, nor gathered, as usually the slain are to be buried; these were not buried, but left in the wilderness, where they fell to be a prey to wild beasts, and birds of prey which haunted the wilderness, and would soon gather to their prey;

— the Targum says,

“And I will cast you into the wilderness, you and all the rulers of your strength; upon the open field your carcass shall be thrown; you shall not be gathered and you shall not be buried; to the beasts of the earth and to the birds of the heaven I have delivered you to be destroyed.”

6 And all the inhabitants of Egypt shall know that I am the Lord, because they have been a staff of reed to the house of Israel. — “And all the inhabitants of Egypt shall know that I am the Lord,” indicates they eventually repented and know the Lord and survive at the end;

— the Targum says,

“And all the inhabitants of Egypt shall know that I am the Lord, because they have been a support of a broken reed to the house of Israel.”

7 When they took hold of thee by thy hand, thou didst break and rend all their shoulder; and when they leaned upon thee, thou brokest and madest all their loins to be at a halt.

— the more probable sense is, all their loins to shake. The reed breaks under the weight of the man who leans upon it, and pierces his shoulder as he falls, while in his consternation his loins tremble;

— the Targum says,

“When they took hold of you with the palm of the hand, you were broken, and you crushed all their shoulders; and when they leaned upon you, you were broken, and you made all their loins tremble.”

8 “‘Therefore thus saith the Lord God: Behold, I will bring a sword upon thee, and cut off man and beast out of thee. — behold, I will bring a sword upon thee; or those that kill with the sword, as the Targum says;

— the first Persian Occupation of Egypt occurred during the rule of the 27th Dynasty (525–404 BC). It began when the Persian king Cambyses II defeated Pharaoh Psamtik III at the Battle of Pelusium in 525 BC; this marked the incorporation of Egypt into the Achaemenid Empire under Persian rule;

— the second Persian Occupation (31st Dynasty, 342–332 BC); it began when Artaxerxes III reconquered Egypt in 342 BCE, defeating Nectanebo II in a short-lived reconquest; and ended in 332 BC when Alexander the Great conquered Egypt; then followed by the Roman and the Ottoman empires until the British and French in modern times;

— the Targum says,

“Therefore, thus says the Lord God: Behold, I am bringing against you those who kill with the sword, and I will destroy from you both man and beast.”

9 And the land of Egypt shall be desolate and waste; and they shall know that I am the Lord, because he hath said, “The river is mine, and I have made it.” — and the land of Egypt shall be desolate and waste; men few or none being left in it, to till it, nor cattle found upon it;

— the Targum says,

“And the land of Egypt shall be a desolation and a waste; and they shall know that I am the Lord, because he said: ‘The kingdom is mine, and I have subdued it.'”

10 “‘Behold, therefore I am against thee and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene even unto the border of Ethiopia. — and I will make the land of Egypt utterly waste and desolate; perhaps by a civil war, or perhaps laid waste and desolate by numerous foreign conquests;

— the Targum says,

“Therefore, behold, I am sending My anger against you and against your kingdoms; and I will make the land of Egypt a dry waste and a desolation, from the tower of Syene even to the border of Ethiopia (Cush).”

11 No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years. — neither shall it be inhabited forty years; some scholars commented that if understood in the literal sense, it has never been fulfilled;

— claiming there is no historical record confirming that Egypt was completely desolate and uninhabited for 40 years; hence could this be meant for the future?

— the Targum says,

“The foot of man shall not pass through her, and the foot of beast shall not pass through her; and it shall not be inhabited for forty years.”

12 And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years; and I will scatter the Egyptians among the nations and will disperse them through the countries.

— note that the desolation of forty years is repeated from Ezekiel 29:11, signifying its significance; could this coincide (or at least overlap some of those years) with that of the house of Israel’s 190 and the house of Judah’s 40 years of captivity in Ezekiel 4?

— and I will scatter the Egyptians among the nations; such as were not carried captive into Babylon fled into other countries, as Arabia, Ethiopia, Romania, Bulgaria, and other places. Are these scattered Egyptians the Egyptiens, the Egipcien, who later are better known as Gypsies?

— and will disperse them through the countries; and this is from Wikipedia (Romani people): Hebrew: צוענים‎, romanized: Tzoanim. Derives either from the biblical Egyptian city of Zoan, or from the linguistic root צ־ע־נ‎, meaning “wander.” The English term Gypsy (or Gipsy) originates from the Middle English gypcian, short for Egipcien;

— the Targum says,

“And I will make the land of Egypt a desolation in the midst of desolate countries, and her cities in the midst of cities that are laid waste shall be a desolation for forty years; and I will exile the Egyptians among the nations, and I will scatter them among the lands.”

— for a more detailed study, see Who Are the Gypsies?

Wiki Romani people: Distribution of Egipciens in Europe (about 10 million)

13 “‘Yet thus saith the Lord God: At the end of forty years will I gather the Egyptians from the people whither they were scattered. — yet thus saith the Lord God, at the end of forty years; third times mentioned, showing its significance;

— whither they were scattered; perhaps reckoning from its devastation by Nebuchadnezzar to the taking of Babylon by Cyrus and scattered around various countries; or this could be an event to within Israel’s 190 years or coincide with Judah’s forty years of punishment for her iniquity?

— at the end of forty years; the restoration described may probably be connected with the policy of the Persian kings. There may have been a parallel, as regards Egypt, to the return of the Jewish exiles under Cyrus and his successors, though it has not left its mark on history; since no mark in history, then could this a prophecy meant only for the future?

— an interesting intrigue here: since there is not much info about Judah’s forty years of iniquity in Ezekiel 4, could God has encrypted these three verses about ‘Egypt’ for our understanding of both the house of Israel and the house of Judah’s destination?

— the Targum says,

“For thus says the Lord God: At the end of forty years, I will gather the Egyptians from among the nations where they were scattered.”

14 And I will bring back the captives of Egypt and will cause them to return into the land of Pathros, into the land of their habitation, and they shall be there a base kingdom.

— at the end of forty years I will gather the Egyptians out of the nations, whither they were scattered; and I will turn the captivity of Egypt, and will bring them back into the land of Pathro in Upper Egypts;

— and they shall be there a base kingdom; historically, Egypt throughout all subsequent period has continued to remain a nation of secondary strength and importance: Babylon dominated her; then Persia; then the Greeks under Alexander the Great; then came the Seleucids, and still later the Romans, the Ottomans, the British; the Egyptians never had a strong king of their own to reign over them;

— the Targum says,

“And I will bring back the captivity of Egypt, and I will return them to the land of Pathros, to the land of their dwelling; and they shall be there a weak kingdom.”

15 It shall be the least of the kingdoms, neither shall it exalt itself any more above the nations; for I will diminish them, that they shall no more rule over the nations.

— for I will demolish them, that they shall no more rule over the nations; for though they made war upon other nations yet they did not subdue them, nor annex them, being much weakened both as to men and money;

— if this prophecy is encrypted to contrast the house of Judah, which in sharp difference, the house of Judah, after restoration, is destined to be riding on top of the mountains!

— the Targum says,

“It shall be the weakest of the kingdoms, and it shall not exalt itself anymore over the nations; and I will diminish them so that they shall not rule over the nations.”

16 And it shall be no more the confidence of the house of Israel which bringeth their iniquity to remembrance when they shall look after them; but they shall know that I am the Lord God.’

— see; why this sudden and subtle shift from ‘Egypt’ to the house of Israel? This adds weight that God was expressing his prophecy by encryption, perhaps it was to be meant for the destiny of both houses of Israel;

— Rashi: and it will no longer be: [i.e.] Egypt [will no longer be] a source of confidence for the House of Israel, bringing iniquity into remembrance for them, since the Holy One, blessed be he, said to them (Exod. 14: 13): “You shall no longer continue to see them.” ~ the house of Israel will no longer see Egypt as a great nation?

— “but they shall know that I am the Lord God,” reaffirms they repented and survive at the end.

— a clearer picture could be derived from reading The Message Bible:

“‘But,’ says God, the Master, ‘that’s not the end of it. After the forty years, I’ll gather up the Egyptians from all the places where they’ve been scattered. I’ll put things back together again for Egypt.

I’ll bring her back to Pathros where she got her start long ago. There she’ll start over again from scratch. She’ll take her place at the bottom of the ladder and there she’ll stay, never to climb that ladder again, never to be a world power again.

Never again will Israel be tempted to rely on Egypt. All she’ll be to Israel is a reminder of old sin. Then Egypt will realize that I am God, the Master.’” MSG (verses 13-16)

— the Targum says,

“And they shall no longer be a source of confidence for the house of Israel, bringing to remembrance their iniquity when they turned to follow after them; and they shall know that I am the Lord God.”

17 And it came to pass in the seven and twentieth year, in the first month, on the first day of the month, the word of the Lord came unto me, saying,

— the fact that the special word of the Lord came on the first day of the year is not without significance; and there it goes, the conquest and plundering of Tyre by Nebuchadnezzar; after a siege that lasted thirteen years;

— the Targum says,

“And it came to pass in the twenty-seventh year, in the first (month), on the first of the month, the word of prophecy from before the Lord was with me, saying:”

18 “Son of man, Nebuchadnezzar king of Babylon caused his army to serve a hard service against Tyre: every head was made bald and every shoulder was peeled; yet had he no wages, nor his army, from Tyre for the service that he had served against it.

— the siege was so long that the besieging army “every head was made bald, and every shoulder was peeled” by the bearing of burdens for their eventual capitulation;

— the Targum says,

“Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyre; every head was made bald, and every shoulder was peeled; yet neither he nor his army had any wages from Tyre for the service that he had served against it.”

19 Therefore thus saith the Lord God: Behold, I will give the land of Egypt unto Nebuchadnezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.

— a clearer picture could be derived from reading The Message Bible:

17-18 In the twenty-seventh year, in the first month, on the first day of the month, God’s Message came to me: “Son of man, Nebuchadnezzar, king of Babylon, has worn out his army against Tyre. They’ve worked their fingers to the bone and have nothing to show for it.

19-20 “Therefore, God, the Master, says, ‘I’m giving Egypt to Nebuchadnezzar king of Babylon. He’ll haul away its wealth, pick the place clean. He’ll pay his army with Egyptian plunder. He’s been working for me all these years without pay. This is his pay: Egypt. Decree of God, the Master. MSG (17-20)

— ‘I’m giving Egypt to Nebuchadnezzar king of Babylon. He’ll haul away its wealth, pick the place clean. He’ll pay his army with Egyptian plunder.’ Such a decree from God could set the stage of the expulsion, the beginning of the Gypsies around the world; for more, see Who Are the Gypsies?

The term Gypsy originates from the Middle English Gypcian, short for Egipcien

— although this is speaking of ‘Egypt’ it could be an encrypted message for both houses of Israel for the endtime, otherwise out of nowhere why the sudden appearance of “the house of Israel” in verse 16 above?

— if so, this reminds us of God’s warning through Moses:

64 “And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.
65 And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest; but the Lord shall give thee there a trembling heart and failing of eyes and sorrow of mind,” Deuteronomy 28:64-65

— the Targum says,

“Therefore, thus says the Lord God: Behold, I am giving the land of Egypt to Nebuchadnezzar king of Babylon; and he shall carry off her multitude, and take her spoil, and take her prey; and it shall be the wages for his army.”

20 I have given him the land of Egypt for his labor for which he served against it, because they wrought for Me, saith the Lord God.

— and while the Babylonians besieged Tyre, the Egyptians came to Tyre’s aid. Thus God deemed it right for the Babylonians to ravage, plunder and subdue Egypt: they were doing Lord’s will and executing his righteous judgements on these enemies for their offenses;

— the Targum says,

“The reward for his labor which he served in it, I have given him—the land of Egypt; because they have sinned before Me, to take vengeance upon them, says the Lord God.”

21 “In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord.”

— in that day; the tenses here change to the future, indicating that if the conquest of Egypt had already taken place, its consequences to Israel were to be only gradually developed;

— again, this sudden and subtle shift from ‘Egypt’ to the house of Israel seems unnatural; unless this prophecy is an encrypted message concerning the destiny for both houses of Israel using Egypt as an example; and if so, the full house of Israel will similarity be scattered “among the nations” and be dispersed “through the countries,” (verse 12 above). Perhaps this timeline would fall within the Ezekiel 4 – 390/40 Years Timeline;

— “to bud forth” means they will repopulate the land and “they shall know that I am the Lord,” repeated four times (verses 6,9,16,21) reaffirming empathically they’ll finally acknowledge God’s dominance, repent and survive at the end;

— the Targum says,

“In that day I will bring salvation to the house of Israel, and to you I will give an opening of the mouth with prophecy in their midst; and they shall know that I am the Lord.”

Notice a composite message of sweetness and bitterness below!

“You only have I known of all the families of the earth; therefore I will punish you for all your iniquities” Amos 3:2

Ezekiel 30

1 The word of the Lord came again unto me, saying, — the word of prophecy from the Lord, as the Targum renders it. So after the Jewish return from Babylon, Ezra expounds it through his translation as a prophecy and a reference to our time;

2 “Son of man, prophesy and say, ‘Thus saith the Lord God: “‘Howl ye, “Woe be the day!” — howl ye; ye Egyptians, and also ye Ethiopians and others named which should share in the destruction of Egypt; this is said to give them notice;

— the Targum says,

“Son of man, prophesy and say: Thus says the Lord God: Howl and say, ‘Woe for the day!'”

3 For the day is near; even the day of the Lord is near, a cloudy day; it shall be the time of the nations (Gentiles). — this is also called the “the time of the Gentiles [gō·w·yim]” but what does it mean?

— in Luke 21:24, Jesus speaks of future events, including the destruction of Jerusalem and his return. He says that “Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.” And in Romans 11:25, it says, “A partial hardening has come upon Israel, until the fullness of the Gentiles be fulfilled.”

For more, see the “times of the Gentiles”

— the Targum says, “it shall be the time of the breaking or destruction of the nations.” A destruction is always been preceded by warning and a call for repentance, then judgement.

Question is, Could this period of the “time of the Gentiles” coincide with the “time of Jacob’s trouble”? Or fall, or at least overlaps with the Ezekiel 4 – 390/40 Years Timeline?

4 And the sword shall come upon Egypt, and great pain shall be in Ethiopia when the slain shall fall in Egypt; and they shall take away her multitude, and her foundations shall be broken down. — great pain shall be upon Ethiopia; great trouble and distress; when the slain shall fall in Egypt;

— the Targum says,

“And the sword shall come upon Egypt, and there shall be a trembling in Ethiopia (Cush) when the slain shall fall in Egypt; and they shall take away her multitude, and her foundations shall be torn down.”

5 Ethiopia, and Libya, and Lydia, and all the mingled people, and Chub, and the men of the land that is in league, shall fall with them by the sword. — Ethiopia, Libya, Lydia and Chub: these people are the posterity of Ham or close associates or some tribes in alliance with Egypt;

— the Targum says,

“Ethiopians (Cushites), and Libyans (Putites), and Lydians (Ludites), and all the supporting nations, and Chub, and the people of the land of the covenant with them—by the sword they shall be killed.”

6 “‘Thus saith the Lord: They also that uphold Egypt shall fall, and the pride of her power shall come down; from the tower of Syene shall they fall in it by the sword, saith the Lord God. — thus saith the Lord, they also that uphold Egypt shall fall; that is, by the sword;

— either their allies and auxiliaries without, that supported the Egyptians with men and money; or their principal people within, their nobles that supported their state with their estates, their counsellors with their wisdom, their soldiers with their valour and courage;

— the Targum says,

“Thus says the Lord: Those who support Egypt shall fall, and the pride of her power shall be brought down; from the tower of Syene they shall fall by the sword in her, says the Lord God.”

7 And they shall be desolate in the midst of the countries that are desolate, and her cities shall be in the midst of the cities that are wasted.

— shall be desolate; her cities, of Egypt, equally wasted with other cities that have been sacked, as Jerusalem, Tyre and Sidon; and Rabbah (capital of the Ammonites)

— the Targum says,

“And they shall be desolate in the midst of countries that are desolate, and its cities shall be in the midst of cities that are laid waste.”

8 And they shall know that I am the Lord, when I have set a fire in Egypt, and when all her helpers shall be destroyed. — “and they shall know that I am the Lord,” reaffirming they’ll finally acknowledge God’s dominance, repent and survive at the end;

— the Targum says,

“And they shall know that I am the Lord, when I set the nations who are as strong as fire against Egypt, and all her helpers are broken.”

9 “‘In that day shall messengers go forth from Me in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt; for lo, it cometh. — careless Ethiopians; the Ethiopians who were dwelling in fancied security Zephaniah 2:15, shall tremble at Egypt’s ruin;

— the Targum says,

“In that time, messengers shall go forth from before Me in legions to make the Ethiopians (Cushites) who dwell in confidence tremble; and there shall be a shaking among them, as in the day of Egypt; for behold, it is coming!”

10 “‘Thus saith the Lord God: I will also make the multitude of Egypt to cease by the hand of Nebuchadnezzar king of Babylon.

— notice the future tense “I will” when Ezekiel was already among the Exiles by the River Chebar in Babylon, Ezekiel 1:1. Hence this prophecy of the destruction of Egypt by Nebuchadnezzar could only be a type, a forerunner which is meant for the future;

— God often makes one wicked man a scourge to another; that is, those who take their lot with God’s enemies shall be with them in punishment. A future king of ”Babylon” and his army as a type shall be instruments of this destruction;

— the Targum says,

“Thus says the Lord God: And I will cause the multitude of Egypt to cease by the hand of Nebuchadnezzar, the king of Babylon.”

11 He and his people with him, the terrible of the nations, shall be brought to destroy the land; and they shall draw their swords against Egypt and fill the land with the slain. — the terrible of the nations, the Chaldeans, the most fierce, cruel, and terrible of all people, shall be brought to destroy the land;

— and others the most terrible that could be collected out of all nations under the yoke of the king of Babylon (or Gog, from the land of Magog, for the endtime); and all of them terrible to the nations against whom they came,

— and they shall draw their swords as against Egypt; perhaps Egypt could be read Israel as could be understood from reading Ezekiel 29; see also Habakkuk 1:6

For lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land to possess the dwelling places that are not theirs. Habakkuk 1:6

— the Targum says,

“He and his people with him, the strongest of the nations, are being brought to destroy the land; and they shall draw their swords against Egypt and fill the land with the slain.”

12 And I will make the rivers dry, and sell the land into the hand of the wicked; and I will make the land waste and all that is therein, by the hand of strangers. I, the Lord, have spoken it.”

— and I will make the river Nile dry; we have no historical record of such a drought falling upon the Nile; so if the Lord had spoken it, this could only refer to a time into the future, that is, a prophecy;

— and I will make the rivers dry up; the waters from the Nile shall be wasted and dried up, perhaps none flow from the Grand Ethiopian Renaissance Dam; this drying up would be a calamity for Egypt since the country depended entirely upon the Nile for drinking and irrigation (see also Isaiah 19:5 and Zechariah 10:11).

— the forty years of desolation that has been mentioned again and again with reference to God’s judgement upon Egypt would indeed have included such a disaster as the drying up of the Nile. There is also the possibility that the language here may be allegorical or figurative speaking of the house of Judah and perhaps even today’s house of Israel?

— the Targum says,

“And I will make their rivers dry land, and I will deliver the land into the hand of evildoers; and I will make the land and its fullness desolate by the hand of the wicked; I, the Lord, have decreed it by My Word.”

13 “‘Thus saith the Lord God: I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of Egypt, and I will put a fear in the land of Egypt. — the multitude of Noph; the Septuagint renders it the nobles from Memphis;

— and there shall be no more a prince of the land of Egypt; that is, a native of that country; or that should rule over the whole of it; and in that grandeur the kings of Egypt had before; will be no more;

— Egypt was conquered by Nebuchadnezzar, under the Babylonians; then the Persians; the Greeks; the Romans; the Saracens and Mamalucks; the Turks; the British so that it never recovered its former glory; and indeed, it never really had a king: “no more a prince of the land of Egypt,”

— the Targum says,

“Thus says the Lord God: And I will destroy those who worship idols, and I will bring to an end those who worship images from Memphis; and there shall no longer be a king from the land of Egypt; and I will put fear in the land of Egypt.”

14 And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No. — Zoan, or Tanis, a city and nome of Lower Egypt;

— today, Gypsies are known as Roma, but in Hebrew, their name is derived from the Egyptian city of Zoan; and this is from Wikipedia (Romani people);

— Hebrew: צוענים‎, romanized: Tzoanim. Derives either from the biblical Egyptian city of Zoan, or from the linguistic root צ־ע־נ‎, meaning “wander.”

— for more, see a study commentary in Ezekiel 32.

— the Targum says,

“And I will make Pathros desolate, and I will bring a people as strong as fire against Zoan, and I will execute a retribution of judgments in Alexandria.”

15 And I will pour My fury upon Sin, the strength of Egypt, and I will cut off the multitude of No. — the multitude of No (or Noph above v13); the Septuagint version renders it Memphis;

— the Targum says,

“And I will pour out My fury upon Sin, the strength of Egypt; and I will destroy the multitude of Alexandria.”

16 And I will set fire in Egypt; Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily.

— No or Noph; the Septuagint version renders them Memphis although not in this verse; as before; enemies shall surround these cities, as the Targum says; shall besiege and distress it, until it is taken;

— the Targum says,

“And I will bring nations who are as strong as fire into Egypt; Sin (Pelusium) shall tremble with shaking, and Alexandria shall be breached through its wall, and in Memphis, enemies shall surround it day after day.”

17 The young men of Aven and of Pibeseth shall fall by the sword; and these cities shall go into captivity. — go into captivity; some of the first, it may be the very first; which put Memphis or other cities or provinces in Egypt with great pain; and these shall go into captivity.

— the Targum says, “they that served them shall go into captivity;” ~ ‘them’ are the idols worshipped in these cities.

The Romani flag created in 1933; with a wheel, always on the road

18 At Tehaphnehes also the day shall be darkened when I shall break there the yokes of Egypt, and the pomp of her strength shall cease in her. As for her, a cloud shall cover her, and her daughters shall go into captivity. — the day shall be darkened; this is a common prophetic form of describing a coming calamity;

— her daughters; either metaphorically, that is, her towns and villages; or literally, her children; her daughters only mentioned, because her sons were destroyed and slain; or for the villages and their city inhabitants;

— Tehaphnehes; Pharaoh’s palace in Tahpanhes, this is where the Pharaohs lived, where Jeremiah’s entourage from Judah came with the king’s daughters and seek refuge and protection there; Jeremiah 43:6-9

— the Targum says,

“And upon Tahpanhes I will bring darkness by day, when I break there the strength of Egypt, and the pride of her power shall cease in her; a king with his armies shall cover her like a rising cloud that covers the earth, and the inhabitants of her villages shall go into captivity.”

19 Thus will I execute judgements in Egypt; and they shall know that I am the Lord.’” — “and they shall know that I am the Lord,” repeated four times (verses 8,19,25,26) reaffirms they survive at the end; but as said earlier, it could be an encrypted message meant of the house of Judah and perhaps even the house of Israel?

— the Targum says,

“And I will execute the retribution of judgments in Egypt, and they shall know that I am the Lord.”

20 And it came to pass in the eleventh year, in the first month, on the seventh day of the month, that the word of the Lord came unto me, saying, — here begins a new vision, not long after that in the twenty-ninth chapter, about three months before the taking of Jerusalem;

— the Targum says,

“And it came to pass in the eleventh year, in the first [month], on the seventh day of the month, that the word of prophecy from before the Lord was with me, saying:”

21 “Son of man, I have broken the arm of Pharaoh king of Egypt; and lo, it shall not be bound up to be healed, to put on a bandage to bind it, to make it strong to hold the sword.

— a man with a broken arm might be cured and fight again; but it was not to be so with Pharaoh; his arm was not to be bound with a roller (the equivalent of the modern process of putting it in “splints”) to be healed;

— the Targum says,

“Son of man, I have broken the strength of Pharaoh, king of Egypt; and behold, it shall not be strengthened to be healed, to give counsel, to act wisely, to be strengthened to hold the kingdom.”

22 Therefore thus saith the Lord God: Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong and that which was broken; and I will cause the sword to fall out of his hand.

— the strong, and that which was broken; that is, the whole power of Egypt, both in so far as already crippled, and in so far as it still retained strength, shall be destroyed;

— the Targum says,

“Therefore, thus says the Lord God: Behold, I am sending My anger against Pharaoh king of Egypt, and I will break his supporters and his powerful dominion, with which he used to break the kingdoms; and I will cast his strength away from him.”

23 And I will scatter the Egyptians among the nations and will disperse them through the countries. — will scatter the Egyptians; repeated verbally as in Ezekiel 30:26; and many times earlier;

— the Targum says,

“And I will exile the Egyptians among the nations, and I will scatter them throughout the countries.”

Gypsies today are known as Roma, but in Hebrew, their name is derived from the Egyptian city of Zoan (צוענים‎, romanized: Tzoanim)

24 And I will strengthen the arms of the king of Babylon and put My sword in his hand; but I will break Pharaoh’s arms, and he shall groan before him with the groaning of a deadly wounded man. — Pharaoh shall groan before Nebuchadnezzar as a wounded man groans;

— the Targum says,

“And I will strengthen the kingdom of the king of Babylon, and I will put My strength into his hand; and I will break the strength of Pharaoh, and he shall groan with the groans of a man pierced by the sword before him.”

25 But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down. And they shall know that I am the Lord when I shall put My sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt.

— “And they shall know that I am the Lord,” affirms they will survive, despite being dispersed through the nations;

— the Targum says,

“And I will strengthen the kingdom of the king of Babylon, and the kingdom of Pharaoh shall cease; and they shall know that I am the Lord, when I put My strength into the hand of the king of Babylon, and he shall execute a retribution of judgments upon the land of Egypt.”

26 And I will scatter the Egyptians among the nations and disperse them among the countries; and they shall know that I am the Lord.” — scatter or scattered the Egyptians: found in Ezekiel 29:12,13; 30:23,26; disperse/d: found in Ezekiel 29:12, 30:23,26; for more, see a study commentary in Ezekiel 32; (more at the end).

— “and they shall know that I am the Lord,” reaffirms their survival at the end, by then knowing that the God of Israel is the Almighty God, and they would repent and survive;

— the Targum says,

“And I will exile the Egyptians among the nations, and I will scatter them throughout the countries; and they shall know that I am the Lord.”

~~~~

Scattered and Dispersed; the similarity between the Egyptians and the Israelites

For the Egyptians: these words scatter/ed and go into captivity are found in Ezekiel 29:12,13; 30:23,26; disperse/d found in Ezekiel 29:12; 30:23,26. Total = 7

For the Israelites: these words scatter/ed and go into captivity are found in Ezekiel 5:2,10,12; 6:5,8; 11:16,17; 12:14,15; 17:21; 20:23,34,41; 22:15; 28:25; 36:19, [Ezekiel 34:5,6,12,21 about Israel not having any shepherd]; disperse/d found in Ezekiel 12:15; 20:23; 22:15; 36:19. Total = 20, excluding Israel not having any shepherd; otherwise Total = 24

Another point: the sudden and subtle shift from ‘Egypt’ to the house of Israel in chapter 29 (verses 16 and 21) seems unnatural. It appears out of context; unless this 40 years prophecy is an encrypted message concerning the destiny for the house of Judah (and perhaps the house of Israel).

Thirdly, the book of Ezekiel is primarily directed to the children of Israel; all others, without exception, are periphery:

3 And He said unto me, “Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against Me. They and their fathers have transgressed against Me, even unto this very day;

4 for they are impudent children and stiffhearted. I send thee unto them; and thou shalt say unto them, ‘Thus saith the Lord God.’ Ezekiel 2:3-4

This observation seems very likely, in view of the fact that the forty years of Judah’s iniquity (and Israel’s 190 years: Septuagint) in Ezekiel 4 was quickly grossed over without much details. Could this prophecy about the Egypt be an encrypted message concerning more details for the destiny of the house of Israel, and the house of Judah?

And a reminder of an earlier warning from God through Moses against the full house of Israel in Deuteronomy 28

62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude, because thou wouldest not obey the voice of the Lord thy God.

63 “And it shall come to pass that as the Lord rejoiced over you to do you good and to multiply you, so the Lord will rejoice over you to destroy you and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it.

64 And the Lord shall scatter thee among all people [hā·‘am·mîm], from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.

65 And among these nations[gō·yim] shalt thou find no ease, neither shall the sole of thy foot have rest; but the Lord shall give thee there a trembling heart and failing of eyes and sorrow of mind.

66 And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have no assurance of thy life.

67 In the morning thou shalt say, ‘Would God it were evening!’ and at evening thou shalt say, ‘Would God it were morning!’ for the fear of thine heart wherewith thou shalt fear and for the sight of thine eyes which thou shalt see.

68 And the Lord shall bring thee into Egypt again with ships by the way whereof I spoke unto thee, ‘Thou shalt see it no more again.’ And there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.” Deuteronomy 28:62-68

Posted in Ezekiel, Ezekiel Timeline, Time of the Gentiles

Musk warns the US is ‘1,000% bankrupt’

•February 12, 2026 • Leave a Comment

Elon Musk warns the US is ‘1,000% going to go bankrupt’ unless AI and robotics save the economy from crushing debt

Fortune • February 7, 2026

Tesla CEO Elon Musk doubled down on his warnings about US debt, predicting financial doom will be guaranteed without the transformative effects of AI and robotics on the economy.

In a lengthy, wide-ranging interview with podcaster Dwarkesh Patel alongside Stripe cofounder and president John Collison on Thursday, the tech billionaire was asked why he pushed for aggressive spending cuts while leading the Department of Government Efficiency if technology will supercharge GDP growth and ease the debt burden.

Musk replied that he was concerned about waste and fraud. That’s despite reports that many across-the-board staffing cuts included critical employees who had to be hired back.

“In the absence of AI and robotics, we’re actually totally screwed because the national debt is piling up like crazy,” he added.

Interest payments alone on the $38.5 trillion debt pile are about $1 trillion a year, exceeding the US military budget, Musk pointed out.

Debt-servicing costs also top spending on social programs like Medicare. But President Donald Trump has vowed to boost annual defense outlays to $1.5 trillion, so the defense budget could overtake interest payments again, at least temporarily.

Reflecting on his work with DOGE, Musk said he had hoped to slow down the unsustainable financial trajectory the US is on, buying more time for AI and robotics to boost growth.

“It’s the only thing that could solve the national debt. We are 1,000% going to go bankrupt as a country, and fail as a country, without AI and robots,” he predicted. “Nothing else will solve the national debt. We just need enough time to build the AI and robots to not go bankrupt before then.”

In late November, Musk made similar comments, saying on Nikhil Kamath’s podcast that the deployment of AI and robotics “at very large scale” is the only solution to the US debt crisis.

But he cautioned that the increased output in goods and services as a result of the technologies would likely lead to significant deflation.

“That seems likely because you simply won’t be able to increase the money supply as fast as you increase the output of goods and services,” Musk added.

Deflation would actually worsen the debt burden in real terms, while inflation would ease it initially, though a resulting spike in bond yields would eventually send debt-interest payments soaring.

To be sure, the US has some built-in advantages given that the dollar remains the world’s reserve currency, allowing the Treasury Department to borrow at lower interest rates than would be possible otherwise.

The ability of the US to issue debt in its own currency and the Federal Reserve’s bond-buying capacity also lessen the risk of an outright default.

Still, the Committee for a Responsible Federal Budget warned last month that the US is on a trajectory that could trigger six distinct types of fiscal crises.

While it’s “impossible” to know when disaster will strike, “some form of crisis is almost inevitable” without a course correction, the CRFB said in a report.

Therefore the LORD, the God of hosts, the LORD saith thus: “Wailing shall be in all streets, and they shall say in all the highways, ‘Alas! Alas!’ And they shall call the husbandman to mourning, and such as are skillful in lamentation to wailing.

And in all vineyards shall be wailing, for I will pass through thee,” saith the LORD.

Woe unto you that desire the day of the LORD! To what end is it for you? The day of the LORD is darkness, and not light:

as if a man fled from a lion, and a bear met him; or went into the house and leaned his hand on the wall, and a serpent bit him.

Shall not the day of the LORD be darkness, and not light? Even very dark, and no brightness in it? Amos 5:16-20

Posted in Jacob's Trouble, US

Ezekiel (Ch 27-28)

•February 11, 2026 • Leave a Comment

Chapter 27 and 28 continue with the same prophecy and lamentation against Tyre that started in Chapter 26. Why three chapters? Something must be rather significant.

Whereas Chapter 26 centers on Tyre, chapter 27 branches out to surrounding territories and trading outposts. And chapter 28 starts with the prince of Tyre but goes beyond the temporal, from the prince of Tyre to the king of Tyre. And why such subtle change?

Ezekiel 27

1 The word of the Lord came again unto me, saying,

2 “Now, thou son of man, take up a lamentation for Tyre, — take up a lamentation for Tyre; this compares to the mournful lamentations as practiced at funerals;

— the Targum says, “And you, son of man, take up a lamentation for Tyre.”

3 and say unto Tyre, ‘O thou that art situate at the entry of the sea, who art a merchant of the people for many isles, thus saith the Lord God: “‘O Tyre, thou hast said, “I am of perfect beauty.”

Why the subtle change from the Prince of Tyre to the King of Tyre?

— who art a merchant of the people for many isles; these came from several quarters to trade with her in her markets; and who supplied other isles and countries with all sorts of commodities, for which they either resorted to her, or she sent by ships unto them;

— the Targum says,

“And say to Tyre, who dwells at the entry of the sea-harbors, who supplies merchandise to the nations for many islands: Thus says the Lord God: O Tyre, you have said, ‘I am perfect in my beauty.'”

4 Thy borders are in the midst of the seas; thy builders have perfected thy beauty. — thy borders are the seas, fixed by the Lord himself;

— Tyre stood about half a mile from the continent, surrounded with the waters of the sea, till it was made a peninsula by Alexander;

— thy builders have perfected thy beauty. The Sidonians were the first builders of the city and which was afterwards perfected by other builders, who also brought the art of ship buildings in her to such a perfection which made her famous throughout the ancient world;

— the Targum says,

“Your borders are in the midst of the seas; your architects (builders) have perfected your construction.”

5 They have made all thy ship boards of fir trees of Senir; they have taken cedars from Lebanon to make masts for thee.

— they made masts from cedars; large poles for the yards and sails to be fastened to, for receiving the wind necessary in navigation; especially for large vessels; most were made from the cedars of Lebanon; the Tyrians are said to be the first inventors of navigation;

— the Targum says,

“Of cypress trees from Senir they built all your planks for you; cedars from Lebanon they took to make masts for you.”

6 Of the oaks of Bashan have they made thine oars; the company of the Ashurites have made thy benches of ivory, brought out of the isles of Cyprus. — isles of Chittim; some consider Chittim the Old Testament name for Cyprus;

— the Targum says,

“Of oaks from Bashan they made your oars; your gate-thresholds (benches) were planks of boxwood inlaid with ivory, brought as a gift from the province of Apulia.”

7 Fine linen with embroidered work from Egypt was that which thou spreadest forth to be thy sail; blue and purple from the isles of Elishah was that which covered thee. — isles of Elishah; Elishah was mentioned among the sons of Javan; the regions referred to are the coasts of Asia Minor;

— the Targum says,

“Fine linen with embroidered work from Egypt was your sail, to serve as your banner; blue and purple from the province of Italy was your canopy (covering).”

8 The inhabitants of Sidon and Arvad were thy mariners; thy wise men, O Tyre, that were in thee, were thy pilots. — thy wise men, O Tyrus, that were in thee, were thy pilots; such, as had learnt the art of navigation;

— the Targum says,

“The inhabitants of Sidon and Arvad were your rowers, bringing merchandise into your midst; your own wise men, O Tyre, were within you—they were your pilots (leaders).”

9 The ancients of Gebal and the wise men thereof were in thee thy caulkers; all the ships of the sea with their mariners were in thee to trade for thy merchandise. — all the ships of the sea with their mariners were in thee to occupy thy merchandise; ships from all parts were in her harbours, which brought goods into her, and carried goods out of her, by way of merchandise;

— so the Targum says, “all that go down into the sea, and the ships; they were rowers, and they brought merchandise into the midst of thee.”

10 “‘They of Persia and of Lud and of Phut were in thine army, thy men of war. They hanged the shield and helmet in thee; they set forth thy comeliness.

— the Targum says,

“Persians, Lydians, and Libyans were in your army, your men of war; shields and helmets they hung in you; they increased your splendor.”

11 The men of Arvad with thine army were upon thy walls round about, and the Gammadims were in thy towers. They hanged their shields upon thy walls round about; they have made thy beauty perfect.

— the Targum says,

“The men of Arvad with your army were upon your walls all around, and even the Cappadocians were in your towers; they hung their shields upon your walls all around; they have perfected your beauty.”

12 “‘Tarshish was thy merchant by reason of the multitude of all kinds of riches; with silver, iron, tin, and lead, they traded in thy fairs. — Tarshish; identified as Tartessus in Spain; Spain was rich in the metals named, which were exported to Tyre.

— the Targum says,

“From the sea they brought merchandise into your midst because of the abundance of all wealth; with silver, iron, tin, and lead, they supplied your treasuries.”

13 Javan, Tubal, and Meshech, they were thy merchants; they traded the persons of men and vessels of brass in thy market. — these are Japhet’s sons as documented in Genesis 10:2;

— Javan: Greece and the Ionian settlements; Tubal & Meshech: Tribes located in the mountainous regions of Anatolia (Turkey), famous for their metallurgy; so Tyre was even trading with people from the far east, from east Asia;

— the Targum says,

“Javan, Tubal, and Meshech—they were your merchants; with the lives of men and vessels of copper, they brought merchandise into your midst.”

14 Those of the house of Togarmah traded in thy fairs with horses and horsemen and mules — is listed in Genesis 10:3 as the third son of Gomer, and grandson of Japheth, brother of Ashkenaz and Riphath.

— Togarmah is again mentioned in Ezekiel as a nation from the “far north.” Ezekiel 38:6 mentions Togarmah together with Tubal as supplying soldiers to the army of Gog. Ezekiel 27:14 mentions Togarmah together with Tubal, Javan and Meshech as supplying horses to the Tyrians;

— the Targum identifies “Beth Togarmah” (usually identified with Armenia or parts of Eastern Turkey) as Garmamya,

“From the province of Germany, they brought horses, horsemen, and mules as merchandise into your midst.”

15 The men of Dedan were thy merchants; many isles were the merchandise of thine hand; they brought thee for a present horns of ivory and — Dedan (now part of Al-‘Ula, Saudi Arabia); a descendant of Ham through Cush, was an oasis and city-state of north-western Arabia;

— the Targum says,

“The sons of Dedan were your merchants; the inhabitants of many islands brought merchandise into your midst; with horns of mountain goats, ivory from elephants, and peacocks, they returned your tribute.”

16 Syria was thy merchant by reason of the multitude of the wares of thy making; they traded in thy fairs with emeralds, purple, and embroidered work, and fine linen, and coral, and agate. — the Syrians had these to trade with at Tyre; in fact Tyre was later absorbed into Syria;

— the Targum says,

“From Aram they brought merchandise into your midst because of the abundance of your wealth; with wraps of purple and embroidered work, and fine linen, colorful patterns, and precious stones and pearls, they supplied your treasuries.”

17 Judah and the land of Israel, they were thy merchants; they traded in thy market wheat of Minnith, and pannag, and honey, and oil, and balm. — Judah; the two tribes, or kingdom of Judah; the land of Israel; the kingdom of Israel, or the ten tribes until their dispersion;

— the Targum says,

“Judah and the Land of Israel were your merchants; with wheat of ‘richush’ (finest quality) and parched grain, and honey and oil and balsam, they supplied your shops.”

18 Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches, in the wine of Helbon and white wool. — wine of Helbon; identified with a village of the same name, three and a half hours north of Damascus.

— the Targum says,

“From Damascus they brought merchandise into your midst because of the abundance of your riches, from the multitude of all wealth; with wine of Helbon (cooked/refined) and white wool of Milat.”

19 Dan also and Javan, going to and fro, traded in thy fairs; bright iron, cassia, and calamus were in thy market. — Dan also and Javan, going to and fro, occupied in thy fairs; either the inhabitants of the tribe of Dan; or of Laish, sometime called Dan;

— the Targum says,

“Vedan and Javan brought merchandise with ‘shirin’ (bracelets/chains); with wrought iron, cassia, and sweet cane, they supplied your shops.”

20 Dedan was thy merchant in precious clothes for chariots. — Dedan and Sheba occur both among the descendants of Ham;

— the Targum says,

“From Dedan they brought merchandise into your midst, with precious garments for chariots (or riding).”

21 Arabia, and all the princes of Kedar, they traded with thee in lambs and rams and goats; in these were they thy merchants. — regions which afforded good pasturage for sheep and goats for their altars and for sacrifices;

— the Targum says,

“Arabia and all the princes of Nebaioth were your merchants; with calves, rams, and goats—in these they conducted your trade.”

22 The merchants of Sheba and Raamah, they were thy merchants; they traded in thy fairs with chief of all spices, and with all precious stones, and gold. — according to Josephus Sheba was also the home of the biblical “Princess Tharbis” said to have been the first wife of Moses when he was still Prince of Egypt;

— Raamah or Rama is a name found in the Bible (Hebrew: רעמה, Ra‛mâh), means “lofty” or “exalted” and also may mean “thunder.” The name is first mentioned as the fourth son of Cush, who is the son of Ham, who is the son of Noah in Genesis 10:7

— the Targum says,

“The merchants of Sheba and Raamah—they were your merchants; with the chief of all spices and with all kinds of precious stones and gold, they supplied your treasuries.”

23 Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad were thy merchants. — those who live at ease enriching themselves are to be lamented, if they are not prepared for trouble;

— the Targum says,

“Haran, and Nisibis, and Adiabene, the merchants of Sheba, the provinces of Assyria and Media—they were your merchants.”

24 These were thy merchants in all sorts of things—in blue clothes, and embroidered work, and in chests of rich apparel, bound with cords and made of cedar, among thy merchandise.

— the Targum says,

“They were your merchants in the perfection of all kinds of excellence: in cloaks of blue, and chests of cedar, in boxes of brilliant colors woven with patterns, wrapped in skins, tied with cords of fine linen, and sealed with engraved signets—the work of the sea—placed in towers of myrtle wood; in these was your trade.”

25 The ships of Tarshish did sing of thee in thy market, and thou wast replenished and made very glorious in the midst of the seas. — even the ships of Tarshish sung or spake great things of Tyre’s riches, like sing praises;

— the Targum says,

“In ships of the sea they were sailing and bringing merchandise into your midst; and you became enriched and very powerful in the heart of the seas.”

26 Thy rowers have brought thee into great waters; the east wind hath broken thee in the midst of the seas. — the prophet now, in metaphorical language, speaks of the danger into which the rulers and statesmen of Tyre had brought her by their pride and ill-concerted measures;

— the Targum says,

“Into great waters they brought you, and they plundered you; a king who is as strong as the east wind has broken you in the heart of the seas.”

27 Thy riches and thy fairs, thy merchandise, thy mariners, and thy pilots, thy caulkers, and the traders of thy merchandise, and all thy men of war that are in thee, and in all thy company which is in the midst of thee shall fall into the midst of the seas in the day of thy ruin.

— thy riches and all thy company, shall fall into the midst of the seas; shall be as utterly ruined and destroyed as if they were sunk in the sea by a shipwreck;

— the Targum says,

“Your wealth and your possessions, your merchandise, your sailors and your leaders, those who repair your leaks and the bringers of your shop-merchandise, and all your men of war who are in you, and all your company that is in your midst—they shall fall into the heart of the seas on the day of the fall of your slain.”

28 The suburbs shall shake at the sound of the cry of thy pilots. — thy pilots, or governors, as the Targum says; the sense is, that such should be the cry of the principal men of the city when it should be taken;

29 And all that handle the oar, the mariners, and all the pilots of the sea shall come down from their ships; they shall stand upon the land, — the most mighty and magnificent kingdoms and states, sooner or later, would come down;

— the Targum says,

“And all who handle the oar shall descend from their ships; the sailors and all the leaders of the sea shall stand upon the land.”

30 and shall cause their voice to be heard against thee, and shall cry bitterly and shall cast up dust upon their heads; they shall wallow themselves in the ashes. — shall cry bitterly; with great weeping, howling, and shrieking;

— the Targum says,

“And they shall make their voices heard over you and cry out bitterly; they shall cast dust upon their heads and wallow in ashes.”

31 And they shall make themselves utterly bald for thee, and gird themselves with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. — and they shall make themselves utterly bald for thee; either by shaving their heads, or tearing off their hair, as mourners in distress have been used to do;

— the Targum says,

“And they shall make themselves utterly bald for you, and they shall gird themselves with sackcloth; and they shall weep for you with bitterness of soul, and they shall perform a bitter lamentation.”

32 And in their wailing they shall take up a lamentation for thee and lament over thee, saying, “What city is like Tyre, like the destroyed in the midst of the sea?” — in the midst of the sea: alas! what was once her safeguard is now her grave, what enriched her once hath now swallowed all up at once;

— the Targum says,

“And in their mourning they shall take up a lamentation for you, and they shall wail over you: ‘Who is like Tyre? There is none like her, she who is silenced in the midst of the sea!'”

33 When thy wares went forth out of the seas, thou filled many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. — thou didst enrich the kings of the earth with the multitude of thy riches and pithy merchandise;

— by taking off the goods of their subjects, whereby they were able to pay their taxes, and support them in their grandeur and dignity; as well as by furnishing them gold and silver, and precious stones; or by the toll and custom of the goods traded;

— the Targum says,

“When your merchandise went out from among the nations, you satisfied many peoples; with the abundance of your wealth and your possessions, you enriched the kings of the earth.”

34 In the time when thou shalt be broken by the seas in the depths of the waters, thy merchandise and all thy company in the midst of thee shall fall. — thy merchandise and trade shall cease, and the mixed multitude of traders from all over the world shall perish; mariners and soldiers, and persons of every rank and degree, age and gender;

— the Targum says,

“Now you are broken, you who used to supply merchandise to the nations; in the depths of the sea, your merchandise and all your company within you have fallen.”

35 All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid; they shall be troubled in their countenance.

— and their kings shall be sore afraid; that it will be their turn next; and as well knowing that they were less able to contend with so mighty a monarch as the king of Babylon was, or Alexander the great, than Tyre;

— the Targum says,

“All the inhabitants of the islands are appalled at you, and their kings are seized with a great trembling; their faces are marked (distorted) with grief.”

36 The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more.’”” — the merchants of the peoples hiss at thee?

— how fickle are mankind! Tyre was then the most popular and powerful nation on earth; but the very merchants who were delighted to be “her traffickers” are here revealed as hissing at their former leader;

— “They totally disowned her; they hissed at her in a derogatory manner, perhaps thinking thereby to gain favor with the Babylonians;

— could this prophecy speak of the United States and her G7 compatriots? Could the Global South all rise up and hissed at Nato and the G7?

— and never shalt be any more; historically Tyre was still an important city centuries later during the times of Alexander the Great, so this must be for the endtime; and is this a prophecy against Tyre that has no promise of restoration? Seems so as the end of chapter 26 says the same thing that Tyre “shalt be no more;”

— other concluding versions for Tyre: from now on you are nothing; and you will never exist again; and you are gone forever; for you are gone, never to return;

— the Targum says,

“Merchants among the nations are appalled at you; you have become as though you never were, and so shall you be forever.”

Ezekiel 28

Chapter 28 is still a prophecy of the destruction and a lamentation of Tyre, starting as the “prince of Tyre,” but ends up as the “king of Tyre.” God has a mysterious way of conveying his messages!

1 The word of the Lord came again unto me, saying, — as before, with another prophecy against the city of Tyre, now Prince of Tyre in verse 3 but subtly shifting to the King of Tyre in verse 12;

2 “Son of man, say unto the prince of Tyre, ‘Thus saith the Lord God: “‘Because thine heart is lifted up and thou hast said, “I am a god, I sit in the seat of God in the midst of the seas,” yet thou art a man, and not God, though thou set thine heart as the heart of God.

— because thy heart is lifted up in pride and self-conceit; and thou hast said: Namely, in thy heart; I am a god I am like a god. I sit in the seat of God;

— I sit in the seat of God; words indicating the speaker’s pride and arrogance; the language, though primarily here applied to the “king” of Tyre, as similar language is to Nebuchadnezzar, the king of Babylon;

— inaccessible by mortals; indicating this prince of Tyre goes beyond the temporal, became the king of Tyre; (while the Hebrew uses Nagid (Prince/Leader), the Targum uses Malka (King); as the Targum says,

“Son of man, say to the king of Tyre: ‘Thus says the Lord God: Because your heart is proud and you have said, “I am a god (angel/mighty one); I sit in the seat of the mighty in the heart of the seas”; yet you are a man and there is no use for you (as a god), though you have set your heart as the heart of a god.'”

3 Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. — the Septuagint render it by way of interrogation, “art thou not wiser than Daniel?

— it is just like Nebuchadnezzar’s pride but under God who said of him Daniel 4:30-31. Yet thou art man, and not God;

— the Targum says,

“Behold, you are wiser than Daniel! No secret can be hidden from you!”

4 With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasuries. — thou art wiser than Daniel, with thy wisdom and with thy understanding thou hast gotten thee riches;

— through skill in navigation and trade, for which the Tyrians and their princes were famous, they acquired great wealth: by carnal techniques has amassed vast treasures and has brought immense riches into the pope’s and churches’ coffers, and the paying of three tithes among the CoG Communities when temple services had been abolished long ago;

— the Targum says,

“By your wisdom and by your understanding, you have acquired for yourself possessions, and you have gathered gold and silver into your treasuries.”

5 By thy great wisdom and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches. — and thine heart is lifted up because of thy riches; which are apt to puff up and swell with a vain opinion of themselves;

— and to make haughty, insolent, and scornful, in their behaviour to others; the whore of Rome is represented as proud, vain, and haughty, Revelation 18:7

— the Targum says,

“By your great wisdom and by your extensive trade, you have increased your hosts (armies/wealth); and your heart is lifted up because of your hosts.”

6 “‘Therefore thus saith the Lord God: Because thou hast set thine heart as the heart of God, — thou hast set thine heart as the heart of God; seeking thine own glory; setting up thyself above all others;

— assuming that to thyself which belongs to God; and making thyself equal to him, or showing thyself as if thou art God; as the Targum says,

“Therefore, thus says the Lord God: Because you have considered in your heart that you are as a god…”

7 behold, therefore I will bring strangers upon thee, the terrible of the nations; and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. — “strangers” refugees: Afghans, Syrians, Iraqis, Palestinians, Sudanese, Moroccans, Algerians and Libyans; Mexicans, Haitians and Venezuelans are coming;

— “the terrible of the nations” the most heinous and depraved of the nations, the strangers: al-Qaeda, ISIS and their affiliates; “and they shall draw their swords against the beauty of thy wisdom;”

— their beautiful city and spacious buildings, the palaces of their king and nobles, their walls and towers erected and warriors so well skilled in military affairs;

— the Targum says,

“Therefore, behold, I am bringing against you strangers, the most powerful of the nations; and they shall draw their swords against the beauty of your wisdom, and they shall destroy the splendor of your majesty.”

8 They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. — “and thou shalt die the deaths in the midst of the seas” ~ that die in a sea battles, whose carcasses are thrown overboard, and devoured by fishes;

— the Targum says,

“To the pit they shall bring you down, and you shall die the death of those pierced by the sword in the heart of the seas.”

9 Wilt thou yet say before him that slayeth thee, “I am God”? But thou shalt be a man, and no god in the hand of him that slayeth thee. — but thou art just be another mortal; and no God, in the hand of him that slayeth thee;

— the Targum says,

“Will you indeed say, ‘I am a god,’ before the one who kills you? But you are a man, and there is no use for you (as a god)—you are in the hand of those who destroy you!”

10 Thou shalt die the deaths of the uncircumcised by the hand of strangers; for I have spoken it, saith the Lord God.’” — thou shalt die the deaths of those like the heathens; or the death of the wicked;

— the Targum says,

“The death of the wicked you shall die, by the hand of strangers; for I have decreed it by My Word, says the Lord God.”

11 Moreover the word of the Lord came unto me, saying, — below is another scene, or a prophecy concerning the ruin of the king of Tyre;

— the Targum says,

“And the word of prophecy from before the Lord was with me, saying:”

12 “Son of man, take up a lamentation over the king of Tyre, and say unto him, ‘Thus saith the Lord God: “‘Thou sealest up the sum, full of wisdom and perfect in beauty.

— take up a lamentation upon the king of Tyrus, who is before called the prince of Tyre (Ezekiel 28:2); and who he was. Note a subtle change of scene, from “the prince” to “the king” of Tyre;

— the Targum says,

“Son of man, take up a lamentation for the king of Tyre, and say to him: ‘Thus says the Lord God: You were like a vessel of design, prepared in wisdom and perfected in beauty.'”

13 Thou hast been in Eden the garden of God; every precious stone was thy covering: the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold; the workmanship of thy taborets and of thy pipes was prepared in thee in the day that thou wast created.

— now this prophecy of Tyre has moved beyond the temporal; he was in the garden of Eden, for none other than Adam and Eve has there being another being in the Garden of Eden;

— the Targum says,

“With a multitude of goods and luxuries you were pampered, as if you dwelt in Eden, the garden of the Lord. All wealth, pride, and honor were given to you. All precious stones were arranged upon your clothing: ruby, topaz, and emerald; beryl, onyx, and jasper; sapphire, turquoise, and carbuncle, set in gold—all these were the workmanship of your finery. Because of them, your heart grew proud; but you did not consider your own body, which was made with cavities and holes—those necessities without which it is impossible for you to exist. From the day you were created, they were prepared with you.”

14 Thou art the anointed cherub that covereth, and I have set thee so; thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.

— that is, “the anointed cherub that covereth;” the Targum understands all this of regal power, and renders it, “thou art a king anointed for a kingdom:”

— for out of the throne of God went thunders and lightnings, the cherub’s sword of fire is identified with the lightning-flash, and that in its turn met the thunderbolts of God;

— the idea of a holy mountain of God, as being the seat of the king of Tyre; the Targum says, “and over the holy people thou hast thought to rule.” So perhaps he was supposed to rule, over a kingdom, but because of iniquity, that privilege was taken away;

— the Targum says,

“You were a king anointed for kingdom, and I gave you greatness; and you were upon the holy mountain of the Lord, but you treated it with contempt, and over the holy people you thought to rule.”

15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. — this being, the adversary, was created; till iniquity was found in him; pride, blasphemy against God, and contempt of his people, as well as violence and deceit;

— thy heart has lifted itself up because of thy beauty, thou hast corrupted thy wisdom together with thy splendor: all these characteristics were found in “the king of Tyre;”

— the Targum says,

“You were perfect in your ways from the day you were created, until falsehood was found in you.”

16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned; therefore I will cast thee as profane out of the mountain of God; and I will destroy thee, O covering cherub, from the midst of the stones of fire.

— and I will destroy thee, O covering cherub, from the midst of the stones of fire; from among the creation (people, angels) of God;

— the Targum says,

“Through the abundance of your merchandise, your treasuries were filled with robbery and you sinned; and I will remove you (treat you as profane) because you treated the holy mountain of the Lord with contempt; and I will destroy you, O great king, because you thought to rule over the holy people.”

17 Thine heart was lifted up because of thy beauty; thou hast corrupted thy wisdom by reason of thy brightness. I will cast thee to the ground; I will lay thee before kings, that they may behold thee. — thine heart was lifted up because of thy beauty; riches, wealth, power and authority.

— thou hast corrupted thy wisdom by reason of thy brightness; outward lustre and glory, which dazzled his eyes;

— I will cast thee to the ground; I will bring down thy pride, dethrone thee, and make thee sit in the dust; sully and darken all thy brightness;

— the Targum says,

“Your heart became proud because of your power; you corrupted your wisdom because of the splendor of your majesty. I have cast you to the ground; I have made you a warning for kings, to look upon you (and learn).”

18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic. Therefore will I bring forth a fire from the midst of thee; it shall devour thee; and I will bring thee to ashes upon the earth in the sight of all them that behold thee.

— and I will bring thee to ashes upon the earth, in the sight of all them that behold thee; the kings and merchants of the earth, who shall stand and look on the city as it is burning, and when reduced to ashes; which denotes the utter destruction of it, Revelation 18:9

— the Targum says,

“Through the multitude of your sins, by the falsehood of your trade, you have profaned your sanctuaries; therefore I will bring nations who are as powerful as fire, because of your willful sins they shall destroy you; and I will turn you into ashes upon the earth in the sight of all who see you.”

19 All they that know thee among the people shall be astonished at thee; thou shalt be a terror, and never shalt thou be any more.’”

— at thy fall; that such a mighty cherub, and powerful prince, should be destroyed; thus all that know thee shall be astonished at thee;

— and never shalt thou be any more; similar to Ammon, this prophecy against the anointed cherub, the king of Tyre has no promise of restoration;

— the Targum says,

“All who knew you among the nations are appalled at you; you have become as though you never were, and so shall you be forever.”

20 Again the word of the Lord came unto me, saying, — with another prophecy as before, against the city of Sidon, from where Jezebel hailed from;

— the Targum says,

“And the word of prophecy from before the Lord was with me, saying:”

21 “Son of man, set thy face against Sidon, and prophesy against it — Sidon is a city in Lebanon, but further north of Tyre;

— Tyre, and its sister city Sidon, both in Lebanon, were pagan to the center of their existence. It was Jezebel, the daughter of Eth-Baal, king of the Sidonians, who brought the whole pagan institution into Israel in the days of Ahab, precipitating the contest with Elijah on Mount Carmel;

— incidentally, Tyre and Sidon’s influence demonstrated the godless influence of Israel’s apostate kings and their foreign wives; Jezebel was the wife of Ahab. Together they instituted the worship of Baal and Asherah on a national scale. Later, in Revelation 2:20, Jezebel is associated as a false prophetess for seducing and fornicating an endtime church;

— the Targum says,

“Son of man, receive a prophecy against Sidon, and prophesy against it.”

The Queen of Sidon, Jezebel; attributed as the prophetic woman of Thyatira Revelation 2:20

22 and say, ‘Thus saith the Lord God: “‘Behold, I am against thee, O Sidon, and I will be glorified in the midst of thee; and they shall know that I am the Lord, when I shall have executed judgments in her and shall be sanctified in her.

— I will be glorified; when my judgements make my justice, power, sovereignty and truth appear, both you Sidonians and others about, shall confess my glory and ascribe honour to me;

— the Targum says,

“And you shall say: ‘Thus says the Lord God: Behold, I am sending My anger against you, O Sidon; and I will be glorified in your midst; and they shall know that I am the Lord, when I execute acts of judgment in you and am sanctified through her.'”

23 For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I am the Lord.

— “and they shall know that I am the Lord” repeated four times in this chapter (verses 22, 23, 24, 26) — Sidon survives, unlike Tyre, which perished and be remembered no more: Ezekiel 26:21

— the Targum says,

“And I will send into her death (pestilence) and slaughter in her streets, when the slain fall in her midst by My bringing against her those who kill with the sword from all around; and they shall know that I am the Lord.”

24 And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all who are round about them, who despised them; and they shall know that I am the Lord God. — a pricking brier; that is,  a vexation to the house of Israel; or as thorns to their sides;

— the Targum of the whole says, “and there shall be no more to the house of Israel a king that doth evil (or hurt), or a governor that oppresses all round about them that spoil them;” the Septuagint “no more be in the house of Israel a thorn of bitterness;”

25 “‘Thus saith the Lord God: When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the nations, then shall they dwell in their land that I have given to My servant Jacob.

— the house of Israel are now scattered; the land they live now are never declared their land; their land is the one “given to My servant Jacob”

— the Targum says,

“Thus says the Lord God: When I gather the house of Israel from among the nations where they were scattered, and I am sanctified through them in the sight of the nations, then they shall dwell upon their own land which I gave to My servant Jacob.”

Flashing forward: Ezekiel 36 & 37 – Return of the Full House of Israel

26 And they shall dwell safely therein, and shall build houses and plant vineyards; yea, they shall dwell with confidence when I have executed judgments upon all those that despise them round about them; and they shall know that I am the Lord their God.’”

— and they shall know that I am the Lord their God; Sidon survives, after they could see the hand of God in it, acknowledge his justice, and confess that their gods were idols, and that the God of Israel is the only true God;

— Gentiles that knowing or unknowingly despised them shall be severely punished;

— the Targum says,

“And they shall dwell upon it in confidence, and they shall build houses and plant vineyards; and they shall dwell in confidence when I execute acts of judgment upon all who plunder them from their neighbors round about; and they shall know that I am the Lord their God.”

Flashing forward, see Ezekiel 36 & 37 – Return of the Full House of Israel

Posted in Ezekiel

China’s ‘Starlink killer’

•February 10, 2026 • Leave a Comment

China’s ‘Starlink killer’ new cutting edge of microwave weapons

China’s newly unveiled TPG1000Cs made to target satellites, shape a Taiwan fight and test US and allied space deterrence

AsiaTimes • February 10, 2026 ~ EuroNews

China’s latest high-power microwave (HPM) breakthrough, a powerful truck-mountable system described by Chinese researchers and Chinese media as a potential counter to Low-Earth Orbit (LEO) constellations such as Starlink, signals a shift toward non-kinetic weapons designed to paralyze satellites, command networks, and modern warfare itself.

This month, the South China Morning Post (SCMP) reported that Chinese researchers have developed what they claim is the world’s first HPM weapon compact driver. This device can generate 20 gigawatts of energy for up to 60 seconds.

They believe this breakthrough could pose a threat to large Low-Earth-Orbit (LEO) satellite constellations, like SpaceX’s Starlink. The team published their findings in the peer-reviewed journal Chinese High Power Laser and Particle Beams.

The device, known as the TPG1000Cs and developed at the Northwest Institute of Nuclear Technology in Xi’an, weighs about five tons, measures roughly four meters, and is designed for deployment on trucks, ships, aircraft or potentially in space, marking a sharp leap from earlier, bulkier systems that could operate only for a few seconds.

Researchers led by Wang Gang wrote that the system could deliver as many as 3,000 high-energy pulses in a single session and has already accumulated more than 200,000 test pulses, indicating stable performance.

Chinese experts estimate that outputs above 1 gigawatt could disrupt or damage low-orbit satellites, which China has warned pose national security risks. At the same time, SpaceX’s move to lower Starlink’s orbital altitude may increase vulnerability to ground-based directed-energy weapons.

The team said design changes—including lighter alloys, modified insulation paths, and a compact energy-storage geometry—enabled sustained power levels, underscoring China’s push to develop cost-effective counters to satellite networks.

HPM weapons disable electronics by forcing intense radiofrequency (RF) energy into systems through antennas, cables, and openings, inducing destructive voltage and current surges that disrupt or permanently damage components rather than simply heating them.

China’s latest microwave weapon is designed to hit satellites like Starlink

China’s TPG1000Cs may improve on earlier Hurricane-series HPM weapons, which were mainly for short-range drone defense at 2-3 kilometers, as some sources claim, using vehicle-mounted arrays for quick, cost-effective responses.

These earlier models had limited reach, power, and mission scope, making them unsuitable for attacking distant or hardened targets. In contrast, TPG1000Cs offer higher power and sustained energy, surpassing previous systems’ limits in duration, intensity, and reach.

With significantly increased power, China’s new HPM weapon could play a significant role in a Taiwan campaign. As noted by Tin Pak and Yu-cheng Chen in a May 2025 Jamestown article, the People’s Liberation Army (PLA) would employ HPM weapons as first-wave, non-kinetic strike tools to disable specific high-value electronic targets rather than for general disruption.

Pak and Chen mention that HPM strikes could be directed against command centers, radar installations, missile-defense systems, power grids, and communications networks, to collapse Taiwan’s command and control, and intelligence, surveillance, and reconnaissance (ISR) architecture and prevent coordinated resistance.

Posted in China, Tech Race '25-26, US

Ezekiel (Ch 25-26)

•February 9, 2026 • Leave a Comment

Chapter 25 continues with the same prophecy against the Ammonites which started in Chapter 21. We might speculate why the Ammonites were singled out here for this special oracle; but it might have pertained to the murder of Gedaliah, by the hand of Ishmael and the Ammonites gave these killers refuge.

Second, when Nebuchadnezzar took his route to Jerusalem, and destroyed the city, he went about without making any attempt upon the Ammonites; which so flushed the Ammonites that they laughed at their destruction, and insulted the Jews as if their God couldn’t save them.

And thirdly, Tobiah was an Ammonite, who along with Sanballat the Horonite and Geshem the Arabian, attempted to hinder Nehemiah’s efforts to rebuild Jerusalem after the Babylonian exile. And besides taking over the storerooms of the Temple for his own use, Tobiah corrupted the Jewish high priest Eliashib with Samaritan’s view of some Temple practices; thus profaning God’s Sanctuary.

And finally, the Ammonites are modern Jordan (or are they; or that a new group of people, the Jordanians, had replaced the ancient Ammonites) sitting on land allocated to three of the tribes of Israel, and they maybe taking back their ancestral Promised land, land that could even stretch further East and North toward the Euphrates River.

Ezekiel 25

1 The word of the Lord came again unto me, saying, — as the Targum says, the word of prophecy from the Lord; that is, another prophecy as the next verse confirms it.

2 “Son of man, set thy face against the Ammonites and prophesy against them; — the Ammonites; the posterity of Lot by the younger daughter, near neighbours, but bitter enemies to the Jews and who hated their religion; prophesy against them;

— the Targum says,

“Son of man, accept a prophecy against the children of Ammon, and prophesy against them.”

3 and say unto the Ammonites, ‘Hear the word of the Lord God. Thus saith the Lord God: Because thou saidst, “Aha,” against My sanctuary when it was profaned, and against the land of Israel when it was desolate, and against the house of Judah when they went into captivity,

— note the double-fold judgement; (1) against the land of Israel; and (2) against the house of Judah;

— and against the house of Judah; it is wicked to rejoice at the calamities of any, especially of God’s people when they went into captivity; the two tribes of Judah and Benjamin, who were carried captives by Nebuchadnezzar;

— (1) first deportation, under Jehoiakim (succeeded Jehoahaz, who replaced Josiah but reigned only 3 months); began giving tribute to Nebuchadnezzar in 605 BC; purportedly including Daniel;

— (2) second deportation under Jeconiah, (reign: 598 – 597 BC);

— (3) third under Zedekiah (reign 597–586 BC); which completed the destruction of Judah;

— and gave the utmost pleasure to their enemies the Ammonites; who were so disrespectful as to rejoice at the destruction of God’s temple: “’Aha,’ against My sanctuary” which they abhorred; this brutish and barbarous behaviour of theirs is resented by the Lord;

— the Targum affirms the second reason in the introduction, saying,

“And say to the children of Ammon: ‘Accept the word of the Lord God! Thus says the Lord God: Because you said “Joy!” over My Sanctuary because it was profaned, and over the land of Israel because it was desolated, and over the house of Judah because they went into exile…'”

4 behold, therefore I will deliver thee to the men of the East as a possession; and they shall set their palaces in thee and make their dwellings in thee. They shall eat thy fruit, and they shall drink thy milk.

— the ancient men of the East for a possession; the Chaldeans, the Medes and Persians, they lay eastward of Jerusalem; and/or it may be the Arabians, who are often called the men of the East;

— the men of the East in modern era could be the locusts of Revelation 9, who have power to sting like scorpions; from the East (more like from the south-east, but still East), often the Arabian, Mohammedans or Saracens, where it could be meant a swarm of endtime Muslims, are compared to grasshoppers, or locusts: Judges 7:12; “all the other eastern peoples had settled in the valley, thick as locusts.”

The men of the East: could they be the 200 millions of Revelation 9:16?
Mehmet II ended the Byzantine empire and paved the way for the Ottoman rule; including making Jordan an Islamic state

— and from the Message Bible

God’s Message came to me: “Son of man, face Ammon and preach against the people: Listen to the Message of God, the Master. This is what God has to say: Because you cheered when my Sanctuary was desecrated and the land of Judah was devastated and the people of Israel were taken into exile, I’m giving you over to the people of the east. They’ll move in and make themselves at home, eating the food right off your tables and drinking your milk. I’ll turn your capital, Rabbah, into pasture for camels and all your villages into corrals for flocks. Then you’ll realize that I am God. Ezekiel 25:3-5 MSG

— the Targum says,

“Therefore, behold, I am delivering you to the children of the East for an inheritance; and they shall dwell in their palaces within you, [and set up] their dwellings; they shall eat the goodness of your land, and they shall plunder your possessions.”

5 And I will make Rabbah a stable for camels and Ammon a couching place for flocks; and ye shall know that I am the Lord. — Rabbah was the capital of Ammon; today is Amman;

— and I will make Ammon or Rabbath a stable for camels; creatures much used by eastern nations, especially the Arabians; who pitching their tents about Rabbah, the royal city;

— the Targum says,

“And I will make Rabbah a dwelling place for camels, and [the land of] the children of Ammon a place for the folds of flocks of sheep; and you shall know that I am the Lord.”

6 For thus saith the Lord God: Because thou hast clapped thine hands and stamped with the feet and rejoiced in heart with all thy contemptuous hate against the land of Israel, — because thou hast clapped thine hands, and stamped with thy feet: gestures expressive of joy and gladness;

— the Ammonites; therefore, behold, I will stretch out my hand against thee, and give thee to the nations for booty, and cut thee off from the peoples, and exterminate thee from the lands; for the ancient king of Babylon had a design against them, at the same time he came against Jerusalem, and was in doubt for a while which he should attack first; see Ezekiel 21:20

— the Targum says,

“For thus says the Lord God: Because you clapped with your hand and stamped with your foot, and you rejoiced with all the contempt of [your] soul against the land of Israel…”

7 behold, therefore I will stretch out Mine hand upon thee and will deliver thee as spoil to the nations; and I will cut thee off from the people, and I will cause thee to perish out of the countries. I will destroy thee, and thou shalt know that I am the Lord.’

— and I will cut thee off from the people; Ammon, thou shalt no more be accounted among the nations, but cease from being a people;

— “and thou shalt know that I am the Lord” indicates the Ammonites repented, they would know God ultimately and survive! Yet, ironically, they “cease from being a people,”

— the Targum says,

“Therefore, behold, I am lifting the stroke of My power against you, and I will give you for plunder to the nations; and I will cut you off from among the peoples, and I will destroy you from among the countries; I will desolate you, and you shall know that I am the Lord.”

Some nations that “clap thine hands and stamp your feet” when these happen again will get a Spanking so bad that their names will be remembered no more!

8 “Thus saith the Lord God: ‘Because Moab and Seir do say, “Behold, the house of Judah is like unto all the heathen,” — the Moabites were first prophesied of, and then the Edomites who both joined in mocking, behold, the house of Judah is like unto all the heathens;

— Moabites mocks: Judah fares no better with them than with the rest of the nations, who do not profess and serve the same God they do; yet they are fallen into the hands of the king of Babylon;

— and yet are brought into the same miserable circumstances, and left in them, as others are; where is their God they boast of, and their superior excellence to the rest of the world? ~ thus blasphemously, as well as wickedly, did they insult them, which was provoking to the Lord;

— the Targum renders it interrogatively, “in what way do the house of Judah differ from all people?” ~ the Septuagint, “behold, are not the house of Israel and Judah in like manner as all the [other] nations?”

9 therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country; Bethjeshimoth, Baalmeon, and Kiriathaim; — I will open the side or border; that is, lay it open to attack from the side or border of their enemies into the cities, from his frontier;

— the Targum says,

“Therefore, behold, I am breaking the strength of Moab, [starting] from their towns, from their fortresses unto their open borders; the joy of their land: Beth-jeshimoth, Baal-meon, and Kiriathaim.”

10 unto the men of the East with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations. — this prophecy against Ammon and the Ammonites has no promise of restoration;

— this seems to contradict verse 7 above where “thou shalt know that I am the Lord.” One apparent solution could be that there are several tribes of Ammonites; and some live, but others perish!

— the Targum says,

“[Together] with the children of the East, against the children of Ammon, and I will deliver it for an inheritance; so that the memory of the children of Ammon shall no longer be among the nations.”

11 And I will execute judgements upon Moab, and they shall know that I am the Lord.’ — and Moab, the Moabites was Lot by incest with his eldest daughter; they, too, would suffer the same fate, no, not quite, as “and they shall know that I am the Lord,” indicates they will survive and come to acknowledge God;

— the Targum says,

“And upon Moab I will execute the punishment of judgments, and they shall know that I am the Lord.”

12 “Thus saith the Lord God: ‘Because Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended and revenged himself upon them, — because Edom hath dealt against the house of Judah by taking vengeance: the Edomites bore an old grudge against the Jews,

— not only because their father Jacob had got the birthright and blessing from their father Esau; but also because they were made tributaries to them in David’s time, and afterwards severely chastised by Amaziah (II King 14); these things they laid up in their minds, and vowed revenge whenever they had an opportunity; and now one offered at the destruction of Jerusalem, which they took;

— Edom dwelt to the South of the house of Jacob in ancient history; a study of the book of Obadiah incorporates the prophecy of Edom in more details; but briefly here, it is Spain in Europe and the Latinos in the Americas, who live South of the children of Israel in ancient times as well as today;

— the Targum says,

“Thus says the Lord God: Because the Edomites have acted with the strength of vengeance against the House of Judah, and have incurred [great] guilt, and have taken revenge upon them…”

Edom lies to the South to both the land of Judah and Israel

13 therefore thus saith the Lord God: I will also stretch out Mine hand upon Edom and will cut off man and beast from it, and I will make it desolate from Teman; and they of Dedan shall fall by the sword.

— one possibility is that the Ottoman Turks (or today’s Turkey) are the sons of Teman, a grandson of Esau (Genesis 36:15); hence, perhaps, they could be another branch of the house of Esau;

— the Targum says,

“Therefore, thus says the Lord God: I will lift the stroke of My power against Edom, and I will cut off from it man and beast; and I will make it a ruin from the south, and the inhabitants of Dedan shall be slain by the sword.”

14 And I will lay My vengeance upon Edom by the hand of My people Israel, and they shall do in Edom according to Mine anger and according to My fury; and they shall know My vengeance, saith the Lord God.’

— by the hand of my people Israel; this points distinctly to the fact that Edom should be accomplished by the hand of the Israelites, a prophecy which was fulfilled when they were conquered by John Hyrcanus, and compelled to submit to circumcision as a mark of absorption into the Jewish people;

— some nations that “clap thine hands and stamp your feet” when these happen again will get a Spanking so bad that their names will be remembered no more; but here, “they shall know My vengeance;”

— the Targum says,

“And I will place My retribution upon Edom by the hand of My people Israel; and they [the Edomites] shall be delivered up, and they [Israel] shall take vengeance upon Edom according to My anger and according to My wrath; and they shall know My retribution, says the Lord God.”

15 “Thus saith the Lord God: ‘Because the Philistines have dealt by revenge and have taken vengeance with a scornful heart to destroy it for the old hatred, — with a spiteful heart; with hatred to them, and contempt of those of the house of Israel;

— the Targum says,

“Thus says the Lord God: Because the Philistines have acted in vengeance, and have taken revenge with contempt of soul to destroy, [out of] an enmity that is from of old.”

16 therefore thus saith the Lord God: Behold, I will stretch out Mine hand upon the Philistines, and I will cut off the Cherethites and destroy the remnant of the seacoast. — the Philistines lies to the West of Judah; much of their land were destroyed; Ashkelon had been absorbed into the house of Israel; others soon to come;

— the Targum says,

“Therefore, thus says the Lord God: Behold, I am lifting the stroke of My power against the Philistines; and I will destroy the people who are guilty of being destroyed, and I will eliminate the remnant of the seacoast.”

17 And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the Lord, when I shall lay My vengeance upon them.’” — “and they shall know that I am the Lord,” indicates they will survive and eventually come to acknowledge God;

— “when I shall lay my vengeance upon them,” that is, they will see the hand of God in it, acknowledge his justice, and confess that their gods were idols, and that the God of Israel is the only true God;

— the Targum says,

“And I will execute upon them great retributions with the strength of anger; and they shall know that I am the Lord, when I place My retribution upon them.”

Ezekiel 26

1 And it came to pass in the eleventh year, on the first day of the month, that the word of the Lord came unto me, saying,

2 “Son of man, because Tyre hath said against Jerusalem, ‘Aha, she is broken that was the gates of the people; she is turned unto me; I shall be replenished, now she is laid waste,’

— son of man, because that Tyrus hath said against Jerusalem, aha…. as rejoicing at her destruction, and insulting over her in it; which was scornful and inhuman, and resented by the Lord;

— the Targum says,

“Son of man, because Tyre has said concerning Jerusalem: ‘Joy! The one who provided merchandise to all the nations is broken; [the trade] has turned to come to me; I shall be filled [now that] she is laid waste.'”

3 therefore thus saith the Lord God: Behold, I am against thee, O Tyre, and will cause many nations to come up against thee, as the sea causeth his waves to roll up.

— and God will cause many nations to come up against thee, O Tyre, as the sea causeth his waves to come up; the Chaldean army, consisting of soldiers of many nations; who for their number, noise, and fury, are compared to the raging waves of the sea;

— so the Targum says, “I will bring up against thee, O Tyre, an army of many nations, as the sea ascendeth in the raging of its waves.”

4 And they shall destroy the walls of Tyre and break down her towers. I will also scrape her dust from her, and make her like the top of a rock. — Tyre, at that time the most famous city for trade and commerce in the world; and make her like the top of a rock means Tyre will be made barren;

— the Targum says,

“And they shall destroy the walls of Tyre and break down her towers; and I will uproot her dust from her, and I will make her like the smoothness of a naked rock.”

5 It shall be a place for the spreading of nets in the midst of the sea, for I have spoken it, saith the Lord God; and it shall become a spoil to the nations. — the army of many nations, one that besieged it for thirteen years was under Nebuchadnezzar;

— the Targum says,

“It shall be a place for the spreading of nets in the midst of the sea; for I have decreed it by My Word, says the Lord God; and she shall become a spoil for the nations.”

6 And her daughters who are in the field shall be slain by the sword; and they shall know that I am the Lord. — and they shall know that I am the Lord when they shall see all these things exactly accomplished, that the omniscient God could foretell events and come to their senses, thus they survive rather having their names remember no more;

— the Targum says,

“And the inhabitants of her villages which are in the field shall be slain by the sword; and they shall know that I am the Lord.”

7 “For thus saith the Lord God: Behold, I will bring upon Tyre Nebuchadnezzar king of Babylon, a king of kings from the north, with horses and with chariots and with horsemen and companies, and many people. — “king of kings” because of the many nationals to his sway, whose kings were his vassals; hence king of kings;

— Nebuchadnezzar, was king of Babylon, a king of kings from the NORTH, but at the endtime, the prophecised SWORD (Ezekiel 20:45to 21:5) is destined to come from the SOUTH!

— the Targum says,

“For thus says the Lord God: Behold, I am bringing against Tyre Nebuchadnezzar, king of Babylon, from the north—a king of kings—with horses, and with chariots, and with horsemen, and an army, and a vast people.”

8 He shall slay with the sword thy daughters in the field; and he shall make a fort against thee, and cast a siege mound against thee, and lift up the buckler against thee. — and lift up the buckler against thee;

— or “shield” that is, as the Targum says, “set against thee such who are armed with shields,”

“The inhabitants of your villages which are in the field he shall slay with the sword; and he shall build a siege-wall against you, and heap up a mound against you, and will set up against you those who batter with shields.”

9 And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. — and with his axes he shall break down thy towers; the word here used signifies anything made of iron, as swords, spears, hammers, and axes; the latter, being more proper to demolish towers;

— the Targum says,

“And the stroke of his battering engines he shall set against your walls, and your towers he shall break down with his iron tools.”

10 By reason of the abundance of his horses, their dust shall cover thee. Thy walls shall shake at the noise of the horsemen and of the wheels and of the chariots when he shall enter into thy gates, as men enter into a city wherein is made a breach.

— he shall enter into thy gates; Nebuchadnezzar, without fear, shall enter and possess his conquest, which Tyre at last yielded to him after thirteen years of hard siege;

— the Targum says,

“From the multitude of his horses, their dust shall cover you; from the sound of horsemen and wheels and chariots, your walls shall shake, when he enters your gates as one enters a city that has been breached through its wall.”

11 With the hoofs of his horses shall he tread down all thy streets. He shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. — Josephus wrote: “that Nebuchadnezzar besieged Tyre thirteen years,” before the fruits fell onto the ground. Tyre had a large fleet and were very rich with merchandise;

— the Targum says,

“With the hoofs of his horses shall he tread down all thy streets; he shall slay thy people by the sword, and thy strong pillars shall go down to the ground.”

12 And they shall make a spoil of thy riches and make a prey of thy merchandise; and they shall break down thy walls and destroy thy pleasant houses; and they shall lay thy stones and thy timber and thy dust in the midst of the water.

— and they shall make a spoil of thy riches; the Chaldean army, when they entered the city, and got possession of it, would plunder it, and divide the riches of it among them;

— the Targum says,

“And they shall spoil your riches and make a prey of your merchandise; they shall break down your walls and destroy your pleasant houses; and your stones, and your timber, and your dust, they shall lay in the midst of the sea.”

13 And I will cause the noise of thy songs to cease, and the sound of thy harps shall be no more heard. — and the sound of thy harps shall be no more heard; neither vocal nor instrumental music; and this could one day be the case of Rome, of which Tyre was a type, Revelation 18:22

— the Targum says,

“And I will cause the noise of your songs to cease; and the sound of your harps (lyres) shall be heard no more.”

14 And I will make thee like the top of a rock; thou shalt be a place to spread nets upon. Thou shalt be built no more; for I the Lord have spoken it, saith the Lord God. — and I will make thee like the top of a rock; that is, smooth and bare; and thou shall be a place to spread nets upon; and thou shalt be built no more;

— the Targum says,

“And I will make you a smooth rock; you shall be a place for the spreading of nets; you shall be built no more; for I, the Lord, have decreed it by My Word, says the Lord God.”

15 “Thus saith the Lord God to Tyre: Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee?

— the Targum says,

“Thus says the Lord God to Tyre: Shall not the islands shake at the sound of your fall, when the slain groan, and when the slaughter is made in your midst?”

16 Then all the princes of the sea shall come down from their thrones, and lay away their robes and put off their embroidered garments. They shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment and be astonished at thee.

— the princes, governors and rulers of other countries that dwell by the sea: by which he signifies that her destruction would be so horrible that all the world would hear of it, trembled and be afraid;

— all the princes of the sea shall come down from their thrones; all the princes and rich merchants (or the merchants who are as princes) of Sidon, Carthage, and other maritime cities that maintained a trade with Tyre, and got great wealth by that means, shall express a deep grief and concern for thee;

— the Targum says,

“And all the princes of the sea shall come down from their thrones; they shall lay aside their robes and strip off their embroidered garments; they shall clothe themselves with trembling; they shall sit upon the ground, and they shall tremble every moment and be astonished at you.”

17 And they shall take up a lamentation for thee and say to thee: “‘How art thou destroyed, that wast inhabited by seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, who cause their terror to be on all that haunt it! — see how high, how great Tyre had been; see how low Tyre has became;

— the Targum says,

“And they shall take up a lamentation for you, and say to you: ‘How you have perished, you who were inhabited from the midst of the seas, the renowned city that was strong in the sea, she and her inhabitants; how they were delivered to destruction, all her inhabitants!'”

18 Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure.’ — shall not the isles shake at the sound of thy fall? all those that dwell upon the sea-coast near thee shall be thrown into a consternation at the news of thy being taken and destroyed;

— the Targum says,

“Now shall the islands tremble in the day of the fall of your slain; and the islands that are in the sea shall be dismayed at your departure into exile.”

19 “For thus saith the Lord God: When I shall make thee a desolate city like the cities that are not inhabited, when I shall bring up the deep upon thee and great waters shall cover thee, — and great waters shall cover thee; either, literally, the waters of the sea, or metaphorically, great afflictions shall cover thee;

— the Targum says,

“For thus says the Lord God: When I make you a desolate city, like the cities that are not inhabited; when I bring up the deep upon you, and great waters shall cover you.”

20 when I shall bring thee down with them that descend into the pit with the people of olden times, and shall set thee in the low parts of the earth, in places desolate of old with them that go down to the pit, that thou be not inhabited, and I shall set glory in the land of the living.”

— when buried under the sea she goes down into the abode of the dead, and possibly he regards the “places desolate of old” as also gone down and gathered in the underworld;

— the Targum says,

“And I will bring you down with those who descend to the pit of the house of destruction, to the people of old; and I will make you dwell in the nether parts of the earth, in the desolate places of old, with those who descend to the pit of the house of destruction, so that you shall not be inhabited; and I will set joy in the land of Israel.”

21 I will make thee a terror, and thou shalt be no more. Though thou be sought for, yet shalt thou never be found again, saith the Lord God.”

— Oops, it seems here that Tyre “shalt be no more,” seems contrary to what verse 6 says, “and they shall know that I am the Lord.” Perhaps verse 6 was meant for the time of Nebuchadnezzar, but here it’s the endtime? Any other possibilities?

— the Targum says,

“I will make you as if you had never been, and so shall you be; and you shall be sought, but you shall never be found again forever, says the Lord God.”

Posted in Ezekiel

AI’s apocalyptic jobs prophecy

•February 8, 2026 • Leave a Comment

AI’s apocalyptic jobs prophecy is about to become reality

Anthropic’s latest feature for Claude triggered shock waves through global stock markets

Telegraph • February 8, 2026

At Anthropic, the artificial intelligence (AI) business behind the Claude co-working bot, staff are increasingly uneasy about the power of their own creation.

In response to an internal survey in December, one Anthropic employee frets: “In the long term, I think AI will end up doing everything and make me and many others irrelevant.”

Another says: “It kind of feels like I’m coming to work every day to put myself out of a job.”

The impact of AI on jobs has been fiercely debated by tech leaders since the advent of ChatGPT three years ago.

In one camp, there are AI evangelicals who promise a golden age of productivity, where a booming economy means there is enough work for everyone – human and AI alike.

In the other, there are the doom-mongers warning that the world is on the edge of a jobs apocalypse.

Such fears have been brought into focus in recent days after Anthropic, a $350bn (£256bn) Silicon Valley AI lab, revealed a new feature for Claude that has sent tremors through global stock markets.

Last week, Anthropic launched – with little fanfare – a new tool called “plugins.” It has been billed as an assistant that can be easily employed as a “specialist to your role” in legal, marketing, finance, data analysis or customer support.

The tool is the latest type of AI “agent,” a semi-autonomous bot that can be unleashed to carry out business tasks with a few simple prompts and little human oversight.

These agents are part of a shift from AI bots that are simply question-and-answer engines into digital co-workers that can automate tasks across a computer – or even an entire company.

AI companies have been promising for the last three years – since the release of ChatGPT – that their tools could be about to transform the workplace, making it possible to do nearly all jobs that need a laptop with an AI bot.

That message appears to have finally got through. Anthropic’s latest release triggered an immediate shock wave through the stock market, wiping hundreds of billions of dollars from legacy software giants.

Shares have plunged in companies that develop mundane tools for accounting, legal services, data entry or digital marketing, such as SAP, Sage and Relx.

Advertising giants including WPP have joined the sell-off over concerns AI bots could see marketing and creative work automated. The one-time FTSE 100 stalwart has fallen 15pc since Friday.

Meanwhile, Rightmove is down 10pc since Friday over fears AI could upend house hunting.

A pair of US indexes that tracked software makers lost $300bn on Tuesday alone.

Until now, the AI “agents” being developed by Silicon Valley labs have been most popular among techies, start-up founders and engineers seeking hacks to speed up their work.

But Anthropic’s latest batch of tools is being specifically targeted at traditional white collar workers and city professionals. Lawyers, accountants and analysts could see their jobs up-ended by the new tech – or replaced outright.

The lab promised its new bots can take on “specific job functions like sales, legal and financial analysis.” The plugins are also designed so they do not require arcane coding knowledge to get them working.

Tech businesses embracing AI have already claimed agents can accelerate the work of entire teams.

Rob Seaman, the chief executive of office messaging app Slack, says: “We have teams of AI engineers with three or four agents working on their behalf.”

It is not just programmers. Barney Hussey-Yeo, the chief executive of UK fintech business Cleo, says: “Beyond the technical teams, how everyone works day-to-day is now augmented by AI.”

Dario Amodei, Anthropic’s chief executive and co-founder, has repeatedly warned of AI’s threat to traditional office work. Last year, he claimed it could eliminate as many as half of all entry-level white collar jobs in the coming years.

Even before his company’s latest product release, London’s professional class was already fretting about the impact of AI tools on their careers.

One City source says the outlook is “super worrying” for junior colleagues, with AI bots that can perform a typical due diligence task in “a tenth of the time” it would have taken a human.

Human co-workers, meanwhile, are finding themselves so reliant on AI bots that junior Gen Z staff fear being deskilled and made obsolete by the very bots they have been encouraged to use.

Liz Kendall, the Technology Secretary, acknowledged the fears around professional jobs last week.

“Across the country, people are already worried about the impact of AI on entry level jobs for graduates in areas like finance, business and the law,” she says. “I want to level with the public. Some jobs will go.”

There are tentative signals in the job market that suggest AI is starting to have an impact.

Official data published this month showed total administrative vacancies – the kind of role that is ripe for AI automation – fell by 36,000 over the past six months.

Meanwhile, jobs site Adzuna has seen a 35pc fall in adverts for entry-level jobs through to December 2025 compared with November 2022, when ChatGPT launched.

“As agentic AI takes on some routine administrative tasks, entry-level roles are being squeezed first,” says James Neave, head of data science at Adzuna.

A recent study from JP Morgan suggested AI was destroying more jobs in Britain than it was creating, with the investment bank saying the technology was responsible for an 8pc net loss in jobs.

If the latest agents are a step up from their predecessors for office work, these losses could rise.

Not everyone is convinced. Simon French, chief economist at Panmure Gordon, says he is “very, very dubious” as to whether the impact of AI has shown up in UK jobs data yet.

Tom Moore, a senior consultant at City headhunters Melton Legal Search, says the impact of AI on legal hiring so far has been “very marginal” – but he anticipates non-legal roles such as business development and secretaries could be at risk.

He adds if the tools prove more capable, it could “thin the ranks of associates” in the coming years.

Yet the threat to some of Britain’s premier software companies, including those in the FTSE 100, looks real and immediate. 

The sell-off threatens to hit pension funds and savers who had bet on boring-but-reliable software stocks in what traders are calling the “Saas [software as a service] apocalypse.”

“Software companies are being indiscriminately put into an ‘AI loser’ bucket,” says Nay Soe Naing, a technology analyst at Berenberg.

HgCapital Trust, a specialist investor in business and accountancy tech, has been the worst performer on the FTSE 350, down 21pc since Friday.

Finsbury Growth and Income Trust, run by star stock-picker Nick Train, holds 45pc of its portfolio in Relx, Sage, Experian and the London Stock Exchange Group, all of which have endured a brutal sell-down.

Amid the accelerating rout, tech luminaries have sought to quell fears that AI bots will eliminate the need for the kinds of accounting and legal software tools that have been central to white collar office work for decades.

Jensen Huang, the Nvidia boss, insisted that the software sell-off was “illogical” and contended that AI bots will still need to rely on other tools to perform roles similar to human office work.

Seaman, of Slack, says he sees the rise of AI agents “less in terms of job loss” and more as giving staff the space to do work that once got “left on the cutting room floor.”

An Anthropic spokesman declined to comment on the market sell-off.

Yet if the creators of its Claude tool are to be believed, it is time for office workers to brace for the arrival of their AI colleagues.

Posted in Tech Race '25-26

Ezekiel (Ch 23-24)

•February 7, 2026 • Leave a Comment

Chapter 23 exposes the harlotries of the house of Israel, or the ten tribes, under the name of Aholah, which they committed with the Assyrians, of whom they had learned them, are exposed, and their punishment for them are declared.

And then the harlotries of the house of Judah, or the two tribes, under the name of Aholibah, are represented as greater than those of the ten tribes. Together they constitute the “two houses of Israel” or “both houses of Israel” as expressed in Isaiah 8:14.

Ezekiel 23

1 The word of the Lord came again unto me, saying, — the word of prophecy from the Lord, as the Targum renders it. So Ezra expounds it as a prophecy and a reference to our endtime (Ezekiel 12:27).

2 “Son of man, there were two women, the daughters of one mother, — the daughters of one mother; the two of them were from one nation, separated into two in the days of Rehoboam;

— the Targum says, “Son of man, prophesy concerning two provinces which are like two women, who were the daughters of one mother.”

3 and they committed whoredoms in Egypt; they committed whoredoms in their youth. There were their breasts pressed, and there they bruised the teats of their virginity.

— “they played the harlot in Egypt …” the proof of this is their apostasy with their reverence and worship of the Golden Calf which took roots in Egypt;

— the Targum says

“And they strayed in Egypt, after the worship of their idols they strayed; there they worshipped idols, and there they corrupted their deeds.”

Oholah the elder and Oholibah her sister; both played harlotries and whoredoms

4 And the names of them were Oholah the elder and Oholibah her sister; and they were Mine, and they bore sons and daughters. Thus were their names: Samaria is Oholah, and Jerusalem, Oholibah.

— in allegory, Samaria represents the idolatries of the house of Israel or the ten tribes, under the name of Aholah, which they committed with the Assyrians, and their punishment for them is declared; and Aholibah represents the idolatries of Judah or the two tribes;

— the Targum says

“And their names were Oholah the elder and Oholibah her sister; and they served before Me and prospered with sons and daughters; and their names [refer to]: Samaria is Oholah, and Jerusalem is Oholibah.”

5 “And Oholah played the harlot when she was Mine; and she doted on her lovers, on the Assyrians her neighbors, — for the Assyrians; this is Menachem the son of Gadi (II Kings 15:19), who gave tribute to Pul king of Assyria in order “that his hands might be with him to strengthen the kingdom in his hand;”

— Samaria was like an adulterous woman; for had their true God for worship, they would not have needed the kings of Assyria for alliance, but playing the harlot with her neighbours;

— the Targum says

“And Oholah strayed from after My service, and she desired to stray after her lovers, after the Assyrians, her neighbors.”

6 who were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. — clothed with blue; richly apparelled and as the humour of that nation, in rich and beautiful blue, very magnificent to the eye;

— the Targum says

“Clad in perfect [blue] garments, governors and rulers, all of them desirable young men, horsemen riding upon horses.”

7 Thus she committed her whoredoms with them, with all them that were the chosen men of Assyria and with all on whom she doted. With all their idols she defiled herself.

— and she bestowed her harlotries upon them; her adulterous heart and her promiscuous spirit she bestowed upon them, for she desired them as harlots;

— the Targum says

“And she desired to stray after them—all the choice young men of Assyria; and with all that she desired, and with all the worship of their idols, she was defiled.”

8 Neither left she her whoredoms brought from Egypt; for in her youth they lay with her, and they bruised the breasts of her virginity and poured their whoredom upon her. — and they bruised the breasts of her virginity; who before retained the pure worship of God, and was like a chaste virgin;

— and poured their whoredom upon her; expressions of the numerous acts of idolatry committed together by them;

— the Targum says

“And the worship of idols that was with her from Egypt she did not leave; for they made her serve their idols, and they taught her evil deeds, and they poured their idolatry upon her.”

9 Therefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted. — wherefore I have delivered her into the hand of her lovers; if Samaria is the United States today could she be lured by “her most trusted lovers”? Saudi Arabia, Turkey, Germany, India, Japan, South Korea and the Philippines?

— since the 2020s it seems like Saudi Arabia, Turkey, Germany, Brazil and Indonesia are beginning to pursue their own foreign policies at odd with the United States;

— the Targum says

“Therefore, I delivered her into the hand of her lovers, into the hand of the Assyrians, after whom she desired to stray.”

10 These uncovered her nakedness. They took her sons and her daughters and slew her with the sword; and she became notorious among women, for they had executed judgement upon her.

— for they had executed judgement upon her; that is, the “Assyrians” who were the instruments in God’s hand in doing justice and inflicting judgements on her. God is the true executor in their Assyrian captivity, same as the Romans in 70 AD during the Jerusalem inferno;

— the Targum says

“They [the Assyrians] revealed her shame; her sons and daughters they took captive, and her people they killed with the sword; and she became a [byword] name among the provinces, and they executed the retribution of judgments within her.”

11 “And when her sister Oholibah saw this, she was more corrupt in her inordinate love than she, and in her whoredoms more than her sister in her — and in her whoredoms more than her sister; guilty of more harlotries than the ten tribes as in the times of Manasseh;

— the Targum says

“And her sister Oholibah saw [this], and she corrupted her desire more than she [her sister], and [she corrupted] her idolatry more than the idolatry of her sister.”

12 She doted upon the Assyrians her neighbors, captains and rulers clothed most gorgeously, horsemen riding upon horses, all of them desirable young men.

— Judah also flirted with the Assyrians, her neighbours (see II Kings 16:7); today the modern state of Israel flirted with the Abrahamic Accords: between Israel and the United Arab Emirates, Bahrain, an extension of an earlier Oslo Accords;

— the Targum says

“After the sons of Assyria she desired to stray; governors and rulers [who were] neighbors, clothed in perfect garments, and horsemen riding upon horses—all of them desirable young men.”

13 Then I saw that she was defiled, that they both took one way, — I saw that she was corrupted, defiled; that her heart was already set on her idols; that they both, Samaria and Jerusalem; that Judah fell into the same idolatrous practices as Israel;

— the Targum says

“And it was revealed before Me that she was defiled; one way [one path] they both set for themselves.”

14 and that she increased her whoredoms. For when she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, — vermilion, the peculiar color of the Chaldeans, as purple was of the Assyrians;

— the Targum says

“And she added to her idolatry; she saw men depicted upon the wall, images of the Chaldeans [Babylonians] depicted with pigments [vermilion/colors].”

15 girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, in the manner of the Babylonians of Chaldea, the land of their nativity

— of Chaldea; the land of their nativity; either where these heroes were born whose images were portrayed; or where Abraham was born, putting them in mind of the idolatries of their ancestors, where they were now returning to;

— the Targum says

“Girded with belts on their loins, with wound turbans on their heads; the appearance of all of them like warriors, the likeness of the Babylonians, the province of the Chaldeans, the land of their birth.”

16 and as soon as she saw them with her eyes, she doted upon them and sent messengers unto them into Chaldea. — the trading relationship between Judæa and Babylon was so close that many of the people had seen the Babylonians personally, while others knew of them through their report;

— the Targum says

“And she desired to stray after them according to the sight of her eyes; and she sent messengers to them, to the province of the land of the Chaldeans.”

17 And the Babylonians came to her into the bed of love, and they defiled her with their whoredom, and she was polluted with them, and her mind was alienated from them. — and they defiled her with their whoredom; or with their idols, as the Targum says;

— they drew them into their idolatrous practices; which were defiling them, and by whom they were corrupted from their own God;

— the Targum says

“And the Babylonians came to her for a bed of love, and they defiled her with their idols; and she was defiled by them until her soul became disgusted with them.”

18 So she uncovered her whoredoms and uncovered her nakedness. Then My mind was alienated from her, as My mind was alienated from her sister. — then my mind was alienated from her; as a virtuous husband is alienated from an adulterous wife;

— the Targum says

“And her shame was revealed, and her disgrace was seen; and My Word (Memra) rejected her, just as My Word rejected her sister.”

19 Yet she multiplied her whoredoms in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt. — not literally playing the whores: this refers to remembering their idolatries in Egypt, which she now resolves to act over again;

— the Targum says

“And she increased her idolatry, to remember the days of old in which she strayed when she was in the land of Egypt.”

20 For she doted upon their paramours, whose flesh is as the flesh of asses and whose issue is like the issue of horses. — and asses and horses are introduced to show the intensity of their lust;

— the Targum says

“And she desired to be subservient to them, whose flesh is like the flesh of donkeys, and whose flow is like the flow of horses.”

21 Thus thou called to remembrance the lewdness of thy youth, in bruising thy teats by the Egyptians for the paps of thy youth.” — in bruising thy teats by the Egyptians for the paps of thy youth: committing fornication, that is, harlotry with them; signified by pressing and bruising the breasts and paps of virgins;

— the Targum says

“And you remembered the sins of your sinful counsel from of old, from your deeds in Egypt, [when you pursued] love for the sake of the sins of your youth.”

22 “Therefore, O Oholibah, thus saith the Lord God: Behold, I will raise up thy lovers against thee from whom thy mind is alienated, and I will bring them against thee on every side:

— the kings of Judah played alternately Egypt against Babylon, and Babylon against Egypt. Jehoahaz was displaced by Necho for Jehoiakim, who then turned to the Chaldaeans, and afterward rebelling sought aid from Egypt;

— behold, I will raise up thy lovers against thee; the Chaldeans, whom they had formerly loved, and in whose alliance they were, and whose idols they worshipped;

— the Targum says

“Therefore, Oholibah, thus says the Lord God: Behold, I am openly bringing your lovers against you—those with whom your soul has become disgusted—and I will bring them against you from every side.”

23 the Babylonians, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians with them, all of them desirable young men, captains and rulers, great lords and renowned, all of them riding upon horses.

— Pekod, and Shoa, and Koa; possibly words expressive of rank, or names of small Chaldaean tribes, selected for their resemblance to expressive Hebrew words;

— the Targum says

“The Babylonians and all the Chaldeans; [men of] Pekod, Shoa, and Koa; all the Assyrians with them; desirable young men, governors and rulers, all of them mighty men of renown, all of them riding upon horses.”

24 And they shall come against thee with chariots, wagons, and wheels, and with an assembly of people, who shall set against thee buckler and shield and helmet round about; and I will set judgement before them, and they shall judge thee according to their judgements.

— and I will set judgement before them, and they (your enemies) shall judge thee according to their judgements; that is, I will deliver you into their hands, and they shall judge and condemn you; not according to my laws and yours, but according to their own laws;

— they shall deal with you as rebels and covenant breakers, as Zedekiah was: he broke the covenant with the king of Babylon, and rebelled against him: and this was fulfilled when he fell into his hands, and when he slew his children before his face, and then put out his eyes;

— the Targum says

“And they shall come against you with weapons of war, with chariots and wheels, and a camp of nations [armed] with shields and helmets; they shall set themselves against you round about. And I will place before them the retribution of judgments, and they shall take vengeance on you according to their laws.”

For more see, Is Britain on the Brink of Civil War?

25 And I will set My jealousy against thee, and they shall deal furiously with thee. They shall take away thy nose and thine ears, and thy remnant shall fall by the sword. They shall take thy sons and thy daughters, and thy residue shall be devoured by the fire.

— they shall take away thy nose and thine ears, and thy remnant shall fall by the sword; as gallants use their harlots when they leave them, or jealous husbands their adulterous wives, disfiguring them, that they may be marked and known what they are, and be despised by others;

— as has been the custom in some countries, particularly with the Egyptians, to cut off the noses of adulterous persons; here it is to be understood figuratively: by the “nose” is meant the king, who is higher than his people, as the nose is the highest part in a man’s face;

— and by the “ears” the priest who caused a noise to be heard when he entered into the temple with his bells; or rather because it was the priest’s office to attend to the word of God, to teach the people; in general;

— so the Targum paraphrases it,

“And I will set My retribution upon you, and they shall take vengeance on you in fury; your nobles and your honorable ones they shall exile, and your people shall be killed by the sword; they shall take your sons and your daughters captive, and the beauty of your land shall be burned with fire.”

— the city of Jerusalem, the temple, the king’s palaces, the houses of the great men and others in it which were all burnt with fire when taken by the Chaldeans, Jeremiah 52:13;

— and thy residue shall be devoured by the fire; so would all be consumed? No remnant at all? (more details at the end of this chapter).

26 They shall also strip thee out of thy clothes and take away thy fair jewels. — flash forward to our time; the Nazis took all the gold, silvers and any jewellery or ornament from the Jews before pushing them into their gas chambers;

— the Targum says

“And they shall strip you of your precious garments, and they shall take away the vessels of your praise.”

27 Thus will I make thy lewdness to cease from thee and thy whoredom brought from the land of Egypt, so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more. — nor remember “Egypt” any more, with love, trust or desire of any relationship with her, but all thy remembrance of Egypt shall be with deep shame and loathing;

— the Targum says

“And I will abolish the sins of your sinful counsel from you, and the worship of your idols that was with you when you were in the land of Egypt; and you shall no longer lift up your eyes to them, and the idols of the Egyptians you shall remember no more.”

28 For thus saith the Lord God: Behold, I will deliver thee into the hand of those whom thou hatest, into the hand of those from whom thy mind is alienated,

— for thus saith the Lord God, I will deliver thee into the hand of them whom thou hatest; historically the the Chaldeans and Babylonians, before loved by her, and flirted upon, but now hated and rebelled against;

— but who are those enemies of the future? where they are to fall into similar hands; and this the Lord threatens to bring upon them for their sins; and he having said it, would be be performed; and it is to be repeated in the endtime;

— the Targum says

“For thus says the Lord God: Behold, I am handing you over into the hand of those whom you hate, into the hand of those with whom your soul has become disgusted.”

29 And they shall deal with thee hatefully, and shall take away all thy labor and shall leave thee naked and bare; and the nakedness of thy whoredoms shall be uncovered, both thy lewdness and thy whoredoms.

— naked; both literally thou shalt not have clothes to cover thy nakedness; and figuratively, thou shalt be left in a most disgraced state, and the shame of all thy harlotries shall not cover thee;

— the Targum says

“And they shall take vengeance on you in enmity, and they shall take all [the fruit of] your labor, and they shall leave you wandering and abandoned; and the shame of your error shall be revealed, along with the sins of your sinful counsel and your rebelliousness.”

30 I will do these things unto thee, because thou hast gone a whoring after the nations, and because thou art polluted with their idols. — because thou hast gone whoring after the heathens, and because thou art polluted with their idols;

— imitated them in their idolatries; worshipped the same dunghill gods as they did, with which it was no wonder they should be polluted, and become abominable unto God;

— the Targum says

“Your sins caused these things to happen to you, because you strayed after the nations and were defiled by the worship of their idols.”

31 Thou hast walked in the way of thy sister; therefore will I give her cup into thine hand. — thy sister; Samaria and the ten tribes, both great idolatresses and played harlotaries;

— therefore will I give her cup into thine hand; the cup of her vengeance, as the Targum says; inflict the same punishment on the two tribes as on the ten, and suffer them to be carried captive as they had been.

Is Britain on the Brink of Civil War?

32 “Thus saith the Lord God: “Thou shalt drink of thy sister’s cup deep and large; thou shalt be laughed to scorn and held in derision; it containeth much.

— it containeth much; the cup of humiliation already drunk by Samaria was large, and filled with pain and sorrow, yet Jerusalem must drink it amid the derision and for laughter of her neighbours;

— the Targum says

“Thus says the Lord God: You shall drink the cup of your sister’s retribution—mighty and strong; you shall be for laughter and for mockery, because of the greatness of the distress that shall come upon you.”

33 Thou shalt be filled with drunkenness and sorrow, with the cup of dismay and desolation, with the cup of thy sister Samaria. — with the cup of astonishment and desolation; their punishment would be so great, their condition so desolate, that it should astonish them, and bereave them of their senses;

— the Targum says

“Behold, as one who is drunk and intoxicated you shall be filled, [with] a cup of desolation and destruction, the cup of the retribution of your sister, Samaria.”

34 Thou shalt even drink it and suck it out, and thou shalt break the shards thereof, and pluck off thine own breasts. For I have spoken it, saith the Lord God. — and pluck off thine own breasts; as men in their drunken fits, being like mad men, tear their own flesh;

— the Targum emphasizes, “and you shall tear your own flesh,”

“And you shall drink it and finish it, and you shall receive its retribution; and you shall tear your own flesh, for I have decreed it by My Word (Memra), says the Lord God.”

35 “Therefore thus saith the Lord God: Because thou hast forgotten Me and cast Me behind thy back, therefore bear thou also thy lewdness and thy whoredoms.”

— therefore bear thou also thy lewdness and thy whoredoms; that is, the guilt of their sins, the punishment of their harlotries and idolatries; and shame and confusion for them.

— because thou hast forgotten me; his word, worship and ordinances and did not attend unto them, but worshipped strange gods: so the Targum says “thou hast forgotten Me and cast Me behind thy back.”

36 The Lord said moreover unto me: “Son of man, wilt thou judge Oholah and Oholibah? Yea, declare unto them their abominations, — yea, declare unto them their abominations; their abominable sins, their murders, adulteries and harlotries;

— set them in a true light before them, in all their aggravated circumstances; that, if it can be, they may be brought to a true sight and sense of them, into repentance; be ashamed of them, loath them, confess them and forsake them;

— the Targum says

“And the Lord said to me: Son of man, will you rebuke Oholah and Oholibah? Then declare to them their abominations.”

37 that they have committed adultery, and blood is on their hands; and with their idols have they committed adultery and have also caused their sons, whom they bore unto Me, to pass for them through the fire, to devour them.

— that they have committed adultery; either literally, adultery with their neighbours’ wives, which was a prevailing sin with this people; or figuratively, spiritual adultery, that is, idolatry and harlotaries; and blood is in their hands;

— the Targum says,

“For they have committed adultery, and the blood of the innocent is shed in their hands; and after the worship of their idols they have strayed; and even their children, who were destined to emerge from them as a holy offspring before Me, they passed over to them [the idols] for worship.”

38 Moreover this they have done unto Me: They have defiled My sanctuary on the same day and have profaned My Sabbaths. — defiled my sanctuary; my holy things, house, altar, sacrifices, and oblations; a part of the temple or churches put for the true worship of God;

— SabbathS; notice the plural, Sabbaths; and instead of observing the Sabbaths, they observe by following the sun-worshipping Samaritans, where they observe the SUN; on SUNday; facing the East; their backs against the Temple;

— others, the Church of God Communities would always have their “wavesheaf offering” and Pentecost on a SUNday, Whitsundays; another way of paying homage to the SUN;

— the Targum says

“Furthermore, they provoked Me: they defiled My Sanctuary on that same day, and My Sabbaths they profaned.”

39 For when they had slain their children to their idols, then they came the same day into My sanctuary to profane it; and lo, thus have they done in the midst of Mine house.

— and, lo, thus they have done in the midst of mine house; set up idols there, and worshipped them; as they did in the Temple itself;

And He brought me into the inner court of the Lord’S house, and behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men with their backs toward the temple of the Lord and their faces toward the east; and they worshiped the sun toward the east. Ezekiel 8:16

— the Targum says

“And when they slaughtered their children for the worship of their idols, they entered My Sanctuary on that same day to profane it; and behold, thus they have done in the midst of My Sanctuary!”

40 And furthermore, ye have sent for men to come from far, unto whom a messenger was sent; and lo, they came, for whom thou didst wash thyself, painted thy eyes, and decked thyself with ornaments,

— for whom thou didst wash thyself, painting thy eyes, and decked thyself with ornaments; just as harlots do to make themselves sedusive to their lovers;

— who use washes and paint, as Jezebel did, and dress themselves in their best clothes, and adorn themselves in the best manner they can. Harlots had their particular attire, by which they were known, Proverbs 7:10

— the Targum says

“And furthermore, you sent for men coming from afar, to whom a messenger was sent, and behold, they came! To the place you had prepared, you set up marketplaces and established palaces.”

Whom thou didst wash thyself, painted thy eyes, and decked thyself with ornaments

41 and sattest upon a stately bed, and a table prepared before it, whereupon thou hast set Mine incense and Mine oil. — upon a stately bed; a magnificent, rich bed, on which women sat to feast, when men leant on their sides, which would not have been a comely posture to a woman;

— the Targum says

“And you reclined upon a low couch of honor, and a table filled with every good thing you set before them; and My incense of spices and My oil you placed upon them.”

42 And a voice of a multitude being at ease was with her; and with the men of the common sort were brought Sabeans from the wilderness, who put bracelets upon their hands and beautiful crowns upon their heads.

— Sabeans; not content with the princely, handsome Assyrians, the sisters brought to themselves the rude hordes of Sabeans (Job 1:15); sometimes reads “robbers,”

— the Targum says

“And the sound of a peaceful multitude was within her; and with men from the common crowd, drunkards were brought from the wilderness; and they placed bracelets upon their hands and a crown of glory upon their heads.”

43 “Then said I unto her that was old in adulteries: ‘Will they now commit whoredoms with her, and she with them?’ — the Targum says, “now she will leave her idols, and return to thy worship; but she returned not,”

— the Targum says

“And I said to the congregation of Israel, whose people were swallowed up in sins: ‘Now she will leave her idols and return to My worship’; but she did not return.”

44 Yet they went in unto her, as they go in unto a woman that playeth the harlot; so went they in unto Oholah and unto Oholibah, the lewd women.

— as they go in unto a woman that playeth the harlot; with the same heat of lust, with the same greediness and eager desire as young men do when they go into a brothel where beautiful harlots live;

— the Targum says

“And they went into her as one goes into an innkeeping woman (harlot); so they went into Oholah and into Oholibah, the women of the harlotry whose counsel was sins.”

45 And the righteous men, they shall judge them after the manner of adulteresses and after the manner of women that shed blood, because they are adulteresses and blood is in their hands. — stoning was the punishment of adulterers and putting to death with the sword like that of murderers;

— the Targum says

“And righteous men, in their presence, shall exact retribution from them—the retribution of adulteresses and the retribution of those who shed blood; for they have committed adultery, and the blood of the innocent is shed in their hands.”

46 “For thus saith the Lord God: I will bring up a company upon them, and will give them to be removed and despoiled. — to be removed; to be carried away captive into the land of Chaldea;

— and spoiled and plundered by the rapine of the soldiers in their own land and by the cruelty of their masters to whom they shall be slaves in a strange land;

— the Targum says

“Thus says the Lord God: Prophesy that armies shall come up against them, and I will deliver them over to destruction and to spoil.”

47 And the company shall stone them with stones and dispatch them with their swords. They shall slay their sons and their daughters, and burn up their houses with fire.

— they shall slay their sons and their daughters; when they broke into the city, and took it; or when they found them making their escape, and hiding themselves in secret places;

— and burn up their houses with fire; as they did; the temple, the king’s palace, the houses of noblemen, and all the houses in Jerusalem; see Jeremiah 52:13

— the Targum says

“And the armies shall pelt them with sling-stones, and they shall cut them down with their swords; their sons and their daughters they shall kill, and their houses they shall burn with fire.”

48 Thus will I cause lewdness to cease out of the land, that all women may be taught not to do according to your lewdness. — that all women may be taught not to do after your lewdness;

— that is, that all provinces, as the Targum says, all kingdoms; states, churches and people, hearing and reading the judgements of God on this people for their idolatry, may learn to shun it; it is even an instruction to us, at this distance, not to commit idolatry as they did,

— the Targum says

“And I will abolish the sins of the sinful counsel from the land, and all the provinces shall be chastened (disciplined), and they shall not act according to your sinful counsel.”

49 And they shall recompense your lewdness upon you, and ye shall bear the sins of your idols; and ye shall know that I am the Lord God.”

— only after such judgement and punishment would they know that I am the Lord God; which means the modern people who call themselves Christians, are not what they call themselves, but just Pretenders (to be Christians);

— the Targum says

“And the sins of your sinful counsel shall be placed upon you, and the sins of the worship of your idols you shall receive; and you shall know that I am the Lord God.”

~~~

More on verse 25 “thy remnant shall fall by the sword.” Since Ezekiel’s message is for the endtime and meant for the house of Israel, which is the United States and its European allies and “and thy residue shall be devoured by the fire.” — if those remnant are put to the sword, then no more will be left, reaffirming there is no place of safety for those hopeful to have one.

But wait, this apparently contradicts Ezekiel 12:16, where “But I will leave a few men of them from the sword, from the famine and from the pestilence, that they may declare all their abominations among the heathen whither they come; and they shall know that I am the Lord.“

Or, after testifying all their abominations to the nations, then they are put down by the sword? The last “residue shall be devoured by the fire?” A remnant of martyrs?

Your thoughts for this apparent contraction, please; thanks. Or indeed a remnant of martyrs is on its way?

Ezekiel 24

This chapter prophesied the destruction of Jerusalem and its temple; but as said before, it is also meant for the house of Israel at the endtime.

By the sign of flesh boiling in a pot are shown the miseries that would come; and by the sign of Ezekiel’s being forbidden to mourn for the sudden death of his wife is that the calamities coming on the captives would be so astonishing as to exceed all expressions of sorrow.

1 Again, in the ninth year, in the tenth month, on the tenth day of the month, the word of the Lord came unto me, saying, — in the tenth month (Tevet), in the tenth day of the month (double-tenth); Jehoiachin’s captivity (by which all these prophecies are dated) coincided with Zedekiah’s reign;

— the date here given is therefore the same as in Jeremiah 39:1; Jeremiah 52:4; II Kings 25:1, and was afterwards observed by the Jews as a fast (Zechariah 8:19). It was on this day Nebuchadnezzar laid the siege of Jerusalem;

— the Targum says

“And the word of prophecy from before the Lord was with me in the ninth year, in the tenth month, on the tenth of the month, saying:”

2 “Son of man, write thee the name of the day, even of this same day: The king of Babylon set himself against Jerusalem this same day. — this day was the tenth day of the month, in the tenth month (Tevet; a double-tenth; hence remember in Zechariah 8:19);

— although this parable is set “against Jerusalem,” this message is actually meant for the house of Israel which is the United States and its European allies;

— the Targum says

“Son of man, write for yourself the name of the day, even of this very day; the king of Babylon has leaned (pressed) against Jerusalem on this very day.”

3 And utter a parable unto the rebellious house, and say unto them, ‘Thus saith the Lord God: Set on a pot, set it on, and also pour water into it. — the pot on the fire represented Jerusalem besieged by the Chaldeans: all orders and ranks were within the walls, prepared as a prey for the enemy;

— pour water into it; fill it with water; for as the pot full of water on the fire till the water be thoroughly heated, so shall Jerusalem be filled with the judgements of God;

— the Targum says

“And prophesy a prophecy to the rebellious people, and say to them: Thus says the Lord God: Prophesy that armies shall come up against this city, and also a siege-work shall be set against her to receive the siege.”

4 Gather the pieces thereof into it, even every good piece — the thigh and the shoulder; choice meats; that is, the most distinguished of the people; the princes and gentry, the wealthiest, to the slower process of boiling;

— the Targum says

“Gather her princes into her; every man who wages war, the armies of the nations—fill her [with them].”

5 Take the choice of the flock, and burn also the bones under it; and make it boil well, and let them boil the bones of it therein. — analogies clearly visible in this parable: the pot or cauldron (in v3 above) is the city;

— the choices of the flesh is its people (kings and queens, princes and princesses, nobles, magistrates, priests and rulers of the people); the immense fire under it is the fire of war; the setting of the cauldron on the fire is the beginning of the siege;

— the rust in the pot (introduced later) is the inherent wickedness of the people; the “choice bones (Ezekiel 24:4)” are the bones with meat attached to them; being “choice” bones indicates that the nobility and the landed gentry will also be ruined by the war; the “bones under the cauldron (Ezekiel 24:5)” are the large bones used, along with the logs for fuel;

— the removal of the flesh from the cauldron indicates the destruction of the whole city, rich and poor alike, high and low, indiscriminately, whether by sword, by pestilence, by famine or into captivity by deportation;

— the emptying of the cauldron indicated the removal of the city’s population; the cauldron’s still being rusted indicated Jerusalem’s worthlessness, at that time, as regarded God’s eternal purpose, entailing, of course, the necessity for its complete destruction;

— the Targum says

“Bring the kings of the nations near, and also arrange her supports (siege-towers) with them; hasten its time, and also the slain shall be cast into her midst.”

6 “‘Therefore thus saith the Lord God: Woe to the bloody city, to the pot whose scum is therein and whose scum is not gone out of it! Bring it out piece by piece; let no lot fall upon it. — scum is extraneous matter or impurities risen to or formed on the surface of a liquid often as a foul filmy covering;

— to the pot whose scum is therein, and whose scum is not disposed; when a pot boils, a scum arises, and appears upon the top of the water, which the cook usually takes them off;

— this indicates the filthiness and wickedness of the people, which would be seen and exposed by the judgements of God; yet should not be removed, but continue on them, unrepented of, and therefore unpardoned. It signifies that they would remain hardened in their sins;

— and that the judgements of God would have no effect upon them to bring them to repentance; and that God would have no mercy on them, or pardon their sins;

 — the Targum says,

“Therefore, thus says the Lord God: Woe to the city that sheds innocent blood in its midst! Which is like a pot whose filth (rust) is in it, and its filth has not departed from it. Exile upon exile the people shall be taken out, because repentance was not performed within her.”

7 For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust. — she set it upon the top of a rock; where it could not soak in as when spilled upon soft earth: this indicates her openness and impudence in shedding blood, as not being ashamed nor afraid of its punishment;

— but as rather glorying in it; perhaps there may be some allusion to the tops of hills and mountains where idolatry was committed, attended with shedding of human blood:

— she poured it not upon the ground to cover it with dust; she did not take any methods to hide her sin; having no sense of the heinousness of it, nor any consciousness of guilt, or any remorse or repentance; respect it had to a law which obliged to cover blood shed with dust, Leviticus 17:13;

— the Targum of the whole says, “because innocent blood which is shed in the midst of her; with pride and with a high arm she shed it; she shed it not through ignorance, that she might repent of it.”

8 That it might cause fury to come up to take vengeance, I have set her blood upon the top of a rock, that it should not be covered. — they ought to have put away their transgressions, as the scum, which rises by the heat of the fire, is taken to the top of the pot; that it might be easily seen and not be forgotten;

— the Targum says

“To execute retribution, to take vengeance with strength, I have revealed their sins—because they shed innocent blood openly—so that it may not be forgiven (or forgotten).”

9 “‘Therefore thus saith the Lord God: Woe to the bloody city! I will even make the pile for fire great. — God’s hand shall be seen inflicting all those sore afflictions on them; judgements are a fire, the fuel whereof is to be great; for it is a fire that consumes the bloody city;

— the Targum says

“Therefore, thus says the Lord God: Woe to the city that sheds innocent blood in its midst! I, too, will make its destruction great.”

10 Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. — spice it well; either to take away the noisome smell, or to express the pleasing savour of this justice to God;

— the Targum says

“Multiply the kings, gather the armies, arrange the siege-engines (supports), and prepare the warriors against her; and her mighty men shall be confounded (shattered).”

11 Then set it empty upon the coals thereof, that the brass of it may be hot and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. — that the scum may be consumed; the abominable wickedness of this people; since they were not brought to repentance, they with their sins should be consumed;

— the Targum says

“And I will leave the land desolate, so that the gates of her cities shall be desolated and come to an end; and the workers of her uncleanness (idolatry) shall be melted away in her midst, and her sins shall come to an end.”

12 She hath wearied herself with lies, and her great scum went not forth out of her; her scum shall be in the fire. — the United States has wearied herself with lies; lies serving her idols, which were lying vanities; by trusting to her alliances of nations, which deceived her; or by committing sin, in which there was no satisfaction;

Lies, and continuous lies, one of the main characteristics of the United States, Ephraim:

“Ephraim surrounds me with lies, and the house of Israel with deceit” Hosea 11:12

— the Targum says

“She is filled with contentions (rebellions), and the workers of evil will not depart from her; in fire she shall be burned because of the greatness of her sins.”

13 In thy filthiness is lewdness. Because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused My fury to rest upon thee.

— they ought to have put away their transgressions, as the scum, which rises by the heat of the fire, is taken from the top of the pot, but they grew worse;

— the Targum says

“Because you were defiled with the counsel of sins, since I [tried to] cleanse you but you would not be cleansed of your uncleanness, you shall not be clean again until I have satisfied My fury upon you.”

14 I, the Lord, have spoken it: it shall come to pass, and I will do it. I will not go back, neither will I spare, neither will I repent. According to thy ways and according to thy doings shall they judge thee, saith the Lord God.’”

— I the Lord have spoken it; it shall come to pass; what God has said shall be accomplished; his word shall not return void and empty, or be without effect:

“Remember the former things of old; for I am God, and there is none other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’” Isaiah 46:9-10 

— the Targum says

“I, the Lord, have decreed by My Word; it is coming and it shall be established. I will not withhold, nor will I spare, nor will I have mercy. According to your evil ways and according to your corrupt deeds I have exacted retribution from you, says the Lord God.”

15 Also the word of the Lord came unto me, saying,

16 “Son of man, behold, I take away from thee the desire of thine eyes with a stroke; yet neither shalt thou mourn nor weep, neither shall thy tears run down. — I take away from thee the desire of thine eyes with a stroke; meaning Ezekiel’s wife; who very probably was of a beautiful countenance;

— this lovely object of his affection the Lord signifies he would take away from him by death unto himself; that is, suddenly and at once;

— and so the Syriac and Arabic versions render it, “with a sudden stroke;” the Septuagint: behold I take from the desire of thine eyes by violence;

— and from the Message Bible

God’s Message came to me: “Son of man, I’m about to take from you the delight of your life—a real blow, I know. But, please, no tears. Keep your grief to yourself. No public mourning. Get dressed as usual and go about your work—none of the usual funeral rituals.” Ezekiel 24:15-17 MSG

— the Targum says

“Son of man, behold, I am taking from you the delight of your eyes by death; but you shall not lament, nor shall you weep, and you shall not shed tears.”

17 Forbear to cry. Make no mourning for the dead. Bind the attire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.”

— though mourning for the dead is a duty, these things are now forbidden to Ezekiel in his sorrow, because the state of the nation was in such a dire situation;

— the Targum says

“Sigh in silence; for your dead you shall not make mourning; your Tefillin shall be upon you, and your shoes you shall put on your feet; you shall not wrap [your face] over your mustache, and the bread of mourners you shall not eat.”

18 So I spoke unto the people in the morning, and at evening my wife died; and I did in the morning as I was commanded. — and at even my wife died; suddenly, as it was said she would; this shows who is meant by the desire of his eyes, and what by taking her away;

— and Ezekiel did as he was commanded in the morning; neither moaned, nor sighed, nor wept, nor shed a tear, nor used any of the common ceremonies of mourning, but dressed and ate as at other times; this was the next morning after his wife died;

— the Targum says

“And I spoke with the people in the morning, and my wife died in the evening; and I did in the [following] morning as I was commanded.”

19 And the people said unto me, “Wilt thou not tell us what these things are to us, that thou doest so?” — the people came to me, asking, “Tell us why you’re acting like this. What does it mean, anyway?”

— the Targum says

“And the people said to me: ‘Will you not tell us what these things mean to us, that you are acting [this way]?'”

20 Then I answered them, “The word of the Lord came unto me, saying, — the word of the Lord came unto Ezekiel; ordering him to do all he did; for he did nothing of himself, but all according to God’s will;

— the Targum says

“And I said to them: ‘The word of prophecy from before the Lord was with me, saying…'”

21 Speak unto the house of Israel, ‘Thus saith the Lord God: Behold, I will profane My sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword.

— notice; God is speaking to the house of Israel, not to the house of Judah! Thus saith the Lord of hosts, behold, I will profane my Sanctuary; the Temple, but could he has meant the palaces, the houses of the princes, the royalties, the rich and the noble?

— since this is God speaking to the house of Israel how would this parallel for the common people in the endtime? New York city? London? Paris? Bombed back to the Stone Age, like Aleppo?

— the Targum says

“Say to the House of Israel: Thus says the Lord God: Behold, I am profaning My Sanctuary, the glory of your strength, the delight of your eyes, and the beloved of your soul; and your sons and your daughters whom you left behind shall fall by the sword.”

A ghostly artistic image of a possible ruin of New York City

22 And ye shall do as I have done: Ye shall not cover your lips, nor eat the bread of men. — and ye, the house of Israel, shall do as Ezekiel had done; do not cover your lips; as a token of mourning; 

— the Targum says, there shall be none to comfort them, or send bread to them; they shall all be alike mourners;

“And you shall do just as I have done: you shall not wrap [your faces] over your mustache, and the bread of mourners you shall not eat.”

23 And your attires shall be upon your heads and your shoes upon your feet. Ye shall not mourn nor weep, but ye shall pine away [meaning: to become thin and weak because of sadness or loss] for your iniquities and mourn one toward another.

— and mourn one toward another; that is, in secret; because of their enemies; so great should be their miseries and calamities, that they should be struck dumb, and quite astonished and stupefied with them; that they should not be able to vent their sorrow by any outward act of mourning;

— the Targum says

“And your Tefillin shall be upon your heads, and your shoes upon your feet; you shall not lament, nor shall you weep; but you shall melt away in your sins, and you shall groan, each man to his brother.”

24 Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do. And when this cometh, ye shall know that I am the Lord God.’ — when the prophecy is fulfilled, and all these calamities come upon the city and temple, ye shall know (after much trials and tribulations) that I am the Lord;

— ye “shall know that I am the Lord” indicating that neither those teaching in the synagogues nor those in their numerous churches know God today; but are all sleeping!

— the Targum says

“And Ezekiel shall be to you for a sign; according to all that he has done, you shall do; when it [the destruction] comes, you shall know that I am the Lord God.”

25 “Also, thou son of man, shall it not be on the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters,

— as for you, on the day I seize their strength, the joyous aspect of their pride, the desire of their eyes, sons and daughters, their complete delight, and all their grandchildren;

— the Targum says

“And you, son of man, shall it not be on the day when I take from them the house of their sanctuary, the glory of their strength, the joy of their praise, [when] the delight of their eyes and the beloved of their soul is taken from them—that which is better to them than their sons and their daughters?”

26 that he that escapeth on that day shall come unto thee to cause thee to hear it with thine ears? — on that day, despite being difficult for any fugitive to come on the day of the destruction;

— therefore this is the meaning: On that day that the fugitive will come to you to let you hear [of the destruction] with your own ears, on that day, their mouth will be opened; to let you hear with your own ears: to announce the news that the city has been struck;

— and from the Message Bible

“And you, son of man: The day I take away the people’s refuge, their great joy, the delight of their life, what they’ve most longed for, along with all their children—on that very day a survivor will arrive and tell you what happened to the city. You’ll break your silence and start talking again, talking to the survivor. Again, you’ll be an example for them. And they’ll recognize that I am God.” Ezekiel 24:25-27 MSG

— the Targum says

“On that day, a survivor shall come to you, to cause you to hear the report (the news) with your [own] ears.”

27 On that day shall thy mouth be opened to him who has escaped, and thou shalt speak and be no more dumb. And thou shalt be a sign unto them, and they shall know that I am the Lord.”

— the Divine voice seems to decree for Ezekiel a period of temporary silence and inactivity. Perhaps Ezekiel 3:25 should read, “I will lay bands on thee and bind thee;” at any rate, he is restrained in some way, whether, as some suppose, by some physical restraint or merely by the angry incredulity of his hearers, from proclaiming his message in public;

— Ezekiel does not open his mouth, except in his own house to those who consult him privately (Ezekiel 8:1), until his message was delivered and confirmed by the fall of Jerusalem (Ezekiel 3:21-27)

— the Targum says

“In that day your mouth shall be opened upon the arrival of the survivor, and you shall prophesy and you shall not be silent anymore; and you shall be to them for a sign, and they shall know that I am the Lord.”

Posted in Ezekiel

Ezekiel (Ch 21-22)

•February 5, 2026 • Leave a Comment

Earlier, we have established that although Ezekiel has his face set toward Jerusalem, his prophecy is meant for the house of Israel at the endtime “for many years to come” (Ezekiel 12:27). Here, he is re-emphasizing “the Sword from the South.”

In fact, the word “Sword” being repeated over and over again, occurs fourteen times in this chapter alone, doubled and thriced for its significance. And remember, this prophecy is meant for the house of Israel which is primarily the United States of America, the United Kingdom and France and secondarily their European allies.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

For detailed studies on Joseph, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

For a more detailed Study of Ezekiel 20:45 to 21:5 about this serious subject, see The Flaming Sword and Fire from the South!

Not many, but some are beginning to see such lost land as being occupied!

Ezekiel 21

1 And the word of the Lord came unto me, saying, — here is the Lord’s explanation of the riddle of the last chapter;

— it is declared that the word of the Lord was a “prophesy against the land of Israel” and the whole land, that all might know it was his decree against a wicked and rebellious people;

— in the Targum it is Ezekiel 21:6 Jonathan: “And the word of prophecy from before the Lord was with me, saying:”

2 “Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel;

— “against the land of Israel” ~ the sword glitters to the terror of those against whom it is drawn; that is, this message for the house of Israel is meant for the United States and its European allies;

— many believe Russia and China are the main threat of the United States; but no, American threat in these two chapters comes from the South! And for Western Europe, the threat comes from the South of Europe; that is, North and Central Africa, and perhaps even the Indian sub-continent, which is also South;

— some interprets “set thy face toward Jerusalem” to mean a prophecy against Judah by the then Nebuchadnezzar; but this is working backward, since the kingdom of Judah had already fallen, and Ezekiel himself were among his captives by the river Chebar (Ezekiel 1:1), and, second, this Ezekiel warning were never delivered to the house of Judah before or during that fall before Babylon; and, thirdly, this warning message was mainly to the northern house of Israel at the endtime:

— the Targum (Ezekiel 21:7 Jonathan), says, “Son of man, receive a prophecy against Jerusalem, and instruct (prophesy) against the Sanctuaries, and prophesy against the Land of Israel.”

— the Septuagint says, “Son of man, set thy face against Thæman, and look toward Darom, and prophesy against the chief forest of Nageb,” — this references to “the Negev” or “the south”

For more on the South, a prophecy of Esau or Edom, see Obadiah

Another on the South, The Flaming Sword and Fire from the South!

For another Captivity: see Ezekiel 4 – 390/40 Years Timeline

3 and say to the land of Israel, ‘Thus saith the Lord: Behold, I am against thee, and will draw forth My sword out of his sheath and will cut off from thee the righteous and the wicked. — the green trees are the righteous, the dry trees are the wicked;

— and will draw forth my Sword out of his sheath; a similar situation occurred earlier to ancient Judah when the Chaldean army rushed out of Babylon into Judea and made the inhabitants captives;

— but the Chaldean was from the North toward the South (Ezekiel 1:4), but this is different and something new; this is from the South toward the North (Ezekiel 20:47, 21:4!) Poor thing, among the wicked the righteous will also be “cut off” ~ there is no place of safety that many among the endtime pretentious that are hoping for;

— the Targum (Ezekiel 21:8 Jonathan) says,

“And say to the Land of Israel, thus says the Lord: Behold, I send My anger against you, and I will draw My sword from its sheath, and I will exile from you the righteous in order to destroy your wicked.”

— the Septuagint repeats the “south to north” scene, saying,

 “and thou shalt say to the forest of Nageb, Hear the word of the Lord; thus saith the Lord, even the Lord; Behold, I will kindle a fire in thee, and it shall devour in thee every green tree, and every dry tree: the flame that is kindled shall not be quenched, and every face shall be scorched with it from the south to the north.”

Such a Flaming Sword will be Killing all Flesh from the Forest of the South!

4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall My sword go forth out of his sheath against all flesh from the south to the north,

— his sheath against all flesh from the South to the North; oh, okay, this might give us a clue what “set your face toward the South” and “kindle a fire in thee. . . from the South” are meant at the end of the preceding chapter;

— this Sword will come from the South! This is serious Anger from God! This Sword isn’t just unwanted immigrants, these are warriors, conquering warriors set to slaughter!! For those in Europe, they might come from the whole of Africa; and for the United States, they might come from the whole South, all the Latinos of South America! And “against all flesh;”

— (and flaming flame in Ezekiel 20:47) but in this chapter a subtle change: “My Sword go forth out of his sheath against all flesh from the South to the North.” ~ that is, all flesh will die! Okay this view might be over the top, but then again, why so much emphasis of the Sword in this chapter?

— Jonathan on Obadiah 1:20 renders Sepharad as Ispamiah: Spain (Rashi quoting the Targum: Sepharad shall inherit the cities of the Southland as Spain); the Targums identified Ispamiah or Sepharad (Obadiah 1:20) with Spain, hence, Spanish Jews are called Sephardim; Zarephath and the exile of Jerusalem which is in Sepharad shall inherit the cities of the southland.

— Wikipedia: Sepharad (/sɛfəræd/or səˈfɛərəd/ Hebrew: סְפָרַד Sp̄āraḏ; also Sefarad, Sephared, Sfard) is the Hebrew name for the Iberian Peninsula, consisting of both modern-time Western Europe’s Spain and Portugal. A place called Sepharad, probably referring to Sardis in Lydia (‘Sfard’ in Lydian), in the Book of Obadiah. The name was later applied to Spain;

— the Targum (Ezekiel 21:9 Jonathan) says

“Because I have exiled from you the righteous in order to destroy your wicked, therefore My sword shall go out from its sheath against all flesh from South to North.”

5 that all flesh may know that I, the Lord, have drawn forth My sword out of his sheath. It shall not return any more.’ — more about the Sword! it shall not return any more;

— that is, into its sheath, until it has done all its work; meaning that the invading army should not return to their own land until they had executed the whole will of God upon the endtime house of Israel; this is the fire that should not be quenched;

— one Report by McKinsey says of the 60 millions Latinos in US that had migrated from the South; they often live in ‘deserts’ where adequate housing, groceries are hard to find. “Nearly 9 in 10 of the Latino residents in such communities lived in five states: California, Florida, New Jersey, New York and Texas.”

— McKinsey: Latinos are projected to make up 22.4 percent of the US labor force by 2030 and more than 30 percent by 2060 (Latinos population to 111.2 million by ’60); is McKinsey’s analysis wrong?

— the Targum (Ezekiel 21:10 Jonathan) says

“Because I have exiled from you the righteous in order to destroy your wicked, therefore My sword shall go out from its sheath against all flesh from South to North.”

6 Sigh therefore, thou son of man, with the breaking of thy loins [‘hearts’ in other versions], and with bitterness sigh before their eyes. — sigh, therefore, thou son of man, with the breaking of thy loins; as if thy loins were broke, and go as if they were, and sigh as thou goest;

— or as a woman in travail, having her hands upon her loins as ready to break, and in the utmost distress; or heave, and groan, and sigh, till the girdle of the loins is broke, and by these motions and gesture show the miserable state of this people, and how much thou art affected with it;

— the Targum (Ezekiel 21:11 Jonathan) says

“And you, son of man, sigh; with shivering loins and with bitterness you shall sigh before their eyes.”

7 And it shall be, when they say unto thee, ‘Why sighest thou?’ that thou shalt answer, ‘For the tidings, because it cometh; and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water.’ Behold, it cometh, and shall be brought to pass, saith the Lord God.”

— ‘why sighest thou?’ . . . because it cometh” ~ the report of an invading army from the South, with a Sword approaching and besieging their land, the land of modern Israel, which Ezekiel had heard from the Lord;

— and the thing itself was just at hand, and would certainly be so bad; that was the issues that affected Ezekiel, and caused so much sorrow and lamentations;

— the Targum (Ezekiel 21:12 Jonathan) says

“And it shall be, when they say to you, ‘Why are you sighing?’ you shall say, ‘Because of the report (news), for it is coming; and every heart shall melt, and all hands shall grow weak, and every spirit shall be faint, and all knees shall flow with water; behold, it is coming and it shall be established, says the Lord God.'”

8 Again the word of the Lord came unto me, saying,

— (Ezekiel 21:13 Jonathan) “And the word of prophecy from before the Lord was with me, saying:”

9 “Son of man, prophesy and say, ‘Thus saith the Lord. Say: “‘A sword, a sword is sharpened and also furbished! — a Sword, a Sword, it is sharpened, and also furbished; it is sharpened that it may make a slaughter;

— it is furbished that it may be as lightning: the rod for the house of Israel; primarily the United States of America, the United Kingdom and France; and secondarily their European allies. And it is given to be furbished, that it may be handled: the Sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer from the South;

— the Targum (Ezekiel 21:14 Jonathan) says

“Son of man, prophesy and say: Thus says the Lord God; Say: A sword! The sword of the King of Babylon shall slay, and the sword of the children of Ammon shall be doubled and destroy.”

 “A sword, a sword is sharpened and also furbished!” saith the Lord

10 It is sharpened to make a sore slaughter; it is furbished that it may glitter. Should we then make mirth? It contemneth the rod of My son, as every tree.

— the Targum (Ezekiel 21:15 Jonathan) says

“To perform a slaughter it is drawn; to perform retribution it is sharpened, because the tribe of the House of Judah and Benjamin rejoiced over the tribes of Israel when they went into exile because they worshipped idols; and [now] they themselves have returned to err after images of wood.”

11 “‘And he hath given it to be furbished, that it may be handled; this sword is sharpened, and it is furbished to give it into the hand of the slayer. — three times elsewhere (Jeremiah 25:9,27:6,43:10) God describes Nebuchadnezzar as “my servant;” yet he was a slayer;

— the Babylonians are slayers as affirmed by the Targum (Ezekiel 21:16 Jonathan)

“And He gave their retribution to be delivered into the hand of the King of Babylon; it is the stroke of the sword, it shall be their punishment—to deliver them into the hand of slayers.”

12 Cry and howl, son of man! For it shall be upon My people; it shall be upon all the princes of Israel. Terrors by reason of the sword shall be upon My people; smite therefore upon thy thigh.

— cry and wail, son of man; for it is upon “the princes of Israel” that is, (1) primarily the royal families and nobles of Britain, Denmark, Belgium, Netherlands, Norway and Sweden [but not including Spain although they have princes, ‘cos they are the posterity of Esau]: they are delivered over to the Sword with my people;

— these “princes of Israel” also include (2) the likes of Bill Gates, George Soros, Michael Bloomberg, Mark Zuckerberg, Elon Musk, Rupert Murdoch and the Rockefellers; the Rothschilds, who spanned numerous generations centered in the City of London and in other western capital cities;

— but most importantly, the former Prince Andrew; smite therefore upon thy thigh; as one grieved in spirit, in great distress and anguish, or the sense of a terrible and irreparable evil happening, as experienced by Jeremiah:

Surely after I was turned, I repented; and after I was instructed, I smote upon my thigh. I was ashamed, yea, even confounded, because I bore the reproach of my youth.’ Jeremiah 31:19

— the Targum (Ezekiel 21:17 Jonathan) says

“Cry and wail, son of man! For it [the sword] has come among My people; it is among all the princes of Israel. Those slain by the sword were gathered and came against My people from all around; therefore, smite your thigh [in grief].”

— the Septuagint says

And it shall come to pass, if they shall say to thee, Wherefore dost thou groan? that thou shalt say, For the report; because it comes: and every heart shall break, and all hands shall become feeble, and all flesh and every spirit shall faint, and all thighs shall be defiled with moisture: behold, it comes, saith the Lord.

13 Because it is a trial, and what if the sword contemn even the rod? It shall be no more, saith the Lord God.’ — and what if the sword disdain or scorn even the rod?

— here God foretells, that if the princes of Israel should despise, or not accept the correction or punishment brought upon them by the trial, these princes would be entirely broken, and be no more!

— and from the Message Bible

12 “Yell out and wail, son of man.
    The sword is against my people!
The princes of Israel
    and my people—abandoned to the sword!
Wring your hands!
    Tear out your hair!

13 “‘Testing comes.
    Why have you despised discipline?
You can’t get around it.
    Decree of God, the Master.’

14-17 “So, prophesy, son of man!
    Clap your hands. Get their attention.
Tell them that the sword’s coming down
    once, twice, three times.
It’s a sword to kill,
    a sword for a massacre,
A sword relentless,
    a sword inescapable—
People collapsing right and left,
    going down like dominoes.
I’ve stationed a murderous sword
    at every gate in the city,
Flashing like lightning,
    brandished murderously.
Cut to the right, thrust to the left,
    murderous, sharp-edged sword!
Then I’ll clap my hands,
    a signal that my anger is spent.
        I, God, have spoken.” Ezekiel 21:12-17 MSG

— the Targum (Ezekiel 21:18 Jonathan) says

“For the prophets prophesied over them and they did not return [to God]; and what shall be their end? Say: Even the tribes of the House of Judah and Benjamin shall surely go into exile, and because of their evil deeds they shall not endure, says the Lord God.”

A former Prince being charged with providing security secrets to Jeffrey Epstein

14 “Thou therefore, son of man, prophesy, and smite thine hands together; and let the sword be doubled the third time, the sword of the slain. It is the sword of the great men that are slain, which entereth into their secret chambers.

— “sword” mentioned three times in this verse, emphasizing its intensity and importance; against those hide behind their secret chambers; behind royal protection;

— and smite thine hands together; the meaning of the clapping of the hands, smiting the hands together is an indication of violent grief; normally accompanied by loud crying and wailing;

— “Let the sword be doubled the third time…” the sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves; showing and power of the Sword coming against the “the princes of Israel” ~ all hope of escape would certainly be gone;

— which entereth into their privy chambers; that is, their most protected palaces, underground bunkers and forts; where “the princes of Israel” should endeavour to hide themselves, but in vain, like Saddam Hussein, none shall escape; their privy hideouts and palaces could not be kept in secret to secure them;

— former Prince Andrew and Lord Mandelson both being charged with providing security secrets to Jeffrey Epstein, who would have no other purpose other than to sell those classified information to Vladimir Putin who, in turn, could lavishly finance the Epstein paedophile industry and even amoral Russian girls to infect our financial mogul named Bill Gates;

— the Targum (Ezekiel 21:19 Jonathan) says

“And you, son of man, prophesy and smite hand against hand; and let the sword be doubled and tripled—it is the sword of the slain; it is the sword of retribution for the great slaughter that makes them tremble.”

The Sword would enter these secret chambers where the elites could hide
How Princes of Israel would also be caught like Saddam was in a ‘spider hole’

15 I have set the point of the sword against all their gates, that their heart may faint and their ruins be multiplied. Ah! It is made bright; it is sharpened for the slaughter. — the sword against all their gates, that is, against all security of “the princes of Israel”

— Gill: I have set the point of the sword against all their gates…. the word rendered “point” is nowhere else used, and is differently translated: by some the “fear” of the Sword; by others the “cry” of the Sword, or of those that are slain with it, as the Targum paraphrases it, “those that slay with the sword.”

— their ruins be multiplied; literally, their stumbling blocks be multiplied. The thought is that in the coming desolation trouble shall be on every side and in their perplexity occasions for ill-advised action shall arise all around;

— the Targum (Ezekiel 21:20 Jonathan) says

“In order to break their heart and to multiply their stumbling-blocks, at all their gates I have appointed the slayers of the sword; Woe! The sword is drawn to slay, it is sharpened to destroy.”

16 Go thee one way or other, either on the right hand or on the left, whithersoever thy face is set. — Gather thyself up, O princes of Israel, to the right or to the left. Another rendering is: “Turn thee backwards! get thee to the right! Set thee forwards! Get thee to the left!”

— the Targum (Ezekiel 21:21 Jonathan) says

“Draw yourself and slay from the south, and destroy from the north; to wherever your face is summoned (prepared).”

17 I will also smite Mine hands together, and I will cause My fury to rest. I, the Lord, have said it.” — God will also smite his hands together in show of his wrath; he will encourage the slayers to go on. God even said he needs to express His fury so he could find rest; and he will bring vengeance upon vengeance;

— the Targum (Ezekiel 21:22 Jonathan) says,

“And I also will bring retribution upon retribution, and I will cause My fury to rest; I, the Lord, have decreed it by My word.”

18 The word of the Lord came unto me again, saying,

— the Targum (Ezekiel 21:23 Jonathan) says, “And the word of prophecy from before the Lord was with me, saying:”

19 “Also, thou son of man, appoint thee two ways that the sword of the king of Babylon may come; both shall come forth out of one land. And choose thou a place; choose it at the head of the way to the city.

— by the spirit of prophecy Ezekiel foresaw Nebuchadnezzar’s march from Babylon, and Ezekiel was asked to choose the two ways, by one or other of which the invading army must march from Babylon to Judea and Jerusalem;

— from the Voice

The word of the Eternal came to me: 19 Son of man, mark out two roads for the sword of Babylon’s king to take. Have both roads begin in the same place. Make a signpost, and put it at the fork in the road: 20 one road leading the sword to Ammon and its capital, Rabbah; the other road leading to Judah and its fortified capital, Jerusalem. Ezekiel 21:18-20 Voice

— the Targum (Ezekiel 21:24 Jonathan) says

“And you, son of man, prepare for yourself two ways for the slayers of the sword of the King of Babylon to come; from one land both of them shall go out. And prepare a place (signpost); at the head of the fork of the road to the city, prepare a place.”

20 Appoint a way, that the sword may come to Rabbah of the Ammonites and to Judah in Jerusalem, the fortified. — normally the Babylonians came from the North, but through Rabbah of the Ammonites would be from the East; either way is deadly;

— the Targum (Ezekiel 21:25 Jonathan) says

“Prepare a way for the slayers of the sword to come to Rabbah of the children of Ammon, and against the House of Judah, who went out from Jerusalem to dwell in fortified cities.”

21 For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked at the liver.

— to use divination; that is, consulting witchcraft; he consulted with images (“teraphim”) that is, household gods, like what Rachel store from her father, Genesis 31:19,34, and she died of childbirth;

— he looked in the liver; it was a more scientific practice of the ancients to make an inspection of the entrails (especially the liver) of animals offered in sacrifice, to fruitlessly judge the success or failure of an undertaking;

— the Targum (Ezekiel 21:26 Jonathan) says

“For the King of Babylon stood at the mother of the crossroads, at the head of the two ways, to practice divination: he shot with arrows, he consulted with images (idols), he looked at the liver.”

22 At his right hand was the divination for Jerusalem: to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a siege mound, and to build a fort.

— and ‘Head for Jerusalem!’ says the Message Bible and from the Voice:

The king of Babylon stands at the fork in the road and he decides by divination which of the two roads to take. He draws straws, he throws god-dice, he examines a goat liver. He opens his right hand: The omen says, ‘Head for Jerusalem!’ So he’s on his way with battering rams, roused to kill, sounding the battle cry, pounding down city gates, building siege works. Ezekiel 21:21-22 MSG

Kings never go into battle without first looking for signs and omens. War is too risky—even for Babylon—not to have the blessings of the gods. The Babylonian king stops at the crossroads: which way should he go? So he calls for his priests to consult the gods for signs. Their mediation may be something like drawing straws. At times it involves the ancient practice of “reading” the liver of a sacrificial animal. When a king wants to make sure his decision is the correct one, he uses several forms of divination. The ancients do not believe in chance; they believe their gods are involved in orchestrating their lives and decisions. In this case, Babylon’s king happens to be correct because the God of Abraham, Isaac, and Jacob is directing him to take the road to Jerusalem. Ezekiel 21:21-22 Voice

— the Targum (Ezekiel 21:27 Jonathan) says

“In his right hand was the lot for Jerusalem: to appoint generals to open the gates so that slayers may enter, to lift the voice with the blast of the horn, to appoint generals against the gates, to cast up a mound, and to build a siege-wall.”

23 And it shall be unto them as a false divination in their sight, to them that have sworn oaths; but he will call to remembrance the iniquity, that they may be taken. — and it shall be unto them as a false vision; that is, these mockers and unbelievers shall laugh at this prophecy as a vain thing;

— the Voice “Everyone in Jerusalem will believe the omen to be false because they had pledged loyalty to Babylon. But his actions will remind the doubters of their guilt, and they will be taken prisoners,”

— the Targum (Ezekiel 21:28 Jonathan) says

“And the divination was in their eyes like false divination, like omens that were hissed (whispered) to them; and they did not know that forty-nine times he [the King] had waited and reconsidered the matter, until the hour came that they should be delivered into his hand.”

24 “Therefore thus saith the Lord God: ‘Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye have come to remembrance, ye shall be taken with the hand.

— the Targum (Ezekiel 21:29 Jonathan) says “ye shall be delivered into the hand of the king of Babylon;”

“Therefore, thus says the Lord God: Because you have brought your guilt to remembrance, in that your rebellions are revealed, so that your sins appear in all your deeds; because you have been brought to remembrance, into the hand of the King of Babylon you shall be delivered.”

25 And thou, profane, wicked prince of Israel, whose day is come when iniquity shall have an end, — the details given in the above few verses were about ancient Judah and its invasion, but Ezekiel’s message is for the endtime;

— “wicked prince of Israel” ~ singular, that is, this wicked prince of Israel stands out above the general wickedness of all the other princes; so who will he be, we need to wait and see;

— such details are written in coded language and only God knows what all these messages are to play out; so we may have to observe how world events eventuates in the next couple of years; which means these comments will need to be updated every now and then. Be patient, we’ll get there;

— the Targum (Ezekiel 21:30 Jonathan) says,

“And you, guilty of death, O wicked prince of Israel, whose day of breaking (ruin) has arrived, the time of the retribution for his sins.”

Could he be that wicked prince of Israel, or wait for another to come?

26 thus saith the Lord God: “‘Remove the diadem and take off the crown; this shall not be the same. Exalt him that is low, and abase him that is high;

— thus saith the Lord God, remove the diadem, and take off the crown; that is, from Zedekiah; and as these are the regalia and ensigns of royal dignity, taking them off signifies the deposition of someone as a king;

— “exalt him that is low” is to exalt the Zarah line from the Pharez line. For more details, see “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen

— the Targum (Ezekiel 21:31 Jonathan) says,

“Thus says the Lord God: Remove the mitre from Seraiah the High Priest, and abolish the crown from Zedekiah the King; [God] said: this and that shall not remain in its place; they shall surely be exiled; Gedaliah the son of Ahikam, [the office] which was not his, he shall take it; and Zedekiah, [the crown] which was his, it shall be removed from him.”

27 I will overturn, overturn, overturn it. And it shall be no more, until He come whose right it is; and I will give it to Him.’

— from Jerusalem to Ireland, from to Scotland and then finally to England; thus three overturns, until he come whose right it is; the right of the crown and final king of Israel as scepter holder; also the Messiah, being descended from a royalty of kings of the house of Judah, and of the seed of David;

— the Targum (Ezekiel 21:32 Jonathan) says

“Because of the sins they committed, like their sins I will take retribution from them. Even for this one [Gedaliah] it shall not endure, until I bring upon him the retribution of Ishmael son of Nethaniah, and I will deliver him into his hand.”

28 “And thou, son of man, prophesy and say, ‘Thus saith the Lord God concerning the Ammonites and concerning their reproach; even say thou: “‘The sword, the sword is drawn; for the slaughter it is furbished to consume because of the glittering”

— the Targum (Ezekiel 21:33 Jonathan) says,

“And you, son of man, prophesy and say: Thus says the Lord God concerning the children of Ammon and concerning their reproach; and you shall say: The sword, the sword is drawn to slay! It is sharpened to destroy, in order that it may have a [flashing] glitter.”

29 while they [the Ammonites] see vanity unto thee, while they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked whose day is come when their iniquity shall have an end. — the Ammonites, today’s Jordan, an Islamic country, also had lying prophets among them;

— according to the Book of Nehemiah, Tobiah was an Ammonite official who attempted to hinder Nehemiah’s efforts to rebuild Jerusalem after the Babylonian exile. He also influenced and corrupted the Jewish high priest, Eliashib, and took over the storerooms of the Temple for his own use;

— the Targum (Ezekiel 21:34 Jonathan) says,

“While they prophesy falsely to you, while they divine lies to you, to deliver your neck like the necks of the slain wicked ones, whose day of breaking has arrived, the time of the visitation of their evil.”

30 Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. — they, today’s Jordan, would be judged in their own land, and could be destroyed;

— the Targum (Ezekiel 21:35 Jonathan) says,

“Return the sword to its sheath; in the place where you were created, in the land of your dwelling (sojourn), I will exact punishment from you.”

31 And I will pour out Mine indignation upon thee; I will blow against thee in the fire of My wrath, and deliver thee into the hand of brutish men, and skillful to destroy. — the false prophets of the Ammonites made false prophecies of victory; they would never recover their power, but in time would be wholly forgotten;

— the Targum (Ezekiel 21:36 Jonathan) says,

“And I will pour out My fury upon you; with the fire of My retribution I will blow against you; and I will deliver you into the hand of wicked men, who are skilled in destruction.”

32 Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land. Thou shalt be no more remembered; for I the Lord have spoken it.’”

— thy blood shall be in the midst of the land; such large numbers shall be slain everywhere, that the land shall flow with the blood of them; who shall lie unburied, and rot, and putrefy upon the ground:

— and thou shalt be remembered no more. This prophecy against Ammon and the Ammonites has no promise of restoration; and although they were not to be carried away captive as Judah, they were to perish in his own land; for the Lord have spoken it (more below);

— the Targum (Ezekiel 21:37 Jonathan) says,

“To nations that are as strong as fire you shall be delivered, to be destroyed; the guilt of your slaughter shall be in the midst of the land; your memory shall not enter (be remembered); for I, the Lord, have decreed it by My Word.”

~~~~

This prophecy against Ammon has no promise of restoration. Why? We might speculate why the Ammonites were singled out here for this special oracle; but it might have pertained to the share they had in the murder of Gedaliah, by the hand of Ishmael and the Ammonites gave these killers refuge;

Second, in historic time, when Nebuchadnezzar took his route to Jerusalem, and destroyed the city, returned to Babylon, he went about without making any attempt upon the Ammonites; which so flushed the Ammonites that they insulted the Jews and laughed at their destruction, as if their God whom they served could not save them.

And thirdly, Tobiah was an Ammonite, perhaps a governor, who along with Sanballat the Horonite and Geshem the Arabian, attempted to

(1) hinder Nehemiah’s efforts to rebuild Jerusalem after the Babylonian exile, and he

(2) influenced the Jewish high priest Eliashib, and took over the storerooms of the Temple for his own use; and Tobiah, an Ammonite

(3) conspired with Sanballat the Samaritan of the law for the returning Jews their renegade way of observing Passover and Shavuot (Pentecost); and

(4) where the holiest site for the Temple should be, which the Jews believe is the Temple Mount in Jerusalem but the renegade “mixed” population Samaritans believe is Mount Gerizim near modern Nablus in ancient Shechem.

And finally, the Ammonites are modern Jordan (or are they; or that a new group of people, the Jordanians, had replaced the ancient Ammonites) sitting on land allocated to three of the tribes of Israel east of the Jordan, and the house of Israel may soon be taking their ancestral Promised land back, land that could even stretch to the Euphrates River.

Ezekiel 22

In Chapter 10, God’s four judgements — SWORD, war. FAMINE, occasioned by drought. PESTILENCE, epidemic diseases which sweep off a great part of the inhabitants of the land of Israel. And in this chapter it is BLOOD! Which is repeated 8 times for emphasis.

1 Moreover the word of the Lord came unto me, saying, — the Targum says, the word of prophecy from the Lord; that is, another prophecy;

2 “Now, thou son of man, wilt thou judge, wilt thou judge the bloody city? Yea, thou shalt show her all her abominations. — the bloody city?… or, “city of blood” or “cities of blood” so called on account of murders perpetrated in her as in the United States with so much gun violence today;

— the Targum says

“And you, son of man, will you judge, will you judge the city that sheds innocent blood within it? Then make known to her all her abominations.”

And you, Ezekiel, will you judge the most bloody city that sheds the most innocent blood and all her abominations?

3 Then say thou, ‘Thus saith the Lord God: The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. — this is a reference to cities in the house of Israel;

— and maketh idols against herself, to defile herself; being guilty, not only of murder, but of idolatry; she was an idol maker and an idol worshipper; and which was against herself, as well as against God;

— the Targum says

“And you shall say: Thus says the Lord God: O city that sheds innocent blood within it, the time of its breaking has arrived; and they serve idols within it in order to become defiled.”

4 Thou art become guilty in thy blood that thou hast shed, and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years. Therefore have I made thee a reproach unto the nations and a mocking to all countries.

— “I have made thee a reproach among the nations” ~ this is a prophecy of what will soon happen as indicated in the future tense used in the next verse, “Those that are near, and those that are far from thee, shall mock thee.”

— mockings from all countries and shedding of blood could indicate civil war within the nation, see Is Britain on the Brink of Civil War?

— the Targum says

“By the guilt of the innocent blood you shed, you have become liable; and by the service of the idols you served, you have become defiled. You have brought near the day of your breaking, and the time of your evil (doom) has arrived. Therefore, I have given you up as a reproach to the nations and a mockery to all the provinces.”

5 Those that are near and those that are far from thee shall mock thee, who art infamous and much vexed. — the “much vexed” refers to the internal confusion, commotions and social disorders which characterised the decaying state of the nation;

— the Targum says

“Those near and those far from you shall mock you; O you who are defiled of name and abundant in turmoil.”

6 “‘Behold, the princes of Israel, every one was in thee to their power to shed blood. — behold, the princes of Israel; those that belonged to (1) the royal family, princes and princesses, (2) the rich and nobles of the land, governors, city chiefs, oligarchs, members of Parliament or Congressmen of a nation;

— the Targum says

“Behold, the princes of Israel—each according to his power were within you, in order to shed innocent blood.”

7 In thee have they made light of father and mother. In the midst of thee have they dealt by oppression with the stranger. In thee have they vexed the fatherless and the widow. — filial respect for fathers and mothers was one of the most frequently enjoined precepts of the law (see Leviticus 19:32; Leviticus 20:9);

— they vexed the fatherless and the widow; that were weak and helpless and had none to protect them, father and husband being dead; when, according to their first rank and station as princes, they ought to have been their defenders; but, instead of that, distressed, afflicted, and grieved them;

— the Targum says

“Father and mother they have treated with contempt within you; toward the stranger they have practiced oppression in your midst; orphan and widow they have wronged within you.”

8 Thou hast despised Mine holy things and hast profaned My Sabbaths. — the people hast despised mine holy thing; the holy place, the Temple and its worship;

— holy persons, the priests that officiated there; holy sacrifices offered up by them; the holy word of God read and explained; and there all holy ordinances administered. These words are directed at Jerusalem, the holy city, and to its inhabitants, who ought to have been holy men;

— and hast profaned my sabbaths; by doing their own work, and neglecting the service of God; and is not merely a ritual violation but as a symptom and cause of the city’s wider collapse—bloodshed, injustice, sexual immorality and other exploitation;

“If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words,” Isaiah 58:13

Moreover also I gave them My Sabbaths to be a sign between Me and them, that they might know that I am the Lord who sanctify them. Ezekiel 20:12

— the Targum says

“My holy things you have despised, and My Sabbath days you have profaned.”

9 In thee are men that carry tales to shed blood, and in thee they eat upon the mountains. In the midst of thee they commit lewdness [indecency or obscenity].

— men that carry tales; informers and trepanners, or persons that, corrupted with money, give in false witness against the innocent; and the princes of Israel (v6 above) had hands in it; spreading lies about WMD that Saddam Hussein had and going to war against Iraq;

— in the midst of thee they commit lewdness; a general word for all manner of uncleanness, as adultery, fornication, incest, and all those injuies suffered by minors through the years by those circulating pedophiles around Epstein’s orbit;

— the Targum says

“Men of slander (informers) were within you in order to shed innocent blood; and upon the mountains they served idols within you; indeed, they committed sinful counsel in your midst.”

10 In thee have they uncovered their fathers’ nakedness. In thee have they humbled her that was set apart for pollution. — the worst of heathens, there have been and are some that incestuously defile their fathers’ bed;

— the Targum says

“The nakedness of a father they have uncovered within you; a woman in her state of impurity they have humbled/afflicted within you.”

11 And one hath committed abomination with his neighbor’s wife, and another hath lewdly defiled his daughter-in-law, and another in thee hath humbled his sister, his father’s daughter.

— horrible, shameless doings! the father-in-law committing incest with the wife’s daughter, and brothers defile their own sisters; all this against the light of nature, the law of civilized nations, and the law of God;

— the Targum says

“And a man has committed an abomination with his neighbor’s wife; and a man has defiled his daughter-in-law with sinful counsel; and a man has humbled (violated) his sister, the daughter of his father, within you.”

12 In thee have they taken gifts to shed blood. Thou hast taken usury and increase, and thou hast greedily gained from thy neighbors by extortion, and hast forgotten Me, saith the Lord God.

— innocent blood, as the Targum clarifies; judges upon the bench, whose office it is to take the part of the innocent, and clear him from unjust charges; and protect him from the violence of wicked and unreasonable men; that lay things to his charge, which, if true, would require blood;

— and yet men in such offices took bribes to bring in the innocent guilty, and pass sentence of death on him; which is a most shocking iniquity indeed: to take bribes in pecuniary matters is very wicked; but to do it in cases which affect life is most dreadfully cruel;

— or if it is to be understood of such persons who take bribes to bear false witness against a man, to the taking away of his life, it is a very heinous and detestable sin; for, as for a set of jurymen bribed to bring in a wrong verdict, which would be equally a most enormous crime;

— and from the Message Bible;

“‘Your leaders, the princes of Israel among you, compete in crime. You’re a community that’s insolent to parents, abusive to outsiders, oppressive against orphans and widows. You treat my holy things with contempt and desecrate my Sabbaths. You have people spreading lies and spilling blood, flocking to the hills to the sex shrines and fornicating unrestrained. Incest is common. Men force themselves on women regardless of whether they’re ready or willing. Sex is now anarchy. Anyone is fair game: neighbor, daughter-in-law, sister. Murder is for hire, usury is rampant, extortion is commonplace. Ezekiel 22:6-12 MSG

— the Targum says

“They have accepted bribes within you in order to shed innocent blood; interest and usury you have taken, and you have profited from your neighbors through oppression; and My worship you have abandoned, says the Lord God.”

13 “‘Behold, therefore I have smitten Mine hand at thy dishonest gain which thou hast made and at thy blood which hath been in the midst of thee.

— behold, therefore, I have smitten mine hand at thy dishonest gain which thou hast made; as one amazed at it; or as filled with indignation against it; or as grieved and distressed at it; or else as rejoicing at the punishment going to be inflicted on them for it;

— and from the Message Bible;

“‘Now look! I’ve clapped my hands, calling everyone’s attention to your rapacious greed and your bloody brutalities. Can you stick with it? Will you be able to keep at this once I start dealing with you? “‘I, God, have spoken. I’ll put an end to this. I’ll throw you to the four winds. I’ll scatter you all over the world. I’ll put a full stop to your filthy living. You will be defiled, spattered with your own mud in the eyes of the nations. And you’ll recognize that I am God.’” Ezekiel 22:13-16 MSG

— the Targum says

“And behold, I have brought My retribution upon you because of the sins of your forced monetary gain which you committed, and because of the innocent blood that was shed within you.”

14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee? I, the Lord, have spoken it, and will do it. — can thine hands be strong, to hold the sword, and manage against the warlike Nebuchadnezzar and his army?

— the Targum says,

“Will your heart remain firm, or will your hands be strong, for the days that I am destined to deal with you? I, the Lord, have decreed it by My Word, and I will establish it.”

15 And I will scatter thee among the nations and disperse thee in the countries, and will consume thy filthiness out of thee. — in the process of sanctifying you, the house of Israel, you’ll be scattered and dispersed throughout various provinces of other nations, as chaff is by the winds;

— the Targum says

“And I will exile you among the nations and scatter you among the provinces; and I will bring an end to your filthiness from within you.”

16 And thou shalt take thine inheritance in thyself in the sight of the nations, and thou shalt know that I am the Lord.’” — take thine inheritance in thyself; formerly thou wast my inheritance; but now, full of guilt, thou art no longer mine, but thine own inheritance to thyself; “in the sight of the heathen,”

— from the Message Bible

“‘Now look! I’ve clapped my hands, calling everyone’s attention to your rapacious greed and your bloody brutalities. Can you stick with it? Will you be able to keep at this once I start dealing with you? “

‘I, God, have spoken. I’ll put an end to this. I’ll throw you to the four winds. I’ll scatter you all over the world. I’ll put a full stop to your filthy living. You will be defiled, spattered with your own mud in the eyes of the nations. And you’ll recognize that I am God.’” Ezekiel 22:13-16 MSG

— and in this process of sanctifying you, God himself would be sanctified, as the Targum says

“And I will be sanctified through you in the eyes of the nations; and you shall know that I am the Lord.”

17 And the word of the Lord came unto me, saying, — as the Targum says, the word of prophecy from the Lord;

18 “Son of man, the house of Israel has to Me become dross [something regarded as worthless; rubbish]. All they are brass and tin and iron and lead in the midst of the furnace; they are even the dross of silver.

— from the Message Bible

God’s Message came to me: “Son of man, the people of Israel are slag to me, the useless byproduct of refined copper, tin, iron, and lead left at the smelter—a worthless slag heap. So tell them, ‘God, the Master, has spoken: Because you’ve all become worthless slag, you’re on notice: I’ll assemble you in Jerusalem.

As men gather silver, copper, iron, lead, and tin into a furnace and blow fire on it to melt it down, so in my wrath I’ll gather you and melt you down. I’ll blow on you with the fire of my wrath to melt you down in the furnace. As silver is melted down, you’ll be melted down. That should get through to you. Then you’ll recognize that I, God, have let my wrath loose on you.’” Ezekiel 22:17-22 MSG

— the Targum says

“Son of man, the House of Israel has become dross to Me; all of them are like a mixture of copper, tin, iron, and lead inside a furnace; they have become the dross of silver.”

19 Therefore thus saith the Lord God: ‘Because ye have all become dross, behold, therefore I will gather you into the midst of Jerusalem. — indeed judgement appeared in 70 AD; “all become dross” in the hands of the Romans, but it was actually God gathering them for judgement;

— the Targum says

“Therefore, thus says the Lord God: Because you have all become as dross, therefore, behold, I am gathering you into the midst of Jerusalem.”

20 As they gather silver and brass and iron and lead and tin into the midst of the furnace, to blow the fire upon it to melt it, so will I gather you in Mine anger and in My fury, and I will leave you there and melt you.

— several metals of the baser sort are here mentioned, by a gradation from the better to the worse; tin being not so good as brass, and iron of less value than either, and “I will leave you there and melt you”

— (a) the Essenses, who formulated their own calendar, but God is a jealous Being; and they melted away;

— (b) the Sadducees (who observed a Passover and Pentecost similar to the Samaritan’s) where both defiled the tenets from the Sanhedrin and were wiped out by the Sword and by Fire!

— the Targum says

“As one gathers silver, copper, iron, lead, and tin into the midst of the furnace, to blow the fire upon it to melt it; so will I gather [you] in My anger and in My wrath, and I will leave (place) you there and destroy you.”

21 Yea, I will gather you and blow upon you in the fire of My wrath, and ye shall be melted in the midst thereof. — and I will leave you there, and melt you; that is, I will leave you to the sword, famine, and pestilence, to be destroyed by them;

— or with fire at the burning of the city: or, “I will rest” as the refiner does; having put his metal into the furnace, and blown the fire, sits still till all are melted;

— the Targum says

“And I will gather you and I will strengthen against you the fire of My retribution, and you shall be melted in its midst.”

22 As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I, the Lord, have poured out My fury upon you.’”

— today more than 98.5 percent of Christians are honoring the SUN by observing SUNday. They have “their backs toward the temple of the Lord and their faces toward the east; and they worshiped the SUN toward the east,” Ezekiel 8:16 (more at the end);

— the Targum says

“As silver is melted in the midst of a furnace, so shall you be melted in its midst; and you shall know that I, the Lord, have poured out My wrath upon you.”

23 And the word of the Lord came unto me, saying, — the Targum says, “A word of prophecy from before the Lord came to me, saying…”

24 “Son of man, say unto her: ‘Thou art the land that is not cleansed nor rained upon in the day of indignation.’

— the Targum says

“Son of man, say to her: You are the Land of Israel; a land that is not cleansed, and good deeds were not performed in her that would protect her on the day of the curse (wrath).”

25 There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey. They have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof.

— the Targum says

“The company of her scribes is in her midst like roaring lions to kill; they have killed people; they have taken wealth and honor; they have increased her widows within her.”

26 Her priests have violated My law and have profaned Mine holy things. They have put no difference between the holy and profane, neither have they shown difference between the unclean and the clean, and have hid their eyes from My Sabbaths, and I am profaned among them.

— and Judah’s 70 years in captivity was because of a neglect of the land Sabbath!

19 And they burned the house of God, and broke down the wall of Jerusalem, and burned all the palaces thereof with fire and destroyed all the goodly vessels thereof.
20 And those who had escaped from the sword carried he away to Babylon where they were servants to him and his sons until the reign of the kingdom of Persia,
21 to fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her Sabbaths; for as long as she lay desolate she kept Sabbath, to fulfill threescore and ten years. II Chronicles 36:19-21

— the Targum says

“Her priests have done violence to My Torah and have profaned My holy things; they have not distinguished between the holy and the secular, and they have not made known the difference between the impure and the pure; they have hidden their eyes from My Sabbath days, and My Will has been profaned among them.”

27 Her princes in the midst thereof are like wolves ravening the prey, to shed blood and to destroy souls, to get dishonest gain.

— the princes in the midst of Israel; those that belonged to the royal family, the rich and nobles of the land, governors, city chiefs, members of Parliament of Congress of a nation.

— the Targum says

“Her princes in her midst are like wolves snatching prey, to shed innocent blood, to destroy souls, in order to receive the money of lies (dishonest gain).”

28 And her prophets have daubed them with untempered mortar, seeing vanity and divining lies unto them, saying, ‘Thus saith the Lord God,’ when the Lord hath not spoken. — saying, thus saith the Lord God, when the Lord hath not spoken; herein mimicking the true prophets, who came in the name of the Lord,

— and usually prefaced their prophecies with a thus saith the Lord; and so did these false prophets, when the Lord said nothing to them, and gave them no commission to speak in his name, or say the things they did;

— the Targum says

“And the false prophets within her are like those who build a wall and plaster it with plain mud (untempered mortar) without straw; they prophesy lies and teach them falsehoods, saying: ‘Thus says the Lord God,’ when from before the Lord it was not spoken.”

29 The people of the land have used oppression and exercised robbery, and have vexed the poor and needy; yea, they have oppressed the stranger wrongfully.

— from the Message Bible

26-29 “‘Your priests violated my law and desecrated my holy things. They can’t tell the difference between sacred and secular. They tell people there’s no difference between right and wrong. They’re contemptuous of my holy Sabbaths, profaning me by trying to pull me down to their level. Your politicians are like wolves prowling and killing and rapaciously taking whatever they want. Your preachers cover up for the politicians by pretending to have received visions and special revelations. They say, “This is what God, the Master, says . . .” when God hasn’t said so much as one word. Extortion is rife, robbery is epidemic, the poor and needy are abused, outsiders are kicked around at will, with no access to justice.’

30-31 “I looked for someone to stand up for me against all this, to repair the defenses of the city, to take a stand for me and stand in the gap to protect this land so I wouldn’t have to destroy it. I couldn’t find anyone. Not one. So I’ll empty out my wrath on them, burn them to a crisp with my hot anger, serve them with the consequences of all they’ve done. Decree of God, the Master.” Ezekiel 22:28-30 MSG

— the Targum says

“The people of the land have practiced oppression and committed robbery; they have wronged the poor and the needy, and they have oppressed the stranger/convert without justice.”

30 And I sought for a man among them that should make up the hedge and stand in the gap before Me for the land, that I should not destroy it; but I found none.

— God looks for helpers but He found none; no repairer of the breach volunteer willing to act as intercessor, nor restorer of path to truth; no mediator for the people, as Abraham for Sodom, Moses for Israel; or any, like Aaron, that stood between the living and the dead to slay the plague;

— the Targum says

“And I sought from them before Me a man who has good deeds, who would stand in the breach before Me and seek mercy for the people of the land, so that I would not destroy it; but I found none.”

31 Therefore have I poured out Mine indignation upon them; I have consumed them with the fire of My wrath. Their own way have I recompensed upon their heads, saith the Lord God.” — I have consumed them with the fire of my wrath: by the Sword, Famine, Pestilence and Captivity;

— the Targum says

“And I have poured out My indignation upon them; with the fire of My retribution I have consumed them; I have placed the retribution for their ways upon their own heads, says the Lord God.”

For a more detailed Study (see Ezekiel 20:45 to chapter 21:5) about this subject, The Flaming Sword and Fire from the South! click here

~~~~

Today more than 98.5 percent of Christians are honoring the SUN by observing SUNday. They have “their backs toward the temple of the Lord and their faces toward the east; and they worshiped the SUN toward the east,” Ezekiel 8:16.

Others, following the SUN-worshipping Samaritans, the Church of God Communities are showing their contempt for God by having their “wavesheaf offering” and Pentecost on a SUNday. Always on SUNdays. And these are supposedly in God’s sanctuary, but God says He is a jealous God, so these pretentious Christians could be spewed out of His mouth! No? Regardless, there are those being described in Revelation 3:17 — wretched, miserable, poor, blind and naked. “As many as I love, I rebuke and chasten: or else I will spew thee out of My mouth (v16,19).”

Despite the above, there’ll be a remnant that are spared: “Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men who sigh and who cry because of all the abominations that are done in the midst thereof,” Ezekiel 9:4. These remnants “who sigh and who cry” will be marked with a letter ת in ink on the forehead.

Posted in Ezekiel

The US Wants Canada’s Oil

•February 4, 2026 • Leave a Comment

Is Donald Trump’s Threat of a US Invasion Real? The US Wants Canada’s Oil

GlobalResearch • February 4, 2026

Canada is caegorized as the Third Oil Economy Worldwide (2017) after Venezuela and Saudi Arabia.

The Trump adminstration is intent upon taking control of the World’s largest oil economies.

The United States has little or no oil; all its oil comes from Canada

In recent developments. US Treasury Secretary Scott Bessent intimated that the Trump Adminstration should actively support the separatist movement in Alberta.

He stated unequivocally that Alberta’s vast oil reserves make it “a natural partner for the US” while criticizing the Ottawa government of Prime Minister Mark Carney.

“Alberta has a wealth of natural resources, but they won’t let them build a pipeline to the Pacific,” he said.

“I think we should let them come down into the US. “The Albertans are very independent people,” he continued.

“There’s a rumour they may have a referendum on whether they want to stay in Canada or not.”

According to Bessent: “People are talking. People want sovereignty. They want what the US has got.”

December 2024 at Trump’s luxury Mar a – Lago residence, President Elect Donald Trump intimated that Prime Minister Trudeau should become Governor of the 51st state of the United States of America.

If you’re not at the table, you’re on the menu—but during Thanksgiving, former Canadian Prime Minister Trudeau was both at the table and on the menu.

This was no joking matter. Canada described as the 51st State of the USA signifies the outright Annexation of Canada.

In his Inauguration speech on January 20, President Trump, referred to the deportation of illegal immigrants on the USA’s southern border with Mexico. Not a word was mentioned regarding America’s northern border with Canada.

United States re-exporting Canada’s LNG to Europe but priced with a large profit
Huge Russian LNG are heavily discounted, while Australian LNG are highly priced

Posted in Canada, Trump, US

Ezekiel (Ch 19-20)

•February 3, 2026 • Leave a Comment

The following two chapters concern both the house of Israel and the house of Judah.

Although Isaiah 8:14 refers to “both houses of Israel” or the “two houses of Israel” it implies the single whole house of Jacob, the full twelve tribes.

But Jacob was given a new name, Israel, in which the full house of Israel as in Ezekiel 20:40, the twelve tribes are all included. And after King Solomon, the single house of Jacob was broken into two, the kingdom of Israel and the kingdom of Judah.

Hence, the names of the two houses are separated, namely the 10-tribes “house of Israel” and the 2-tribes “house of Judah.” Further, the “two houses of Israel” in Isaiah 8:14 is redefined as “the house of Jacob” in Isaiah 8:17.

State it in another way, the word “Israel” has five (or even six) possible meanings:

(1) Israel in place of Jacob, since the angel gave Jacob a new name, Israel; Genesis 32:28

(2) Jacob said, “and let my name be named on them” Genesis 48:16; that is, the name “Israel” is to be installed to the children of Joseph: Ephraim and Manasseh;

(3) the children of Israel, or all the house of Israel in Ezekiel 20:40 in the sense of all the progeny of Jacob, all twelve tribes; sometimes expressed as the “whole house of Israel;”

(4) the house of Israel in Ezekiel 4:3-5 as a single northern “house of Israel” which would mean the ‘first’ house of Israel or the house of 10-tribes Israel; and then another as;

(5) the ‘second’ house of Israel or the 2-tribes house of Judah as in Ezekiel 4:6; this happened during Rehoboam reign when the kingdom was broken into the house of Israel (north) and the house of Judah (south); in this context, the house of Israel could be the 2-tribes Israel as in Ezekiel 8:6,11,12 and Matthew 15:24;

(6) Israel, the modern state of Israel, established in 1917 by the Balfour declaration and gained independence in 1948.

In understanding prophecies, the third and fourth meanings are mostly in use; the fifth very rarely. Still, it may seem confusing, but one should be able to separate the two by sounding out the context.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

~~ chap8&14end;19,33&36beg ~~

Chapter 19 starts with a riddle of a lioness with her two whelps among other young lions. So what does each of them represent? The riddle seems to be a prophecy over the complexities of the house of Israel and the royal house of Judah spread out over the next two and a half thousands years.

The scepter, which belongs to the royal house of Judah, are mentioned only twice in the book of Ezekiel, both in this chapter. And earlier, we have established that this Ezekiel prophecy was for a time far into the future (Ezekiel 12:27). In fact it’s for the endtime, our time, and so here we are.

Ezekiel 19

The best book to have expounded this riddle is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

God declares the end from the beginning; He knows and accomplishes His eternal plan with perfect foresight and sovereignty.

Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’ Isaiah 46:10.

Thus from the beginning the Lord had declared a mysterious prophecy regarding both the house of Judah and the house of Israel. Here in this chapter it shows how the planting and rebuilding of David’s throne had survived beyond captivity into the land of Israel and beyond.

1 “Moreover take thou up a lamentation for the princes of Israel, — so this chapter is a lamentation for the princes of Israel; notice it started at the beginning with a lamentation and at the end it says: “This is a lamentation and shall be a lamentation,” for the princes of Israel; but who are the princes of Israel?

— “the princes of Israel” that is, these are not those who administer his Temple, but further out; (1) primarily the royal families and nobles of Britain, Denmark, Belgium, Netherlands, Norway and Sweden [but not including Spain although they have princes, ‘cos they are the posterity of Esau]:

— the princes of Israel are from the royal house of Judah but sprung off into Israel and beyond; kings and princes who were entrusted with power and authority to exercise the laws of the nation; and who should have been wise counsellors of the people, but to God, these princes are the men who give wicked counsel and Ezekiel was asked to mourn for them;

— (2) from Ezekiel 11:1-2 that is, rulers and governor; cities chiefs; from God’s point of view, “men who devise mischief and give wicked counsel,” mayors and their rich and influential: plus the likes of elites: Bill Gates, George Soros, Michael Bloomberg, Mark Zuckerberg, Elon Musk, Rupert Murdoch, the Rockefellers; and most important, the Rothschilds, who spanned numerous generations centered in the City of London and in other western capital cities;

2 and say: “‘What is thy mother? A lioness: she lay down among lions; she nourished her whelps among young lions. — the princes of Israel includes the royal family from king David that had spread her wings over many nations;

— the Targum says

“And you shall say: How was the Assembly of Israel like a lioness! Among the kings she crouched; among the rulers she reared her children.”

3 And she brought up one of her whelps; it became a young lion, and it learned to catch the prey; it devoured men.

— the Targum says

“And she reared one of her sons; he became a king. He learned to slaughter a slaughtering; he killed people.”

A Lioness and her Cubs: crouching among them she reared her children

4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt. — this young lion could well be Joseph, who was sold as a slave into Egypt, later his sons, headed by Ephraim, the younger yet the ‘firstborn’ of Joseph, were to led the house of Israel;

— the Targum says

“And the nations heard about him; he was caught in their net, and they brought him in chains (shackles) to the land of Egypt.”

5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. — the house of Israel, headed by Ephraim, went into captivity, the lioness waited but her hope was lost as this young lion never came back; so the mother’s hope now lies with another whelp; the house of Judah;

— the Targum says

“And she saw that her hope was cut off and lost; and she took another of her sons and appointed him as king.”

6 And he went up and down among the lions; he became a young lion, and learned to catch the prey and devoured men. — the house of Judah grew and became a nation;

— the Targum says

“And he walked among the kings; he became a king. And he learned to slaughter a slaughtering; he killed people.”

7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate and the fullness thereof by the noise of his roaring. — the subject ‘he’ is now her enemies, Judah’s enemies;

— the Targum says

“And he shattered its palaces, and their cities he destroyed; and the land and its fullness were desolated by the sound of his tumult (roaring).”

8 Then the nations set against him on every side from the provinces, and spread their net over him; he was taken in their pit. — first the Assyrians came to lay a siege against the house of Judah but they were repelled off. A while later the Chaldeans came and managed to conquer this young nation;

— the Targum says

“And the nations gathered against him from all around, from the provinces; and they spread their net over him; in their trap (lattice-work) he was caught.”

9 And they put him under guard in chains (put him in a cage as some versions say), and brought him to the king of Babylon. They brought him into prison, that his voice should no more be heard upon the mountains of Israel.

— this young lion, “brought to the king of Babylon,” is clearly established to be house of Judah, the scepter holder, but its royal family had vanished;

— no more be heard upon the mountains of Israel; but yes, upon only a smaller hill of Israel: Ireland;

— the Targum says

“And they put him in collars (cages) with chains, and they brought him to the king of Babylon; they brought him into strongholds, so that his voice should no longer be heard upon the mountains of Israel.”

10 “‘Thy mother is like a vine in thy blood, planted by the waters; she was fruitful and full of branches by reason of many waters. — thy mother is like a vine in thy blood; having royal blood, this lioness is the royal family that had established herself over many nations;

— the Targum says

“The Assembly of Israel, when she performs the Torah, is like a vine planted by a spring of water; its foliage is beautiful and its branches provide shade; it is planted by many waters.”

11 And she had strong rods for the scepters of them that bore rule; and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.

— a rod or scepter is an emblem of authority; with numerous offspring and prosperity this royal family would split and spread into numerous other royal families that ruled over many nations in throughout Europe, both East and West;

— the Targum says

“And there were in her powerful rulers and mighty kings, to subjugate kingdoms; and he (the king) exalted himself in his strength over his kingdom, and he became famous (conspicuous) in his greatness among the multitude of his mighty ones.”

12 But she was plucked up in fury; she was cast down to the ground, and the east wind dried up her fruit. Her strong rods were broken and withered; the fire consumed them.

— many of the royal families were overcame “cast down” by revolutions: – France (1830), Portugal (1910), Russia (1917), Germany (1918), Hungary (1918), Italy (1946), Romania (1947), Greece (1974);

— her strong rods withered and fire consumed them; their monarchies died one way or another, these nations all became republics;

— the Targum says

“And she was uprooted in strength from the land, the house of the Shekhinah (Divine Presence); to another land she was exiled. And a king who is strong as the east wind killed her people; they were moved and exiled—the rulers of strength—and the nations who are strong as fire consumed them.”

13 And now she is planted in the wilderness, in a dry and thirsty ground. — a few royal families remains, planted on dry and thirsty ground; powerless and without authority;

— instead of ruling over a nation like king David did, they only reign; that is, in name only: Britain, Spain, Denmark, Belgium, Netherlands, Norway and Sweden;

— the Targum says

“And now she is like a vine planted in the wilderness, in a desolate and parched land.”

14 And fire has gone out from a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a scepter to rule.’ This is a lamentation, and shall be for a lamentation.”

— and fire is gone out of a rod of her; this speaks of the eventual destruction of the royal family; she hath no strong rod; few of the royal blood of Judah or only weak ones will be left. And from that time onward, perhaps, the royals would remain weak or simply vanish upon the throne of Israel;

—any that remains would end up in captivity or else fire would consume them; “a lamentation and shall be for a lamentation.”

— the Targum says

“And the nations who are strong as fire came, because of her willful sins; they killed her people, and there were no more powerful rulers or mighty kings in her to subjugate kingdoms. The prophet said: This is a lamentation (prophecy of wailing), and it shall be for a lamentation.”

— this chapter starts with lamentation and ends with lamentation; that is, dark days lay ahead for their children as fire is ready to devour them as it devours her fruit. As the catastrophe shall be so complete, there will be a lot of mourning as lamentation will be compounded by further lamentation.

Ezekiel 20

This chapter is a continuation of lamentation for the princes and people of the house of Israel, on account of what had already befallen them, and what is yet to come.

Among God’s concerns, hallowing or polluting the Sabbaths being the main issue, mentioned six times (verses 12,13,16,20,21,24) in this chapter alone, more than in any other chapters.

These are those that are left after one third died of famine and pestilence, another third of the sword, and these are those left over or those that survive in captivity.

The identities of the various tribes above are largely drawn from the researches done by Steven Collins and Yair Davidiy below; although there are some variants between them. Both, however, are erroneous in their identities of Ephraim and Manasseh.

For more on the true identity of Ephraim and Manasseh, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

1 And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to inquire of the Lord, and sat before me.

— these were either some of the elders that were carried captive, who came to inquire how long they should continue in exile; or what methods they should use to free themselves from it;

— and sat before me; it is usually after some great calamities would these elders humble themselves and come to seek the Lord, by which time (verse 3 below) Ezekiel is forbidden to tell them that he would not be inquired of by them. During peace time these same people are usually contented to ignore God;

— the Targum says

“And it was in the seventh year, in the fifth month, on the tenth day of the month; the prophet said: men from the elders of Israel came to seek instruction from before the Lord, and they sat before me.”

2 Then came the word of the Lord unto me, saying,

3 “Son of man, speak unto the elders of Israel and say unto them, ‘Thus saith the Lord God: Have ye come to inquire of Me? As I live, saith the Lord God, I will not be inquired of by you.’

— as I live, saith the Lord God, I will not be inquired of by you; knowing their wickedness and hypocrisy, which were detestable to him, and therefore would not hear what they had to say, nor give them any answer, or direct them what they should do;

— the Targum says

“Son of man, prophesy to the elders of Israel and say to them: Thus says the Lord God: Is it to seek instruction from before Me that you have come? As I live, I will not be consulted by you through My Word, says the Lord God.”

4 Wilt thou judge them, son of man, wilt thou judge them? Cause them to know the abominations of their fathers; — cause them to know the abominations of their fathers:

— God reminded them of the sins which were abominable in themselves and unto God, by which they would be led to see the abominable evils which they also had been guilty of, in which they had imitated their fathers;

— the Targum says

“Will you reprove (judge) them, will you reprove them, son of man? The abominations of their fathers make known to them.”

5 and say unto them, ‘Thus saith the Lord God: On the day when I chose Israel, and lifted up Mine hand unto the seed of the house of Jacob, and made Myself known unto them in the land of Egypt, when I lifted up Mine hand unto them, saying, “I am the Lord your God.”

— here begins the account of their fathers; of God’s unmerited goodness to them since their deliverance from Egypt, and of their sins and how it fared with them;

— the Targum says

“And you shall say to them, thus says the Lord God: In the day that I chose Israel, and I established for them by My Word a covenant for the seed of the house of Jacob; and I revealed Myself to redeem them in the land of Egypt, and I established by My Word to them, saying: I am the Lord your God.”

6 on the day that I lifted up Mine hand unto them to bring them forth out of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands,

— which is the glory of all lands; that is, either which fertility, signified by milk and honey, is the glory of all lands, being so fruitful, is more glorious or desirable than any other country; it greatly surpassing all others in its situation, soil, and climate;

— the Targum says, “which is the praiseworthy of all provinces:” that is, was praised and commended by the inhabitants of all other provinces for the plenty in it; which must needs be very great, to support so large a number of inhabitants in it, and yet its compass but small;

7 then said I unto them: “Cast away every man of ye the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the Lord your God.” — evidence from this verse shows the Israelites were still deeply indulged in things Egypt’s; the golden calf being the principle idol;

— the Targum says

“And I said to them: Let every man cast away the abominations from before his eyes, and with the worship of the idols of the Egyptians do not defile yourselves; I am the Lord your God.”

8 But they rebelled against Me and would not hearken unto Me. They did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt. “‘Then I said, “I will pour out My fury upon them, to accomplish My anger against them in the midst of the land of Egypt.”

— the Targum says

“But they rebelled against My Word (Memri) and were not willing to receive the prophets; every man the abominations of his eyes they did not distance, and the worship of the idols of the Egyptians they did not leave. And I said (thought) to pour out My fury upon them, that My anger might be fulfilled against them in the midst of the land of Egypt.”

9 But I wrought for My name’s sake, that it should not be polluted before the nations among whom they were, in whose sight I made Myself known unto them in bringing them forth out of the land of Egypt.

— “I wrought for my name’s sake” this is a reference to the fact that God on several occasions did not judge Israel according to what they certainly deserved; but, that in order to prevent the nations from questioning God’s ability to protect his people, simply went on and blessed them in spite of their sins. Two examples of this are found in Exodus 32:12 and in Numbers 14:16

— the Targum says

“And I acted for the sake of My Name, so that it should not be profaned in the eyes of the nations among whom they were; for I revealed Myself to redeem them in their eyes, to bring them out from the land of Egypt.”

10 Therefore I caused them to go forth out of the land of Egypt and brought them into the wilderness.

— the Targum says

“And I brought them out from the land of Egypt, and I brought them into the wilderness.”

11 And I gave them My statutes and showed them My judgements, which if a man do, he shall even live in them. — God’s statutes and Judgements are dedicated to his servants to implement, starting with the Great Assembly, later the Sanhedrin. Today this Sanhedrin has been re-established here, inheriting and embedded with the following mandates:

18 “Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee, throughout thy tribes; and they shall judge the people with just judgement;

19 Thou shalt not distort judgement; thou shalt not respect persons, neither take a bribe; for a bribe doth blind the eyes of the wise and pervert the words of the righteous. Deuteronomy 16:18-19

11 According to the sentence of the law which they shall teach thee and according to the judgement which they shall tell thee, thou shalt do. Thou shalt not decline from the sentence which they shall show thee to the right hand nor to the left;

12 And the man who will do presumptuously, and will not hearken unto the priest who standeth to minister there before the Lord thy God, or unto the judge, even that man shall die; and thou shalt put away the evil from Israel;

13 And all the people shall hear, and fear, and do no more presumptuously. Deuteronomy 17:11-13

“I create darkness; I create evil; I, the LORD, do all these things” Isaiah 45:7. And what happened in 70 AD in Jerusalem and Judea when God exercised His judgement?

History recorded only two sects that escaped this inferno:

(1) The Nazarenes as the early Christians were known in Acts 24:5. Many died as martyrs but according to Eusebius, some received divine warning and escaped to a northern town called Pella, west of the Jordan River.

(2) Pharisees of the House of Hillel escaped to Yavne. These were headed by a rabbi, Johanan ben Zakkai, the head of the Sanhedrin; he was smuggled out of besieged Jerusalem in a coffin. Later, his followers re-emerged as Rabbinic Jews who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the Calendar.

And two sects that died like as if they were Sodom and Gomorrah:

(1) The Sadducees: their main heresies — Greatly influenced by their neighbouring Sun-worshipping Samaritans, their Passover celebrated on the Early Fourteenth; their Pentecost always counted a morrow after the weekly Sabbath; and ends always on a Sunday.

(2) The Essenes: their main heresies — A Calendar different from one established by the Sandhdrin; with their Passover always falling on a Wednesday. This means they celebrated the holy day on a different day and squabble over the one ordained by God operating in the Jerusalem Temple.

For an indepth Study, see AN AUTOPSY OF JERUSALEM IN THE AD 70 INFERNO

12 Moreover also I gave them My Sabbaths to be a sign between Me and them, that they might know that I am the Lord who sanctify them.

— the Targum says

“And also My Sabbath days I gave to them, to be for a sign between My Word (Memri) and them, that they might know that I am the Lord who sanctifies them.”

13 But the house of Israel rebelled against Me in the wilderness. They walked not in My statutes and they despised My judgments, which if a man do, he shall even live in them; and My Sabbaths they greatly polluted. “‘Then I said I would pour out My fury upon them in the wilderness to consume them.

History recorded two prominent sects that died during this AD 70 Judgement:

(a) The Sadducees and Boethusians, following the heretic Samaritan way of observing Passover, kept it on the night of the fourteenth; they perished in the inferno;

(b) The Essenes, after they had repudiated the calendar that was sanctioned by the Sanhedrin, then went about presumptuously making one of their own. They all perished in God’s FURY by either the flaming Sword or the consuming Fire.

— the Targum says

“But the house of Israel rebelled against My Word (Memri) in the wilderness; in My statutes they did not walk, and My judgments they loathed—which if a man performs them, he shall live by them the life of the world (eternal life); and My Sabbath days they profaned greatly. And I said (thought) to pour out My fury upon them in the wilderness, to consume them.”

14 But I wrought for My name’s sake, that it should not be polluted before the nations, in whose sight I brought them out. — “I wrought for my name’s sake” ~ this is repeated from verse 9 for emphasis;

— the Targum says

“And I acted for the sake of My Name, so that it should not be profaned in the eyes of the nations, before whose eyes I brought them out.”

15 Yet also I lifted up My hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands,

— the Targum says

“And I also established by My Word (Memri) to them in the wilderness, so as not to bring them into the land which I gave—producing milk and honey; it is the praise (glory) of all lands.”

16 because they despised My judgements and walked not in My statutes, but polluted My Sabbaths; for their heart went after their idols. — today more than 98.5 percent of pretending Christians are worshipping God by honoring the SUN by observing SUNday;

— they have “their backs toward the temple of the Lord and their faces toward the east; and they worshiped the SUN toward the east,” Ezekiel 8:16

— the Targum says

“Because they loathed My judgments and in My statutes they did not walk, and My Sabbath days they profaned; for after the worship of their idols their heart wandered.”

17 Nevertheless Mine eye spared them from destroying them, neither did I make an end of them in the wilderness.

— the Targum says

“And My Word (Memri) spared them from destroying them, and I did not make a full end of them in the wilderness.”

18 “‘But I said unto their children in the wilderness: “Walk ye not in the statutes of your fathers, neither observe their judgements, nor defile yourselves with their idols.

— the Targum says

“And I said to their children in the wilderness: In the decrees (statutes) of your fathers do not walk, and their laws (customs) do not keep, and with the worship of their idols do not defile yourselves.”

19 I am the Lord your God: Walk in My statutes, and keep My judgements, and do them;

— the Targum says

“I am the Lord your God; in My statutes (covenants) walk, and My judgments keep, and perform them.”

20 and hallow My Sabbaths, and they shall be a sign between Me and you, that ye may know that I am the Lord your God.”

— others, following the SUN-worshipping Samaritans, the Church of God Communities are showing their contempt by having their “wavesheaf offering” and Pentecost on a SUNday; always on SUNdays;

— and the Sabbaths are God’s sign, “that ye may know that I am the Lord your God,” ~ unfortunately these pretenders could be spewed out of His mouth! No? Regardless, there are those being described in Revelation 3:17 ~ wretched, miserable, poor, blind and naked. “As many as I love, I rebuke and chasten: or else I will spew thee out of My mouth (v16,19);”

— the Targum says

“And sanctify My Sabbath days, and they shall be for a sign between My Word (Memri) and you, to know that I am the Lord your God.”

21 Notwithstanding, the children rebelled against Me. They walked not in My statutes, neither kept My judgements to do them, which if a man do, he shall even live in them; they polluted My Sabbaths. “‘Then I said I would pour out My fury upon them to accomplish My anger against them in the wilderness.

— again, God’s FURY would be poured out for polluting His Sabbaths! The crime might seem innocuous but God’s judgement is that they would be cut off;

— the Targum says

“But the children rebelled against My Word (Memri); in My statutes they did not walk, and My judgments they did not keep to perform them—which if a man performs them, he shall live by them the life of the world (eternal life); and My Sabbath days they profaned. And I said (thought) to pour out My fury upon them, that My anger might be fulfilled against them in the wilderness.”

22 Nevertheless I withdrew Mine hand and wrought for My name’s sake, that it should not be polluted in the sight of the nations, in whose sight I brought them forth.

— “I withdrew Mine hand and wrought for my name’s sake” ~ again, this is repeated from verse 9 and 14 with some variations for emphasis;

— “polluted in the sight of the nations,” in the midst of so much lies and deceits before the nations, even Kevin Rudd could see and label Donald Trump as “the most destructive president in history” and a “traitor to the West;”

— the Targum says

“And I brought back the stroke of My power, and I acted for the sake of My Name, so that it should not be profaned in the eyes of the nations, before whose eyes I brought them out.”

23 I lifted up Mine hand unto them also in the wilderness, that I would scatter them among the nations and disperse them through the countries,

— the Targum says

“I also established by My Word (Memri) to them in the wilderness, to exile them among the nations and to scatter them among the lands.”

24 because they had not executed My judgements, but had despised My statutes and had polluted My Sabbaths, and their eyes were after their fathers’ idols. — beware! repeats of offending His Sabbaths for emphasis. And God’s judgement is that they would be cut off;

— the Targum says

“Because My judgments they did not perform, and in My statutes (covenants) they loathed, and My Sabbath days they profaned, and after the idols (errors) of their fathers were their eyes.”

25 Therefore I gave them also statutes that were not good and judgements whereby they should not live;

— the Targum emphasizes that rejecting God’s prophets is among the reasons why many of the children of Israel would either be killed or be sent into exile

“And also I, because they rebelled against My Word (Memri) and did not wish to receive My prophets, I distanced them and delivered them into the hand of their enemies; and after their foolish inclination they went, and they performed decrees that were not right and customs (laws) by which they would not be established.”

— Ezekiel a prophet himself, warned “and they did not want to accept My prophets” emphasizing that Israel ignored divine warnings at every stage of their history; hence God hands them over to the “hand of their enemies” and the “foolishness of their hearts.”

26 and I polluted them in their own gifts, in that they caused to pass through the fire all who openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord.’

— the Targum says

“And I declared them unclean (defiled them) through their gifts, in their passing through [to the fire] every firstborn child, so that I might make them desolate; so that they might know that I am the Lord.”

27 “Therefore, son of man, speak unto the house of Israel and say unto them, ‘Thus saith the Lord God: Yet in this your fathers have blasphemed Me, in that they have committed a trespass against Me.

— the Targum says

“Therefore, prophesy to the house of Israel, son of man, and say to them: Thus says the Lord God: Yet again in this your fathers provoked Me, in that they dealt falsely with My Word (Memri).”

28 For when I had brought them into the land for which I lifted up Mine hand to give it to them, then they saw every high hill and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering. There also they made their sweet savor, and poured out there their drink offerings.

— the Targum says

“And I brought them into the land which I established by My Word (Memri) to give to them; and they saw every high hill and every thick-branched tree, and there they slaughtered their provocative sacrifices, and they placed there the worship of their offerings, and they poured out there their libations.”

29 Then I said unto them: What is the high place whereunto ye go?’” (And the name thereof is called Bamah unto this day.)

— the Targum says

“And I said to them: What is this high place (Bamah) to which you go to be misled (to stray) there? And its name has been called ‘High Place’ (Bamata) until this very day.”

30 “Therefore say unto the house of Israel, ‘Thus saith the Lord God: Are ye polluted after the manner of your fathers? And commit ye whoredom after their abominations?

— the Targum says

“Therefore, say to the house of Israel: Thus says the Lord God: Is it in the way of your fathers that you are defiling yourselves, and after their abominations (filth) that you are wandering (erring)?“

31 For when ye offer your gifts, when ye make your sons pass through the fire, ye pollute yourselves with all your idols, even unto this day. And shall I be inquired of by you, O house of Israel? As I live, saith the Lord God, I will not be inquired of by you.

— the Targum says

“And in the lifting up of your gifts, in passing your children through the fire, you are defiling yourselves with all the worship of your errors (idols) until this very day; and shall I be inquired of by you through My Word (Memri), O house of Israel? As I live, says the Lord God, I will not be inquired of by you through My Word.”

32 “‘And that which cometh into your mind shall not be at all: in that ye say, “We will be as the nations, as the families of the countries, to serve wood and stone.”

— the Targum says

“And that which rises upon your spirit shall never come to be, [that] which you are saying: ‘Let us be like the nations, like the clans (families) of the provinces, to worship the errors (idols) of wood and stone.'”

33 “‘As I live, saith the Lord God, surely with a mighty hand and with a stretched out arm and with fury poured out, will I rule over you.

— the Targum says

“As I live, says the Lord God, if not with a strong hand, and with an uplifted arm, and with poured-out wrath, I will rule as King over you.”

34 And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand and with a stretched out arm, and with fury poured out;

— this is flashing forward to the Second Exodus; for more about a “fury poured out,” see A Greater “Out of Egypt” Exodus;

— the Targum says

“And I will bring you out from among the nations, and I will gather you from the provinces where you were scattered among them, with a strong hand, and with an uplifted arm, and with poured-out wrath.”

35 and I will bring you into the wilderness of the people, and there will I plead with you face to face. — “I will bring you into the wilderness of the peoples” ~ this new wilderness was not a geographical wilderness like the wilderness of Egypt, but a wilderness, “of strange peoples, unusual social customs, etc,”

— it was the wilderness of their captivity in an unknown civilization, the Assyrian; and the vast majority of Israel would not pass that test of being an Israelite, any more than their fathers had passed it in the former wilderness, Egypt;

— most of them, enamored with the wealth and splendor of modern “civilization” would never leave for a return to Palestine, even when free to do so. Such persons were described as, “Separated by the refining process, and not allowed to participate in the restoration,”

— the Targum says

“And I will bring you into the wilderness of the peoples, and I will take vengeance upon (judge) you there, face to face.”

36 As I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God.

— the Targum says

“Just as I took vengeance (exacted punishment) from your fathers in the wilderness of the land of Egypt, so will I take vengeance (exact punishment) from you, says the Lord God.”

37 And I will cause you to pass under the rod, and I will bring you into the bond of the covenant;

— the Targum says

“And I will cause the decree of My judgment to rest upon you, and I will bring you into the tradition (masoret) of the covenant.”

38 and I will purge out from among you the rebels and them that transgress against Me. I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel; and ye shall know that I am the Lord.

— lots of purgings to undergo before the house of Israel “shall know that I am the Lor; at this moment they are either all pretenders or deceitful shepherd!

“Then the Lord said unto me, “The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spoke unto them. They prophesy unto you a false vision and divination, and a thing of nought and the deceit of their heart.” Jeremiah 14:14

— the Targum says

“And I will separate (set apart) from among you those who rebelled and those who dealt falsely with My Word (Memri); from the land of their sojourning I will bring them out, but to the Land of Israel they shall not enter; and you shall know that I am the Lord.”

39 “‘As for you, O house of Israel, thus saith the Lord God: Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto Me; but pollute ye My holy name no more with your gifts, and with your idols.

— “go ye, serve every one his idols” this is the same kind of commandment that God gave to Judas Iscariot, when he said, “What thou doest, do quickly.” God never restrains anyone from evil who has already made up his mind to do more evil: “We lied, We cheated, We stole… It reminds you of the glory of the American experiment.” That would appear to be the condition of those elders who sat in front of Ezekiel;

Former CIA Director, Mike Pompeo, “We lied, We cheated, We stole… It reminds you of the glory of the American experiment.”

— the Targum says

“And you, O house of Israel, thus says the Lord God: Every man to the worship of his errors (idols)—go, serve! And [if] after you have repented you are [still] not willing to receive My Word (Memri)—then My holy Name you shall no longer profane with your gifts and with your errors.”

40 For in Mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve Me. There will I accept them, and there will I require your offerings and the firstfruits of your oblations, with all your holy things.

— “all the house of Israel” shall serve God; all of them in the land, serve Me; “all hostilities and separation between Israel and Judah shall cease;” this is in great contrast we have today:

“Manasseh, Ephraim; and Ephraim, Manasseh; and they together shall be against Judah. For all this His anger is not turned away, but His hand is stretched out still” Isaiah 9:21

— the vast majority of today’s professing Christianity (99.99 percent) in the house of Ephraim and Manasseh make one fundamental error against his brother Judah in studying The Oracles of God.

— the Targum says

“For on My holy mountain, on the holy mountain of Israel, says the Lord God, there they shall serve before Me, even all the house of Israel, all of them in the Land of the Living; there their offerings shall be accepted with favor, and there I will require your set-apart portions and the first-fruits of your gifts, with all your holy things.”

41 I will accept you with your sweet savor when I bring you out from the people and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the nations.

— and I will be sanctified in you before the nations; the outside world will take notice of the power and eminence of God, in the conversion and restoration of house of Israel, and praise and glorify him on account of His doing; and when He will be visibly feared, served, and worshipped, in the midst of Israel;

— again, this is flashing forward to the Second Exodus; for more about a “fury poured out,” see A Greater “Out of Egypt” Exodus;

— the Targum says

“As an offering for favor your offerings shall be accepted with pleasure, when I bring you out from among the nations and gather you from the provinces where you were scattered among them; and I will be sanctified through you in the eyes of the nations.”

42 And ye shall know that I am the Lord, when I shall bring you into the land of Israel, into the country for which I lifted up Mine hand to give it to your fathers. — again, lots of purgings to undergo before the house of Israel “shall know that I am the Lord.” Currently, their pastors are either pretenders or deceitful shepherd!

— the Targum says

“And you shall know that I am the Lord, when I bring you into the Land of Israel, the land which I established (swore) by My Word (Memri) to give to your fathers.”

43 And there shall ye remember your ways and all your doings wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed.

— the Targum says

“And you shall remember there your ways and all your deeds by which you were defiled; and you shall be weary (disgusted) of yourselves, and you shall see (behold) all your evils that you have done.”

44 And ye shall know that I am the Lord, when I have wrought with you for My name’s sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord God.’”

— again and again, lots of purgings to undergo before the house of Israel “shall know that I am the Lord.” At this moment all their preachers are either pretenders or deceitful shepherd!

— the Targum says

“And you shall know that I am the Lord, when I deal with you for the sake of My Name, [and] not according to your evil ways nor according to your corrupt deeds, O house of Israel, says the Lord God.”

45 Moreover the word of the Lord came unto me, saying,

— the Targum version continues with Ezekiel 21:1 Jonathan, “And the word of prophecy from before the Lord was with me, saying:”

46 “Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the southland.

— Ezekiel was commissioned to address the south; a prophesy against the forest of the southland; this prophecy “against” indicates something with a bad outcome, which could be literal or could be symbolic, or even both;

— but remember again that this prophecy meant is for the house of Israel and is “of the times that are far off (Ezekiel 12:27); far into the future, this time, our time;

— both the Masoretic and the Targum (Ezekiel 21:2 Jonathan) emphazise a prophecy against the South, which says

“Son of man, receive a prophecy toward the way of the South, and instruct (prophesy) against the South, and prophesy against the forest of the field of the South.”

47 And say to the forest of the south: ‘Hear the word of the Lord. Thus saith the Lord God: Behold, I will kindle a fire in thee, and it shall devour every green tree in thee and every dry tree. The flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein.

— this “forest” is a metaphor for the inhabitants south of Judah, especially those in the southern region; and this “kindle a fire” could be literal: the southern United States and southern Europe could be “kindled with fire” and much of the farmland could be in drought and be burnt up and eventually led to famine;

— but it could also be symbolic, where the south of United States (Mexico and much of the Latin Americas) and the south of Europe (North and Central Africa, and perhaps the Indian sub-continent) could be burnt with famine and civil unrest that led to huge unwanted migration to the north;

— and it shall devour every green and dry tree; all sorts of persons should be consumed, high and low, rich and poor, good and bad; and if good men should suffer, comparable to green trees, which fire will not so easily burn, not being fit fuel for it; then much more bad men, who were by far the most numerous, comparable to dry trees, and so fit fuel for the flames, and easily consumed thereby;

— and this flaming flame will spread from the south to the north: “and all faces from the south to the north shall be burned;”

— the Targum (Ezekiel 21:3 Jonathan) says

“And say to the forest of the South: Receive the Word of the Lord! Thus says the Lord God: Behold, I am kindling a fire in you, and it shall kill in you every moist tree and every dry tree; the destroying flame shall not be quenched, and all faces shall be scorched (marked) by it, from the South to the North.”

48 And all flesh shall see that I, the Lord, have kindled it; it shall not be quenched.’” — by this “all flesh shall see that I” the God of heaven will be manifested to all the rest of the nations;

— “it shall not be quenched” that is, God’s plan wouldn’t be quenched; God needs not have a Plan B, all that He has in mind is Plan A; otherwise He wouldn’t be able to declare the end from the beginning; those who preach otherwise are just deceitful workers:

Then the Lord said unto me, “The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spoke unto them. They prophesy unto you a false vision and divination, and a thing of nought and the deceit of their heart. Jeremiah 14:14

“Remember the former things of old; for I am God, and there is none other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’” Isaiah 46:9-10

— God doesn’t need a Plan B; the Targum (Ezekiel 21:4 Jonathan) reaffirms His original Plan shall stand

“And all sons of flesh (all mankind) shall see that I, the Lord, have kindled it; it shall not be quenched.”

49 Then said I, “Ah, Lord God! They say of me, ‘Doth he not speak parables?’” — parables, riddles and enigmas; sobering thoughts, isn’t it?

— Ezekiel felt trapped; when he speaks clearly, they rebel against him; when he speaks in parables, they treat it as “performance art” so he spoke as if it were a parable; the details were left to the hearers to figure what all those metaphors were meant to be;

— the Targum (Ezekiel 21:5 Jonathan) says

“And I said: Receive my warning, O Lord God! Behold, they are saying of me: ‘Is he not [merely] a teller of parables?’“

For a detailed Study, see The Flaming Sword and Fire from the South!

Posted in Ezekiel

Russia, China, Iran sign Trilateral Strategic Pact

•February 2, 2026 • Leave a Comment

Russia, China, Iran sign trilateral strategic pact – Middle East Monitor

PRAVDA • January 29, 2026 ~ MiddleEastMonitor

A single article by MEMO (may they burn in hell) cites a first ever trilateral agreement between the three countries signed earlier today:

“In a dramatic geopolitical development this afternoon, Iran, China and Russia formally signed a comprehensive strategic pact, marking one of the most consequential shifts in 21st-century international relations. While the full text of the agreement is being released in stages by the three governments, state media in Tehran, Beijing and Moscow have acknowledged the ceremony and described it as a cornerstone for a new multipolar order.

The pact comes against the backdrop of decades of growing cooperation between these three states. Iran and Russia earlier concluded a 20-year Comprehensive Strategic Partnership Treaty designed to deepen economic, political, and defence ties, and to blunt the impact of Western sanctions — a treaty that was signed in January 2025 and entered into force last year. Meanwhile, Iran and China have been bound by a 25-year cooperation agreement first signed in 2021, aimed at expanding trade, infrastructure, and energy integration.

What makes today’s signing significantly different, and newsworthy, is that it explicitly combines the three powers in a coordinated framework, aligning them on issues ranging from nuclear sovereignty and economic cooperation to military coordination and diplomatic strategy.

Officials in Tehran described the pact as a joint commitment to “mutual respect, sovereign independence and a rules-based international system that rejects unilateral coercion,” echoing similar statements issued by Beijing and Moscow. “

Posted in China, Iran, Russia

Ezekiel (Ch 17-18)

•February 1, 2026 • Leave a Comment

Chapter 17 starts with a riddle of two eagles and a vine and some mysteries along the historical footpath in the complexities of the house of Judah and the house of Israel. The best book to have expounded this riddle is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

In summary, this chapter is a mysterious prophecy as a form of a riddle to both Judah and Israel, which shows how the planting and rebuilding of David’s throne had survived beyond the captivity.

“And the word of the Lord came unto me, saying, Son of man, put forth a riddle, and speak a parable unto the house of Israel; and say,

Thus says the Lord God; A great eagle… came unto Lebanon, and took the highest branch of the cedar: he cropped off the top of his young twigs, and carried it into a land of traffic; he set it in a city of merchants.

He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. And it grew, and became a spreading vine of low stature… and shot forth sprigs” (Ezekiel 17:1-6).

An Amazing Commission—and a Breach Healed!

The great eagle at the beginning of the riddle was the king of Babylon, who took Zedekiah captive. From verse 1 to 6 it describes the destruction of Zedekiah’s Pharez lineage. The execution of his sons is the cropping off of the cedar’s young twigs. The “vine of low stature… [shooting] forth sprigs” reflects Judah’s freedom to movement while in captivity in Babylon.

The second great eagle (v7) refers to Jeremiah who took the princess from Babylon to Egypt, and later, beyond the seas to the British Isles.

This part of the prophecy pertained to the first eagle of Ezekiel’s riddle—the rooting up and tearing down of the existing throne in Judah. But within this same prophecy, the planting and building up is also addressed, which is the work of the second eagle performed by prophet Jeremiah.

Verses 22-23 go on to describe what was Jeremiah’s commission to re-establish David’s throne in another location. God says that He will take of the highest branch—the seed of King Zedekiah—and set it or plant it.

The “tender young twig” of verse 22 could be none other than one of the king’s daughters that Jeremiah took with him to plant in the British Isles. Thus, the “high mountain and eminent” depicts the nations of Israel as God knew they were destined to become, once the birthright promise was realized.

God states that it will eventually be known that it was He who brought down the high tree and exalted the low tree (v24). In light of this, notice a parallel Scripture in Isaiah:

“And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward” (Isaiah 37:31).

Jeremiah presented this young Hebrew princess—Tea Tephi—to the Zarah line ruling in the British Isles! Her marriage and children would continue the scepter and the dynasty promised David—and heal the breach.

Ezekiel 17

1 And the word of the Lord came unto me, saying, — the word of prophecy from the Lord, as the Targum renders it.

2 “Son of man, put forth a riddle, and speak a parable unto the house of Israel, — again, this “house of Israel” is emphasized; that in this chapter, the prophecy concerns chiefly the transferring of the “tender young twig” into the United Kingdom;

— the Targum says

“Son of man, present a riddle and speak a parable concerning the House of Israel.”

3 and say, ‘Thus saith the Lord God: A great eagle with great wings, longwinged, full of feathers which had diverse colors, came unto Lebanon and took the highest branch of the cedar.

— a great eagle; which is Nebuchadnezzar king of Babylon, as it is explained, Ezekiel 17:12; who is compared to an eagle for his power and authority, that being the king of birds, and for his swiftness and voracity in conquering and subduing kingdoms; see Jeremiah 48:40

— the Targum says

“And you shall say: Thus says the Lord God: ‘A great eagle, with great wings, with long pinions, covered with feathers of many colors, came to Lebanon and took the topmost branch of the cedar.'”

Nebuchadnezzar, a great eagle with great wings

4 He cropped off the top of its young twigs and carried it into a land of traffic; he set it in a city of merchants. — young twigs mentioned, and tender ones, which are meant the princess of the land;

— the Targum says

“The head of its young twigs he plucked, and he brought it to a land that was idle from service (the land of Canaan), and before the House of Israel entered it, in a city of merchants he set it.”

5 He took also of the seed of the land and planted it in a fruitful field. He placed it by great waters and set it as a willow tree. — the seed of the land; Zedekiah, brother of Jehoiachin, and all their young twigs, their children;

— the Targum says

“And he took of the seed of the land and placed it in a good field for sowing; he set it as a plant by abundant waters, he made it a planted vine.”

6 And it [the seed] grew and became a spreading vine of low stature, whose branches turned toward him and the roots thereof were under him. So it became a vine, and brought forth branches and shot forth sprigs.

— this indicates that children were born unto them that were in captivity, but that they grew and flourished toward him; Nebuchadnezzar, to whom the Jews were tributary;

— the Targum says

“And he took of the seed of the land and placed it in a good field for sowing; he set it as a plant by abundant waters, he made it a planted vine.”

7 “‘There was also another great eagle with great wings and many feathers; and behold, this vine did bend her roots toward him and shot forth her branches toward him, that he might water it by the furrows of her planting. — there was also another great eagle, with great wings and many feathers:

— most (John Gill, Adam Clarke, etc; though J.H. Allen is indecisive or ambiguous) identify this second eagle as the Pharaoh of Egypt, but the Pharaoh never came to the land of Judea to capture the land and take the seed; and the entourage fled on their own to Egypt on foot;

— hence it seems more like whoever took Jeremiah and the king’s daughters to the British Isles fit this character of another great eagle with great wings; it remains a mystery but whoever took Jeremiah and the king’s daughters in its ship or ships, would most probably be the second eagle that flew over the great seas to transplant the tender twigs there;

— the Targum says

“And there was another great eagle, with great wings and many feathers; and behold, this vine bent its roots toward him and sent its branches toward him, that he might water it from the beds of its plantation.”

8 It was planted in a good soil by great waters, that it might bring forth branches and that it might bear fruit, that it might be a goodly vine.’ — following the trail of Tea Tephi, this would led Jeremiah and the king’s daughters to Ireland . . .

— the Targum says

“In a good field, by abundant waters, it was planted, to produce branches and to bear fruit, to become a mighty vine.”

9 Say thou, ‘Thus saith the Lord God: Shall it prosper? Shall he not pull up the roots thereof and cut off the fruit thereof, that it wither? It shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.

— Shall it prosper? Could the tender twig not pull up the roots thereof; like the first eagle, Nebuchadnezzar, being provoked by the rebellion of the king of Judah and his people?

— a translation of the riddle of the tender twig from the Voice

Now I, the Eternal Lord, ask, will that vine continue to flourish? Won’t the [second] eagle pull it out of the lush, fertile soil by its roots, strip it of its fruit, and leave it to wither? It won’t take much strength or many people to pull it up by the roots. Ezekiel 17:9-10 Voice

— the Targum says

“Say: Thus says the Lord God: ‘Shall it prosper? Will he not cut off its roots and pluck off its fruit, and all the leaves of its growth shall wither and fall? And not with a mighty army or with many people [will they need to come] to uproot it from its roots.'”

10 Yea, behold, being planted, shall it prosper? Shall it not utterly wither when the east wind toucheth it? It shall wither in the furrows where it grew.’”

— the mystery remains whether it shall prosper? it shall not; their own strength, even with the help of the king of Egypt, perhaps will not be able to protect them from the rage of the king of Babylon;

— the Targum says

“And behold, though it is planted, shall it prosper? Will it not utterly wither as soon as the east wind touches it? In the beds of its plantation, it shall wither.”

11 Moreover the word of the Lord came unto me, saying, — again, the Lord assures Ezekiel;

12 “Say now to the rebellious house: ‘Know ye not what these things mean?’ Tell them: ‘Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof and the princes thereof, and led them with him to Babylon;

— and hath taken the king thereof, and the princes (but princess were left off here) thereof, and led them with him to Babylon; the king of Judea, and the princes of it; Jeconiah and his nobles, who had been carried captive into Babylon by Nebuchadnezzar; for Ezekiel was among these captives;

— the Targum says

“Say now to the rebellious people: ‘Do you not know what these things mean?’ Say: ‘Behold, the king of Babylon came to Jerusalem, and he took its king and its princes, and he brought them to himself to Babylon.'”

13 and hath taken of the king’s seed and made a covenant with him, and hath taken an oath from him. He hath also taken the mighty of the land, — and hath taken of the king’s seed, one of the royal family, signified by the seed of the land;

— the Targum says

“And he took of the royal seed and made a covenant with him, and brought him into an oath; and the mighty of the land he took [away].”

14 that the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand. — that the king’s seed will take roots and grow, continuing a bloodline, which is a kingdom;

— the Targum says

“That the kingdom might be weak, so as not to exalt itself; to keep its covenant, so as to serve him.”

15 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and many people. Shall he prosper? Shall he escape that doeth such things? Or shall he break the covenant and be delivered?

— but he rebelled against him; Zedekiah and his court rebelled against the king of Babylon, broke the covenant he entered into, and violated his oath;

— Zedekiah violated his oath by sending his ambassadors to Egypt; the Targum says

“But he rebelled against him by sending his ambassadors to Egypt, to give him horses and many people. Shall he prosper? Shall he escape who does these things? And he who changes (breaks) the covenant, shall he escape?”

16 As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised and whose covenant he broke, even with him in the midst of Babylon he shall die.

— surely in the place where the king dwelleth in Babylon, where Nebuchadnezzar dwelt, that made Zedekiah king of Judah; which is mentioned, to point out the ingratitude of Zedekiah toward the king of Babylon, but instead, send envoys to Egypt, asking for horses and an army to help him (verse 15 above);

— the Targum says

“As I live, says the Lord God, surely in the place of the king who made him king, whose oath he despised and whose covenant he changed—with him, in the midst of Babylon, he shall die.”

17 Neither shall Pharaoh with his mighty army and great company help him in the war, by casting up siege mounds and building forts to cut off many persons.

— by casting up mounts, and building forts; that is, when Nebuchadnezzar should besiege Jerusalem, and raise mounts, and build fortifications, in order to take the city, and destroy its inhabitants; as he did, Jeremiah 52:4

— the Targum says

“And not with a mighty army or with many people shall Pharaoh perform for him [a successful] battle, when [the enemy] heaps up mounds and builds siege-walls to destroy many lives.”

18 Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand and hath done all these things, he shall not escape. — he shall not escape; divine vengeance, just and proper punishment for his sins;

— the Targum says

“And he despised the oath by changing (breaking) the covenant; and behold, he gave his hand to Pharaoh, and all these things he has done—he shall not escape.”

19 Therefore thus saith the Lord God: As I live, surely Mine oath that he hath despised and My covenant that he hath broken, even it will I recompense upon his own head. — even it will I recompense upon his own head; he shall personally bear the punishment due to such crimes;

— the Targum says,

“Therefore, thus says the Lord God: ‘As I live, surely My oath which he despised and My covenant which he changed (broken), I will bring the retribution of his way upon his own head.'”

20 And I will spread My net upon him, and he shall be taken in My snare, and I will bring him to Babylon and will plead with him there for his trespass that he hath trespassed against Me.

— and I will spread my net upon him, and he shall be taken in my snare; see Ezekiel 12:13; where the same expressions are used, and of the same person;

— the Targum says

“And I will spread My net over him, and he shall be caught in My snare; and I will lead him to Babylon, and I will exact punishment from him there for the falsehood which he committed against Me.”

21 And all his fugitives with all his troops shall fall by the sword, and they that remain shall be scattered toward all winds; and ye shall know that I, the Lord, have spoken it.

— shall fall by the sword; the enemy shall overtake, and cut in pieces; the few that do escape shall be scattered abroad among strangers, who will show them very little kindness;

— the Targum says

“And all his mighty men, in all his armies, shall be slain by the sword; and those who remain shall be scattered to every wind; and you shall know that I, the Lord, have decreed it by My Word.”

22 “‘Thus saith the Lord God: I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountain and eminent (of a person famous and respected). 

— the highest branch of the high cedar would be Zedekiah, king of Judah; I (through the second eagle) will crop off from the top of his young twigs a tender one (the feminine gender);

— and by the “top” and “young twigs” of the highest branch of the cedar, or of the chief tribe in Israel, are meant the royal house and family of David, and the chief of the tribe of Judah; and by the “tender one” is designed the tender gender, the daughters;

— and the Targum says,

“Thus says the Lord God: ‘And I will bring near [a ruler] from the kingdom of the House of David, which is likened to a high cedar, and I will establish him; from the children of his children, a tender one, I will increase and establish by My Word on a high and exalted mountain.'”

And the fulfilment was as followed;

Then Ishmael carried away captive all the residue of the people who were in Mizpah, even the king’s daughters and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the son of Ahikam; and Ishmael the son of Nethaniah carried them away captive, and departed to go over to the Ammonites. Jeremiah 41:10

23 In the mountain of the height of Israel will I plant it; and it shall bring forth boughs and bear fruit and be a goodly cedar, and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.

— in the mountain of the height of Israel will I plant it; in the highest part of the land of Israel, which during that time those at “the height of Israel” could well be in the British Isles (Israel in the isles of the sea, Isaiah 24:15), led by Ephraim. (Ephraim followeth after the east wind, Hosea 12:1)

— the Targum says

“On the holy mountain of Israel I will establish him; and he shall gather armies, and perform mighty deeds, and he shall be a mighty king; and all the righteous and all the humble shall rely upon him; in the shadow of his kingdom they shall dwell.”

24 And all the trees of the field shall know that I, the Lord, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish. I, the Lord, have spoken and have done it.’”

— all the trees of the field shall know; as the cedar represents the kingdom of Israel, so the other trees represent all other earthly powers who shall ultimately acknowledge the work of the Lord

— “I, the Lord, have spoken and have done it;” runs parallel with what Isaiah says:

“Remember the former things of old; for I am God, and there is none other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’” Isaiah 46:9-10

— the Targum says

“And all the kings of the nations shall know that I, the Lord, have humbled the kingdom that was strong, and strengthened the kingdom that was weak; I have humbled the kingdom of the nations which was as strong as a green tree, and I have strengthened the kingdom of the House of Israel which was as weak as a dry tree; I, the Lord, have decreed it by My Word, and I will establish it.

Ezekiel 18

Earlier, we have established that this prophecy that Ezekiel delivered was for many years to come (Ezekiel 12:27), and the message is primarily and principally for the United States of America and secondarily for its European allies. Here the prophecy on the house of Israel continues. . .

1 The word of the Lord came unto me again, saying, — the word of prophecy from the Lord, as the Targum renders it. So Ezra expounds it as a prophecy and a reference to our time.

2 “What mean ye, that ye use this proverb concerning the land of Israel, saying: ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’? — that is, as the Targum explains it, “the fathers have sinned, and the children are smitten,” or punished, as the ten tribes for the sins of Jeroboam;

— the Targum says

“What is it to you that you use this proverb concerning the land of Israel, saying: ‘The fathers have sinned, and the children are smitten?'”

3 As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel. — as surely as I live, I, the Eternal Lord, declare you will not quote this proverb in Israel anymore;

— the Targum says

“As I live, says the Lord God, surely you shall no longer have [cause] to use this proverb in Israel.”

4 Behold, all souls are Mine. As the soul of the father, so also the soul of the son is Mine: the soul that sinneth, it shall die. — all souls are mine; therefore I can deal with all, being My own creation, as I please, Jeremiah 18:6;

— the soul that sinneth, it shall die; the soul that continues in sin, without repentance towards God, shall be separated from the presence of God, and endure his wrath to all eternity;

— the Targum says

“Behold, all souls are Mine; as the soul of the father, so the soul of the son—they are [equal] before Me; the person who sins, he [alone] shall die.”

5 But if a man be just and do that which is lawful and right, — and do that which is lawful and right; or “judgement” and “justice” ~ true judgement and justice;

— the Targum says

“And if a man be righteous, and does true judgment and justice.”

6 and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbor’s wife, neither hath come near to a menstruous woman,

— neither hath been guilty of adultery; or by marrying one divorced, not having committed fornication; which divorces were common among the people, or marrying such one so divorced;

— the Targum says

“Upon the mountains he does not worship idols, and his eyes he does not lift up to the worship of the idols of the House of Israel; and the wife of his neighbor he does not defile, and to a woman who is impure he does not approach.”

7 and hath not oppressed any, but hath restored to the debtor his pledge, hath despoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;

— the Targum says

“And [if] a man does not oppress; the pledge for a debt he returns; he does not commit robbery; his bread he gives to the hungry, and the naked he covers with clothing.”

8 he that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgement between man and man,

— hath executed true judgement; whether in office as a judge; or as an arbitrator chosen to decide matters in controversy between one and another, and that does everything just and right between man and man;

— the Targum says

“With interest he does not give, and usury he does not take; from falsehood he withdraws his hand; true judgment he performs between man and man.”

9 hath walked in My statutes and hath kept My judgements to deal truly; he is just: he shall surely live, saith the Lord God.

— God’s statutes and Judgements are dedicated to his servants to implement, starting with the Great Assembly, later the Sanhedrin. Today this Sanhedrin has been re-established here, inheriting and embedded with the following mandates

18 “Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee, throughout thy tribes; and they shall judge the people with just judgement.

19 Thou shalt not distort judgement; thou shalt not respect persons, neither take a bribe; for a bribe doth blind the eyes of the wise and pervert the words of the righteous. Deuteronomy 16:18-19

11 According to the sentence of the law which they shall teach thee and according to the judgment which they shall tell thee, thou shalt do. Thou shalt not decline from the sentence which they shall show thee to the right hand nor to the left.

12 And the man who will do presumptuously, and will not hearken unto the priest who standeth to minister there before the Lord thy God, or unto the judge, even that man shall die; and thou shalt put away the evil from Israel.

13 And all the people shall hear, and fear, and do no more presumptuously. Deuteronomy 17:11-13

I create darkness; I create evil; I, the LORD, do all these things (Isaiah 45:7). And what happened in AD 70 in Jerusalem and Judea when God exercised His judgement?

(a) The Sadducees and Boethusians, following the heretic Samaritan way of observing Passover, kept it too early on the night of the fourteenth; they perished in the inferno;

(b) The Essenes, after they had repudiated the calendar that was sanctioned by the Sanhedrin, then went about presumptuously making one of their own. They all perished by either the flaming Sword or the consuming Fire. AN AUTOPSY OF JERUSALEM IN THE AD 70 INFERNO

— the Targum says

“In My covenants he has walked, and My judgments he has kept to perform truth; he is righteous, he shall surely live, says the Lord God.”

10 “If he beget a son who is a robber, a shedder of blood, and who doeth the like to any one of these things, — a robber; one implies robbery with violence, perhaps, as that of a housebreaker;

— the Targum says

“And [if] he begets a wicked son, a shedder of blood, and he does to his brother any one of these [sins].”

11 and who doeth not any of those duties, but even hath eaten upon the mountains and defiled his neighbor’s wife,

— the Targum says

“And he [the father] did none of these [sins]; but he [the son] worshiped idols upon the mountains, and defiled the wife of his neighbor.”

12 hath oppressed the poor and needy, hath despoiled by violence, hath not restored the pledge and hath lifted up his eyes to the idols, hath committed abomination,

— the Targum says

“The poor and the needy he has oppressed; he has committed robbery; the pledge he has not returned; and toward the worship of idols he has lifted up his eyes; an abomination he has committed.”

13 hath given forth upon usury and hath taken increase — shall he then live? He shall not live, a decisive answer to the former question; he hath done all these abominations: he shall surely die. His blood shall be upon him;

— the Targum says

“With interest he gave, and usury he took—shall he live? He shall not live! All these abominations he has committed; he shall surely die; the guilt of his slaying (his blood) shall be within him.”

14 “Now, lo, if he beget a son who seeth all his father’s sins which he hath done, and considereth and doeth not the like, — another case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz;

— the Targum says

“And behold, he begets a son, and he sees all the sins of his father which he committed; and he saw, and did not do like them.”

15 who hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbor’s wife,

— the Targum says

Upon the mountains he does not worship idols, and his eyes he does not lift up to the worship of the idols of the House of Israel; and the wife of his neighbor he does not defile.”

16 neither hath oppressed any, hath not withheld the pledge, neither hath despoiled by violence, but hath given his bread to the hungry and hath covered the naked with a garment; — “despoiled by violence:” not unlike the looting of the Old Summer Palace by Anglo-French forces in 1860;

— the Targum says

“And [if] a man does not oppress; a pledge he does not take; and robbery he does not commit; his bread he gives to the hungry, and the naked he covers with clothing.”

Looting of the Old Summer Palace by Anglo-French forces in 1860

17 who hath taken off his hand from the poor, who hath not received usury nor increase, hath executed My judgements, hath walked in My statutes; he shall not die for the iniquity of his father: he shall surely live.

— the Targum says

“From [harming] the poor he withdrew his hand; interest and usury he did not take; My judgments he performed, in My covenants he walked; he shall not die for the sins of his father; he shall surely live.”

18 As for his father, because he cruelly oppressed, despoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity.

— the Targum says

“His father, because he oppressed with oppression, committed robbery against his brother, and did that which is not right among his people—behold, he died in his sins.”

19 “Yet say ye, ‘Why? Doth not the son bear the iniquity of the father?’ When the son hath done that which is lawful and right, and hath kept all My statutes and hath done them, he shall surely live.

— the Targum says

“And you say, ‘Why does the son not suffer for the sins of the father?‘ But the son has done judgment, truth, and justice; all My covenants he has kept and performed them; he shall surely live.”

20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

— but sometimes, one goes through great sufferings though no fault of his or her own, to develop righteous character, like Job and many others did; these will be rewarded enormously at the end;

— or as the Targum paraphrases it, “the son shall not be punished for the sins of the father, nor shall the father be punished for the sins of the son.”

21 But if the wicked will turn from all his sins that he hath committed and keep all My statutes and do that which is lawful and right, he shall surely live: he shall not die.

— the Targum says

“And the wicked man, if he turns from all his sins that he has committed, and keeps all My covenants, and does true judgment and justice, he shall surely live; he shall not die.”

22 All his transgressions that he hath committed, they shall not be mentioned unto him. In his righteousness that he hath done he shall live. — that is, if the wicked will turn from all his sins;

— the Targum says

“All his sins (debts) which he committed shall not be remembered against him; by the merit which he has performed, he shall be established (shall live).”

23 “Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live?

— the Targum says

“Do I truly desire the death of the wicked, says the Lord God? Is it not rather when he turns from his way, that he may be established (live)?”

24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed and in his sin that he hath sinned, in them shall he die.

— but if the righteous man turn from his righteousness, and doeth wickedness, should he live? All the righteousness that he hath done shall not be remembered: for his unfaithfulness that he hath committed, and for his sin that he hath sinned, for these he shall die;

— the Targum says

“And when the righteous man turns from his righteousness and performs falsehood, doing according to all the abominations that the wicked man does—shall he live? All his merit that he performed shall not be remembered; for the falsehood that he lied and the sins (debts) that he sinned—in them he shall die.”

25 “Yet ye say, ‘The way of the Lord is not equal.’ Hear now, O house of Israel: Is not My way equal? Are not your ways unequal? — note the subject of study is the house of Israel, not the house of Judah;

— from the Message Bible

“Do I hear you saying, ‘That’s not fair! God’s not fair!’? “Listen, Israel. I’m not fair? You’re the ones who aren’t fair! If a good person turns away from his good life and takes up sinning, he’ll die for it. He’ll die for his own sin. Likewise, if a bad person turns away from his bad life and starts living a good life, a fair life, he will save his life. Because he faces up to all the wrongs he’s committed and puts them behind him, he will live, really live. He won’t die. Ezekiel 18:25-28 MSG

— the Targum says

“And you say, ‘The good way of the Lord is not explained (clear) to us.‘ Hear now, O House of Israel: Is it My good way that is not explained? Is it not your own ways that are not right (proper)?“

26 When a righteous man turneth away from his righteousness, and committeth iniquity and dieth in it, for his iniquity that he hath done shall he die.

— the Targum says

“And when the righteous man turns from his merit and performs falsehood, and dies upon them—for the falsehood which he has performed, he shall die.”

27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. — he shall save his soul from famine, pestilence, the sword, or captivity; he shall be preserved, and not be involved in calamities and distress;

— the Targum says

“And when the wicked man turns from his sins (debts) which he has performed, and performs true judgment and justice, he shall sustain (establish) his soul.”

28 Because he considereth and turneth away from all his transgressions that he hath committed, he shall surely live: he shall not die. — in God’s judgement of AD 70, both the Nazarenes and the Hillel branch of Pharisees survived . . . (more below)

— the Targum says

“And he saw, and turned from all his sins (debts) which he had performed; he shall surely live, he shall not die.”

29 Yet saith the house of Israel, ‘The way of the Lord is not equal.’ O house of Israel, are not My ways equal? Are not your ways unequal? — yet the house of Israel complains; the way of the Lord is not equal;

— the Targum says

“And the House of Israel said, ‘The good way of the Lord is not explained (clear) to us.‘ Is it My good way that is not explained to you, O House of Israel? Is it not your own ways that are not right (proper)?“

30 “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions, so iniquity shall not be your ruin. — you complain of the injustice of my ways; so what if I judge you according to your ways? 

— the Targum says

“Therefore, each man according to his ways I will exact punishment from you, O House of Israel, says the Lord God; Return to My worship, and remove from yourselves the worship of idols, so that they shall not be a stumbling block of sin for you.”

31 Cast away from you all your transgressions whereby ye have transgressed, and make yourselves a new heart and a new spirit. For why will ye die, O house of Israel? — this chapter emphasizes on numerous times the house of Israel, rather than the house of Judah;

— earlier we have established that Ezekiel’s messages were actually meant for those living far into the future, in our time, the message to the modern house of Israel, the chief of whom is Ephraim, the United States of America;

— the Targum says

“Remove far from you all your sins (debts) which you have committed; and make for yourselves a fearing heart and a fearing spirit; for why should you die, O House of Israel?”

32 For I have no pleasure in the death of him that dieth, saith the Lord God. Therefore turn yourselves, and live ye.

— the Targum says

“For I do not desire the death of the guilty one who is to die, says the Lord God; Return to My worship, and be established (live).”

~~~

The JUDGEMENT, and it is GOD’S JUDGEMENT

But which sects managed to escape from the Romans during the AD 66 to 70 siege of Jerusalem? History recorded only two sects that escaped this inferno:

(1) The Christians, known as Nazarenes in Acts 24:5. Many died as martyrs but according to Eusebius, some received divine warning and escaped to a northern town called Pella, west of the Jordan River.

(2) Pharisees of the House of Hillel escaped to Yavne. These were headed by a rabbi, Johanan ben Zakkai, the head of the Sanhedrin; he was smuggled out of besieged Jerusalem in a coffin. Later, his followers re-emerged as Rabbinic Jews who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the Calendar.

And two sects that died like as if they were Sodom and Gomorrah:

(1) The Sadducees: their main heresies — Greatly influenced by their neighbouring Sun-worshipping Samaritans, their Passover celebrated on the Early Fourteenth; their Pentecost always counted a morrow after the weekly Sabbath; and ends always on a Sunday.

(2) The Essenes: their main heresies — A Calendar different from one established by the Sandhdrin; with their Passover always falling on a Wednesday. This means they celebrated the holy day on a different day and squabble over the one ordained by God operating in the Jerusalem Temple.

For an indepth Study, see AN AUTOPSY OF JERUSALEM IN THE AD 70 INFERNO

Posted in Ezekiel

Ezekiel (Ch 15-16)

•January 30, 2026 • Leave a Comment

Earlier, we have established that this prophecy that Ezekiel’s warning message was not to be fulfilled during his time, but that its timing was a great distance into the future (Ezekiel 12:27), into our time and the message is primarily for the United States of America and secondarily its European allies.

Remember, the Targum, whose origin was in the Aramaic language, could be traced to Ezra speaking to the returning exiles who couldn’t understand Hebrew, but was expounded to them in a language they could understand.

Ezekiel 15

1 And the word of the Lord came unto me, saying, — the word of prophecy from the Lord, as the Targum renders it. So if Ezra sees it as a prophecy, it is a reference to the future; into the endtime, our time.

2 “Son of man, what is the vine tree more than any tree, or than a branch which is among the trees of the forest? — the house of Israel is often compared to a vine, so why is this vine tree more valuable than any other tree; it’s certain that the vine is esteemed only on account of its fruit;

— the Targum says

“Son of man, what makes the vine‑wood different from all the other trees that grow in the forest?”

3 Shall wood be taken thereof to do any work? Or will men take a peg from it to hang any vessel thereon? — shall wood be taken thereof to do any work? Is there one good piece of timber in the whole vine fit for building a house, or ship, as there is in the oak, elm, or other wild forest trees?

— will the carpenter and joiner, the house or ship builder, employ it to build houses, make beams, rafters, floors, build ships with, make masts of, or any vessel or utensil for the use of man?

— the Targum says

“Can wood be taken from it to do [any] work? Or can a peg be taken from it to hang any vessel upon it?”

4 Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the middle of it is burned. Is it meet for any work? — behold, the vine or the wood is cast into the fire for fuel, that is; a vine tree when cut down, or a branch when cut off, else it is good for nothing;

— and that is generally put to use; it is suggested it would be the end of the house of Israel; who, like a wild vine, were fuel for the fire of his wrath;

— the fire devoureth both ends of it; the branch cast into it, and so is quickly consumed. In Isaiah 9:12 “the Syrians before, and the Philistines behind, and they devour Israel with open mouth;”

— the Targum says

“Behold, it is given to the fire to be consumed; the fire devours its two ends, and its middle is charred. Is it [now] fit for any work?”

5 Behold, when it was whole, it was meet for no work. How much less shall it be meet yet for any work when the fire hath devoured it and it is burned? — if the wood is cast into the fire, the wood is useless for any purpose; but what if it have been cast into the fire, and half burned, what of it then?

— from the Message Bible:

“I don’t think so. At best it’s good for fuel. Look at it: A flimsy piece of vine, thrown in the fire and then rescued—the ends burned off and the middle charred. Now is it good for anything?

“Hardly. When it was whole it wasn’t good for anything. Half-burned is no improvement. What’s it good for?” Ezekiel 15:4-5 MSG

— the Targum says

“Behold, when it was whole, it was not fit for [any] work; how much less [now], when the fire has devoured it and it is charred, shall it yet be fit for [any] work?”

6 Therefore thus saith the Lord God: As the vine tree among the trees of the forest which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem.

— so this was fulfilled to Jerusalem in AD 70 , where “I have given to the fire for fuel;” to be burnt, as other trees of the forest are, and along with them; again in 132-135 AD; and could reoccur during the endtime for the house of Israel;

For indepth Study, AN AUTOPSY OF JERUSALEM IN THE AD 70 INFERNO

— the Targum says

“Therefore, thus says the Lord God: Like the vine-tree among the trees of the forest, which I have given over to the fire to be consumed, so have I given over the inhabitants of Jerusalem.”

7 And I will set My face against them: they shall go out from one fire, and another fire shall devour them. And ye shall know that I am the Lord, when I set My face against them. — the house of Israel will be surrounded at all sides, fires everywhere, no place to run to;

— they shall go from one calamity to another; those that escaped the famine and pestilence will fall by the sword; and those that escaped famine, sword and pestilence, would be carried into captivity; or, “Out of the frying pan into the flame;”

— the Targum says

“And I will set My retribution against them; because of the words of the Torah which were given out of the fire, they have transgressed; and the nations who are as strong as fire shall destroy them; and you shall know that I am the Lord, when My anger rests upon them.”

— or another way of saying, “I will execute my vengeance on them, because of the words of the law, which were given out of the midst of fire; they have transgressed, and people who are strong as fire shall consume them.”

8 And I will make the land desolate, because they have committed a trespass, saith the Lord God.”

— a clue for time of desolation perhaps. The house of Judah had evidently failed to observe the land’s one-year-in-seven Sabbath which was set at 70 years, so the period of iniquity was for a deficit of 490 years;

— for in II Chronicles 36:21 it says, “The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah.” This is a reference to Jeremiah 25:11;

— so, as to better understand Ezekiel 4, could the iniquity of the house of Israel set at 190 years (Septuagint) while that of the house of Judah set for 40 years all due to the abomination for not keeping the land sabbath?

For an indepth Study, see Ezekiel 4 – 390/40 Years Timeline

— the Targum says

“And I will make the land a desolation, because they have committed a falsehood (treachery), says the Lord God.”

Ezekiel 16

1 Again the word of the Lord came unto me, saying, — the Targum renders it, the word of prophecy from the Lord. So if Ezra sees it as a prophecy, it is a reference to the future; into the endtime, our time.

2 “Son of man, cause Jerusalem to know her abominations — cause Jerusalem to know; their men and women, even shepherds, often are so blind as not to perceive their guilt which is patent to all. “Jerusalem” represents the whole kingdom of Judah;

— the Targum says

“Son of man, rebuke the inhabitants of Jerusalem, and show them their abominations.”

3 and say, ‘Thus saith the Lord God unto Jerusalem: Thy birth and thy nativity are of the land of Canaan; thy father was an Amorite and thy mother a Hittite.

— thy father was an Amorite, and thy mother an Hittite; Abraham and Sarah, who were, properly speaking, the one the father, the other the mother, both were Chaldeans; and neither Amorites nor Hittites; but because they dwelt among them, are so called; and since before their conversion they were idolaters, as those were;

— besides, the Jews who descended from Judah, and from whom they have their name, very probably sprung from ancestors who might be Amorites and Hittites: since Judah married the daughter of a Canaanite, and such an one seems to be Tamar, he took for his son Er, and by whom he himself had two sons, Pharez and Zarah;

— the Targum says

“And you shall say, thus says the Lord God to the inhabitants of Jerusalem: Your dwellings and your birth are from the land of the Canaanite; there I revealed Myself to Abraham your father between the pieces, and I made known to him that you would go down to Egypt; with an uplifted arm I redeemed you, and for the merit of your fathers, I drove out from before you the Amorites and destroyed the Hittites.”

4 And as for thy nativity, on the day thou wast born thy navel was not cut, neither wast thou washed in water to soothe thee. Thou wast not salted at all, nor swaddled at all.

— thy navel was not cut; alluding to what is done to a newborn infant, when the midwife immediately takes care to cut the navel string, by which the child adheres to its mother, and takes in its breath and nourishment in the womb;

— thou wast not salted at all; which was done, either by sprinkling salt upon it, or using salt and water as a laundry detergent of uncleanness, to prevent putrefaction, to dry up the humours, and harden the flesh, and consolidate the parts;

— or from the MSG (the Message Bible)

“‘On the day you were born your umbilical cord was not cut, you weren’t bathed and cleaned up, you weren’t rubbed with salt, you weren’t wrapped in a baby blanket. No one cared a fig for you. No one did one thing to care for you tenderly in these ways. You were thrown out into a vacant lot and left there, dirty and unwashed—a newborn nobody wanted.” Ezekiel 16:4-5 MSG

— the Targum says

“And even when your fathers went down to Egypt, sojourners in a land not their own, enslaved and afflicted—the Congregation of Israel was like a child cast out upon the open field; whose umbilical cord was not cut, and who was not washed in water to be cleansed, and was not rubbed with salt, and was not wrapped in swaddling clothes.”

— the text refers above: neither wast thou washed in water to supple thee: which also is done, to an infant as soon as born, to cleanse it from the menstruous blood, to make the flesh sleek, and smooth, and amiable; which is done in hot water.

5 No eye pitied thee to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the loathing of thy person on the day that thou wast born.

— but thou wast cast out in the open field; alluding to infants exposed by their unnatural parents, or unkind nurses, and left in an open field, or any desert place to perish for want, unless some kind providence appears for them;

— this open field may be the land of Egypt, where Jacob and his posterity were, being driven out of Canaan by a famine; and where, after the death of Joseph, they were exposed to the hardships and cruelties of the Egyptians;

— and this loathing of thee on the day that thou wast born, the Targum paraphrases it, “and he (Pharaoh) decreed a full decree to cast your male children into the river, to destroy you when you were in Egypt;”

— the Targum says

“The eye of Pharaoh did not pity you to do for you even one good thing, to have mercy upon you; but he decreed against you a final decree, to cast your males into the river to destroy you, during the time you were in Egypt.”

6 “‘And when I passed by thee and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, “Live”; yea, I said unto thee when thou wast in thy blood, “Live.” — the Israelites were trodden under foot by the Egyptians, when they made them to serve with rigour, in mortar and in brick, and in all manner of service in the field;

— these could be a reminder of the house of Israel happening again, this time for 190 years (Septuagint) instead of the 210 years in Egypt;

— the Targum says

“And because the covenant of your fathers was remembered before Me, I revealed Myself to redeem you; for it was revealed before Me that you were afflicted in your enslavement; and I said to you: ‘By the blood of circumcision, I will have pity on you’; and I said to you: ‘By the blood of the Passover, I will redeem you.'”

— the text paraphrases it, “for it was manifest before me that you were afflicted in your bondage as they sighed and cried because of their bondage, the Lord looked upon them with an eye of pity and compassion, and delivered you.”

7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxed great, and thou art come to excellent ornaments. Thy breasts are fashioned and thine hair is grown, whereas thou wast naked and bare.

— and thine hair is grown; an euphemism, expressive of puberty, which in females was after twelve years of age, and coming of age;

— the Targum says

“A myriad, like the plants of the field, I made you; and you increased and became strong, and you became seeds (families) and tribes; and like the good deeds of your fathers, the time for the redemption of your congregation arrived, while you were [still] enslaved and afflicted.”

8 “‘Now when I passed by thee and looked upon thee, behold, thy time was the time of love; and I spread My skirt over thee and covered thy nakedness. Yea, I swore unto thee and entered into a covenant with thee, saith the Lord God, and thou becamest Mine.

— God espoused Israel and took her under his protection as a husband doth his wife;

— the Targum says

“And I revealed myself to Moses in the bush, for it was revealed before Me that the time had come for your liberation, and I protected you by My word, and I removed your sins, and I swore by My word to liberate you, as I had sworn to your ancestors — said the Lord God — to be a people serving before Me.”

9 Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. — these verses describe the purifications and preparations for marriage to one of high rank;

— the Targum says

And I liberated you from Egyptian slavery and removed their strong dominion from you and led you in freedom.

10 I clothed thee also with embroidered work and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk. — and I clothed you with various garments: silk, the desirable things of your enemies;

— Wikipedia (silk): The production of silk originated in China in the Neolithic period, although it would eventually reach other places of the world (Yangshao culture, 4th millennium BC). Silk production remained confined to China until the Silk Road opened at some point during the latter part of the 1st millennium BC, though China maintained its virtual monopoly over silk production for another thousand years;

— the Targum says

And I dressed you in embroidered garments from your enemies’ treasure, and placed a shoe of glory on your feet, and sanctified from among you the priests to be serving before Me in a linen turban, and the high priest in colored garments.

11 I decked thee also with ornaments, and I put bracelets upon thy hands and a chain on thy neck. — God gives Israel the Torah itself—written on stone tablets and delivered through Moses—and sanctifies the nation through His Name; of such intimacy as the marriage gifts to Rebekah;

— the Targum says

And I fixed before you the correct words of the Torah, written on two tables of stone, and I gave them by the hand of Moses, and in the sanctity of My great Name I sanctified you.

12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. — a jewel on thy forehead; literally, a nose-ring on thy nostril, the custom of the time sanctioning this mode of ornament;

— the Targum says

And I gave you the ark of My covenant among you, and the cloud of My glory hovered over you, and an angel sent from before Me leading ahead of you.

13 Thus wast thou decked with gold and silver, and thy raiment was of fine linen and silk and embroidered work. Thou didst eat fine flour and honey and oil; and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

— and thou wast exceeding beautiful, and thou didst prosper into a kingdom;

— the Targum embedded with dominion over all other nations,

And I gave My tabernacle among you, affixed with gold and silver and linen and colored embroidered hangings, and manna as good as fine flour and honey and oil; I fed you and I enriched you and strengthened you and made you prosper and have dominion over all kingdoms.

14 And thy renown went forth among the nations for thy beauty; for it was perfect through My comeliness, which I had put upon thee, saith the Lord God.

— the Targum says

And your name went out, congregation of Israel, among the nations, in your beauty, for complete was My glory that I set upon you — said the Lord God.

15 “‘But thou didst trust in thine own beauty, and played the harlot because of thy renown, and poured out thy fornications on every one that passed by: and your beauty was his. — but thou didst trust in thine own beauty; as the early American pilgrims did upon the new land bestowed on them;

— in their outward prosperity and grandeur; in their riches, wealth, and wisdom; and in the extent of their dominions, as Manifest Destiny dictates; and in such men as America’s Founding Fathers: George Washington, John Adams, Thomas Jefferson, James Madison, Alexander Hamilton, James Monroe and Benjamin Franklin;

— together with numerous other key players of their time, structured the democratic government of the United States and left a legacy that has shaped the world, are apt to put their trust and confidence, and to be elated with, and grow proud and haughty, as a woman because of her beauty;

America’s Founding Fathers – George Washington, John Adams, Thomas Jefferson, James Madison, Alexander Hamilton, James Monroe and Benjamin Franklin

— and playedst the harlot because of thy renown; now playing the the role of a harlot among the nations round about them, for their wisdom, riches, and power; which was a snare unto them, as a woman’s beauty is to her; and they were admired and courted, and complimented by their neighbours, and so drawn into idolatrous practices, as women into fornication and adultery by their passing admirers;

— idolatry, which is meant here, is frequently signified by playing the harlot, or by fornication and adultery: or “thou playedst the harlot in thy name” alluding to the custom of harlots, notorious infamous ones, who used to set their names over the apartments, to direct men unto them; and so it may indicate how famous and notorious the Israelites were for their idolatries, and how impudent in them;

— Rashi interprets this of the calf of the wilderness, and other idolatries which the tribe of Dan committed there; but it rather respects the idolatries committed from the times of Solomon to the captivity, which were many, and often repeated;

— the Targum says

“But you trusted in your beauty and you went astray because of your fame; and you joined yourself to worship idols with every passerby, and it was not right for you to do so.”

16 And of thy garments thou didst take, and decked thy high places with divers colors and played the harlot thereupon. The like things shall not come, neither shall it be so. — this declares how the idolaters put their chief delight in those things which please the eyes and outward senses;

— the Targum says

“And you took your garments and made for yourself high places covered with the vestments of [idolatrous] priests, and you went astray after them; it was not as is right, and not as is fitting.”

17 Thou hast also taken thy fair jewels of My gold and of My silver, which I had given thee, and madest for thyself images of men and didst commit whoredom with them, — a beautiful woman, now taking the image of a man, as described by John Gill:

— Gill: some were in the shape of women, others in the shape of men; here only male images are mentioned, because the idolatrous Israelites are represented by an adulterous woman committing adultery, with men; and these were made by themselves, of their jewels of gold and silver; or of their golden and silver vessels, which they had to eat and drink out of; these, they melted down and made idols of them in the form of men;

— just as the molten calf was made of the earrings of the women, Exodus 32:3; to which some refer this passage: and as it was a piece of egregious folly in themselves to part with their jewels and plate for such purposes, and of great ingratitude to God, their benefactor;

— and didst commit whoredom with them: the images: that is, idolatry, which is spiritual adultery;

— the Targum says

“And you took the vessels of your glory, from My gold and My silver that I had given to you, and you made for yourself images of males, and you went astray after them.”

18 and tookest thy embroidered garments and covered them; and thou hast set Mine oil and Mine incense before them. — the land being a land of olive oil; or which was to light the lamps in the temple with; or was used in sacrifice to the Lord; and the incense, which was offered on the altar of incense; these were set upon the altars of idols;

— the Targum says

“And you took your embroidered garments and covered them (the idols); and My oil and My incense of spices you placed before them.”

19 My meat also which I gave thee; fine flour and oil and honey, wherewith I fed thee; thou hast even set it before them for a sweet savor; and thus it was, saith the Lord God;

— meat, fine flour, oil and honey; much of these luxuries are well intended for the early years of the United States of America; the Targum says

“And My goodness which I gave to you—fine flour, oil, and honey which I fed you—you placed them before them (the idols) as sacrificial offerings for worship; did not all these things happen? says the Lord God.”

20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Is this thy whoredoms a small matter,

— hast sacrificed the children unto the idols; this is a terrible development of idolatries; that is all the daily distractions away from God of our new generation of western societies;

— the Targum says

“How you have increased provocation before Me, O Congregation of Israel! For you took your sons and your daughters, who were destined to produce a holy generation before Me, and you slaughtered them as sacrificial offerings for worship [to idols]. Was your idolatry a small thing in your eyes?”

21 that thou hast slain My children and delivered them to cause them to pass through the fire for them?

— to qualify as a nation of priests (Exodus 19:6), they need to pass through the fire by way of purification and dedication; else they would fill the Temple with so much filths;

— the Targum says

“And you slaughtered My children, and you gave them over by passing them through [the fire] for them (the idols).”

22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare and wast polluted in thy blood.

— this what God will do dealings with the house of Jacob; with their ingratitude; forgetting the miserable condition they were in Egypt, and their trials and protection through the surrounding nations;

— the Targum says

“And in all the sins of your abominations and your idols, you did not remember the days of old, when you were cast out and abandoned, afflicted in your enslavement.”

23 “‘And it came to pass after all thy wickedness (Woe, woe unto thee! saith the Lord God), — woe, woe unto thee; this parenthetical exclamation has an awful effect coming;

— like a lightning flash of judgement the show the indignation of the Lord amidst the black clouds of Israel’s guilt; these woes might correspond with the three woes of Revelation 8 & 9:

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, “Woe, woe, woe to the inhabitants of the earth, because of the other voices of the trumpets of the three other angels, which are yet to sound!” Revelation 8:13

— the Targum says

“What will be your end because of all your wickedness? The prophet said: ‘Woe to you because you have sinned! Woe to you because you have not repented!’ says the Lord God.”

24 that thou hast also built unto thee a brothel house, and hast made thee a high place in every street. — such arched rooms used as brothels in connection with the worship of idols for licentious purposes;

— the Targum says

“And you built for yourself altars, and you made for yourself high places in every street (plaza).”

25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

— thy beauty to be abhorred; that is, spiritual fornication; she had yielded so much that, like a worn-out prostitute, her tempters became weary of her;

— the Targum says

“At the head of every crossroads you built your high places, and you profaned your holiness; and you joined yourself to worship your idols with every passerby, and you multiplied your idolatry.”

26 Thou hast also committed fornication with the Egyptians thy neighbors, great of flesh, and hast increased thy whoredoms to provoke Me to anger. — even with the golden calf of the wilderness, the Israelites turned with avidity to the worship of Egypt;

— and during the subsequent ages, and remained ever ready to develop herself, as in the calves of Jeroboam (1Kings 12:28-30), and then claiming Bethel and Dan as centers of worship instead of Jerusalem;

— the Targum says

“And you went astray after the Egyptians, your neighbors, abundant in wealth; and you multiplied your idolatry to provoke anger before Me.”

27 Behold, therefore I have stretched out My hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, who are ashamed of thy lewd way.

— the daughters of the Philistines: idolaters, but they are more honest than the Israelites; they were constant to their own god, and did not, as the Israelites, lewdly go a whoring with every neighbouring idol they saw;

— the Targum says

“And behold, I have lifted the stroke of My might against you, and I have withheld My goodness; and I have delivered you into the hand of your enemies, the villages of the Philistines, who—had I sent My prophets to them, they would have humbled themselves—yet you did not turn from your way of sinful counsel.”

28 Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them and yet couldest not be satisfied. — playing whore with the Assyrians; and yet couldn’t be satisfied;

— with their idols, and worshipping them, but sought out new gods, and new modes of worship; like a lewd woman, who having prostituted herself to one, adds to another, yet remains insatiable, and seeks out for more lovers;

— the Targum says

“And you went astray after the Assyrians, because you did not know the Torah; and you went astray after them, and you did not even know how to repent (return).”

29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea, and yet thou wast not satisfied herewith.

— thou hast multiplied thy idolatries in Canaan by sending unto Chaldea to borrow from thence the Chaldean rites, to add to the abominations already practiced in Canaan, before the carrying away of Jehoiachin to Chaldea;

— the Targum says

“And you multiplied your idolatry to join yourself to the people of Canaan, to walk in the laws of the Chaldeans; and even with this, you did not know the Torah.”

30 “‘How weak is thine heart, saith the Lord God, seeing thou doest all these things, the work of an imperious whorish woman,

— having a weak heart; unstable, like water that melts away. Neither hast strength of judgement to discern the truth and purity of religion, nor hast strength of resolution to hold fast to it;

— the Targum says

“How strong was the wickedness of your heart, says the Lord God, when you did all these things—the deeds of a shameless woman (a harlot) who has mastery over herself.”

31 in that thou buildest thine eminent place at the head of every way and makest thine high place in every street, and hast not been as a harlot in that thou scornest hire,

— from MSG

“‘What a sick soul! Doing all this stuff—the champion whore! You built your bold brothels at every major intersection, opened up your whorehouses in every neighborhood, but you were different from regular whores in that you wouldn’t accept a fee” Ezekiel 16:30-31 MSG

— the Targum says

“In your building your altars at the head of every crossroads, and your high places you made in every street; yet you were not like a shameless woman who is sustained by a fee.”

32 but as a wife that committeth adultery, that taketh strangers instead of her husband! — that takes other men into her bed instead of her husband, not for the sake of gain, but lust;

— and this is the case of modern Ephraim, who are a lying people and an idolatrous generation; who took strange gods to worship instead of the true God, who had been a husband to them;

— the Targum emphasises that it is the Congregation of Israel on target

“The Congregation of Israel is like a woman who is beloved by her husband, yet she commits adultery against him; she abandons her husband and goes astray after strangers.”

33 Gifts are given to all whores, but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. — she give gifts to all whores; the Egyptians, Assyrians and other allies, money, to gain friendship, and procure alliances with them;

— the Targum says

“To all shameless women they give a fee; but you gave your fees to all your lovers, and you bribed them to come to you from all around with your idolatry.”

34 And it is the contrary in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms; and in that thou givest a reward and no reward is given unto thee, therefore thou art contrary.

— whereas none follow thee to commit whoredoms; the house of Jacob, the Israelites followed the examples, customs, and practices of the Gentiles, in worshipping of their idols; but the Gentiles did not follow them, they kept to their own gods;

— again, the Targum emphasises that it is the Congregation of Israel on target

“And there was in you a difference, O Congregation of Israel, from the [other] nations in your idolatry; and after you, there was none who went astray like you; and in your giving a fee, while no fee was given to you, you became a thing of strangeness (a wonder).”

35 “‘Therefore, O harlot, hear the word of the Lord! — the sentence to be pronounced; O harlot, hear the word of the Lord; adjudging to be slain with the sword, to be stoned and burned; the crime for which is to be read in the name of the harlot;

— the Targum identifies the harlot as the Congregation of Israel

“Therefore, because your deeds are like those of a shameless woman, O Congregation of Israel, receive the Word of the Lord.”

36 Thus saith the Lord God: Because thy filthiness was poured out and thy nakedness uncovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children which thou didst give unto them,

— thy filthiness; literally, thy brass, that is, money, which, with which she hired and bribed her lovers as said, Israel had lavished upon surrounding nations;

— the Targum says

“Thus says the Lord God: Because your shame was revealed and your disgrace was uncovered in your straying after your lovers; and because of all the sins of the worship of your abominable idols; and because of the guilt of the blood of your children whom you slaughtered for them.”

37 behold, therefore I will gather all thy lovers with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated. I will even gather them round about against thee and will uncover thy nakedness unto them, that they may see all thy nakedness.

— to gather all your lovers, with “all them that thou hast hated” and American allies (Germany, Italy, Turkey, S Arabia, UAE, Mexico, Brazil, Argentina, S Korea, the Philippines and even Japan) will take their own interests first, team up with enemies of the United States (Venezuela, Cuba, Nicaragua, Iran, N Korea, Russia and China) and ALL will turn against America;

— nar, it is not these countries’ doings, but it is God’s judgement that will cause these groupings to be against the United States, and it is again God’s will through his spirits that will trap the United States in a snare (And I will spread my net upon him, and he shall be taken in my [not China’s nor Russia’s] snare, Ezekiel 17:20; and he will be like a pig caught in a cage squealing away to no avail) to uncover her nakedness;

— the Targum says

“Therefore, behold, I am gathering all your lovers whom you took pleasure in straying after, and all whom you loved along with all whom you hated; I will gather them against you from all around, and I will reveal your shame to them, and they shall see all your disgrace.”

38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. — and God will judge thee as women that break her marriage covenant, defile the marriage bed, and were adulteresses, who by the law of Moses should be punished with death;

— the Targum says

“And I will exact from you the retribution of adulteresses and those who shed blood; and I will deliver you to be slain in anger and in wrath.”

39 And I will also give thee into their hand, and they shall throw down thine eminent place and shall break down thy high places. They shall strip thee also of thy clothes and shall take thy fair jewels, and leave thee naked and bare.

— they shall strip thee also of thy clothes; thy fairjewels, alluding a lot to prostitutes, their maintainers in the end stripping them of all they had given them;

— thy idol temples, shall break down thy high places; lots of palaces, museums, on display of these treasures, now; but shall leave thee naked and bare;

— lots of stolen arts “take thy fair jewels” the vessels of thy glory; the vessels of the sanctuary of gold and silver of other countries, and their own household furniture, with all their riches (from the Opium War booties, the Old Summer Palace looting, etc) and substance from other countries, will be laid naked and have to be returned;

Looting of the Old Summer Palace by Anglo-French forces in 1860

— a parallel Scripture affirming the same in Obadiah:

“As you have done [unto others], it shall be done to you; your dealings will return upon your own head” Obadiah 1:15

— the Targum says

“And I will deliver you into their hands, and they shall tear down your walls and destroy your high places; and they shall strip you of your precious garments and take away your glorious vessels, and they shall leave you cast out and abandoned.”

40 They shall also bring up a company against thee, and they shall stone thee with stones and thrust thee through with their swords.

— a company, an assembled army; against you and your idol worship, as God also have an assembly, but it shall be of the “Chaldeans” and others, to destroy you for your idolatry;

For lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land to possess the dwelling places that are not theirs. Habakkuk 1:6,

— and thrust thee through with their swords; such as attempted to escape out of the city, or fell into the hands of the enemy when it was taken, to be slain with the sword;

— this might be foreshadowing what’s to come in Ezekiel 20 to 21: the Flaming Sword and Fire from the South!

— the Targum says

“And they shall bring up against you armies, and they shall stone you with sling-stones, and they shall cut you to pieces with their swords.”

41 And they shall burn thine houses with fire, and execute judgements upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.

— and they shall burn thine houses with fire; as the houses in Jerusalem were by Nebuchadnezzar’s army, even the temple, the house of the Lord, and the king’s house, and the houses of great men, even all the houses in the city; shall be burned with fire;

— the Targum says

“And they shall burn your houses with fire, and they shall execute judgments of retribution upon you in the sight of many nations; and I will cause you to cease from being like a shameless woman, and you shall give a fee no more.”

“Liberation Day” to set up Liberty Day, a wake up call to all the Global South

42 So will I make My fury toward thee to rest, and My jealousy shall depart from thee, and I will be quiet and will be no more angry. — after his judgement executed, God will be quiet, and will be no more angry: the effects of his anger cease, and he at peace with Israel, and they with him;

— the Targum says

“And I will cause My fury to rest upon you, and My jealousy shall pass away from you; and I will be quiet, and My anger shall be no more.”

43 Because thou hast not remembered the days of thy youth, but hast made Me fret in all these things, behold, therefore I also will recompense thy way upon thine head, saith the Lord God; and thou shalt not commit this lewdness above all thine abominations.

— and from the Voice

“Because you failed to remember the days of your youth but instead you infuriated Me with countless perverted love affairs, I will pay you back for every ounce of indecency you instigated. I, the Eternal Lord, proclaim this. Did you not add vulgar acts to your streak of shocking sins?” Ezekiel 16:43 Voice

— the Targum says

“Because you did not remember the days of old, and you provoked anger before Me with all these things; behold, I also have placed the retribution for your ways upon [your] head, says the Lord God; for you did not take counsel to repent from all your abominations.”

44 “‘Behold, every one that useth proverbs shall use this proverb against thee, saying, “As is the mother, so is her daughter.” — saying, as is the mother, so is her daughter; an ancient and common proverb, used to express a likeness and agreement between persons their nature and disposition, in their behaviour, conduct, and conversation;

— so the Targum says: “as are the works of the mother, so those of the daughter.” That is, once practised by the Amorites and Hittites, they are now continued by the Israelites.

45 Thou art thy mother’s daughter, who loatheth her husband and her children, and thou art the sister of thy sisters, who loathed their husbands and their children. Your mother was a Hittite and your father an Amorite;

— the Targum says

“Why have you become a daughter to the land of Canaan, to do like the deeds of the people whose fathers were destroyed with the children? And a sister to Sodom and Gomorrah, whose fathers were destroyed with the children? Was not your mother Sarah among the Hittites, yet she did not do like their deeds? and your father Abraham was among the Amorites, yet he did not walk in their counsel?”

— the Targum asks and then explains, “was not your mother Sarah among the Hittites? [but] she did not do according to their works; and though your father Abraham was among the Amorites, [yet] he walked not in their counsels.”

46 And thine elder sister is Samaria, she and her daughters, who dwell at thy left hand; and thy younger sister, who dwelleth at thy right hand, is Sodom and her daughters. — the temple looked to the east; Samaria was on its left, and Sodom on its right hand;

— Samaria, she and her daughters; the initial inhabitants maybe be Israelites, but starting with Jeroboam, they adopted idolatories, worshipping their calves at Dan and Bethel. The fanciful Samaritans came later, but they added more idolatories as Sun-worshippers.

— today more than 98.5 percent of Christians are honoring the SUN by observing SUNday. They have “their backs toward the temple of the Lord and their faces toward the east; and they worshiped the SUN toward the east,” Ezekiel 8:16. At even (erev) on the Fourteenth, onset to begin their passover, the Samaritans face the west as the SUN is setting. How awesome the sight is, exclaims Fred Coulter, for such a surreal ceremony to take place;

— others, following the SUN-worshipping Samaritans, the Church of God Communities are showing their contempt by having their “wavesheaf offering” and Pentecost on a SUNday; always on SUNdays. And these are supposedly in God’s sanctuary, but God says He is a jealous God, so these pretenders could be spewed out of His mouth! No? Regardless, there are those being described in Revelation 3:17 ~ wretched, miserable, poor, blind and naked. “As many as I love, I rebuke and chasten: or else I will spew thee out of My mouth (v16,19).”

— Sodom and her daughters; witness the proliferation of LGBTQIA (lesbian, gay, bisexual, transgender, queer (questioning), intersex, asexual (agender)); are prevalent in western societies. Thou “madest for thyself images of men,” Ezekiel 16:17). Women been changed into men, and men into women, all images of what they did in Sodom;

— Woe unto them that call evil good, and good evil; that count darkness as light, and light as darkness; that put bitter for sweet, and sweet for bitter! Isaiah 5:20

— the Targum says

“And your elder sister is Samaria, she and her villages, who dwells at your left; and your sister who is smaller than you, who dwells at your right, is Sodom and her villages.”

47 Yet hast thou not walked after their ways, nor done according to their abominations, but, as if that were a very little thing, thou wast corrupted more than they in all thy ways.

— as if that were a very little thing; these Samaritan Sun-worshipping, were considered as inconsequential; innocuous;

— innocuous, just like the ‘apple’ offered to Eve; “it was pleasant to the eyes” same as the proliferation of LGBTQIA+; no big deal! And they all look upon any criticism with contempt!

— “Not only did you imitate the ways and follow the shocking actions of your sisters, but soon you became even more corrupt than they ever were.” The Voice translation;

— the Targum says, if they had walked in their ways, their sin would have been small

“And if you had [only] walked in their ways and done according to their abominations, your guilt would have been small; but you increased your corruption more than they in all your ways.”

48 As I live, saith the Lord God, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. — as I live, saith the Lord God; this is an oath, which the Lord God swore;

— who, because he couldn’t swear by any greater, he swore by himself; and this he did to confirm, that the sins of modern house of Israel were greater than those of Samaria and Sodom; which might not be easily believed, but it is as true as he is the living God;

— the Targum says

“‘As I live,’ says the Lord God, ‘if Sodom your sister, she and her villages, did as you have done, you and your villages!'”

49 Behold, this was the iniquity of thy sister Sodom: pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy;

— pride; which was the sin of the devils, and the cause of their ruin; the sin of our first parents, by which they fell, and destroyed themselves, and their posterity;

— the Targum says

“Behold, this was the guilt of Sodom your sister: Pride, satiety of bread, and tranquility and quiet were hers and her villages; and the hand of the poor and the needy she did not strengthen.”

50 and they were haughty and committed abomination before Me. Therefore I took them away as I saw good. — and they were haughty; Sodom and her daughters, the inhabitants of that place, and the cities adjacent; they lifted up themselves above God and man;

— the Targum says

“And they became arrogant and committed abominations before Me; and I exiled them (removed them) according to what was revealed before Me.”

51 Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.

— but thou hast multiplied thine abominations more than they; than Samaria and her daughters, or the ten tribes; or more guilty than Sodom and Samaria;

— the Targum says

“And Samaria did not sin even like half of your sins; but you increased your abominations more than they, and you have made your sisters appear righteous by all your abominations which you have done.”

52 Thou also, who hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou. Yea, be thou confounded also and bear thy shame, in that thou hast justified thy sisters.

— hast judged thy sisters; had approved the judgements upon Samaria and Sodom; as it is always easy for man to approve judgements upon the sins of others; but now this must be brought home to herself for her own greater sins;

— the Targum says

“You also, accept your humiliation, you who interceded for your sisters; because of your sins, which are more abominable than theirs, they are more righteous than you. So you too, be ashamed and accept your humiliation, for you have made your sisters appear righteous.”

53 “‘When I shall bring back their captives, the captives of Sodom and her daughters and the captives of Samaria and her daughters, then will I bring back the captivity of thy captives in the midst of them,

— and from the Voice

52 Face your humiliation; your sisters will fare better in judgment in light of your wickedness. Compared with your despicable deeds, they are more righteous than you. You should be ashamed of yourself! You have to live with your disgrace; for compared to you, your sisters seem righteous!

53 However, I am going to restore the fortunes of your sisters—Sodom and her daughters, Samaria and her daughters—and I’ll restore your fortunes too. 54 You still must live with your disgrace and bear the shame for what you have done, for your two sisters will be comforted in comparison with your wickedness. Ezekiel 16:52-54 Voice

— the Targum says

“And I will bring back their captivity to them: the people of Sodom and her villages, and the people of Samaria and her villages; and I will bring back the exile of your people in the midst of them.”

54 that thou mayest bear thine own shame and mayest be confounded in all that thou hast done, in that thou art a comfort unto them. — bear thine own shame; by being put on a level with those whom thou has much despised;

— the Targum says

“In order that you may accept your humiliation, and that you may be humbled because of all that you have done, in your comforting them.”

55 When thy sisters, Sodom and her daughters, shall return to their former estate and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.

— the Targum says

“And your sisters, Sodom and her villages, shall return to their former state; and Samaria and her villages shall return to their former state; and you and your villages shall return to your former state.”

The daughters of Syria, the daughters of the Philistines, and all whose who are round you, will despise you, and uncover thy wickedness

56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, — you didn’t mention your sister Sodom when you were feeling proud of yourself;

— the Targum provides an insight as to why the Congregation of Israel failed to use Sodom as a moral lesson

“And Sodom your sister was not [a subject of] instruction in your mouth in the day of your arrogance.”

57 before thy wickedness was uncovered, as at the time of thy reproach of the daughters of Syria and all who are round about her, the daughters of the Philistines, who despise thee round about.

— but that was before your evil was exposed! Now you are looked down upon by everyone: the daughters of Syria; all of her neighbors, even the daughters of Philistia, they all despise you!

— the Targum says

“Before your wickedness was revealed, as at the time [you were] reproached by the villages of Aram and all its surroundings, the villages of the Philistines, who plundered you round about.”

58 Thou hast borne thy lewdness and thine abominations, saith the Lord. — thou hast borne your own abominations, openly and publicly; your iniquities were written as it were upon your foreheads, and to be seen of all; your punishment was due unto yourselves;

— the Targum says

“The sins of your evil counsel and the service of your abominations, you have accepted them (borne them), says the Lord.”

59 “‘For thus saith the Lord God: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covenant. — you will get what you deserve from Me because you have despised My oath and broken our covenant;

— the Targum says

“For thus says the Lord God: ‘I will exact retribution from you according to what you have done, who despised the oath to change (break) the covenant.'”

60 Nevertheless I will remember My covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. — the covenant to be established shall be an everlasting covenant;

— the Targum says

“And I will remember My covenant that was with you in the days of old; and I will establish for you an eternal covenant.”

61 Then thou shalt remember thy ways and be ashamed when thou shalt receive thy sisters, thine elder and thy younger; and I will give them unto thee for daughters, but not by thy covenant.

— then shalt thou remember thy ways, and be ashamed; it brings persons to a sense of their sins, and to an ingenuous acknowledgment of them, with shame and blushing;

— I will give them unto thee for daughters; all the heathen nations, not merely Sodom and Samaria, are meant by “thy sisters, elder and younger;”

— the Targum says

“And you shall remember your ways and be humbled when you bring near the provinces that are greater than you together with those that are smaller than you; and I will deliver them to you to be obedient [to you], though you did not perform the Torah.”

62 And I will establish My covenant with thee; and thou shalt know that I am the Lord, — thou “shall know that I am the Lord” expressed numerous times, reaffirming that neither those teaching in the synagogues nor those in their numerous churches know God today!

— the Targum says

Look – this was the debt of Sodom your sister: pride, plenty of bread, and ease and tranquility were hers and her villages, yet the hand of the poor and hungry she did not strengthen.

63 that thou mayest remember and be confounded and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.’”

— from the Message Bible

“‘God, says, I’ll do to you just as you have already done, you who have treated my oath with contempt and broken the covenant. All the same, I’ll remember the covenant I made with you when you were young and I’ll make a new covenant with you that will last forever.

You’ll remember your sorry past and be properly contrite when you receive back your sisters, both the older and the younger. I’ll give them to you as daughters, but not as participants in your covenant. I’ll firmly establish my covenant with you and you’ll know that I am God.

You’ll remember your past life and face the shame of it, but when I make atonement for you, make everything right after all you’ve done, it will leave you speechless.’” Ezekiel 16:59-63 MSG

“I HAVE SEEN A HORRIBLE THING IN THE HOUSE OF ISRAEL” HOSEA 6:10

— the Targum says

And they claimed themselves superior, and did an abomination before Me, so I exiled them, just as has been revealed from before Me.

Posted in Ezekiel

A Catastrophic Change in White Population

•January 29, 2026 • Leave a Comment

Tucker Carlson announced a catastrophic change in the white population in US cities. Same with Australia, for every new birth, there are two immigrants; by a factor of two to one.

PRAVDA • January 27, 2026

Here are the numbers. The most populated city in the USA then and now is New York. In 1950, it was 90% white… Chicago in 1950 was 86% white, Philadelphia was more than 80%, Los Angeles was 94%… Detroit was 84% white. Baltimore… was 76% white, — said the American journalist.

The “Monroe Doctrine” Is the Yoke of Jacob upon Esau

And here are the current indicators. Baltimore is 27% white, Detroit has moved from 84% to about 10%, Los Angeles – from 94% to 37%. In Philadelphia, 36% of the population remained white, in Chicago — less than 30%. In New York, only about 30% of whites remain (it was 90%).

Demographic experts have confirmed that the proportion of the white population in urban agglomerations is indeed decreasing.

And consider this long-held Prophecy

“And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck”

41 “And Esau hated Jacob because of the blessing wherewith his father blessed him. And Esau said in his heart, “The days of mourning for my father are at hand. Then will I slay my brother Jacob.” Genesis 27:40-41

The Targum reaffirms with the Masoretic Text that Esau (1) would live by the sword; Upon thy sword shalt thou depend,” that is, Esau would be living by force and violence; and that Esau (2) would “shalt serve thy brother,” that is, be subveriant to his brother Jacob (READ: Monroe Doctrine and added later by the BigStickIdeology/RooseveltCorollary); but that eventually Esau (3) would regain his independence from Jacob: “thou shalt break his yoke from off thy neck;”

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:41 Jonathan

“And Esau kept hatred in his heart against Jakob his brother, on account of the order of blessing with which his father had blessed him. And Esau said in his heart, I will not do as Kain did, who slew Habel in the life (time) of his father, for which his father begat Sheth, but will wait till the time when the days of mourning for the death of my father come, and then will I kill Jakob my brother, and will be found the killer and the heir,” Genesis 27:42 Jonathan

The Targum confirms the Masoretic Text (1 to 3) above, but adds with deeper insights on (4) when and how Esau would take his revenge: when his sons become evil, and fall from keeping the commandments of the law, then Esau would break his yoke of servitude from off thy neck;” and (5) Esau decides to wait until Isaac’s death. Only then will he kill Jacob, ensuring that no new rival brother will be born; this is a cold calculated strategic delay to have his revenge and the birthright restored back to him.

Starting small, some are beginning to view these land taken as Occupied Land

Posted in Latin Americas, Monroe Doctrine, US

Ezekiel (Ch 13-14)

•January 28, 2026 • Leave a Comment

We have established that this Ezekiel’s prophecy that he delivered was meant for many years to come; its timing was a great distance into the future (Ezekiel 12:27), into our time and the message is primarily for the United States of America and secondarily its European allies.

The phrase ye or they “shall know that I am the Lord” expressed 4 times in chapter 13 alone (v9,14,21,23) and once in chapter 14 (v8; and 57 times in all in the book of Ezekiel) indicate the world doesn’t know God at this time. In other chapters the phase could sometimes be applied to Gentile nations, but for chapter 13 and 14, they apply to both the house of Judah and the house of Israel.

Second, this phase ye or they “shall know that I am the Lord” even implies that neither those teaching in the synagogues nor those in their numerous churches know God today! That is, false shepherd abound.

Ezekiel 13

1 And the word of the Lord came unto me, saying, — the Targum renders it, the word of prophecy from the Lord. If Ezra sees it as a prophecy, it is a reference to the endtime.

2 “Son of man, prophesy against the prophets of Israel who prophesy, and say thou unto them that prophesy out of their own hearts: ‘Hear ye the word of the Lord! — Son of man, prophesy against the prophets of Israel; who called themselves so; though they are rightly call the false prophets; and are like foxes among the ruins;

— that prophesy; that is, smooth things to the people; promising a speedy return from captivity; or that Jerusalem should not be taken by the Chaldeans, and the inhabitants of it, and of the land, be carried captive;

— the Targum says

“Son of man, prophesy against the false prophets who are prophesying, and say to those who prophesy out of the inclination of their own hearts: Receive the word of the Lord.”

“Woe unto the foolish prophets, who follow their own spirit.”

3 Thus saith the Lord God: Woe unto the foolish prophets, who follow their own spirit and have seen nothing! — “foolish” isn’t just a low IQ; it is a spiritual failure—a lack of fear and understanding of the Lord;

— “false prophecies came into their own spirits and was inlined with their own fancies and carnal imaginations, pretending to have the spirit of prophecy;

— following their own spirits of their own hearts: this is the psychological source of their “prophecy.” Instead of receiving an external revelation from God, they are simply projecting their own desires, fears, and political opinions and calling it “divine;”

The prophet that hath a dream, let him tell a dream; and he that hath My word, let him speak My word faithfully. What is the chaff to the wheat?” saith the Lord. Jeremiah 23:28

— any of their dreams are like chaffs; none are of any value; they are of wood, hay and stubble. Only God’s Word is the wheat – in parallel with gold, silver, and precious stones;

— the Targum explicitly adds the word “false” to clarify who is being targeted,

“Thus says the Lord God: Woe unto the false prophets who are foolish, who walk after the imaginations of their own hearts, and have seen nothing at all!”

4 O Israel, thy prophets are like the foxes in the deserts. — these false prophets, as the Targum emphasizes; they are comparable to foxes, for their craftiness and cunning, and lying in wait to deceive, as these seduced the Lord’s people;

— like the foxes; hungry and ravening, crafty and guileful, and living off their wits;

— the Targum says

“Your false prophets, O Israel, have been like foxes in the ruins.”

5 Ye have not gone up into the gaps [or breaches], neither made up the hedge [or a “fence” a fortification] for the house of Israel to stand in the battle on the day of the Lord. — ye, the princes or to the prophet of the house of Israel, have not gone up into the gaps [or breaches as the Targum says];

— these words are either spoken to the princes of Israel, governors or mayors, or to the prophets, who seeing the sins of the people, like a mighty torrent, opening a breach for the wrath and judgements of God to pour upon them, should have put up prayers and made intercession to God for them; neither of which they did;

— the Targum says

“You did not stand in the breaches, nor did you perform good deeds to seek mercy for the house of Israel, to stand and plead on their behalf when warriors came against them on the day of the Lord’s wrath.”

6 They have seen vanity and lying divination, saying, “The Lord saith,” but the Lord hath not sent them; and they have made others to hope that they would confirm the word. — in many of the churches in the house of Israel, they have seen vanity, and lying divination;

— the visions of going to heavens, for example, the false prophets pretend to see were nothing but the fruit of their own fancies and imaginations, and had nothing real in them; and what they divined or foretold are all lies, and never will to pass, and never would;

— the Targum says

“They prophesy lies and teach falsehoods. They say, ‘The Lord has spoken,’ even though the Lord did not send them, and they are brazen enough to expect their word to be fulfilled.”

“O Israel, thy prophets are like the foxes in the deserts.”

7 Have ye not seen a vain vision and have ye not spoken a lying divination, wherein ye say, “The Lord saith it,” albeit I have not spoken? — a lying divination; delivered out a known lie, saying they had it from the Lord, when they had it not; or a prophecy that will deceive, and be without effect, and in the issue prove a falsehood;

— prophesy against the prophets of Israel who prophesy; these false prophets and teachers preach in the name of the Lord, where the Lord has not sent them; they would face judgement!

— the Targum says

“Have you not prophesied false prophecies and spoken lying divinations? You say, ‘The Lord has spoken,’ but the Lord has not spoken.”

8 “‘Therefore thus saith the Lord God: Because ye have spoken vanity and seen lies, therefore, behold, I am against you, saith the Lord God. — the whole verse speaks the dreadful anger of God against those false prophets; it is unspeakable wrath, and we are left to guess at it by the manner of speech here used;

— expressing a threat, as in Ezekiel 21:3 “and say to the land of Israel, ‘Thus saith the Lord: Behold, I am against thee, and will draw forth My sword out of his sheath and will cut off from thee the righteous and the wicked;” 

— the Targum says

“Therefore, thus says the Lord God: Because you have prophesied falsehood and taught lies, therefore I am now sending My wrath upon you, says the Lord God.”

9 And Mine hand shall be upon the prophets who see vanity and who divine lies; they shall not be in the assembly of My people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God.

— Gill: they shall not be in the assembly of my people, shall have no place in the church of God, nor fellowship with the saints; they shall not join with them in religious worship here;

— Fred R Coulter, Frank W Nelte and John W Ritenbaugh are three liars; all charging that Ezra had vandalized the Scriptures; will the above verse applies to them, “who see vanity and who divine lies” that being lying and deceitful “they shall not be in the assembly of My people?”

— Matthew Poole‘s Commentary: Mine hand; my power striking them; so that it shall be evident they fall under Divine revenge, as Pelatiah, Ezekiel 11:13, and Hananiah, Jeremiah 28:15,16; and Shemaiah, Jeremiah 29:31; or Ahab, son of Kolaiah (and even Zedekiah), Jeremiah 29:21;

— the phrase ye or they “shall know that I am the Lord” stating unmistakably that those teaching in their numerous churches now don’t know God today;

— and it should appear that their names were never written in the Lamb’s book of life; nor that they ever would be among the number of God’s elect; so the Targum says, “and in the writing of eternal life, which is written for the righteous of the house of Israel, they shall not be written;”

The secret of the Lord is with them that fear Him, and He will show them His covenant. Psalm 25:14

— the Targum says

“My mighty blow will fall upon the false prophets who prophesy lies and teach falsehoods. They will not belong to the hidden good that is stored for My people; they will not be written in the eternal book of life reserved for the righteous of Israel; and they will not enter the land of Israel. Then you will know that I am the Lord God.”

10 “‘Because, even because they have seduced My people, saying, “Peace,” and there was no peace, and one built up a wall, and lo, others daubed it with untempered mortar, — “Because, even because” the repetition heightens the emphasis;

— the Targum says

“Because they prophesied falsely and misled My people by saying, ‘Peace,’ when there is no peace, they are like those who build a wall and smear it with untempered mortar that cannot hold.”

11 say unto those who daub it with untempered mortar that it shall fall. There shall be an overflowing shower, and ye, O great hailstones, shall fall, and a stormy wind shall rend it.

— great hailstones; hail is unusual in Palestine, but its destructive effects were well known; this is another way of saying building a house upon the sands, loose sands;

— a stormy wind; a whirlwind, to shake the tumbling stones, which without much shaking would ere long drop down; but, to hasten the downfall, soaking showers, storms of hail and violent winds, shall meet; so shall your crazy state, O deceived shepherds, come down to ruin;

— the vast majority which would be no less than 99.99 percent of today’s professing Christianity make this fundamental error. This porous foundation differs greatly from the original Nazarenes where they understood what the Oracles as given to the Jews (Romans 3:1-4) would mean;

— unless trained in Hebrew with the Oral Law, they wouldn’t be able to read the Sacred Text, which only had consonants written. This means our modern version of Christianity is primarily built on sands, loose sands. For a more in-depth study What are the Oracles of God?

— the Targum says

“Say to the builders of the wall who smear it with untempered mortar: it will fall. A strong rain will come, hailstones will strike it, and storm winds will tear it apart.”

12 Lo, when the wall has fallen, shall it not be said unto you, “Where is the daubing wherewith ye have daubed it?” — daubing or untempered mortar or whited plaster; that is, only good for appearance;

— from MSG:

“The fact is that they’ve lied to my people. They’ve said, ‘No problem; everything’s just fine,’ when things are not at all fine. When people build a wall, they’re right behind them slapping on whitewash. Tell those who are slapping on the whitewash, ‘When a torrent of rain comes and the hailstones crash down and the hurricane sweeps in and the wall collapses, what’s the good of the whitewash that you slapped on so liberally, making it look so good?’ Ezekiel 13:11-13 MSG

— the Targum says

“And now the wall has fallen—will it not be said to you: Where is the plaster you smeared on it?”

13 Therefore thus saith the Lord God: I will even rend it with a stormy wind in My fury; and there shall be an overflowing shower in Mine anger and great hailstones in My fury to consume it.

— the whole metaphor is paraphrased by the Targum says, “and I will bring a mighty king with the force of tempests; and a destroying people as a prevailing rain in my fury shall come; and kings, who were powerful as hailstones, in wrath to consume;”

— the Targum says

“Therefore, thus says the Lord God: I will bring a mighty king like a storm wind in My wrath, and nations that kill like a heavy rain will come in My anger, and their strong warriors will be like hailstones in fury to destroy.”

14 So will I break down the wall that ye have daubed with untempered mortar and bring it down to the ground, so that the foundation thereof shall be uncovered, and it shall fall and ye shall be consumed in the midst thereof; and ye shall know that I am the Lord.

— God will even rend it with a stormy wind in his fury; stormy winds sometimes rend rocks asunder;

— and God will destroy all the false prophets in which ye have prophesied false prophecies; and I will cause your walls to fall to the ground, and their false foundations shall be discovered;

— the Targum says

“I will break down the wall on which you prophesied lies, throw it to the ground, expose its foundations, and it will fall—and you will be destroyed within it. Then you will know that I am the Lord.”

15 Thus will I accomplish My wrath upon the wall and upon them that have daubed it with untempered mortar, and will say unto you: “The wall is no more, neither they that daubed it,

— God’s wrath upon the wall of all those false prophets; will pour out all his indignation, and inflict just punishment upon the city and its inhabitants; the Targum emphasizes the target being false prophets that speak lies,

“My wrath will be spent upon the wall and upon the false prophets who prophesied lies about it, and it will be said to you: There is no wall, and there are no false prophets.”

16 to wit, the prophets of Israel who prophesy concerning Jerusalem, and who see visions of peace for her and there is no peace, saith the Lord God.”’ — the false prophets of Israel;

— it says “concerning Jerusalem” but it’s more likely referring to the chief city of the modern house of Israel, New York, where the “the prophets of Israel” who “see visions of peace” where there is no peace;

— the Targum says

“The false prophets of Israel who prophesy concerning Jerusalem and mislead her with teachings of peace—when there is no peace—so says the Lord God.”

One already passed, more along the way . . .

17 “Likewise, thou son of man, set thy face against the daughters of thy people who prophesy out of their own heart; and prophesy thou against them

— set thy face against the false prophetesses, (one among the chiefs was the late Ellen G White, 1827-1915, founder of the Seven-day Adventist Church) who prophesied out of her own illusion; dubbed Jezebel of Revelation 2 of the Thyatira Era;

— they have false prophecies from their First Great Disappointment Mar 21, 1843 – Mar 21, 1844; then again their Second Great Disappointment October 22, 1844; from their doctrine of the Investigative Judgement;

— the Targum says

“And you, son of man, receive a prophecy concerning the daughters of your people who prophesy according to the inclination of their own hearts, and prophesy against them.”

18 and say, ‘Thus saith the Lord God: Woe to the women who sew pillows to all armholes and make kerchiefs upon the head of those of every stature to hunt souls! Will ye hunt the souls of My people, and will ye save the souls alive who come unto you?

— another translation from MSG

“And the women prophets—son of man, take your stand against the women prophets who make up stuff out of their own minds. Oppose them.

Say ‘Doom’ to the women who sew magic bracelets and head scarves to suit every taste, devices to trap souls. Say, ‘Will you kill the souls of my people, use living souls to make yourselves rich and popular?

You have profaned me among my people just to get ahead yourselves, used me to make yourselves look good—killing souls who should never have died and coddling souls who shouldn’t live. You’ve lied to people who love listening to lies,’ Ezekiel 13:17-19 MSG

The Thyatira’s Princess, Jezebel, masquerading as a Prophetess!

— the Targum emphasizes the use of “magic veils,” the idolatrous nature of her practice; they are mimicking priestly authority to give their magic an air of legitimacy,

“Thus says the Lord God: Woe to the women who sew dark veils for every arm and make magic bands for heads of every height, to trap lives. Will you trap the lives of My people and preserve your own? Your own lives you cannot preserve.”

— “to trap lives” that is, claims to have the power of life and death—promising to save the “souls in heaven” (lives) of those who paid to follow her and condemn those who did not.

19 And will ye pollute Me among My people for handfuls of barley and for pieces of bread, to slay the souls who should not die and to save the souls alive that should not live, by your lying to My people who hear your lies?

— and will ye pollute me among my people; defile the name of the Lord by abusing it to cover their wicked designs and practices; that what they said came from him, though he spoke not by them; and that it was his will they declared, when it was their own, and what came out of their own hearts and heads;

— “Ephraim surrounds me with lies, and the house of Israel with deceit;” Hosea 11:12a

— the Targum says

“And you have profaned My will among My people for handfuls of barley and for morsels of bread, to kill the souls that should not die (but you cannot kill them) and to save alive the souls that should not live (but you cannot save them), by your lying to My people who listen to lies.”

20 “‘Therefore thus saith the Lord God: Behold, I am against your pillows, wherewith ye there hunt the souls to make them fly; and I will tear them from your arms and will let the souls go, even the souls whom ye hunt to make them fly.

— I am against your pillows; that is, against your lying ceremonial tricks by which ye cheat My people;

— the Targum says

“Therefore, thus says the Lord God: Behold, I am sending My anger against your dark coverings with which you mislead, saying by them, ‘We are enchanting souls to destroy [them]’; and I will tear them from your arms, and I will deliver the souls—those souls that you are enchanting to their destruction.”

21 Your kerchiefs also will I tear and deliver My people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I am the Lord.

— another translation from the MSG

“Therefore God says, ‘I am against all the devices and techniques you use to hunt down souls. I’ll rip them out of your hands. I’ll free the souls you’re trying to catch.

I’ll rip your magic bracelets and scarves to shreds and deliver my people from your influence so they’ll no longer be victimized by you. That’s how you’ll come to realize that I am God.” Ezekiel 13:20-21 MSG

“Therefore God says, ‘I am against all the devices and techniques you use”

— the Targum says

“And I will tear off your priestly veils, and I will deliver My people from your hand, and they shall no longer be delivered into your hand to be destroyed; and you shall know that I am the Lord.”

22 Because with lies ye have made the heart of the righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way by promising him life,

— Ephraim is a chronic liar; compulsive lying constantly and continuously; chief of whom is Mike Pompeo freely admitting lying within the CIA : “We lied, We cheated, We stole… we had entire training courses”

A parallel scripture fits the former Secretary of State, Mike Pompeo, to the t:

Ephraim compasseth me about with lies, and the house of Israel with deceit, Hosea 11:12

Mike Pompeo, “We lied, We cheated, We stole… we had entire training courses”

— Trump repeated his frequent lying claim that, because of the tariffs he imposed on China, the US “took in hundreds of billions of dollars” that “they paid.” In fact, US importers, not foreign exporters like China, make the tariff payments, and study after study has found that Americans bore the overwhelming majority of the cost of tariffs; it’s easy to find  examples  of companies that passed along the cost of the tariffs to US consumers; failing which Trump had decreed that Walmart absorbed the cost of tariffs; CNN Mirror

“I’m of the Thirteenth Tribe, Thirteenth; and what a hegemon when I arrived!”
“Ephraim surrounds me with lies, and the house of Israel with deceit” Hosea 11:12a

— Trump orders Walmart to ‘eat the tariffs’ and stop blaming his trade war for rising prices: ‘I’ll be watching.’ Independent: “He wrote on Truth Social: “Walmart should STOP trying to blame Tariffs as the reason for raising prices throughout the chain. Walmart made BILLIONS OF DOLLARS last year, far more than expected. Between Walmart and China they should, as is said, ‘EAT THE TARIFFS,’ and not charge valued customers ANYTHING. I’ll be watching, and so will your customers!!!””

— the Targum says

“Because you have disheartened (pained) the heart of the righteous with falsehood, although from before My Word (Memra) he was not saddened; and [because you] strengthened the hands of the wicked, so that he would not turn from his evil way to keep him alive.”

23 therefore ye shall see no more vanity nor divine divinations; for I will deliver My people out of your hand, and ye shall know that I am the Lord.’” — ye shall see no more vanity, events shall confute their lies, involving themselves in destruction;

— and ye “shall know that I am the Lord” thus reaffirming that those teaching in their numerous churches with their faithful pretenders don’t know God today! And referring to the shepherd of Israel, the Scripture says they are blind, ignorant and all like dumb dogs:

“His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

— the Targum says

“Therefore, you shall not prophesy falsehood, nor shall you teach instruction [of lies] any longer; and I will deliver My people from your hand, and you shall know that I am the Lord.”

Ezekiel 14

Although Isaiah 8:14 refers to “both houses of Israel” or the “two houses of Israel” it is actually the single house of Jacob, the full twelve tribes. But Jacob was given a new name, Israel, in which the twelve tribes are named. So sometimes the house of Jacob, or call Israel was broken into two, the northern kingdom of Israel and the southern kingdom of Judah.

Hence, the names of the two houses are separated, namely the 10-tribes “house of Israel” and the 2-tribes “house of Judah.” Further, the “two houses of Israel” in Isaiah 8:14 is redefined as “the house of Jacob” in Isaiah 8:17 (more at the end).

This chapter emphasizes Israel, the 10-tribes house of Israel rather than the house of Judah. Earlier we have established that Ezekiel’s messages were actually meant for those living far into the future, in our time, the message to the modern house of Israel, the chief of whom is Ephraim, the United States of America. So this prophecy continues . . .

1 Then came certain of the elders of Israel unto me and sat before me. — these are not the elders of Judah (where they came in chapter 8:1), but the elders of Israel sat before me; if these were “the elders of Israel,” than these elders could paradoxically have returned from Assyria (where they were held captives) and inquired from Ezekiel their own fate, the fate for the northern house of Israel;

— surely the elders were not asking about their current fate, for they were already in captivity some 135 years earlier; they would be interested about their fate for their posterity at the endtime, for example, would they ever return, if so, when, and how back to the Promised land?

— the Targum says

“The prophet said: Men from the elders of Israel came to me and sat before me.”

2 And the word of the Lord came unto me, saying, — the word of prophecy from the Lord as the Targum renders it. So if Ezra sees it as a prophecy, it is a reference to the future; our endtime; hence, this a prophecy for the elders of Israel, indicating this scene is prophetic in significance for those of the house of Israel at the endtime;

— the Targum says

“And the word of prophecy from before the Lord was with me, saying:”

3 “Son of man, these men have set up their idols in their heart and put the stumbling block of their iniquity before their face. Should I be inquired of at all by them? — have set up their idols in their heart; resolved idolaters, their heart was totally addicted to their idolatrous worship; so these idols are called “the stumbling block of their iniquity;”

— the Targum says

“Son of man, these men have brought up the worship of their idols upon their hearts, and the stumbling block of their sins they have set before their faces; shall I surely be consulted by them through My Word?”

4 Therefore speak unto them and say unto them, ‘Thus saith the Lord God: Every man of the house of Israel that setteth up his idols in his heart and putteth the stumbling block of his iniquity before his face, and cometh to the prophet, I the Lord will answer him that cometh according to the multitude of his idols,

— they multiplied idols, this their sin, God will multiply their sorrows; they first run into darkness of idolatry, God will leave them to the darkness of misery. He will give answer, but in just judgement, with severe reproof, menace and authority;

— more specifically, their main stubling blocks are SUNday worshipping; Mithraism Dec 25th idoltary; Easterism and those rabbit and eggs; and Halloweenism with frightening masks and costumes;

— the Targum says

“Therefore, prophesy to them and say to them, ‘Thus says the Lord God: Any man of the house of Israel who brings up the worship of his idols upon his heart and sets the stumbling block of his sins before his face, and comes to the prophet—I, the Lord, will be consulted by him through My Word (Memra), [answering him] as he comes to seek instruction from before Me, even though he is entangled in the multitude of the worship of his idols.'”

5 that I may take the house of Israel in their own heart, because they are all estranged from Me through their idols.’ — because they are all estranged from me through their idols; the house of Israel, to have a form and shell of godliness, but to deny its substance, is the essence of hypocrisy;

— the Targum says

“Therefore, say to the house of Israel, ‘Thus says the Lord God: Repent (Return), and turn away from after the worship of your idols; and from all your abominations, turn your faces away.'”

6 “Therefore say unto the house of Israel, ‘Thus saith the Lord God: Repent, and turn yourselves from your idols, and turn away your faces from all your abominations. — here, and closeby verses, numerous reference that the warnings are to the modern house of Israel, to turn away their faces from all their abominations;

— the Targum says

“Therefore, say to the house of Israel: ‘Thus says the Lord God: Return to My worship, and remove from yourselves the worship of your idols; and from all the sins of your abominable idol-worship, remove [them] from before your faces.'”

7 For every one of the house of Israel, or of the stranger that sojourneth in Israel, who separateth himself from Me and setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a prophet to inquire of him concerning Me, I the Lord will answer him by Myself.

— such men, be he an Israelite or a Gentile, come to a prophet to inquire of God, God declares that He will answer, not by the prophet through whom the enquiry is made, God the Lord will answer him directly; not by the prophet to whom he comes, but by himself:

— or, “in my word” as the Targum says; yet not by words, but by blows; not in mercy, but in wrath; and in such manner, that it shall appear to come from the Lord, and to be according to truth and justice, it may seem too late . . .

— the Targum says

“For any man of the house of Israel, or of the proselytes who shall sojourn in Israel, who separates himself from after My worship, and brings up the worship of his idols upon his heart, and sets the stumbling block of his sins before his face, and comes to the prophet to inquire of him through My Word (Memra)—I, the Lord, will be consulted by him through My Word.”

8 And I will set My face against that man and will make him a sign and a proverb, and I will cut him off from the midst of My people; and ye shall know that I am the Lord. — and God himself will set his face against that man;

— and God will “cut him off” from the midst of his people; by sudden death, notwithstanding all his daring endeavour in coming to seek the will of the Lord from his prophet; inquiring of God, yet guilty of gross idolatry; and only after facing judgement then shall he know who the Lord is;

— the Targum renders it, “my fury” or “wrath” and indeed that is what is meant; when God sets his face against a man, he pours out his wrath, or inflicts punishment on him;

— even if he’s set his mind “to inquire of him (Ezekiel, or another prophet) concerning Me,” (verse 7 above); a sort of vexing the holy spirits, that is, there is a time that’s just too late;

— the Targum says

“And I will set My anger against that man, and I will make him a sign and a proverb, and I will destroy (cut him off) from the midst of My people; and you shall know that I am the Lord.”

9 And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived [enticed] that prophet, and I will stretch out My hand upon him and will destroy him from the midst of My people Israel.

— Rashi: have enticed: I opened a doorway for him to do whatever he wishes. And from here we can learn that if one wishes to defile himself, they open a door for him;

— Fred R Coulter, Frank W Nelte and John W Ritenbaugh are all enticed to be deceivers; will the above verse applies to them, whom “the Lord have deceived [enticed] that prophet” that being lying and deceitful and “I will stretch out My hand upon him and will destroy him from the midst of My people Israel?”

— the Targum says

“And the prophet, if he is deceived and speaks a word—I, the Lord, have deceived that prophet; and I will lift the stroke of My power against him and destroy (cut him off) from the midst of My people Israel.”

10 And they shall bear the punishment of their iniquity. The punishment of the prophet shall be even as the punishment of him that seeketh unto him,

— they alike being both culpable, each pursuing the desires of their own evil hearts; the one seeking for smooth things to be spoken to him; the other speaking them, in order to gratify him;

— the Targum says, “according to the sin of him that comes to learn and learns not; according to the sin of the false prophet shall it be;”

— the Targum says

“And they shall bear their sins; like the sin of the one who comes to learn [but does not learn], so shall the sin of the false prophet be.”

11 that the house of Israel may go no more astray from Me, neither be polluted any more with all their transgressions, but that they may be My people and I may be their God, saith the Lord God.’”

— and this, from MSG

“‘If a prophet is deceived and tells these idolaters the lies they want to hear, I, God, get blamed for those lies. He won’t get by with it. I’ll grab him by the scruff of the neck and get him out of there. They’ll be equally guilty, the prophet and the one who goes to the prophet, so that the house of Israel will never again wander off my paths and make themselves filthy in their rebellions, but will rather be my people, just as I am their God.’” Ezekiel 14:11 MSG

— the Targum says

“In order that the house of Israel may no longer stray from after My worship, and no longer defile themselves with all their rebellions; but that they may be before Me for a people, and I will be to them for a God, says the Lord God.”

12 The word of the Lord came again to me, saying, — the Targum renders it, the word of prophecy from the Lord. if it is a prophecy, it is a reference to the future; reaffirming it is into the endtime, our time.

13 “Son of man, when the land sinneth against Me by trespassing grievously, then will I stretch out Mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it.

— the Targum says

“Son of man, if a land sins before Me by committing a falsehood, and I lift the stroke of My power against it, and I break within it the support of food, and I send famine upon it, and I destroy from it man and beast;”

14 Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls by their righteousness, saith the Lord God. — though intercession even of the holiest of men, Noah, Daniel and Job, they shall not avert God’s judgements; but that they could only deliver their own souls;

— the Targum says

“And [even if] these three men were in its midst—Noah, Daniel, and Job—they, by their merit, would [only] save their own souls, says the Lord God.”

15 If I cause noisome beasts to pass through the land, and they spoil it so that it be desolate, that no man may pass through because of the beasts, — the land might be infested with lions, tigers, foxes, wolves, bears and bisons, alligators and other wild beasts;

— the Targum says

“If I cause evil beasts to pass through the land, and they bereave it (of its people), and it becomes a desolation, so that no one passes through because of the beasts;”

16 though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters. They only shall be delivered, but the land shall be desolate.

— they: Noah, Daniel and Job; shall deliver neither sons nor daughters; meaning not adult children, but possibly only little ones, infant sons and daughters; such as had not been guilty, as the land shall be desolate;

— from the Message Bible

“Or, if I make wild animals go through the country so that everyone has to leave and the country becomes wilderness and no one dares enter it anymore because of the wild animals, even if these three men were living there, as sure as I am the living God, neither their sons nor daughters would be rescued, but only those three, and the country would revert to wilderness. Ezekiel 14:15-16 MSG

— the Targum says

“Or [if] I bring a sword upon that land, and I say, ‘Let those who kill with the sword pass through the land,’ and I destroy from it man and beast;”

17 Or if I bring a sword upon that land and say, ‘Sword, go through the land,’ so that I cut off man and beast from it, — ‘Sword, go through the land,’ this could be a foretaste or an introduction to what would be coming from Ezekiel 20:45 to 21:5; where more details would be given;

— the argument is cumulative; the first puts the case of the land sinning so as to fall under the judgement of a famine (Eze 14:13); then (Eze 14:15) “noisome beasts” already forewarned in Leviticus 26:22; then “the sword” repeated and also “pestilences;”

— the Targum says

“Or [if] I bring those who kill with the sword upon that land, and I say, ‘Let those who kill with the sword pass through the land,’ and I destroy from it man and beast;”

18 though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.

— if Noah, Daniel and Job could not deliver the land when deserving only one judgement, “how much more” when all four judgements combined are to visit the land; when for all these sins, the three righteous men could not deliver it;

— the Targum says

“And [even if] these three men were in its midst—as I live, says the Lord God—they would not save sons or daughters; but they alone would be saved.”

19 Or if I send a pestilence into that land and pour out My fury upon it in blood to cut off from it man and beast, — and pour out my fury upon it in blood; or, “by blood” by corrupting the blood which is done when a man is seized with the pestilence;

— the Targum renders it, “with slaughter” by slaying a great number of persons by that disease as a token of fury and wrath, because of their transgressions. It may be rendered, “because of blood” and so express the cause and reason of the judgement, the shedding of innocent blood;

— the Targum says

“Or [if] I send death (pestilence) upon that land, and I pour out My wrath upon it with slaughter, to destroy from it man and beast;”

20 though Noah, Daniel, and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter. They shall but deliver their own souls by their righteousness. — though Noah, Daniel and Job, were in it; again repeated as in Ezekiel 14:14; and referred to in Ezekiel 14:16; for emphasis;

— the Targum says

“And [even if] Noah, Daniel, and Job were in its midst—as I live, says the Lord God—they would not save a son or a daughter; they, by their merit, would [only] save their own souls.”

21 “For thus saith the Lord God: How much more when I send My four sore judgements upon Jerusalem — the sword and the famine and the noisome beast and the pestilence — to cut off from it man and beast?

— GOD’s four judgements — SWORD, war. FAMINE, occasioned by drought. PESTILENCE, epidemic diseases which sweep off a great part of the inhabitants of a land. The NOISOME BEAST, the multiplication of wild beasts in consequence of the general destruction of the inhabitants;

— the Targum says

“For thus says the Lord God: How much more when I have sent My four evil punishments—the sword, and famine, and evil beasts, and death (pestilence)—against Jerusalem, to destroy from it man and beast!”

22 Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters. Behold, they shall come forth unto you, and ye shall see their way and their doings; and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it.

— yet, behold, in it shall be left a remnant that shall escape and be brought forth; they would bear testimonies to the world of their sins; of why they were punished for all that they had done;

— the Targum says

“And behold, there shall be left in it a remnant that are brought forth, sons and daughters; behold, they are coming out to you, and you shall see their ways and their deeds, and you shall be comforted for the evil that I have brought upon Jerusalem—for all that I have brought upon it.”

23 And they shall comfort you, when ye see their ways and their doings; and ye shall know that I have not done without cause all that I have done in it, saith the Lord God.”

— and ye shall know that I have not done without cause all that I have done in it, saith the Lord God; that there are just reasons for it; that he was sufficiently provoked to do it; and that it was necessary it should be done, for his own honour, and the good of others;

— the Targum says

“And they shall comfort you when you see their ways and their deeds; and you shall know that not for nothing (without cause) have I done all that I have done in her, says the Lord God.”

~~chap8&14end;19,33&36beg~~

The house of Israel verses the house of Judah

Although Isaiah 8:14 refers to “both houses of Israel” or the “two houses of Israel” it implies the single house of Jacob, the full twelve tribes.

But Jacob was given a new name, Israel, in which the full house of Israel, as in Ezekiel 20:40, the twelve tribes are all included. And after King Solomon, the single house of Jacob or now call Israel was broken into two, the kingdom of Israel and the kingdom of Judah.

Hence, the names of the two houses are separated, namely the 10-tribes “house of Israel” and the 2-tribes “house of Judah.” Further, the “two houses of Israel” in Isaiah 8:14 is redefined as “the house of Jacob” in Isaiah 8:17.

State it in another way in more details, the word “Israel” has five (or even six) possible meanings:

(1) Israel in place of Jacob, since the angel gave Jacob a new name, Israel; Genesis 32:28

(2) Jacob said, “and let my name be named on them” Genesis 48:16; that is, the name “Israel” is to be installed to the children of Joseph: Ephraim and Manasseh;

(3) the children of Israel, or all the house of Israel as in Ezekiel 20:40 in the sense of all the progeny of Jacob, all twelve tribes; sometimes expressed as the “whole house of Israel;”

(4) the house of Israel in Ezekiel 4:3-5 as a single northern “house of Israel” which would mean the ‘first’ house of Israel or the house of 10-tribes Israel; and then another as;

(5) the ‘second’ house of Israel or the 2-tribes house of Judah as in Ezekiel 4:6; this happened during Rehoboam reign when the kingdom was broken into the house of Israel (north) and the house of Judah (south); in this context, the house of Israel could be the 2-tribes Israel as in Ezekiel 8:6,11,12 and Matthew 15:24;

(6) Israel, the modern state of Israel, established in 1917 by the Balfour declaration and gained independence in 1948.

In understanding prophecies, the third and fourth meanings are mostly in use; the fifth very rarely. Still, it may seem confusing, but one should be able to separate the two by sounding out the context.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

Posted in Ezekiel

Europe’s largest rare earths mine stalls

•January 27, 2026 • Leave a Comment

Europe’s largest rare earths mine: How EU funding clashes with environmental laws

MSN • January 22, 2026 ~ EuroNews

A core tension underlies the EU’s support for LKAB’s Per Geijer rare-earth mine in northern Sweden. The EU wants to fast-track projects critical to its green and industrial policies. Its strict environmental and Indigenous rights laws can slow or block these efforts, especially because of permitting requirements, biodiversity protections, and Sami rights obligations.

LKAB’s Per Geijer deposit near Kiruna has been granted “strategic project” status under the EU’s Critical Raw Materials Act (CRMA), making it eligible for EU-backed loans, guarantees and other de-risking instruments. The designation aims to accelerate domestic mining of materials essential for electric vehicles, wind turbines and defence.

Yet this flagship project is now slowed down by the EU’s strict environmental and rights-based laws, which stand as immovable barriers even for projects Brussels deems essential to Europe’s tech advancement.

EU funding, political pressure, and strategic status

The Per Geijer project is central to the EU’s push for raw material autonomy. Under the CRMA, the EU has committed that by 2030 at least 10% of strategic raw materials are mined within the bloc and 40% processed domestically.

To reach those targets, the EU is channelling support through financial tools such as Invest EU, the Innovation Fund, and the European Investment Bank lending. Nearly three billion euros in strategic funding has been announced for mining, processing, and recycling projects that cut reliance on Chinese supply chains, with northern Sweden identified as a priority region.

Per Geijer’s designation as a Strategic Project acts as a political and financial signal. It improves access to EU-backed finance, lowers investment risk, and allows national authorities to prioritise the project in permitting. In EU terms, it is treated as in the public interest of the Union.

This combination of financial and political backing aims to accelerate mining at breakneck speed. However, legal requirements could bring everything to a halt.

LKAB’s Lulea rare-earth mine in northern Sweden

Environmental law: no exceptions or shortcuts

Even though the project is important, LKAB still needs a full environmental permit under Sweden’s Environmental Code, one of the strictest versions of EU environmental law.

The process requires detailed and time-sensitive impact assessments on water, biodiversity, pollution, noise, and climate. These assessments must be reviewed by Sweden’s Land and Environment Court. Each stage can cause delays and appeals that could last for years.

At the EU level, the Environmental Impact Assessment Directive and the Habitats and Birds Directives apply fully. These rules protect Natura 2000 sites and endangered species, and they cannot be set aside just for industrial or strategic reasons.

While EU financing aggressively pushes forward projects like Per Geijer, the EU environmental law gives courts, authorities, and civil society the tools to halt them instantly and sometimes even indefinitely.

Indigenous rights: an important legal consideration

The legal tension continues with land-use conflicts with the Sami Indigenous population. The Per Geijer deposit overlaps with traditional reindeer-herding areas, triggering obligations under Sweden’s constitution, the European Convention on Human Rights, and EU laws to protect minority rights and ensure meaningful participation.

These legal demands clash with the CRMA’s urgent call for permitting acceleration. Legal experts warn that safeguarding standards like free and informed consent are near to being impossible under the relentless pressure of fast-tracked, EU-funded projects.

Kiruna now stands at the heart of a high-stakes test of what researchers call the EU’s “Green Deal paradox”: the climate-driven industrial ambition demands immediate action, but collides with strong legal protections for land, biodiversity, and Indigenous culture.

A flagship project for the Critical Raw Materials Act

Per Geijer is part of a larger, EU-backed LKAB value chain that also includes rare earth extraction from existing iron ore production in Malmberget and processing at an industrial hub in Luleå. All three projects have been designated Strategic Projects under the CRMA and benefit from coordinated permitting and improved access to EU-linked funding.

The limits are clear. Strategic status does not grant permits, weaken environmental standards, or override rights protections. The European Commission can withdraw the designation if sustainability criteria are not met or if projects fail to deliver as promised.

As a result, EU funding and the Strategic Project label generate irresistible momentum for mining, but EU environmental and rights law fabricates uncompromising legal barriers, setting the stage for grinding, years-long delays at a time when speed is critical.

A structural clash within EU policy

EU institutions argue that domestic rare earth mining is essential. Demand is expected to increase by more than 5 times by 2030, and Europe remains overwhelmingly dependent on imports from China.

At the same time, the EU’s legal order is built on the principles of precaution, environmental protection, and rights-based governance. These principles give opponents of new mines strong legal leverage, even when projects are financially and politically backed by Brussels.

The outcome of the Per Geijer project will show whether the EU can combine its funding-driven push for strategic autonomy with the strong environmental and rights standards underpinning the Green Deal.

Right now, Kiruna exposes a deeper, more urgent problem: the EU is racing to accelerate mining projects that its own laws are slowing down.

Posted in Europe, Tech Race '25-26

Ezekiel (Ch 11-12)

•January 26, 2026 • Leave a Comment

As Ezekiel continues his visions of God in Jerusalem, his prophetic message wasn’t for the house of Judah but to the house of Israel, who were already in exile for some 150 years earlier; hence we must try to read the prophetic meaning behind all those historical setting.

Its timing was a great distance into the future (Ezekiel 12:27), into our time and the message is primarily and principally for the United States of America, and secondarily her Western allies.

The prophecies in these chapters have a bitter/sweet and/or sweet/bitter themes:

And I went unto the angel and said unto him, “Give me the little book.” And he said unto me, “Take it and eat it up, and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.”

And I took the little book out of the angel’s hand and ate it up, and it was in my mouth sweet as honey; and as soon as I had eaten it, my belly was bitter. Revelation 10:9-10

For detailed studies, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Ezekiel 11

Ye or they “shall know that I am the Lord” are expressed 2 times in this chapter alone (v10,12), three times in chapter 12 (v15,16,20); and all in the book of Ezekiel, 51 times. In other chapters the phase could apply to some Gentile nations, but for these chapters they apply mainly to the house of Israel;

— this implies the house of Israel today, even with their numerous churches, doesn’t know God! They preached a false vision from the deceit of their own heart;

“Then the Lord said unto me, ‘The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spoke unto them. They prophesy unto you a false vision and divination, and a thing of nought and the deceit of their heart’” Jeremiah 14:14. 

1 Moreover the Spirit lifted me up and brought me unto the east gate of the Lord’S house, which looketh eastward; and behold, at the door of the gate five and twenty men, among whom I saw Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.

— and behold at the door of the gate five and twenty men as we may guess they were the same as in Ezekiel 8:16 “their backs to the Temple of the Lord” and “their faces toward the east; and they worshiped the sun;”

— now these twenty-five were between the porch and the altar; and performing services and worshipping there; including the priests at the door of the eastern gate, sitting as a court of judicature, and were civil magistrates;

— there is evident of a small difference in the locality, the priests standing between the porch and the altar, whereas the men here stood at the outer side of the Temple; these are not those who administer his Temple, but further out;

— that is, rulers and governor; cities chiefs; mayors and their rich and influential princes of a city: the likes of Bill Gates, George Soros, Mark Zuckerberg, Elon Musk, Rupert Murdoch; elites and children of elites, and social media influencers;

— princes of the people; men who were entrusted with power and authority to exercise the laws of the nation; and who should have been wise counsellors of the people, but to God, these are the men that give wicked counsel;

— although no biblical passage records Jaazaniah’s death, exile, repentance or survival; his colleague, Pelatiah, was named for his dreadful, sudden death (v13), perhaps for his mocking, “This city is the cauldron, and we be the flesh (v3);” whereby he became a warning to others;

— the Targum says

“And a spirit lifted me up and brought me to the eastern gate of the Sanctuary of the Lord, which faces the east; and behold, at the entrance of the gate were twenty-five men; and I saw among them Jaazaniah the son of Azzur and Pelatiah the son of Benaiah, leaders of the people.”

2 Then said He unto me: “Son of man, these are the men who devise mischief and give wicked counsel in this city,

— these are men that devise mischief, who formed schemes for the holding out of the siege, and for the security of the city, and of themselves in it, which was all folly and vanity:

— and give wicked counsel in this city; either in ecclesiastical affairs, to forsake the worship of God, and cleave to the idols of the nations; or in civil things;

— the Targum says

“And He said to me: ‘Son of man, these are the men who devise violence (injustice) and who counsel evil counsel in this city.'”

Jeffrey Epstein may be dead, but the network that created him is still screwing us all

3 who say, ‘It is not near; let us build houses: this city is the cauldron, and we are the flesh.’ — it is not near; that is, the threatened invasion; this mean the chiefs of the city are advising the people to ignore Ezekiel’s warnings;

— using cynical metaphors, these infidels are mocking at Ezekiel, saying: “We will run all risks, we will abide in the city. Though it be the cauldron, and we the flesh, yet we will share its fate: if it perish, we will perish with it.”

— parallel Scripture to add further meaning; this city is the cauldron, and we be the flesh; referring to, and laughing at the prophets, namely Jeremiah, who had said of them, comparing them to a boiling pot, Jeremiah 1:13 “And the word of the LORD came unto me the second time, saying, What seest thou? And I (Jeremiah) said, I see a seething pot; and the face thereof is toward the north.”

— ‘It is not near; or it’s as in Ezekiel 12:27, “of the times that are far off,” where their elders dismissed that Ezekiel’s vision were meant for many years yet to come: “of the times that are far off.”

— the Targum says

“Who say: ‘The time is not near to build houses; this [city] is considered by us as a pot, and we are considered within it as the meat cooked inside the pot.'”

4 Therefore prophesy against them, prophesy, O son of man.” — prophesy a judgement upon their kings, princes, rulers, royal officers and military commanders of the nations;

5 And the spirit of the Lord fell upon me, and said unto me, “Speak! Thus saith the Lord: Thus have ye said, O house of Israel; for I know the things that come into your mind, every one of them.

— the spirit of the Lord; the Targum interprets it of the spirit of prophecy; and if prophecy then it is for the future; and in this case it is the Lord prophesying against the house of modern Israel;

— the Targum says

“And the spirit of prophecy from before the Lord rested upon me, and He said to me: ‘Say: Thus says the Lord: So you have said, O House of Israel; and that which you imagine and what has come up into your hearts—it is revealed before Me.'”

6 Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. — “multiplied your slain,“ capital crimes increasing, blood upon blood, murder upon murder, shedding of innocent blood, gun violence everywhere in the United States today;

— the Targum says

“You have multiplied your slain in this city, and you have filled its streets with the slain.”

Blood crimes in the United States

7 Therefore thus saith the Lord God: Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the cauldron; but I will bring you forth out of the midst of it.

— but I will bring you forth out of the midst of it: where they promised themselves safety; ye shall not be permitted to do so, but God will ensure they shall be carried away as captives;

— the Targum says

“Therefore, thus says the Lord God: ‘Your slain whom you have placed in its midst—they are the meat, and it (the city) is the pot; but as for you, I will exile (bring out) from its midst.'”

8 Ye have feared the sword; and I will bring a sword upon you, saith the Lord God.

— “ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain;” these crimes, to God, are serious crimes! Hence numerous repeats of a returning “sword” and reminders: “I will bring a sword” and reminders. “Whatever crimes you inflict on others, these will be inflicted back on you.”

— the Targum says, “ye have been afraid of them (meaning the Chaldeans) that kill with the sword, hence I will bring upon you,” says the Lord God.

9 And I will bring you out of the midst thereof, and deliver you into the hands of strangers and will execute judgements among you. — indeed the Sword appeared in 70 AD; this time by the hands of the Romans; they will not be protected by the city’s walls; because it was actually God executing His judgement on:

— (a) the Essences (who formulated their own calendar, but God is a jealous Being, and therefore He wiped them off); and;

— (b) the Sadducees (who observed a Passover and Pentecost similar to the Samaritan’s) where both defiled the tenets from the Sanhedrin and were wiped out by the Sword!

— the Targum emphasizes that they will be forcibly removed from Jerusalem, says

“And I will exile (bring) you out from its midst, and I will deliver you into the hand of strangers, and I will execute among you the punishment of judgments.”

10 Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. — and ye shall know that I am the Lord” ~ this implies the house of Israel, even their numerous churches; they are just pretenders, they have no knowledge of God today!

— the Targum says

“By the sword you shall be killed; at the border of the land of Israel I will take vengeance upon you; and you shall know that I am the Lord.”

11 This city shall not be your cauldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. — neither shall ye be the flesh in the midst of it; or as some render it “but ye shall be in the midst of it, as flesh that is boiled in the midst of a pot,”

— again, this is repeated, that the Lord is prophesying against the house of modern Israel;

— the Targum says

“It (the city) shall not be to you as a pot, but you shall be within it as meat cooked inside a pot; at the border of the land of Israel I will take vengeance upon you.”

12 And ye shall know that I am the Lord; for ye have not walked in My statutes, neither executed My judgements, but have done according to the manner of the nations who are round about you.”

— and ye shall know that I am the Lord” ~ this implies the house of Israel, even their numerous churches doesn’t know God’s statutes and judgement!

— the Targum reaffirms, says

“And you shall know that I am the Lord; for in My statutes you have not walked, and My judgments you have not performed, but according to the laws of the nations that are around you, you have acted.”

13 And it came to pass when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice and said, “Ah, Lord God! Wilt Thou make a full end of the remnant of Israel?”

— this Pelatiah was one of the “princes of the people” and probably the ringleader of the scorners mentioned in Ezekiel 11:1-2 as “those that devise mischief and give wicked counsel;”

— multitudes would die, especially the wicked; and conditions would be so bad that those few who survived would ask, “Would God make a full end to the remnant of Israel?”

— the answer is “no.” Nebuchadnezzar left a few Jews back in their land, but they had to pay taxes and tributes to their Babylonian governors;

— wilt thou make a full end of the remnant; is Pelatiah’s destruction to be the token of the destruction of all, even the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, “a remnant,” or else “God delivers”) suggested hope. Is that hope, asks Ezekiel, to be disappointed?

— a parallel incident involved prophet Jeremiah against Hananiah the false prophet; where Jeremiah prophesy against Hananiah to trust in a lie, that he would die, and he died the same year, the seventh month; Jeremiah 28:15-17;

— then in II King 25, an assassination of Gedaliah in 423 BCE occurred: and to commemorate this event it is now one of the four fasts taking place each year on the 3rd of Tishrei:

22 And as for the people who remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.

23 And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah at Mizpah even Ishmael the son of Nethaniah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men.

24 And Gedaliah swore to them and to their men, and said unto them, “Fear not to be the servants of the Chaldeans. Dwell in the land and serve the king of Babylon, and it shall be well with you.”

25 But it came to pass in the seventh month that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came and ten men with him, and smote Gedaliah so that he died, and the Jews and the Chaldeans who were with him at Mizpah.

26 And all the people, both small and great, and the captains of the armies, arose and came to Egypt; for they were afraid of the Chaldeans.

— the Targum says

“And it came to pass, as I prophesied, that Pelatiah the son of Benaiah died. Then I fell upon my face and cried with a loud voice and said: ‘Receive my prayer, O Lord God! Will You make a full end of the remnant of Israel?'”

14 Again the word of the Lord came unto me, saying, — the Targum calls it, “the word of prophecy from the Lord.” It’s a prophecy, thus reference to the future.

15 “Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, ‘Get you far from the Lord; unto us is this land given as a possession.’

— all the house of Israel wholly . . . ‘unto us is this land given as a possession.’ Does this mean that the “whole house of Israel” are coming back to claim the land of Israel that were originally given? If so it would include the whole of Gaza, the West Bank, all of Lebanon, the Golan Heights and northward to the land of Syria; all Jordan and a large chunk of Iraq, Saudi Arabia and even Egypt;

— perhaps this organization, BNEY YOSEF NORTH AMERICA https://bneyyosefna.com would take a lead;

— the Targum says

“Son of man, your brothers, your brothers, the men of your kindred, and all the House of Israel, all of them, to whom the inhabitants of Jerusalem have said: ‘Get far away from the worship of the Lord; to us this land has been given as a possession!'”

16 Therefore say, ‘Thus saith the Lord God: Although I have cast them far off among the nations, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.’

— a little sanctuary may be rendered, “the sanctuary of a few” especially those that were truly God-fearing. The Targum says, “I have given them synagogues, second to my sanctuary, and they are as few in the provinces where they are carried captive;”

— in his introduction to Ezekiel, John Gill wrote that there were already synagogues in Babylon; he states: “the account R Benjamin Tudelensis is that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers; and between every tower a synagogue. In the court of the synagogue is a library;”

— this means there were numerous synagogues while the Jews were in Babylon; the Targum says in full,

“Therefore, thus says the Lord God: ‘Although I have removed them far off among the nations, and although I have scattered them among the lands, yet I have given them synagogues, second only to My Holy Temple; and they are like a small [sanctuary] in the lands where they have been exiled.'” Ezekiel 11:16 Jonathan

17 Therefore say, ‘Thus saith the Lord God: I will even gather you from the people and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.’

— returning back to the Promise Land, perhaps this house of Joseph, https://bneyyosefna.com could take a lead;

— the Targum says

“Therefore say: Thus says the Lord God: ‘I will bring you near from among the nations, and I will gather you from the lands where you have been scattered, and I will give to you the Land of Israel.'”

18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. — there would be a lot of cleansing to do, their idols and all things detestable since the birth of their nations;

— all these abominations should be wholly rooted out; historically this had its accomplishment under Zerubbabel, Ezra, Haggai, and so there should be another revival;

— but who, if any, would cleanse the detestable filths and abominations of the latter-day house of Israel?

<<< flashing forward as there seems a great gap in time from their detestable filthy and abominable stage above to one where the house of Israel would be ready to accept God’s new spirits, statues and judgments below; from Ezekiel 2 to Ezekiel 37 >>>

— the Targum says

“And they shall come there, and they shall remove all its detestable things and all its abominations from it.”

19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh, — a “stony heart” represents stubbornness, insensitivity, and a refusal to be influenced by God or the suffering of others;

— the Targum says they have hearts as hard as stones, explicitly identifies this stone-like quality as the “heart of the wicked;” a spiritual surgery needed and emphasizes three times a heart of flesh that should fear God,

“And I will give them a fearing heart, and a fearing spirit I will put within them; and I will break the heart of the wicked—which is as hard as stone—from their flesh, and I will give them a heart that fears before Me to do My will.”

20 that they may walk in My statutes and keep Mine ordinances, and do them. And they shall be My people, and I will be their God. — a new heart isn’t just a feeling; its purpose is to enable the people to follow God’s statutes and covenants;

— the Targum emphasizes to even keep His judgments and perform them,

“In order that they may walk in My statutes, and keep My judgments and perform them; and they shall be before Me as a people, and I will be to them as a God.”

— God commanded that “Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee, throughout thy tribes; and they shall judge the people with just judgment,” Deuteronomy 16:18. From these judges came sublaws and ordinances, enforced by officers, and it was upon them that the Sanhedrin was established. Foremost among its duties is the Calendar, known as the Sacred or Hebrew Calendar, which should be observed today.

21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord God.”

— the Targum says

“But [as for those] whose heart strays after the worship of their detestable things and their abominations: the retribution of their ways I have placed upon their heads, says the Lord God.”

22 Then the cherubims lifted up their wings, and the wheels beside them, and the glory of the God of Israel was over them.

— the Targum says

“Then the cherubim lifted up their wings, and the wheels were beside them; and the glory of the God of Israel was over them from above.”

23 And the glory of the Lord went up from the midst of the city and stood upon the mountain which is on the east side of the city. — the glory of the Lord went up from the midst of the city Jerusalem; this vision demonstrates that God did not abandon this people all at once; he departed by little and little;

— the Targum says

“And the glory of the Lord went up from the midst of the city and dwelt upon the Mount of Olives, which is to the east of the city.”

24 Afterwards the Spirit took me up, and brought me in a vision by the Spirit of God into Chaldea to those of the captivity. So the vision that I had seen went up from me.

— from Jerusalem, Ezekiel was brought back to the land of the Chaldea, back with fellow captives by the River Chebar;

— but all this was done in vision; under the influence of the Spirit of God, as if he was carried to Jerusalem, and there saw and heard all he did, and then was brought back again to Chaldea by the River Chebar;

— the Targum says

“And a wind (spirit) lifted me and brought me to the land of the Chaldeans, to the exiles, in a vision by the spirit of prophecy that rested upon me from before the Lord; and the vision that I had seen ascended from me.”

25 Then I spoke unto those of the captivity all the things that the Lord had shown me.

— the Targum says

“And I spoke (prophesied) to the children of the exile all the words of the Lord which He had shown me.”

~~~

This vision of Shekinah departing (verse 23 above) demonstrates that God did not abandon this people suddenly; he departed little by little. First, he left the Temple. Second, he stopped a little at the gate of the city.

Third, he departed entirely from the city and went to the Mount of Olives, which lay on the east side of the city Jerusalem. Having tarried there for some time to see if the people would repent and turn to him.

Fourth, he departed from earth to heaven. Now, the vision being concluded, Ezekiel is taken away by the Spirit back to Chaldea, and there announces to fellow captive Israelites what God had shown him in the preceding visions, and the wickedness that he had spoken concerning them; but they did not seemed to believe him, which the prophet reprimands severely.

Ezekiel 12

Ezekiel 12 explains why a few Israelites are going to be left to survive, that they may declare all their abominations among the nations. And that the vision that Ezekiel seeth is for many days to come, “and he prophesieth of the times that are far off” Ezekiel 12:27

— the prophecies in these chapters have a bitter/sweet and/or sweet/bitter theme.

1 The word of the Lord also came unto me, saying, — the Targum calls it, “the word of prophecy from the Lord.” So Ezra expounds it as a prophecy and a reference to a time in the last days.

2 “Son of man, thou dwellest in the midst of a rebellious house, who have eyes to see and see not; they have ears to hear and hear not, for they are a rebellious house.

— this is true even for those dwelling in the Sanctuary, in the house of God; they have ears but couldn’t hear, eyes to see but couldn’t see; they don’t even know what the Oracles of God are; not to say about a willingness and the spirits to keep them;

— a slaughtering is to begin at “My sanctuary” and of course, even in God’s Churches; the message and warning from Ezekiel were primarily aimed at the house of Israel, sometimes call the house of Ephraim; and his churches, even the Churches of God that bear his name! Ezekiel 9:4-6

— the Targum says

“Son of man, you dwell in the midst of a rebellious people; they have eyes to see, but they do not see; and they have ears to hear, but they do not hear; for they are a rebellious people.”

3 Therefore, thou son of man, prepare thee supplies for departure, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight. It may be they will consider, though they are a rebellious house.

— prepare thee stuff for removing; the same expression are translated in Jeremiah 46:19, “Furnish thyself to go into captivity.” The action seems to be that of one who must abandon his home and comfort.

— the Targum says

“And you, son of man, prepare for yourself the vessels of exile (exile gear) and go into exile by day before their eyes; and you shall go into exile from your place to another place before their eyes; perhaps they will fear (take notice), because they are a rebellious people.”

4 Then shalt thou bring forth thy goods by day in their sight, as supplies for removing; and thou shalt go forth at evening in their sight, as they that go forth into captivity.

— and you shall bring forth your baggage by day in their sight, as provisions and supplies for going into exile; and you shall go forth yourself at evening in their sight, as those who usually go forth into exile;

— the Targum says

“And you shall bring out your vessels (gear) like the vessels of exile in broad daylight so everyone sees it, and then leave your home at night in their sight, acting exactly like an exile being driven out.”

5 Dig thou through the wall in their sight, and carry out through it. — dig, as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Ezekiel 12:12);

— the Targum says

“Dig a hole through the wall in full view of the people and escape through it, acting out the frantic flight that awaits Jerusalem’s inhabitants.”

6 In their sight shalt thou bear it upon thy shoulders and carry it forth in the dark [עֲלָטָה H5939 thick darkness]. Thou shalt cover thy face, that thou see not the ground; for I have set thee for a sign unto the house of Israel.”

— in the dark [עֲלָטָה H5939 thick darkness]; so the soon exiles-to-be should make their exit stealthily and restrain from looking around, be hurriedly should be their fight;

— perhaps the Message Bible might be easier to understand for the few verse around here:

God’s Message came to me: “Son of man, you’re living with a bunch of rebellious people. They have eyes but don’t see a thing, they have ears but don’t hear a thing. They’re rebels all. So, son of man, pack up your exile duffel bags. Leave in broad daylight with everyone watching and go off, as if into exile. Maybe then they’ll understand what’s going on, rebels though they are. You’ll take up your baggage while they watch, a bundle of the bare necessities of someone going into exile, and toward evening leave, just like a person going off into exile. As they watch, dig through the wall of the house and carry your bundle through it. In full sight of the people, put the bundle on your shoulder and walk out into the night. Cover your face so you won’t have to look at what you’ll never see again. I’m using you as a sign for the family of Israel.” Ezekiel 12:1-6 MSG

— the Targum says

“Before their eyes, you shall carry [it] upon your shoulder; in the darkness you shall go out; you shall cover your face so that you do not see the land; for I have made you a sign for the house of Israel.”

7 And I did so as I was commanded: I brought forth my goods by day, as supplies for captivity, and in the evening I dug through the wall with mine hand. I brought them forth in the dark [darkness], and I bore them upon my shoulder in their sight.

— and in the evening (the early part of the night: 6 to midnight) Ezekiel digged through the city wall with his hands; not with an iron instrument; and being in haste, and also that it might be done without noise;

— the Targum says

“And I did so, just as I was commanded: I brought out my vessels like the vessels of exile by day; and in the evening, I dug through the wall for myself with [my] hand; in the darkness I went out, and I carried [it] upon [my] shoulder before their eyes.”

8 And in the morning came the word of the Lord unto me, saying, — in the morning came the word of the Lord unto me, saying; that is, in the morning after he had done all the above commanded him; explaining the meaning of them, and showing to whom they belonged.

— the Targum says

“And the word of prophecy from before the Lord was with me in the morning, saying:”

9 “Son of man, hath not the house of Israel, the rebellious house, said unto thee, ‘What doest thou?’ — again, this “house of Israel” is repeated, that the Lord is prophesying against the modern house of Israel; chiefly the United States, the United Kingdom and France.

— the Targum says

“Son of man, have not the house of Israel—the rebellious people—said to you, ‘What are you doing?'”

10 Say thou unto them, ‘Thus saith the Lord God: This burden concerneth the prince in Jerusalem and all the house of Israel that are among them.’ — it is significant that Ezekiel (and the Targum) refers to Zedekiah as a Prince (Rabba/Nasi) rather than a King (Malka);

— in God’s view, the true “King” was Jehoiachin, who was already in exile. Calling Zedekiah a “Prince” subtly undermines his authority and suggests his reign is temporary and illegitimate;

— this burden or warning of a coming calamity most probably concern the future captivity of the house of Judah for 40 years and for the modern house of Israel for the final 190 years (see study on Ezekiel chapter 4 – 390/40 Years Timeline);

— the Targum says

“Say to them: ‘Thus says the Lord God: This prophecy concerns the Prince (leader) in Jerusalem and all the house of Israel who are among them.'”

11 Say, ‘I am your sign: as I have done, so shall it be done unto them. They shall remove and go into captivity.’ — your sign; which represents you, and shows what will befall you;

— like as I have done, so shall it be done unto them; as he had carried out his stuff, and had removed himself from one place to another, so they should be carried away out of their own land into a foreign country; they shall be removed and go into captivity; into another ‘Babylonian’ captivity, (see study on Ezekiel chapter 4 – 390/40 Years Timeline);

— the Targum says

“Say: ‘I am your sign; as I have done, so shall it be done to them: into exile, into captivity, they shall go.'”

12 And the prince who is among them shall bear upon his shoulder in the dark [darkness], and shall go forth; they shall dig through the wall to carry out through it. He shall cover his face, that he see not the ground with his eyes.

— shall cover his face; this he would naturally do to avoid recognition; but the words were doubtless meant also as an intimation of being caught in a snare; Ezekiel consistently calls Zedekiah a “Prince” (Nasi/Rabba) rather than a “King,” signaling that his reign is already spiritually dead;

— the Targum says,

“And the Prince (leader) who is among them shall carry [his baggage] upon his shoulder in the darkness and go out; they shall dig through the wall to bring him out through it; he shall cover his face because he has sinned, and he shall not see the land.”

13 My net also will I spread upon him, and he shall be taken in My snare; and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there. — and Zedekiah shall be taken in my snare; as a bird is taken in the snare of the fowler; or a wild beast by the hunter;

— in Jeremiah 52:11, Jeremiah makes it plain by recording that Zedekiah’s eyes were put out in Riblah, before he was carried to Babylon, where he would die there;

— the Targum says

“And I will spread My net over him, and he shall be caught in My snare; and I will bring him to Babylon, to the province of the land of the Chaldeans; and he shall not see it, though he shall die there.”

14 And I will scatter toward every wind all who are about him to help him, and all his troops; and I will draw out the sword after them. — God will scatter them toward every wind; the people of Judah were not carried captive to Babylon only,

— but many of them were scattered wherever they could find refuge; they shall be scattered among the nations; and, finally, the remnant left in the land by Nebuchadnezzar, after the murder of his governor Gedaliah, escaped into Egypt;

— the Targum says

“And all who are around him, his helpers and all his armies, I will scatter to every wind; and those who kill with the sword, I will stir up after them.”

15 And they shall know that I am the Lord, when I shall scatter them among the nations and disperse them in the countries.

— ye or they “shall know that I am the Lord” expressed 3 times in this chapter alone (v15, 16, 20) and in all, 51 times in the book of Ezekiel. In other chapters the phase could apply to some Gentile nations, but for chapter 12, it applies mainly to both the house of Judah and the house of Israel;

— this implies that neither those teaching in the synagogues nor those in their numerous churches know God today!!! Strange, isn’t it?!

— the Targum says

“And they shall know that I am the Lord, when I scatter them among the nations and disperse them throughout the provinces.”

16 But I will leave a few men of them from the sword, from the famine and from the pestilence, that they may declare all their abominations among the nations whither they come; and they shall know that I am the Lord.” — “that they may declare all their abominations among the nations;” this explains why a few are left to survive;

— if they have hidden in some secret hideouts, they won’t be able to “declare all their abominations among the nations” whither they come; who, observing their calamities, and distresses, could deserve and a need to know, and hear those who are well-versed to explain their sins, abominations and judgement to the nations.

— the Targum says

“And I will leave of them a few men (men of number) from the sword, from the famine, and from the death (pestilence); in order that they may tell of all their abominations among the nations where they have been exiled, and they shall know that I am the Lord.”

17 Moreover the word of the Lord came to me, saying,

18 “Son of man, eat thy bread with quaking, and drink thy water with trembling and with sorrow; — those remnants who survive would explain to the nations that they have been guilty of great enormities;

— so that their punishment was a visible and standing declaration and warning to the nations of their abominable sins; which they, of the house of Israel, had been guilty of; and not to repeat them in their own nations;

— the Targum says

“Son of man, your bread you shall eat with quaking, and your water with desolation and with astonishment you shall drink.”

19 and say unto the people of the land, ‘Thus saith the Lord God of the inhabitants of Jerusalem and of the land of Israel: They shall eat their bread with sorrow, and drink their water with dismay, that her land may be desolate of all that is therein, because of the violence of all them that dwell therein.

— unto the people; the common sort of people; these are distinguished from rulers, of the land of Chaldea, in which the Jews were captives;

— her land will be desolated: men, cities, towns, houses, vineyards, fields, fruits and cattle are all in ruin. Those who could see, they see only sorrow and dismay;

— the Targum says

“And you shall say to the people of the land: ‘Thus says the Lord God to the inhabitants of Jerusalem on the land of Israel: Their bread they shall eat with quaking, and their drink they shall drink with astonishment (horror); so that the land may be desolate of its fullness, because of the robbery (violence) of all who dwell in it.'”

20 And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the Lord.’” — again, this implies that neither those teaching in the synagogues nor those in their numerous churches today know who their Lord is!

— the Targum says

“And the cities that were inhabited shall be laid waste, and the land shall be a desolation; and you shall know that I am the Lord.”

21 And the word of the Lord came unto me, saying,

22 “Son of man, what is that proverb that ye have in the land of Israel, saying, ‘The days are prolonged, and every vision faileth’? — this is another way for the hardhearted (also stiffnecked) in the “land of Israel” to dismiss Ezekiel’s warning, “every visions faileth!”

— the Targum says

“Son of man, what is this proverb that you have in the land of Israel, saying: ‘The days are prolonged, and every prophecy shall fail’?”

23 Tell them therefore, ‘Thus saith the Lord God: I will make this proverb to cease, and they shall no more use it as a proverb in Israel.’ But say unto them, ‘The days are at hand, and the effect of every vision.

— but say unto them, the days are at hand, and the effect of every vision; the time is hastening on and will quickly come when every prophecy shall be fulfilled;

— the Targum says

“Therefore, say to them: ‘Thus says the Lord God: I will abolish this proverb, and they shall no longer use it as a proverb in Israel; but prophesy to them: The days are drawn near, and the fulfillment of every prophecy.'”

24 For there shall be no more any vain vision nor flattering divination within the house of Israel. — the emphasis here is of the modern house of Israel: chiefly the United States, the United Kingdom and France; for all the other tribes, see Who are the posterity of biblical Jacob?

— the Targum says

“For there shall no longer be any false prophecy or lying divination (flattering deceit) within the house of Israel.”

25 For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more put off. For in your days, O rebellious house, will I say the word and will perform it, saith the Lord God.’”

— and the word that I shall speak shall come to pass; the word of prophecy delivered out in his nature by the true prophets never fails, but is always accomplished; 

— the Targum says

“For I am the Lord; I will speak that which I will speak—the word—and it shall be fulfilled, and it shall no longer be delayed; for in your days, O rebellious people, I will speak a word and I will fulfill it, says the Lord God.”

26 Again the word of the Lord came to me, saying,

27 “Son of man, behold, they of the house of Israel say, ‘The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.’

— see, this warning vision that Ezekiel saw concerning Israel’s ruin and the prophecy which he delivered, the house of Israel say, were not for their time to be fulfilled; dismissing that that they were only meant for many years yet to come: “of the times that are far off” Ezekiel 12:27

— the Targum says

“Son of man, behold, the house of Israel is saying: ‘The instruction (prophecy) that he teaches is for many days [ahead], and he prophesies for a distant time.'”

28 Therefore say unto them, ‘Thus saith the Lord God: There shall none of My words be put off any more, but the word which I have spoken shall be done, saith the Lord God.’”

— but the word which I have spoken shall be fulfilled, saith the Lord God: not one jot of it shall pass away till all be accomplished; sooner may heaven and earth pass away than that shall; it is forever settled in heaven, and shall be fulfilled on earth; he that has said it is of one mind, and none can turn him; and is able to do whatsoever he pleases;

— or some edifying parallel Scriptures below:

The Lord of hosts hath sworn, saying, “Surely as I have thought, so shall it come to pass, and as I have purposed, so shall it stand” Isaiah 14:24

“Remember the former things of old; for I am God, and there is none other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, ‘My counsel shall stand, and I will do all My pleasure,’” Isaiah 46:9-10

— the Targum says

“Therefore say to them: ‘Thus says the Lord God: None of My words shall be delayed any longer; the word that I speak shall be fulfilled (performed), says the Lord God.'”

~~~~~

Let’s have a deeper study into Ezekiel 12:27. God must had told Ezekiel that the visions were for them as well as for a time far into the future, and Ezekiel, in turn, repeated God’s message to the house of Israel, which seems unrecorded.

Being hardhearted, the house of Israel, or their elders, turned around, brushing off those warnings by saying the visions were only meant for those living in the far future, which is recorded as in verse 27; hence they could continue to practice their abominable things which they were doing:

“Son of man, behold, they of the house of Israel say, ‘The vision that he seeth is for many days to come, and he prophesieth of the times that are far off’  Ezekiel 12:27

But more calamities were to fall for the house of Judah a few years later when Nebuchadnezzar took more captives; and a few hundred years later, in 70 AD and 132 AD, this time by the Romans; hence God’s warning messages were meant for the house of Judah in those not too afar days; and timeless, as well as a warning “of the times that are far off.”

That is, it was a warning meant for them, timeless, but especially for the endtime; and this prophecy is primarily and principally for the full house of Jacob, especially the United States of America; and, secondarily, its European allies.

Posted in Ezekiel

Top Catholic Clerics Denounce US Foreign Policy

•January 25, 2026 • Leave a Comment

Citing recent events in Venezuela, Ukraine and Greenland, three cardinals said their statement was inspired by Pope Leo.

NewYorkTimes • January 20, 2026

The three highest-ranking Roman Catholic clerics who lead archdioceses in the United States said in a strongly worded statement on Monday that America’s “moral role in confronting evil around the world” is in question for the first time in decades. Their critique of the Trump administration’s principles — while not mentioning President Trump by name — escalates the American Catholic Church’s denunciations of the country’s top leaders.

In 2026, the country has entered “the most profound and searing debate about the moral foundation for America’s actions in the world since the end of the Cold War,” read the unusual statement issued by Cardinal Blase Cupich, archbishop of Chicago; Cardinal Robert McElroy, archbishop of Washington; and Cardinal Joseph Tobin, archbishop of Newark.

Cardinal Blase Cupich said in an interview: “there was ‘a sense of alarm about the way things were going in the world.’”

Citing recent events in Venezuela, Ukraine and Greenland as having raised fundamental questions about the use of military force, the cardinals call for a “genuinely moral foreign policy” in which “military action must be seen only as a last resort in extreme situations, not a normal instrument of national policy.”

The cardinals did not delve into policy details, and declined to offer specifics about the countries mentioned in the statement. They specifically frame their statement as a message larger than partisan categories. But the context is clear. The president has threatened to take over Greenland “the hard way.”

In Venezuela, the Trump administration has ordered US troops to attack boats it says traffic in narcotics, and US forces captured and extracted President Nicolás Maduro and his wife without authorization by Congress.

Pope Leo XIV has emphasized Venezuela’s “sovereignty” and has called for dialogue over violence. He has also repeatedly called for peace in Ukraine, and said President Trump’s peace plan would bring a “huge change” in the alliance between Europe and the United States.

In interviews and in their statement, the American cardinals expressed concern about the rise of a global order based on force and domination rather than one based on peace and freedom.

“The post-World War II consensus of dialogue among nations, the sovereign rights of countries, the refusal to use war to pursue questions of national dominance and national gain — that consensus is shifting away now,” Cardinal McElroy said in an interview. He was appointed by Pope Francis to the influential role of archbishop of Washington just weeks before President Trump’s second inauguration in 2025.

The cardinals’ statement was inspired in part by conversations the three men had earlier this month in Rome, at a closed-door gathering to which Pope Leo had summoned all cardinals around the world.

In discussions there with fellow cardinals, the three Americans were struck by “a sense of alarm about the way things were going in the world, and some of the actions that were being taken here in the United States,” Cardinal Cupich said in an interview. Their colleagues’ distresses included the dismantling of the US Agency for International Development last year, a decision that shut off streams of foreign assistance to the world’s poorest countries.

Soon after meeting with the cardinals, Pope Leo delivered an address to the diplomatic corps to the Vatican in early January, a speech that essentially serves as the pope’s annual foreign policy statement. In the address, the American-born pope condemned “a diplomacy based on force” and a “zeal for war” without mentioning any world leaders by name.

Leo succeeded Pope Francis in May, and is seen by many observers as more reserved than his freewheeling predecessor, but generally dedicated to similar priorities of solidarity with the weak and the oppressed. In his eight months leading the world’s 1.4 billion Catholics, Leo has frequently called for peace and dialogue in thorny international conflicts, and has rebuked political leaders for what he has described as unjust treatment of migrants, the poor and the exploited.

Posted in US

The Targum, an Insight of Ezra (A)

•January 24, 2026 • Leave a Comment

The Targum, which originated in the Aramaic language and is strongly linked to the work of Ezra, holds significance for shedding light on biblical concepts. When the Masoretic Text can be vague, uncertain, or unclear, the Targum often offers clearer meaning, broader insight, and deeper understanding.

Yes, sometimes the Targum clarifies metaphors and interprets idioms or difficult passages instead of translating them literally, which often makes no sense. Such an endeavor should be highly commended rather than criticized.

For example, the Targum interprets natural imagery—like cedars, cypresses, oaks, forests, and fire—as metaphors for political political and social structures, especially kings, rulers, governors, and wealthy elites. Such imagery can be sweeping: forests laid waste, lions roaring as their habitat is destroyed, and power structures crumbling. Fire symbolizes divine punishment, sweeping through defenses and dismantling the very foundations of their power.

Translating such natural imagery literally could convey limited information or even distort it, but Ezra was determined to share their true meaning. He was a righteous man, for God had prepared his heart to seek the law of the Lord, to follow it, and to teach the statutes and judgments in Israel Ezra 7:10.

(1) Lamentations 1:2 She weepeth sorely in the night, and her tears are on her cheeks; among all her lovers she hath none to comfort her. All her friends have dealt treacherously with her; they have become her enemies.

When Moses the Prophet sent messengers to spy out the land, the messengers returned and gave forth a bad report concerning the land of Israel. This was the night of the ninth of Ab. When the people of the House of Israel heard this bad report which they had received concerning the land of Israel, the people lifted up their voice and the people of the House of Israel wept that night.

Immediately the anger of the LORD was kindled against them and he decreed that it should be so in that night throughout their generations over the destruction of the Temple.

When it was told through prophecy to Jeremiah the High Priest that Jerusalem would be destroyed at the hand of the wicked Nebuchadnezzar unless they repented, he immediately entered and rebuked the people of the House of Israel, but they refused to accept it. Therefore the wicked Nebuchadnezzar came and razed Jerusalem and set fire to the Temple on the ninth day in the month of Ab.

On that night, the Congregation of Israel wept bitterly and her tears flowed down her cheeks. There was no one to speak comfortingly to her heart from among all her idols after whom she loved to follow. As a result, all her friends were wicked to her; they turned against her and became her enemies. Lamentations 1:2 Aramaic

— the revelation of the ninth of Ab as the date (1) the people wept bitterly, distrusting God, when Moses received a bad report after sending them to spy out the land; and (2) Nebuchadnezzar sent the Babylonian army to destroyed Jerusalem and set fire to God’s Temple are two such details where the Targum provides greater clarity that both catastrophes occured on the same ninth day of Ab.

(2) Lamentations 1:3-4 Judah has gone into captivity because of affliction, and because of great servitude. She dwelleth among the heathen, she findeth no rest; all her persecutors overtook her in her straits. 4 The highways of Zion do mourn, because none come to the solemn feasts; all her gates are desolate. Her priests sigh, her virgins are afflicted, and she is in bitterness.

The House of Judah went into exile because they were oppressing the orphans and the widows and because of the great servitude to which they were subjecting their brothers, the sons of Israel, who had been sold to them. And they did not declare freedom to their servants and handmaids who were of the seed of Israel. As a result they themselves were delivered into the hand of the nations. And the Congregation of the House of Judah dwells among the nations and finds no rest from the hard labor to which they subject her. All who pursued her overtook her as she was hiding in the border regions and they persecuted her. Lamentations 1:3 Aramaic

All the while that Jerusalem was built, the sons of Israel refused to go up to be seen before the LORD three times a year. Because of Israel’s sins Jerusalem was destroyed and the roads to Zion are made mournful, for there is no one entering her at the time of the festivals. All the gates are desolate and her priests groan because the sacrifices have ceased. Her virgins mourn because they have stopped going out on the fifteenth of Ab and on the Day of Atonement (which is on the tenth day of Tishri) to dance the dances. Therefore she too is very bitter in her heart. Lamentations 1:4 Aramaic

— the revelation as to why the House of Judah went into Captivity is another example above where the Targum provides wider insight where the Masoretic Text is less precise. Here it is stated that eventually, the house of Judah also didn’t go to keep God’s solemn feasts in Jerusalem, spelt out as the three times a year in God’s presence, that God sent them into Captivity.

(3) Ephraim is oppressed and broken in judgement, because he willingly walked after the commandment [of man]. Hosea 5:11

“The nobles of the house of Ephraim are subdued in their judgments, for their judges turned aside to pursue false money.” Hosea 5:11 Jonathan

— the verse above is another example, which clears up the uncertainty regarding the cause of their calamity; by the tyranny of their kings or nobles, and the injustice of their judges, who looked only for monetary gains, not God’s commandment. The original Masoretic is uncertain, and the English King James version doesn’t make sense until enlightened and elucidated by the Targum.

(4) Therefore have I hewn them by the prophets; I have slain them by the words of My mouth; and thy judgements are as the light that goeth forth. Hosea 6:5

“Therefore, because I warned you by the mission of the prophets and you did not return, I brought upon you killers, for you transgressed against the word of My will; and My judgment goes forth like a river.” Hosea 6:5 Jonathan

— the Targum reveals the consequence of rejecting God’s prophets is another example where it offers greater clarity and deeper insight where the Masoretic Text is subject to ambiguities.

(5) The days of visitation have come, the days of recompense have come; Israel shall know it. The prophet is a fool; the man of the spirit is mad because of the multitude of thine iniquity and great hatred. Hosea 9:7

— the Masoretic Text is disjointed, its meaning unclear: why the prophet is a fool isn’t explained. The Targum provides a much better flow of thoughts.

“The days of punishment have come, the days of requital for sins have arrived. The house of Israel shall know that true prophets were prophesying to them, but they treated them as fools, and false prophets they considered delightful—because your sins multiplied and your transgressions grew strong.” Hosea 9:7 Jonathan

(6) Israel is an empty vine; he bringeth forth fruit unto himself. According to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. Hosea 10:1

— the people of Israel are often compared to a vine, but “empty ” in the English translation is ambigious; Israel is an empty, or perhaps a luxuriant vine; and such an one from whence fruit might be expected, planted in good soil, pouring out much fruits, emptying itself;

— the Septuagint understands it in a positive sense, rendering it, “a flourishing vine, her fruit is abundant” putting forth branches, leaves and fruit; Hosea 10:1 Septuagint

— but the Targum renders it posiviely initially and in reverse eventually:

“Israel is a luxuriant vine, established by its practice of Torah. But the fruit of their deeds brought exile. When I increased their prosperity, they increased idol worship. When I brought goodness to their land, they built altars before their images.” Hosea 10:1 Jonathan

— although Israel is likened positively to a “luxuriant vine” the fruit of their deeds caused them to be yielding unrighteousness, their abundance should bring blessing, more fruit or material wealth, the better the harvests, but it soon brings more altars to their gods; the more the obelisks or pillars to pagan gods;

— and in the context of this chapter, the Targum rendering is more complete and correct, as the text below says Israel’s hearts are divided between God and their idols, as in Ahab’s time between God and Baal; or for today, between God and the world; rather than wholly belonging to God.

(7) I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim; for I am God, and not man, the Holy One in the midst of thee; and I will not enter into the city. Hosea 11:9

— the phase “and I will not enter into the city” is vague; but the Targum enlightens it with wider insight,

“I will not act with the full force of My anger, nor will My word return to destroy the house of Israel. For I am God, My word endures forever, and My deeds are not like the deeds of flesh that dwell upon the earth. Thus I have decreed by My word that My holy Presence shall be among you, and I will not exchange it for another city besides Jerusalem.” Hosea 11:9 Jonathan

(8) That which the palmer worm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Joel 1:4

“And I will restore to you the years that the locust hath eaten, the cankerworm and the caterpillar and the palmer worm, My great army which I sent among you. Joel 2:25

— locust … cankerworm … caterpiller … palmer worm—the reverse order from Joel 1:4, where God will restore not only what has been lost by the full-grown consuming locust, but also what has been lost by the less destructive licking locust, and swarming locust, and gnawing locust;

— Jamieson-Fausset: four stages of locusts, rather than four species of locusts: (1) the gnawing locust; (2) the swarming locust; (3) the licking locust; (4) the consuming locust;

— and the Lord will restore to you, that is, for the house of Jacob, make up the years that the locust hath eaten your crops, the canker-worm and the caterpillar and the palmer-worm, his great army which he sent among you, the insects of Joel 1:4 being named in the reverse order;

— the Targum reveals this was God talking, not of literal locusts, but locusts symbolic of foreign oppressors, of a succession of an invading foreign human army instead:

“I will repay you with good years in place of the years stolen from you by idol-worshippers, nations, tongues, rulers, and kingdoms, through the punishment of the great army I sent against you.” Joel 2:25 Jonathan

(9) “And I also have given you cleanness of teeth in all your cities, and want of bread in all your places; yet have ye not returned unto Me,” saith the Lord,” Amos 4:6

— this is confusing, what is the cleanness of teeth? although it is hinted the “want of bread in all your places;”

— the Targum explains the idiom, “clean teeth” to mean it’s a curse: there was no food to dirty them:

“And I also gave you cleanness of teeth in all your cities and lack of food in all your places. Yet you did not return to My worship, says the Lord,” Amos 4:6 Jonathan

(10) In that day shall one take up a parable against you, and lament with a doleful lamentation and say, ‘We are utterly despoiled; He hath changed the portion of my people. How hath He removed it from me! Turning away, He hath divided our fields.’” Micah 2:4

— in the day of judgment, people will compose a parable and a lament about the corrupt elites; they will lament and declare that they have been completely plundered; the land that belonged to God’s people has been taken from them and handed to others; they would be expelled from their inheritance and their portion is divided among those who hate them;

— the Targum expresses how this parable becomes a proverb by intensifing the moral and emotional weight of the Masoretic text: that is, emphasizing those who plundered will have themselves utterly plundered:

“At that time a proverb and a lament will be taken up about you, and in the lament it will be said: ‘We have been plundered—utterly plundered! The portion of my people has been taken away and given to others; from their inheritance they are driven out; their portion is divided to those who hate them.’” Micah 2:4 Jonathan

— the people who once exploited others will themselves be plundered, their inheritance lost, and their land divided among outsiders. It is a prophetic reversal: the oppressors become the oppressed, and their downfall becomes proverbial.

(11) The burden of Nineveh. The book of the vision of Nahum the Elkoshite. Nahum 1:1 

— the burden of Nineveh; but why was this given wasn’t given, Jonah had earlier being sent to this city to warn them with ruin for their sins; at that time the king and all his people humbled themselves and repented and the threatened destruction was averted;

— but the Targum clears this up: that they soon relapsed to their former iniquities, and that Nahum prophesied after Jonah a considerable time, perhaps a hundred to a hundred and fifty years later; they reverted to sinning again;

The burden of the cup of cursing which Nineveh is to be made to drink. First Jonah, son of Amitti, of Gath Hepher, proph[e]sied against her, and she turned from her sins; and now that she sinned again, Nahum from the house of Koshi prophesied against her again, according as it is written in this record. Nahum 1:1 Jonathan

(12) Thus saith the Lord: “Though they be quiet and likewise many, yet thus shall they be cut down when he shall pass through. Though I have afflicted thee, I will afflict thee no more; Nahum 1:12

— thus saith the Lord, Though the enemies be quiet and likewise many, yet shall they be cut down when he, the king from the Assyrians, shall pass through, but it’s not clear where or over what the passage is meant to be, making the text vague and ambiguous;

— however, the Targum clarifies this ambiguities by adding that the passing through are the crossing of the Tigris and the Euphrates.

Thus saith Jehovah: Though perfect in counsel and great in number be the peoples who are assembled to afflict thee, O Jerusalem, and they cross the Tigris and pass over the Euphrates and come to afflict thee, though I have made thee serve, I will not make thee serve again. Nahum 1:12 Jonathan

 — and this seems to parallel a familiar scene in Revelation:

“Loose the four angels who are bound in the great river Euphrates . . . And the number of the army of horsemen was two hundred thousand thousand, and I heard the number of them.” Revelation 9:14,16

(13) Art Thou not from everlasting, O Lord my God, mine Holy One? We shall not die. O Lord, Thou hast ordained them for judgement; and, O mighty God, Thou hast established them for correction. Habakkuk 1:12 — O Lord God, you’re from eternity, aren’t you?

Q (1) If thou art from everlasting, we are not going to die, are we? O Lord, you have appointed them, a nation more wicked than Judah, for judgement; and you, O Rock, have established them for correction.

— the Targum recognizes God’s justice but struggles with the paradox of using such a violent nation as His instrument, says

“Are You not, O Lord, the one who created the world from the beginning? You are God, the true Judge over all Your creatures; holy in works of faithfulness; your word endures forever. O Lord, You have established him (the Chaldean) to execute judgment; and You have made him strong to bring punishment.” Habakkuk 1:12 Jonathan

(14) A prayer of Habakkuk the prophet upon “Shigionoth.”
O Lord, I have heard Thy speech and was afraid; O Lord, revive Thy work in the midst of the years. In the midst of the years make it known; in wrath remember mercy. Habakkuk 3:1-2

— the Targum provides great insight of allowing time for the wicked to repent, says,

“A prayer that Habakkuk the prophet prayed when it was revealed to him about the length of time given to the wicked—that if they return to the Torah with a whole heart, they will be forgiven, and all the sins they committed before Him will be pardoned. This is the prayer.”

“O Lord, I have heard the report of Your strength and I was in awe. O Lord, great are Your works: You give an extension of time to the wicked—if they return to Your Torah, they will be forgiven; but if they do not return, they provoke You during the years of life You granted them.

Therefore You are destined to make Your strength known in the years when You have said You will renew the world, to exact punishment from the wicked who transgressed Your word, and to remember the righteous who do Your will with mercy.” Habakkuk 3:1-2 Jonathan

(15a) Now Joshua was clothed with filthy garments, and stood before the Angel. Zechariah 3:3 — “Joshua the High Priest” he was wearing filthy garments:

— the Masoretic Text is ambigious, not explaining why he was filthy; but the Targum explains

“And Joshua had sons who had taken wives not fit for the priesthood, and he was standing before the angel.” Zechariah 3:3 Jonathan

Ordinary priests may NOT marry:

  • a divorced woman
  • a zonah (a woman who had prohibited sexual relations)
  • a ḥalalah (a woman born from an invalid priestly union)

These categories are not moral judgments — they are legal statuses that determine whether a woman may enter the priestly family.

The High Priest has even stricter rules:
He may marry only a virgin, and may not marry:

  • a widow
  • a divorcee
  • a previously sexually active woman
  • any woman with a disqualifying status

And I said, “Let them set a clean miter upon his head.” So they set a clean miter upon his head, and clothed him with garments. And the angel of the Lord stood by.

(15b) And He answered and spoke unto those who stood before Him, saying, “Take away the filthy garments from him.” And unto him He said, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” Zechariah 3:4

— or as the Targum says

“And he answered and said to those who minister before him, saying; and they said to him, ‘Remove the women who are not fit for the priesthood from his house.’ And he said to him, ‘See, I have removed your sin from you, and I will clothe you in pure garments.’” Zechariah 3:4 Jonathan

— saying, Take away the filthy garments from him, this signifying the removal of the people’s guilt, their wives not authorised to be married; and unto him He said, Behold, I have caused thine iniquity to pass from thee, that is, by an act of complete forgiveness, and I will clothe thee with change of raiment.

(15c) And I said, “Let them set a clean miter upon his head.” So they set a clean miter upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:5

— the Targum explains with further insight

“And I said, ‘Set a pure turban on his head,’ and they set a pure turban on his head, and they brought to him a woman who is fit for the priesthood, and the angel of the Lord stood by.” Zechariah 3:5 Jonathan

(16a)  Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain; and he shall bring forth the headstone thereof with shoutings, crying, ‘Grace, grace unto it!’” Zechariah 4:7

The Targum paraphrases the words thus,

“What do you think this foolish kingdom is before Zerubbabel? Behold, it is like a plain and he shall reveal his Anointed (the Messiah), whose name was spoken beforehand and he shall rule over all kingdoms.”

— thus the Targum testifies that Zerubbabel is prophetically the Messiah, the Son whose name is said from eternity. A man like Cyrus or Josiah may be anointed, but neither of their names could have come from eternity, nor could any of these men rule all nations, except the Son of God. (Ezra, the one who inspires the translationof the Sacred Text into the Targum, also knows about Zerubbabel being the Messiah!).

— who art thou, 0 great mountain? The construction of the Temple being a monstrous obstacle, but before Zerubbabel thou shalt become a plain, he would easily overcome all the difficulties connected with the completion of this momentous work;

— and the angel shall bring forth the headstone thereof, the uppermost stone of its walls, the headstone or the corner stone in the building up of his church, fulfilled only by the Messiah;

— with shoutings, crying, Grace, grace unto it! that is, May God grant grace to this stone and to the building which it represents, so that it may stand forever!

(16b) “The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it. And thou shalt know that the Lord of hosts hath sent me unto you” Zechariah 4:9

— the Targum paraphrases in this sense,

“The hands of Zerubbabel began to build this house and his hands shall complete it, and you shall know that the Lord of Hosts has sent me to prophesy to you.”

— thus together with Zechariah 4:7 Targum it testifies that Zerubbabel is one sent from God, the Father; hence Zerubbabel is the Son of God, the Messiah;

— the hands of Zerubbabel, the Messiah, have laid the foundation of this house during his first coming, his hands shall also finish it, whence it follows that the entire situation has a deeper significance than that of a mere earthly Temple, namely, that the Lord, in the Word that was made flesh, was coming to complete the Temple of the Kingdom of God;

Remember, laying side by side along with the Masoretic Text, the Targum is another source of the Bible. Started by Ezra for those returning from Babylon and Persia, these returnees they could only understand in Aramaic; hence the Targum is as if Ezra is speaking to them in ancient times and to us today from the Hebrew Text quoted.

(17) The burden of the word of the Lord in the land of Hadrach and Damascus, shall be the rest thereof, when the eyes of man, as of all the tribes of Israel, shall be toward the Lord. Zechariah 9:1 — the location of Hadrach in the Masoretic Text is unknown,

— the land of Hadrach is a cryptic name; but the Targum interprets “the land of Hadrach” as “the southern land,” a geographic land where Esau once lived; and thus as well as the land of Damascus in the north shall be returned to the Lord;

— the Targum says in full,

“The oracle of the word of the Lord in the southern land, and Damascus shall be turned to be from the land of His Presence, for before the Lord the deeds of human beings are revealed, and He is revealed over all the tribes of Israel.”

— when the eyes of man as of all the tribes of Israel shall be drawn toward the Lord, both the house of Israel and the house of Judah being directed to the Lord and both will return to the land of Promise, taking over both the land of the Syrians with Damascus in the north and Negev in the south.

(18) Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together. — the phase “out of him” wasn’t established clearly; was it the shepherd or house of Judah? and what came forth the corner? Zechariah 10:4

— the Targum says,

“From him [Judah] will come his king, from him his Messiah (anointed one), from him the strength of his warfare, and from him all his leaders shall arise together.”

— that is, “cornerstone” by which is meant a king or ruler, the corner-stone on which the entire building of the new Kingdom rests; out of him the nail; the Targum says, “out of him his anointed one (Messiah)” the pegs of the wall, from which the household utensils were suspended, types of the dependable men in a state;

(19) The burden of the word of the Lord to Israel by the hand of Malachi. Malachi 1:1

— the burden of the word of the Lord to Israel; by which is meant the prophecy of this book, so called because it is heavy, burdensome and distressful, either for the prophet to carry or the people to bear;

— but the Targum interprets the book not as the prophecy of a figure named Malachi, which has been assumed to be a pseudonym, but as a message delivered by or through Ezra, whom it identifies as the prophetic “messenger;”

— the Targum says

“A divine message of the LORD about Israel, delivered by the hand of His messenger, who is called Ezra the Scribe.” Malachi 1:1 Jonathan

— the Septuagint says the same: that “the word of the Lord to Israel by the hand of his messenger.” That is, there is no mention of a prophet named Malachi; although it fell short of naming who the author was.

This would also explain why Ezra (nor any other prophets or books) does not refer to a prophet named Malachi, while he did refer to other prophets such as Haggai and Zechariah (Ezra 5:1, 6:14);

Second, this identification is plausible, because book of Malachi reprimands the people for the same things Ezra did, such as marrying foreign pagan women;

Third, “Malachi” focuses heavily on corrupt priests, as Ezra, a priest himself, urged the people to follow the law; thus Ezra (and Ezekiel) held the office of both priest and scribe;

Finally, besides being a Priest and a Scribe, Ezra was here established also as a Prophet; hence in Rabbinic tradition, Ezra’s status is elevated to a level nearly equal to that of Moses; or as some would say, a second Moses.

(20) If ye will not hear, and if ye will not lay it to heart to give glory unto My name,” saith the Lord of hosts, “I will even send a curse upon you, and I will curse your blessings. Yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:2

— if ye will not hear and if ye will not lay it to heart, if they persisted in your callousness over against God’s commands, to give glory unto my name, saith the Lord of hosts, by a worship in agreement with His commands;

— why the deaf ear turns into a curse upon you, and I will curse your blessings, both upon priests and people; those that bring the bad offerings, such as their corn, wine and oil; yea, God have cursed you already because you do not lay it to heart, presenting an indifferent front to the Lord’s admonitions;

— the Targum provides deeper insight by repeating that the fear of the Lord is lacking,

“If you do not accept this command, and if you do not set My fear upon your heart to give honor to My name, says the Lord of Hosts, then I will send a curse upon you, and I will turn your blessing into a curse—indeed, I have already cursed it—because you are not placing My fear upon your heart.” Malachi 2:2 Jonathan

Posted in Scriptures Studies, Targum

Ezekiel (Ch 9-10)

•January 23, 2026 • Leave a Comment

As Ezekiel continues his visions of God in Jerusalem, the focus of his prophecy is for the children of Israel at the endtime. In the next two chapters, the children of Israel refers to both the northern house of Israel and the southern house of Judah.

In chapter 9 it has the core subject about those who preside over God’s Sanctuary in the endtime, the remnants. Yet these remnants are to be slain: “Slay utterly old and young . . . and begin at my Sanctuary,” Ezekiel 9:6.

But an even smaller remnants are spared; why are they spared and not the others?

Ezekiel’s Vision of God for the endtime rebellious house of Israel

Ezekiel 9

1 He cried also in mine ears with a loud voice, saying, “Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand.”

— he, the Divine, cried also in mine ears with a loud voice; that is, the Shekinah, whom the prophet saw in the Temple, and who directed him from place to place, now wanted to show him all the abominations committed there;

— saying, cause them that have the charge over the city to draw near; or “those appointed over the city,” that is, the city of Jerusalem after the four abominations shown in chapter 8; by whom are meant the ministering angels, who had the charge of executing God’s judgements upon the city;

— even every man with his destroying weapon in his hand; weapons of war, as bows and arrows, sword and spear, each of these had a weapon proper for that kind of destruction which he was to effect; and so, some to slay with sword, other with the pestilence, another with famine;

— the Targum says

“And it came to pass that I heard a great voice saying: ‘Draw near, you who are appointed over the city, and let each man have his weapon of destruction in his hand.’”

2 And behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer’s inkhorn by his side. And they went in and stood beside the brazen altar.

— in the good old days, these “six men” or six destroyers, or angels of wrath, or they could be the generals of Nebuchadnezzar Jeremiah 39:3;

— but if this “six men” are meant to be prophecy, then who are they? In modern times, could they be Chechens, Syrians, Iraqis, Palestinians, Libyans and Afghans? Or perhaps some other combinations?

— or, as Ezekiel 38:22 renders it, I will strike thee with six plagues; those mentioned, namely, pestilence, blood, overflowing rain, hailstones, fire, brimstone; in the Talmud, it was expressed as “Anger, Wrath, Fury, Destroyer, Breaker, Annihilator;”

— the Targum says

“And behold, six men came from the direction of the upper gate that faces north, each man with his weapon in his hand; and one man among them was clothed in garments, with a scribe’s ink‑case at his waist. And they went up and stood beside the bronze altar.”

3 And the glory of the God of Israel had gone up from the cherub, whereupon he was, to the threshold of the house. And He called to the man clothed with linen, who had the writer’s inkhorn by his side;

— Ezekiel was explicitly commanded to write down his visions, Ezekiel 43:11; so he was the man who had the writer’s inkhorn by his side;

— and the glory of the God of Israel was gone up from the cherub; that is, the glorious God; or the Shekinah, removed from thence, as a token of his being about to depart from the temple, and with its protection removed, the temple would be destroyed in a short time;

— the Targum says, “the glory of the God of Israel departed in the cherub on which he dwelt, in the house of the holy of holies;” the cherubim removed with him, as were his chariot in which he rode;

Shekinah, the Glory of God left the Temple and Jerusalem was soon destroyed

4 and the Lord said unto him, “Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men who sigh and who cry because of all the abominations that are done in the midst thereof.” — and the Lord said unto Ezekiel;

— and you shall mark a sign: you shall mark a sign on the foreheads of the righteous men in order to show the destroyers those men whom they should not strike;

— it is a Rabbinical thought that Gabriel had orders to write the letter ת (tav; the last letter of the alphabet) in ink upon the foreheads of the righteous, which signified תחיה, “thou shall live.” And for the wicked the same letter ת were written in blood upon the foreheads, but it signified תמות, “thou shall die.”

— the letter ת in the original paleo Hebrew looks like an x sign;

— the Targum says

“And the Lord said to him: ‘Pass through the midst of the city, through the midst of Jerusalem, and you shall mark a sign upon the foreheads of the men who sigh and who groan over all the abominations that are committed in her midst.'”

5 And to the others He said in mine hearing, “Go ye after him through the city and smite. Let not your eye spare, neither have ye pity. — He said into mine hearing; that is, God spoke into Ezekiel’s ears;

— the remnant fell by the sword of the Chaldeans, but God found out some way to spare or secure them; as in the last destruction of Jerusalem by the Romans;

— the Christians were spared in a city on the mountains, called Pella, east of the Jordan; and certain Jews, including some Pharisees of the House of Hillel; they escaped to Yavne along the coast of the Mediterranean sea;

— the Targum says

“And to these He said in my hearing: ‘Pass through the city after him and kill; let your eye not spare, and do not have pity.'”

6 Slay utterly old and young, both maids and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.” Then they began with the elder men who were before the house.

— and begin at my sanctuary; the Temple, the house of God, and the priests and Levites that dwelt there; and in today’s climate, the synagogues, the churches; the chapels, the assemblies or some other terms;

— begin at My sanctuary means “begin with my elects” those who professed themselves to be saints of the Lord, and were separated and devoted to his service; and so the Rabbins say, do not read ממקדשי, “at my sanctuary;” but ממקודשי, “at those that sanctify me” or “my sanctified ones” which they interpret of those that keep the whole law, from “aleph” to “tau;”

— the Targum says

“Old man, youth, virgin, child, and women — you shall kill for destruction; but do not approach any man on whom is the mark. And begin from My sanctuary, and begin with the old men who are before the House.”

7 And He said unto them, “Defile the house, and fill the courts with the slain. Go ye forth.” And they went forth and slew in the city. — and fill the courts with the slain; the court of the priests, and the court of the Israelites, and the court of the women, and all the chambers where the priests and Levites were;

— the Targum says

“And He said to them: ‘Defile the Temple and fill the courtyards with the slain; go forth!’ And they went forth and struck in the city.”

8 And it came to pass, while they were slaying them and I was left, that I fell upon my face and cried, and said, “Ah Lord God! Wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem?”

— when Ezekiel was delivering his message to both houses of Israel and Judah, they were already in captivity. He was among the captives at the river Chebar, so Ezekiel’s messages were actually meant for those living far into the future, in our time, to the modern house of Israel, the chief of whom is Ephraim, the United States of America;

— the Targum says

“And it came to pass, while they were slaying them, and I was left alone, that I fell upon my face and cried out and said: ‘Accept my prayer, O Lord God! Are You destroying all the remnant of Israel by pouring out Your fury upon Jerusalem?'”

A Nation Full of Blood Crimes!

9 Then said He unto me, “The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood and the city full of perverseness; for they say, ‘The Lord hath forsaken the earth, and the Lord seeth not.’

— both the iniquity of the house of Israel and Judah is immeasurably great, and the land is full of blood-guiltiness, and the city full of perversion;

— for they say God hath forsaken the land, and he seeth not. Ezekiel 9:10. So also shall my eye not look with pity, and I will not spare; I will give their way upon their head. Ezekiel 9:11

— the Targum says

“And He said to me: ‘The sins of the house of Israel and Judah are exceedingly great; the land is filled with those guilty of murder, and the city is filled with the perversion of justice; for they have said, “The Lord has removed the inhabitants of the land,” and “Nothing is revealed before the Lord.”‘”

10 And as for Me also, Mine eye shall not spare, neither will I have pity, but I will recompense their ways upon their heads.” — a parallel Scripture, “As you have done [unto others], it shall be done to you; your dealings will return upon your own head” Obadiah 1:15

— the Targum says

“And He said to me: ‘The sins of the house of Israel and Judah are exceedingly great; the land is filled with those guilty of murder, and the city is filled with the perversion of justice; for they have said, “The Lord has removed the inhabitants of the land,” and “Nothing is revealed before the Lord.”‘”

11 And behold, the man clothed with linen, who had the inkhorn by his side, reported the matter, saying, “I have done as Thou hast commanded me.” — the man clad in linen returns, announcing the execution of God’s commands;

— the Targum says

“And behold, the man who was clothed in the garment (linen), who had the tablet (writing kit) at his side, brought back word, saying: ‘I have done as You commanded me.'”

~~~~

More on Ezekiel 9:6 Slay utterly old and young . . . and begin at my sanctuary:

Today many pretentious Christians, especially among the CoG Communities, believe they will go into a place of safety? But this is just day dreaming. It’s far more likely that lightnings and thunderstorms would begin with these professing Christians.

Deuteronomy 16:18 “You shall appoint judges and officers in all your towns that the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment.

Deuteronomy 17:11 According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left. 12 And the man who will do presumptuously, and will not hearken unto the priest who standeth to minister there before the Lord thy God, or unto the judge, even that man shall die.

Moses knew he would die soon and his understanding had been conveyed to the judges, the Levites and priests where the true interpretation of the law were taught.

So in the book of Deuteronomy Moses spoke and explained unto all Israel “according unto all that the Lord had given him” as to how to keep them, the blessing they would have if they obey, or cursing if they disobey, in a language they could understand. Men may have good intentions, but may do things seen as presumptuously?

What is presumptuous or presumptuously?

Below are its synonyms:

arrogant, bumptious, cavalier, chesty, haughty, high-and-mighty, high-handed, high-hat, huffish, huffy, imperious, important, lofty, lordly, masterful, overweening, peremptory, pompous, presuming, pretentious, self-asserting, self-assertive, sniffy, supercilious, superior, uppish, uppity

The Jews were prophesied they would mourn One whom they had rejected: “And they shall look to Me whom they have pierced; then they shall mourn for him, as one mourns for an only son” (Zechariah 12:10). But these Christians have nothing to mourn?

Currently these endtime virgins are described as lukewarm and in need of nothing, but would they not mourn when they realise that they had been blind, wretched and naked, seeing finally that Christ had suffered far more through His torn flesh and shed blood than they had ever realised? No?

Today more than 98.5 percent of Christians are honoring the SUN by observing SUNday. They have “their backs toward the temple of the Lord and their faces toward the east; and they worshiped the SUN toward the east,” Ezekiel 8:16.

Others, following the SUN-worshipping Samaritans, the Church of God Communities are showing their contempt for God by having their “wavesheaf offering” and Pentecost on a SUNday. Always on SUNdays.

And these are supposedly in God’s sanctuary, but God says He is a jealous God, so these pretentious Christians could be spewed out of His mouth! No? Regardless, there are those being described in Revelation 3:17 — wretched, miserable, poor, blind and naked. “As many as I love, I rebuke and chasten: or else I will spew thee out of My mouth (v16,19).”

Despite the above, there’ll be a remnant that are spared: “Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men who sigh and who cry because of all the abominations that are done in the midst thereof,” Ezekiel 9:4. These remnants “who sigh and who cry” will be marked with a letter ת in ink on the forehead;

— but the question is, do we qualify to be in this category?

Ezekiel 10

In Chapter 10, Ezekiel was again in a vision, very much like that in the first chapter, but with a different view; the design being to represent the wrath of God against Jerusalem and his departure from the city and Temple. A throne much like that in Ezekiel 1:26 is described.

1 Then I looked, and behold, in the firmament that was above the head of the cherubims there appeared over them, as it were, a sapphire stone with the appearance of the likeness of a throne. — description much like in chapter 1

— the Targum says

“And I saw, and behold—in the firmament above the heads of the cherubim there appeared something like a precious stone, like the appearance of the likeness of a throne, seen above them.”

2 And He spoke unto the man clothed with linen, and said, “Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city.” And he went in in my sight.

— and He spake unto the man clothed with linen; that is, the God of Israel gave orders to the man clothed in linen, who appears in another character, and represents the Chaldean or Roman army; these “coals of fire” were an emblem of the wrath of God against Jerusalem;

— the Targum says

“And He spoke to the man clothed in the garments (linen) and said: ‘Go in between the whirling wheels, beneath the cherub, and fill your hands with coals of fire from between the cherubim, and scatter them over the city.’ And he went in as I watched.”

3 Now the cherubims stood on the right side of the house when the man went in; and the cloud filled the inner court. — now the cherubim stood on the right side of the house; according to the Targum, it was the south side of the house (the idolatries could be seen from the north); opposite the north; that’s where the gross idolatries were committed;

— the Targum says

“And the cherubim were standing on the south side of the House (the Temple) when the man entered; and the thick cloud filled the inner courtyard.”

4 Then the glory of the Lord went up from the cherub and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord’S glory. — this is a token and intimation of the Lord’s leaving of the temple; and a little before the destruction of Jerusalem by the Romans;

— the Targum says

“And the Glory of the Lord rose up from the cherub upon which it had rested, and rested above, opposite the threshold of the House; and the House was filled with the thick cloud, and the courtyard was filled with the brightness of the Glory of the Lord.”

5 And the sound of the cherubims’ wings was heard even to the outer court, as the voice of the Almighty God when He speaketh. — and the sound of the cherubim’s wings was heard even to the outer court; or court of the Gentiles;

— the swift ministry of the apostles, signified by the “cherubim’s wings” went into all the earth, and throughout the Gentiles; the sound of the Kingdom, and redemption by Christ; the sound of this in the swift ministry of the apostles, signified by the “cherubim’s wings” going out into all the earth, especially to the Gentile world;

— the Targum says

“And the sound of the wings of the cherubim was heard as far as the outer court, like the voice of the Almighty when He speaks.”

6 And it came to pass that when He had commanded the man clothed with linen, saying, “Take fire from between the wheels, from between the cherubims,” then he went in and stood beside the wheels.

— the cherubims stood as servants waiting; then the chariot of fire being taken from between the wheels;

— the Targum says

“And when He commanded the man clothed in linen, saying, ‘Take fire from between the wheels, from between the cherubim,’ he went and stood beside the wheel.”

7 And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof and put it into the hands of him that was clothed with linen, who took it and went out.

— who took it, and went out; took the fire, and went out of the Temple, and scattered it upon the city of Jerusalem; so representing the Chaldean, or rather the Roman army, burning it with fire;

— but Ezekiel is a prophetic book, so the most important Question remains for us to ponder during the endtime: who would spread this fire in the house of Israel? A loose army from the Global South? (Ezekiel 20:45 to 21:5)

— the Targum says

“And the cherub stretched out his hand from among the cherubim to the fire that was between them, took it, and placed it into the hands of the man clothed in linen; and he took it and went out.”

8 And there appeared in the cherubims the form of a man’s hand under their wings. — one of them put forth his hand, which was seen by Ezekiel, but this was only the “form” of one; which may not to be taken literally, but as seen in the vision of prophecy; and being under their wings indicates secrecy and privacy;

— the Targum says

“And there appeared to the cherubim the form of a human hand beneath their wings.”

9 And when I looked, behold, the four wheels by the cherubims, one wheel by one cherub and another wheel by another cherub; and the appearance of the wheels was as the color of a beryl stone. — a beryl stone is of sea-green colour;

— the Targum renders it in general, “a precious stone;”

“And I looked, and behold, there were four wheels beside the cherubim, one wheel beside one cherub and another wheel beside another cherub; and the appearance of the wheels was like the color of a precious stone.”

All four had one likeness, as if a wheel had been in the midst of a wheel

10 And as for their appearance, all four had one likeness, as if a wheel had been in the midst of a wheel. — and as for their appearances, all four had one likeness, see picture above;

— the Targum says

“And as for their appearance, the four of them had one likeness, as if it were a wheel within a wheel.”

11 When they went, they went upon their four sides. They turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. — the wheels were not guided by some external impetus, but by the cherubim themselves;

— the Targum says

“When they moved toward their four directions, they went; they did not turn as they moved, for toward the place the first face turned, they went after it, and they did not turn as they moved.”

12 And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about — even the wheels that the four had. — and the wheels were full of eyes; that is, the rings or circles of the wheels, as in Ezekiel 1:18; even the four wheels were “full of eyes;”

— the Targum says

“And all their flesh, and their backs, and their sides, and their wings, and the wheels were full of eyes all around, for all four of the wheels.”

13 As for the wheels, it was cried unto them in my hearing, “O wheel.” — the word “galgal הַגַּלְגַּ֖ל whirl” could be better rendered “chariot” instead of “wheel;” “chariot” or whirl representing very well the collection of wheels;

— the Targum says

“To the wheels, it was called ‘Wheel,’ and I heard.”

14 And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. — these faces represent four archetypal forms of life in biblical symbolism—exalted, intelligent, powerful and swift;

As for the likeness of their faces, all four had the face of a man, and the face of a lion on the right side, and all four had the face of an ox on the left side; all four also had the face of an eagle. Ezekiel 1:10

— compare to chapter 1 of the description of the cherub, the first face was the face of an OX; the ox, being placed toward the west, now this is a face of a CHERUB, indicating, perhaps, that now in chapter 10, the face of an ox and a cherub has a change of significance. If so, what are they? Why the change of the face from that of an OX to that of a CHERUB?

— Jewish commentary (Talmud, Hagigah 13b) explains that Ezekiel prayed for the “ox” face to be changed because it reminded God of the Sin of the Golden Calf. Hence it was replaced with the face of a cherub;

— but the OX is also the symbol of the United States; and though the UK has the Unicorn as its symbol, it has less significance (more below). For more in a deeper analysis, see The Ox without the Unicorn; and The Unicorn Is Scotland’s National Animal;

— note, on the west side were Benjamin (Norway), Manasseh (United Kingdom and the Commonwealth) and Ephraim (the United States); all children of matriarch Rachel; they all have enormous natural resources, but not much from any of the other matriarchs;

— the Targum says

“Each one had four faces: one was the face of a cherub, the second the face of a human, the third the face of a lion, and the fourth the face of an eagle.”

Ox (West), Eagle (North), Man (South), Lion (East)

15 And the cherubims were lifted up. This is the living creature that I saw by the River of Chebar.

— the Targum says

“And the cherubim rose; they are the creatures that I saw at the River Kebar.”

16 And when the cherubims went, the wheels went alongside them; and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them;

— the Targum says

“And when the cherubim moved, the wheels moved with them; and when the cherubim lifted their wings to rise upward toward heaven, the wheels did not turn, but they too rose correspondingly with them.”

17 When they stood, these stood, and when they were lifted up, these lifted up themselves also; for the spirit of the living creature was in them. — when they stood, these stood; when the one were inactive, lifeless, and without motion, making no progress in knowledge, experience, and practice, the other were so likewise;

— the Targum says

“They stand in their place, and when they rise, they rise with them, for the spirit of the creatures is in them.”

18 Then the glory of the Lord departed from off the threshold of the house and stood over the cherubims. — the departure of Shekinah from the Holy of Holies to the east gate of the Temple, with the motion of the cherubim and wheels along;

— the Targum says

“And the Glory of the LORD, which had been dwelling upon it, rose up from above to the threshold of the House and settled upon the cherubim.”

19 And the cherubims lifted up their wings and mounted up from the earth in my sight. When they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord’S house; and the glory of the God of Israel was over above them.

— again, the departure of Shekinah from the Holy of Holies with the cherubims lifting up their wings and went along with the wheels toward the east gate;

— the Targum says

“And the cherubim lifted their wings and rose upward toward heaven, and I saw them as they went out, and the wheels were beside them; and it stood at the entrance of the eastern gate of the House of the LORD, and the Glory of the God of Israel was above them.”

20 This is the living creature that I saw under the God of Israel by the River of Chebar; and I knew that they were the cherubims.

— the Targum says

“These are the creatures I saw beneath the Glory of the God of Israel at the River Kebar, and I recognized that they were cherubim.”

21 Every one had four faces apiece, and every one four wings, and the likeness of the hands of a man was under their wings. — and everyone four wings: the Septuagint reads eight wings; the Syriac version six;

— the Targum says

“Each one had four faces, and each one had four wings, and the likeness of a human hand was beneath their wings.”

22 And the likeness of their faces was the same as the faces which I saw by the River of Chebar, their appearances and themselves. They went every one straight forward.

— they went everyone straight forward; their motion as well as their form were alike; they kept one even course, looking right on, and their eyes right before them;

— the Targum says

“And the likeness of their faces was the same as the faces I saw at the River Kebar; their appearance was the same, and each creature went straight ahead in the direction of its face.”

~~~

More on the Ox and the Unicorn:

His glory is like the firstling of his ox (bullock), and his horns are like the horns of unicorns. With them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh,” Deuteronomy 33:17.

In the above verse, the Ox (verse 14 above) and Ephraim are named first, the firstborn of his (Joseph’s) “bullock is his glory”: the reference being to Ephraim; followed by Unicorn and Manasseh.

Although Manasseh was the firstborn, Joseph the father crossed his hands and placed Ephraim as firstborn, hence Ephraim, often known as the thirteenth tribe, represents not just the house of Joseph, but more often the house of the 10-tribes Northern Kingdom.

The Coat of Arms of the United States; thirteen Stars, thirteen stripes, thirteen leaves, thirteen letters and thirteen Arrows – the thirteenth tribe
A Unicorn in the Royal Coat of Arms of the United Kingdom

In Rabbinic teachings: the myriads (ten thousands) slain by Joshua, of the tribe of Ephraim: These are the myriads descended from Ephraim:

— Rashi: and the thousands of Manasseh: these are the thousands slain by Gideon, who was of the tribe of Manasseh. These are the thousands descended from Manasseh.

— also; his ox. whose strength is as mighty as that of an ox, to conquer many kings; and his horns are the horns of a re’em. The ox is powerful, but its horns are not beautiful; [on the other hand,] a re’em has beautiful horns, but it is not powerful. [Moses thus] blessed Joshua with the power of an ox and the beauty of a re’em ‘s horns. — [Sifrei 33:17]

In his blessings Jacob ascribes to Ephraim ten thousands, and to Manasseh only thousands; thus foreshadowing, that Ephraim the younger was to be the more numerous of the two, as Jacob had before prophesied of them.

For a more detailed analysis, see The Ox without the Unicorn; and The Unicorn Is Scotland’s National Animal.

Posted in Ezekiel

Canadian, British and German troops in Greenland

•January 22, 2026 • Leave a Comment
“If we don’t take over Greenland, Russia or China will,” Trump said.

Canadian, British and German troops in Greenland, but Trump and White House stay defiant.

And in a unsurprising twist, Trump said in a social media post that Denmark, Norway, Sweden, France, Germany, the UK, the Netherlands and Finland would face a taiff of 10% that would climb to 25% on June 1 if a deal is not in place for “the Complete and Total purchase of Greenland” by the United States.

TheExpress • January 16, 2026 ~ EuroNews

The White House has said the arrival of European troops in Greenland will not change Donald Trump’s ambitions to acquire the Arctic island.

Canadian, British, French and German Troops assisting Danish military in Greenland, but Trump and White House stay defiant

“I don’t think troops in Europe impacts the president’s decision-making process or impact his goal of the acquisition of Greenland at all,” White House spokesperson Karoline Leavitt told reporters on Thursday when asked whether recent announcements of European boots on the ground would affect Trump’s calculus.

Several European countries, including France, Germany, Sweden, Finland, Norway and the Netherlands, confirmed this week they are sending troops to Greenland to take part in a Danish military exercise — with some already on the ground. It comes after Trump’s press secretary held up ‘despicable’ images in a worrying press conference.

Trump continues to push Greenland plan

Estonia is also involved in the planning and “is ready to put boots on the ground if requested.” NATO is not participating in the drill, which is described as an inter-governmental exercise.

The US president has repeatedly raised the possibility of using military force to take control of Greenland, claiming the territory risks falling under the influence of Russia and China.

A Royal Danish Air Force military plane already stationed at airport of Nuuk

After meeting with US Vice President JD Vance and Secretary of State Marco Rubio at the White House on Wednesday, Denmark’s foreign minister said Denmark and Greenland “still have a fundamental disagreement” with Washington.

France signals military presence

French President Emmanuel Macron told the country’s armed forces earlier on Thursday that France would deploy land, air and naval assets to Greenland in the coming days.

“France and Europeans must continue, wherever their interests are threatened, to be present without escalation, but uncompromising on respect for territorial sovereignty,” he said.

Trump threatens new tariffs on countries opposed to Greenland takeover

The UK and Norway are publicly supporting a proposal to create a NATO mission known as Arctic Sentry, which would expand the alliance’s presence in the region and aim to reassure Trump of Europe’s commitment to Arctic security.

Posted in Europe, France, Greenland, NATO, Trump, UK, US

Ezekiel (Ch 7-8)

•January 21, 2026 • Leave a Comment

As Ezekiel continues his visions from God, his visions are actually prophecies and judgement against the children of Israel at the endtime.

“Son of man, behold, they of the house of Israel say, ‘The vision that he seeth is for many days to come, and he prophesieth of the times that are far off’ Ezekiel 12:27

Ezekiel 7

1 Moreover the word of the Lord came unto me, saying, — the Targum, whose origin in the Aramaic language could be traced to Ezra; expresses it as “The word of prophecy from the Lord.” If it is a prophecy from Ezra’s perspective, it was meant for the future, into the end time, our time.

Remember, laying side by side along with the Masoretic Text, the Targum is another source of the Bible. Started by Ezra for those returning from Babylon and Persia, these returnees could only understand in Aramaic; hence the Targum is as if Ezra is speaking to them then and to us today from the Hebrew Text quoted.

2 “Also, thou son of man, thus saith the Lord God unto the land of Israel: “An end! The end is come upon the four corners of the land.

— the Targum says, “the punishment of the end, or the punishment determined to come upon the four winds of the earth;” this Targum version recognizes that the house of Israel, the modern-day Israelites, would be from all over the face of the earth, spread over the four winds!

— in Ezekiel 6:3 the message was to the “mountains of Israel,”referring to the United States, UK and France. . . . “and to the hills, to the rivers and to the valleys;” — the hills: Ireland, Switzerland and the Scandinavian countries: Denmark, Norway, and Sweden, Finland, and Iceland; and the valleys, the low countries: Belgium, the Netherlands, and Luxembourg.

— to the rivers; where during the nineteenth century, the British Royal Navy were known to “Rule the Waves;” and the United States having been plowing up and down the five oceans with her Seven Fleets since the British left the scene;

— and now “are all over the face of the earth, spread over the four winds” as the Targum says; which would include Australia, New Zealand, Canada (and perhaps South Africa) and numerous small colonized islands around the world;

— and in this context, “the land of Israel” and “over the face of the earth” would most certainly include the modern state of Israel already in the Promised Land;

— for identity of the Lost Ten Tribes, see Who are the posterity of biblical Jacob?

— the Targum says

“And you, son of man—thus says the Lord God to the land of Israel: The end has come; the end of punishment has arrived, coming upon all four corners of the land.”

3 Now is the end come upon thee, and I will send Mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.

— and I will judge thee according to thy ways; a parallel Scripture here: “Because thou hast despoiled many nations, all the remnant of the people shall despoil thee” Habakkuk 2:8

— the Targum says

“Now the end of punishment has come upon you. I will pour out My wrath on you, repay you according to your conduct, and bring upon you the consequences of all your abominations.”

4 And Mine eye shall not spare thee, neither will I have pity; but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee; and ye shall know that I am the Lord.

— the punishments would be so great that “ye shall know who the Lord is,” to whom vengeance belongs; who takes notice of all their sinful actions, and punishes for them;

— the phrase says, and the punishment of “thine abominations shall be in the midst of thee.” Of course he is referring to the house of Israel in this instance;

— the Targum says

“My word will not spare you, and I will not show mercy. I will bring upon you the guilt of your conduct, and the consequences of your abominations will fall upon you. Then you will know that I am the Lord.”

5 “Thus saith the Lord God: An evil, an only evil, behold, is come! — the Targum says, “evil after evil, lo, it cometh.” That is, one evil after another; when one evil is gone, another comes;

— the Targum says

“Thus says the Lord God: Evil after evil—behold, it is coming.”

6 An end is come, the end is come! It watcheth for thee; behold, it is come. — the repeating of “is come” are for emphasis as these words show the eagerness and concern of the prophet’s mind; the speed and haste destruction was making, or is to come;

— and the great hardheartedness and stupidity of the people, which requires constant repetitions; the Targum says

“The end has come—the end of punishment is coming upon you; behold, it is arriving.”

7 The morning is come unto thee, O thou that dwellest in the land; the time is come, the day of trouble is near, and not the sounding again of the mountains. — again, the repeating of “is come” for multiple assurance that it is prophetic coming in the near future;

— the Targum says, “and there is no fleeing or escaping to the tops of the mountains.”

8 Now will I shortly pour out My fury upon thee, and accomplish Mine anger upon thee; and I will judge thee according to thy ways, and will recompense thee for all thine abominations.

— very similar to verve 3 above; “and I will judge thee according to thy ways” parallel Scripture as above; and below:

“Because thou hast despoiled many nations, all the remnant of the people shall despoil thee” Habakkuk 2:8; or “Because you have plundered many nations, all the nations that survive will plunder you because of the bloodshed and the violence you have inflicted on cities and all their inhabitants;”

— the Targum says

“Now, as the moment approaches, I will pour out My wrath upon you; My anger will fall upon you, and I will repay you according to your conduct, bringing upon you all your abominations.”

9 And Mine eye shall not spare, neither will I have pity. I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the Lord that smiteth.

— the Lord that smiteth; in other places it only said, “ye shall know that I am the LORD,” without saying in what respect; here this is specified “the Lord that smiteth” – they shall know that God is the One who carried out judgement as these calamities are from him;

— the Targum says

“My Word will not spare, and I will not have compassion; I will bring upon you according to the sins of your ways, and the retribution for your abominations will be within you, and you will know that I am the Lord who has brought the blow upon you.”

10 “Behold the day, behold, it is come! The morning is gone forth, the rod hath blossomed, pride hath budded. — the rod hath blossomed, pride hath budded; both these phrases could be understood of Sennacherib; he was the rod, with which the Lord smote his people, as the Assyrian monarch is called the rod of his anger, Isaiah 10:5,

— the Assyrian monarch was a very proud prince, and had budded and blossomed, and so was king Nebuchadnezzar, whom God had prepared as “the rod” for the chastisement as three times God describes Nebuchadnezzar as “my servant” (Jeremiah 25:9; 27:6; 43:10);

— the Targum says, “a ruler has been revealed, a wicked one hath appeared.”

11 Violence is risen up into a rod of wickedness; none of them shall remain, nor of their multitude, nor of any of theirs; neither shall there be wailing for them. — neither shall there be wailing for them; the destruction would be so thorough, that there would be but few left to mourn;

— and those that were left would be struck with such a stupor and amazement at the calamity, that they would not be capable of mourning; or with such a dread of the enemy, that there would be no place for lamentation over their dead friends and relations;

— the Targum says

“Snatchers / Marauders have risen to trouble the wicked—yet they are not from them, nor from their assemblies, nor from their sons, nor from their sons’ sons.”

12 The time is come, the day draweth near. Let not the buyer rejoice nor the seller mourn, for wrath is upon all the multitude thereof.

— for wrath and judgement is upon the whole house of modern Israelites, high and low, rich and poor, bond and free, buyer and seller; “all the multitude” all those that are in good circumstances, and all those that are in bad ones; so that they were all upon the same level, all in the same case and condition;

— the Targum says

“The time for the repayment of sins has arrived; the day of punishment for sins is near. The buyer will not rejoice, and the seller will not mourn, because wrath from before Me is upon all their assemblies.”

13 For the seller shall not return to that which is sold, although they were yet alive; for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life.

— for the seller shall not return to that which is sold; in the year of jubilee, because he shall be in captivity: according to the law in Leviticus 25:13, when a man had sold his possession, he returned to it again in the year of jubilee;

— but in captivity, that could be 190 years for the house of Israel, and 40 years for the house of Judah, though there would be jubilees, yet those that had sold their estates, being captives in another land, could not be returned to them;

— the length of the house of Judah’s captivity of in Babylon was directly related from the length of time they neglected to observe the land Sabbath according to II Chronicles 36:19-21:

And they burned the house of God, and broke down the wall of Jerusalem, and burned all the palaces thereof with fire and destroyed all the goodly vessels thereof. 20 And those who had escaped from the sword carried he away to Babylon where they were servants to him and his sons until the reign of the kingdom of Persia,

21 to fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her Sabbaths; for as long as she lay desolate she kept Sabbath, to fulfill threescore and ten years, II Chronicles 36:19-21: ‘by the mouth or spoken by Jeremiah’ this is a reference to the seventy years of captivity as spelt out in Jeremiah 25:11;

— the Targum says

“Because the seller will not return to what was sold, and while they are still alive they will be brought down within themselves; for the prophets prophesied to all their assemblies to turn back in repentance, but they did not repent. Each person is distressed by the sins of his own soul, and until they stand firm in repentance they will not be strengthened.”

14 “They have blown the trumpet, even to make all ready; but none goeth to the battle, for My wrath is upon all the multitude thereof. — they have blown the trumpet, as an alarm of war, and see what will be the effect of it, but they shall be dispirited, people are so enfeebled and none come forth for a fight;

— this parallels another verse: “The children of Ephraim, being armed and carrying bows, turned back in the day of battle” Psalm 78:9;

— the Targum says

“They go out with the sounding of the horn and prepare with weapons of war, but no one goes to battle, because wrath from before Me is upon all their assemblies.”

15 The sword is on the outside, and the pestilence and the famine within. He that is in the field shall die with the sword, and he that is in the city, famine and pestilence shall devour him.

— the sword will come from outside their borders; war is throughout the country and pestilence and famine within the borders; together they shall destroy the whole. He who endeavours to flee from the one shall fall by another, except a small remnant;

— the Targum says

“The sword is outside, and death and famine are inside; whoever is in the field will be killed by the sword, and whoever is in the city, famine and death will consume him.”

16 But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.

— so Israel, once dwelling in its peaceful valleys, shall flee from their foe to the mountains, were justly to be made the scene of its flight and shame. The significance of the dove (Isaiah 59:11) represents the mournful repentance of Israel hereafter (Zechariah 12:10-12);

— a few shall escape the pestilence, famine, and sword and flee to the mountains, where they will live a very miserable and uncomfortable life; barren and desert places, where they shall find no subsistence, nor have any agreeable company and conversation, but live in solitude and distress;

— like doves, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Psalm 11:1); they gather together in the mountains and hide themselves in the holes of the rocks, on the sides of the valleys, from birds of prey;

— the Targum says

“And the survivors will escape from them and will be on the mountains like the doves of the valleys, all of them moaning—each person because of the sins of his own soul.”

17 All hands shall be feeble, and all knees shall be weak as water. — all hands shall be feeble; no strength in them, like jelly, to lay hold on weapons of war to defend themselves, or fight the enemy;

— the Targum says

“All hands will become weak, and all knees will flow with water.”

18 They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads. — no heart nor courage in them, to go forth and meet their enemy; and even afraid to lift up their voice in mourning, lest they should be heard, being pursued, and be taken;

— the Targum says

“They will gird themselves with sackcloth, and trembling will cover them; shame will be on all their faces, and baldness will be on all their heads.”

19 They shall cast their silver in the streets, and their gold shall be removed; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. They shall not satisfy their souls, neither fill their bowels, because it is the stumbling block of their iniquity.

— gold and silver as being of no use to preserve them from the sword, famine and pestilence, but instead an hindrance in their flight from the enemy;

— this could also be interpreted as their idols of gold and silver, which shall be as items of contempt, to be cast away. Greed and the love for riches are their iniquity, covetousness, and idolatry, at which they stumbled, and fell into sin, and so into punishment for them;

— the Targum says

“Their silver they will throw into the streets, and their gold will be for defilement; their silver and their gold will not be able to save them on the day of the Lord’s wrath. They will not satisfy their souls nor fill their stomachs, because it will be for the stumbling of their sins.”

20 “As for the beauty of his ornament, he set it in majesty; but they made the images of their abominations and of their detestable things therein; therefore have I set it far from them.

— the beauty of his ornament should be set in the majesty of his Temple, but man has made it an abominations and an detestable thing for themselves; hence God has distanced himself from them;

— the Targum says

“And the beauty of His adornment He gave for glory, but they made in it the images of their abominations, their detestable idols; therefore He gave it to them for defilement.”

21 And I will give it into the hands of the strangers for a prey and to the wicked of the earth for a spoil, and they shall pollute it. — and, they, the new “Babylonians,” shall pollute it; by entering into their land and spoiling it, by pillaging and burning all they possess;

— the Targum says

“And I will hand it over into the hand of the wicked for plunder, and to the guilty ones of the earth for spoil, and they will defile it.”

22 My face will I turn also from them, and they shall pollute My secret place; for the robbers shall enter into it and defile it. — because of their sins, God allows the Chaldeans, the Greeks and the Romans, not only to destroy Jerusalem; but to enter God’s temple, even the holy of hollies: to deface it, plunder it, and burn it to the ground;

— the Targum says

“And I will remove My Shekhinah (Divine Presence) from them, because they have defiled the land of the House of My Shekhinah; and the wicked shall enter into it and profane it.”

23 “Make a chain, for the land is full of bloody crimes, and the city is full of violence. — or “judgement of bloods,” capital crimes, such as are deserving of death, particularly murder, or shedding of innocent blood, gun violence especially in the United States today;

— the Targum says

“Make chains! For the land is full of those guilty of murder, and the city is full of robbery.”

24 Therefore I will bring the worst of the nations, and they shall possess their houses. I will also make the pomp of the strong to cease, and their holy places shall be defiled.

— many refugees now coming across the Southern Border: Afghans, Syrians, Iraqis, Palestinians, Latinos and Mexicans are now in American cities;

— would some of them or their children turn into extremists like the Chechens did an attack in Boston with further plan to travel to Times Square in New York to unleash more bombs and mayhem?

— the Targum says

“And I will bring the worst of the nations, and they shall possess their houses; and I will bring to an end the pride of the wicked, and their sanctuaries shall be profaned.”

25 Destruction cometh; and they shall seek peace, and there shall be none.

— a parallel Scripture in Ezekiel 20 to add more depth:

“And say to the forest of the South: ‘Thus saith the Lord God: Behold, I will kindle a fire in thee, and it shall devour every green tree in thee and every dry tree. The flaming flame shall not be quenched, and all faces from the South to the North shall be burned therein'” Ezekiel 20:47

— the Targum says

“Destruction has come; and they shall seek peace, but there is none.”

26 Mischief shall come upon mischief, and rumor shall be upon rumor. Then shall they seek a vision of the prophet, but the law shall perish from the priest and counsel from the ancients.

— mischief upon mischief; loss upon loss, one sorrow on the neck of another; vision shall perish from the prophet, the law from the priest, and counselors from the ancients;

— being rejected and be threatened, the prophets wouldn’t be able to continue giving wise counsel; for the law shall perish from them. Other “wise men” and celebrated statesmen could devise foolish schemes; and in trying to avert disasters, they hasten their own ruin;

— and God will thus declare some uncomfortable truths of Israel’s false prophets:

“His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10.

“Then the Lord said unto me, ‘The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spoke unto them. They prophesy unto you a false vision and divination, and a thing of nought and the deceit of their heart’” Jeremiah 14:14!

— the Targum says

“Calamity upon calamity shall come, and rumor upon rumor shall be; and they shall seek instruction from a scribe, but Torah (law) shall perish from the priest, and counsel from the wise.”

27 The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled. I will do unto them according to their way, and according to their deserts will I judge them; and they shall know that I am the Lord.”

— all those of the Royal houses of Europe, and their princes, all their chief rulers, shall mourn with desolation but they wouldn’t be comforted;

— the Scriptures are saying: “In their judgements will I judge them:” the same measure they have meted out to others shall be measured unto them. All these judgements are to make them know the only Lord God of this universe is fair, just and equitable;

— the Targum says

“The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled; I will do unto them according to their ways, and according to their laws (judgments) will I punish them; and they shall know that I am the Lord.”

Ezekiel 8

In this chapter Ezekiel was carried in vision to Jerusalem and begins a new scene of prophecy extending to the twelfth chapter in one vision. This, according to Archbishop Usher, was the sixth year of Ezekiel’s captivity.

1 And it came to pass in the sixth year, in the sixth month, on the fifth day of the month, as I sat in mine house and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.

— that the hand of the Lord fell upon me; which the Targum interprets is the spirit of prophecy, which came with power upon him: it indicates the spirit of God was upon him, revealing to him the things that would soon take place;

— the “elders of Judah” could be the elders that were carried captives along with Jehoiachin; but more probably these were those that came from Jerusalem inquiring about the fate of the holy city;

— notice the “elders of Israel” also came, but they appeared later in Ezekiel 14; they, too, are inquiring about their fate;

— the Targum says

“And it came to pass in the sixth year, in the sixth month, on the fifth day of the month, the prophet said: I was sitting in my house, and the elders of the house of Judah were sitting before me; and the spirit of prophecy from before the Lord God rested upon me there.”

“A likeness as the appearance of fire; or the appearance of a man?”

2 Then I beheld, and lo, a likeness as the appearance of fire: from the appearance of His loins even downward, fire, and from His loins even upward, as the appearance of brightness, as the color of amber.

— there are many variations interchanging between fire and man among all the English versions of the Scriptures; is it the appearance of fire or is it the holiness of the Divine?

— the Septuagint renders it, “behold the likeness of a man”; reading איש, “a man”, for אש, “fire.”

Hence there are many variations interchanging between fire and man among all the English versions of the Bible. Here is one great example, the Message Bible:

In the sixth year, in the sixth month and the fifth day, while I was sitting at home meeting with the leaders of Judah, it happened that the hand of my Master, God, gripped me. When I looked, I was astonished. What I saw looked like a man—from the waist down like fire and from the waist up like highly burnished bronze. He reached out what looked like a hand and grabbed me by the hair.

The Spirit swept me high in the air and carried me in visions of God to Jerusalem, to the entrance of the north gate of the Temple’s inside court where the image of the sex goddess that makes God so angry had been set up. Right before me was the Glory of the God of Israel, exactly like the vision I had seen out on the plain. Ezekiel 8:1-3 MSG

— the Targum says

“And I looked, and behold, a likeness like the appearance of fire; the appearance of a Glory which the eye is not able to see, and it is not possible to look upon it. From [what appeared to be] its waist and downward, the appearance of fire; and the appearance of a Glory which the eye is not able to see and it is not possible to look upon it. And from its waist and upward, like the appearance of a brightness, like the color of Hashmal (amber/electrum).”

— Hashmal (חַשְׁמַל) is the mysterious glowing substance Ezekiel saw in his first vision; there it was rendered as a shining brilliance, a supernatural luminosity.

— the Targum renders both the one and the other part of the description thus, “and I saw. . . a likeness the look of fire, the look of glory, which the eye cannot see, nor is it possible to look upon it; and beneath the look of fire, and the look of glory, which the eye cannot behold, nor is it possible to contemplate it; and above, as the look of brightness.”

3 And He put forth the form of a hand, and took me by a lock of mine head; and the Spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north, where was the seat of the image of jealousy, which provoketh to jealousy.

— and brought me in the visions of God to Jerusalem; so it was represented to Ezekiel in a true vision, which was of God, that he was carried from Chaldea to Jerusalem; not that he really was, for he was still in Chaldea when that vision was over;

— the Targum says

“And he put forth the likeness of a hand and took me by a lock of my head; and a spirit lifted me between the earth and the heavens, and brought me to Jerusalem in a vision of prophecy that rested upon me from before the Lord, to the entrance of the inner gate that faces the north, where the seat of the Image of Jealousy—which provokes anger—was located.”

4 And behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. — is this the Shekinah? Yes, behold, the glory of the God of Israel was there; in the Temple, between the cherubim, where the glory of the divine Majesty dwelt;

— the Shekinah is a visible manifestation of God on earth, whose presence is portrayed through a natural occurrence of clouds and fire. Shekinah Glory means “He caused to dwell,” referring to the divine presence of God. So this was the same Shekinah that accompanied the children of Israel in the wilderness during the Exodus;

— the Targum says

“And behold, there was the Glory of the God of Israel, like the vision that I had seen in the valley.”

5 Then said He unto me, “Son of man, lift up thine eyes now the way toward the north.” So I lifted up mine eyes the way toward the north, and beheld northward at the gate of the altar this image of jealousy in the entry.

— Isaiah 14:13 indicates God’s throne is toward the north: “For thou hast said in thine heart, I will sit also upon the mount of the congregation, in the side of the north,” and God is jealous of the numerous idols the house of Israel were ironically practicing in “Jerusalem” and “in His Sanctuary;”

— the Targum says

“And He said to me: ‘Son of man, lift up your eyes now toward the north.’ So I lifted up my eyes toward the north, and behold, north of the altar gate was this Image of Jealousy at the entrance.”

6 He said furthermore unto me, “Son of man, seest thou what they do, even the great abominations that the house of Israel committeth here, that I should depart far off from My sanctuary? But turn thee yet again, and thou shalt see greater abominations.”

— God was setting the stage to reveal greater abominations that the house of Israel had committeth in His Sanctuary? That’s why he withdrew from his sanctuary? 

— this “house of Israel” would most likely be the southern house of Judah (verse 17 below) where his sanctuary is placed (Jerusalem); but then again, He could be referring to the broader sanctuary, where He meant the house of Israel as a whole; (more at the end)

— the Targum says

“And He said to me: ‘Son of man, do you see what they are doing? The great abominations that the House of Israel are committing here, to cause [Me] to distance [Myself] from My Sanctuary. But you shall turn again and see even greater abominations.'”

7 And He brought me to the door of the court; and when I looked, behold, a hole in the door.”

— the Targum says

“And He brought me to the gate of the court; and I looked, and behold, there was a hole in the wall.”

8 Then said He unto me, “Son of man, dig now in the wall”; and when I had dug in the wall, behold, a door. — it was probable that they imitated the Egyptians in this kind of idolatry; for the Egyptians used to worship several kinds of beasts and reptiles;

— according to some accounts, a multitude of chambers were built, which had elegant paintings of all the beasts sacred in Egypt; it is not unlikely they imagined they evaded the law against setting up any image or idolatry to worship, by having them only portrayed or painted on the wall;

— the Targum says

“And He said to me: ‘Son of man, dig now into the wall’; and I dug into the wall, and behold, there was one door.”

9 And He said unto me, “Go in, and behold the wicked abominations that they do here.” — and behold the wicked abominations they do here; the idolatries there committed, wicked in themselves, and abominable to God;

— the Targum says

“And He said to me: ‘Go in, and see the evil abominations that they are doing here.'”

10 So I went in and saw; and behold, every form of creeping things and abominable beasts and all the idols of the house of Israel portrayed upon the wall round about. — every form of creeping things, and abominable beasts;

— these description of the idolatrous rites practiced clearly indicates their Egyptian origin; thus even after some 700 to 800 years since Exodus, they were still enslaved in their pagan minds and thoughts;

— the Targum says

“And I went in and I saw, and behold: every form of creeping thing and beast—abominations—and every idol that the house of Israel worships, drawn on the wall all around.”

11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. — seventy men of the ancients of the house of Israel;

— the whole Sanhedrin, or the great court of judicature in Jerusalem, which were originally appointed in Moses’ time to be judges and officers over the people, and govern, judge and direct them according the tenets established in Exodus 18:21–22 and Deuteronomy 17:9–12;

— Shaphan was a righteous scribe in the days of King Josiah, associated with the discovery of the Book of the Law (II Kings 22); and Jaazaniah son of Shaphan was standing among them;” this name is shocking in context; as he was shown as a leader in secret idolatry;

— and today, the Sanhedrin in Jerusalem has been reestablished and is functioning; and perhaps, seen from God’s point of view, they are found wanting, complicit in crimes, just as “Jaazaniah, son of Shaphan, standing among them;”

— the Targum says

“And seventy men from the elders of the house of Israel, and Jaazaniah son of Shaphan standing among them, were standing before them; and each man had his incense‑pan of incense in his hand, and a thick cloud of incense‑smoke was rising.”

12 Then said He unto me, “Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in the chambers of his images? For they say, ‘The Lord seeth us not. The Lord hath forsaken the earth.’”

— every man in the chambers of his imagery? the Septuagint renders it, “in his hidden” or “secret chamber;” that is, in those chambers which belonged to the priests and Levites;

— on the walls they had their secret rites or mysteries performed, in imitation of the heathens; who had mysteries of their religion privately observed; to which none were admitted; as those of Osiris among the Egyptians; of Ceres with the Grecians; and of Bona Dea among the Romans;

— the Targum says

“And He said to me: Have you seen, Son of Man, what the elders of the house of Israel are doing—each man in the chamber of his hidden inner room? For they say, ‘The Lord does not see us; the Lord has left the land.’”

13 He said also unto me, “Turn thee yet again, and thou shalt see greater abominations that they do.” — more revelations; for modern days, all on records and he says, “I have seen a horrible thing in the house of Israel,” Hosea 6:10;

— the Targum says

“And He said to me: Again you will return and see greater abominations that they are doing.”

14 Then He brought me to the door of the gate of the Lord’S house which was toward the north; and behold, there sat women weeping for Tammuz. — Tammuz, an idol of Chaldeans, is nowhere else mentioned in Scripture, but is identified only here;

— the Targum says

“And He brought me to the entrance of the gate of the House of the Lord that faces north; and behold, there were women sitting, weeping for Tammuz.”

15 Then said He unto me, “Hast thou seen this, O son of man? Turn thee yet again, and thou shalt see greater abominations than these.” — these latter wickedness may be accounted greater, because they were acting in a more sacred place;

— the Targum says

“And He said to me: Have you seen, Son of Man? Again you will return and see abominations greater than these.”

16 And He brought me into the inner court of the Lord’S house, and behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men with their backs toward the temple of the Lord and their faces toward the east; and they worshiped the sun toward the east.

— the heads of the twenty-four courses of the priesthood, led by the high priest, making up the “twenty five men” were not only worshipping the sun: they were doing so in the very temple of God, with their backs turned against the presence of God!

— the worship of heavenly bodies was against God’s will which Moses had warned the people (Deuteronomy 4:19, 17:3, whose penalty is to be stoned to death, Deuteronomy 17:5 ’till they die). These 25 men corrupted themselves by worshipping the sun; and so the Targum renders it, “and, lo, they corrupted themselves, worshipping facing the east the sun; their backs toward the temple of the Lord” — they turned their backs to the most holy place; which is the utmost contempt for God:

Moses’ warnings in Deuteronomy 17

3 And [if you] hath gone and served other gods and worshiped them, either the sun or moon or any of the host of heaven, which I have not commanded, 4 and it be told thee, and thou hast heard of it and inquired diligently, and behold, it be true and the thing certain that such abomination is wrought in Israel, 5 then shalt thou bring forth that man or that woman who has committed that wicked thing unto thy gates, even that man or that woman, and shalt stone them with stones till they die. Deuteronomy 17:3-5

— also, Days of the Week Names: “Sunday” is the Sun’s day and “Monday” is the Moon’s day. “Tuesday” is Tiw’s day; Tiw is an Anglo-Saxon god of war. “Wednesday” comes from Woden, the Anglo-Saxon king of the gods; in Saxon the name is Wodnesdaeg. “Thursday” is Thursdaeg, Thor’s day; Thor is a Norse god of thunder, lightning and storms. “Friday” is Frigedaeg, Frigga’s day; Frigg is a Norse goddess of home, marriage and fertility. “Saturday” is Saeterndaeg, Saturn’s day; Saturn is an ancient Roman god of fun and feasting;

— Months of the Year Names: January (derived from the Latin Januarius) is to honor their Roman gods Janus; and March, named for Mars, is the Roman mighty god of war; February is derived from the Februa festival or its eponymous februa (“purifications, expiatory offerings”); April relates to what the Romans called the month Aprilis; from a word meaning “to open” and further back from Aphrodite, the Greek name for the goddess of love. May – named for Maia, is the Roman goddess of spring and growth;

— June is a name attributed to Juno, the female mighty wife of Jupiter in Roman mythology. She is also called the “Queen of Heaven” and “Queen of Mighty Ones.” July is to honor Julius Caesar; the Roman Senate named it “Julius” in honor of Roman emperor Julius Caesar. August honor Julius Caesar’s successor, the emperor Augustus; and the months September, October, November, and December are archaic adjectives derived from the ordinal numbers 7 to 10;

— today, more than 98.5 percent of Christians are honoring the SUN by observing SUNday worship. They have “their backs toward the temple of the Lord and their faces toward the east; and they worshiped the SUN toward the east; whose penalty is to be stoned to death – ’till they die.

— also, following the SUN-worshipping Samaritans, most Church of God Communities are showing their contempt for God by having their “wavesheaf offering” and Pentecost on a SUNday; always on a SUNday. And these are supposedly in God’s Sanctuary, but God says He is a jealous God, so these pretentious Christians could be spewed out of His mouth! A death penalty – ’till they die!

And below is a parallel from the book of Revelation 14:

6 And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation and kindred, and tongue and people,

7 saying with a loud voice, “Fear God and give glory to Him, for the hour of His Judgment is come. Worship Him that made heaven and earth, and the sea and the fountains of waters.”

8 And there followed another angel, saying, “Babylon is fallen! Fallen is that great city, because she made all nations drink of the wine of the wrath of her fornication.”

9 And the third angel followed them, saying with a loud voice, “If any man worship the beast and his image, and receive his mark in his forehead or in his hand,

10 the same shall drink of the wine of the wrath of God, which is poured out unmixed into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.

11 And the smoke of their torment ascendeth up for ever and ever; and they have no rest day or night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Revelation 14:6-11

— the Targum says

“And He brought me into the inner court of the House of the Lord, and behold: at the entrance of the Temple of the Lord, between the porch and the altar, were about twenty‑five men, their backs toward the Temple of the Lord and their faces toward the east; and they were bowing and prostrating themselves eastward to the sun.”

17 Then He said unto me, “Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? For they have filled the land with violence and have returned to provoke Me to anger; and lo, they put the branch to their nose.

— blood, murders and various form of killings and gun violence in our societies today; this “house of Judah” would be the second “house of Israel” in verse 6 above (more at the end);

— the Targum says

“And He said to me: Have you seen, Son of Man? Is it a small thing for the house of Judah to commit the abominations they have done here? For they have filled the land with violence, and they come to provoke Me to anger; and behold, they put the branch to their noses.”

18 Therefore will I also deal in fury. Mine eye shall not spare, neither will I have pity; and though they cry in Mine ears with a loud voice, yet will I not hear them.” — yet will God not hear them; as they turned their backs on him, God will turn a deaf ear to them, and not regard their cries;

— the Targum says, “they shall pray before me, with a great voice, and I will not receive their prayer.”

“And I also will act in wrath; My word will not spare, and I will not have mercy. They will cry before Me with a loud voice, but I will not accept their prayer.”

~~ chap8&14end;19,33&36beg ~~

The house of Israel verses the house of Judah

Although Isaiah 8:14 refers to “both houses of Israel” or the “two houses of Israel” it implies the single house of Jacob, the full twelve tribes.

But Jacob was given a new name, Israel, in which the full house of Israel as in Ezekiel 20:40, the twelve tribes are all included. And after King Solomon, the single house of Jacob or now call Israel was broken into two, the kingdom of Israel and the kingdom of Judah.

Hence, the names of the two houses are separated, namely the 10-tribes “house of Israel” and the 2-tribes “house of Judah.” Further, the “two houses of Israel” in Isaiah 8:14 is redefined as “the house of Jacob” in Isaiah 8:17.

State it in another way in more details, the word “Israel” has five (or even six) possible meanings:

(1) Israel in place of Jacob, since the angel gave Jacob a new name, Israel; Genesis 32:28

(2) Jacob said, “and let my name be named on them” Genesis 48:16; that is, the name “Israel” is to be installed to the children of Joseph: Ephraim and Manasseh;

(3) the children of Israel, or all the house of Israel as in Ezekiel 20:40 in the sense of all the progeny of Jacob, all twelve tribes; sometimes expressed as the “whole house of Israel;”

(4) the house of Israel in Ezekiel 4:3-5 as a single northern “house of Israel” which would mean the ‘first’ house of Israel or the house of 10-tribes Israel; and then another as;

(5) the ‘second’ house of Israel or the 2-tribes house of Judah as in Ezekiel 4:6; this happened during Rehoboam reign when the kingdom was broken into the house of Israel (north) and the house of Judah (south); in this context, the house of Israel could be the 2-tribes Israel as in Ezekiel 8:6,11,12 and Matthew 15:24;

(6) Israel, the modern state of Israel, established in 1917 by the Balfour declaration and gained independence in 1948.

In understanding prophecies, the third and fourth meanings are mostly in use; the fifth very rarely. Still, it may seem confusing, but one should be able to separate the two by sounding out the context.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).

Posted in Ezekiel

Nations Scramble To Acquire JF-17 Fighter Jet

•January 20, 2026 • Leave a Comment

Muslim Nations Scramble To Acquire Pakistan’s JF-17 Fighter Jet

 Libya, Sudan, Saudi Arabia, Indonesia, Azerbaijan, and Bangladesh

ZeroHedge •January 16, 2026 ~ TheCradle

Several Muslim-majority states are in talks with Pakistan to acquire the JF-17 fighter jet, co-produced with China, as they scramble to upgrade their air forces amid shifting regional security dynamics.

According to multiple reports from Reuters, Pakistan is in talks or has reached preliminary arrangements with Libya, Sudan, Saudi Arabia, Indonesia, Azerbaijan, and Bangladesh over fighter jets, drones, and related defense systems, with negotiations at varying stages.

Retired Pakistan Air Force air marshal Aamir Masood told Reuters that a preliminary $4 billion agreement had been reached with the Libyan National Army for an unspecified number of JF-17s and other trainer aircraft produced by Pakistan Aeronautical Complex.

Masood also said a separate $1.5 billion package was “effectively” finalized with Sudan’s government for light-attack aircraft, surveillance systems, suicide drones, and “possibly” JF-17s, claiming it could give Khartoum an edge over the UAE-backed Rapid Support Forces (RSF).

He added that Islamabad is discussing a $4 billion arms deal with Saudi Arabia. In September, the two nations signed a mutual defense pact “soon after Israeli warplanes bombed Hamas negotiators in Qatar.”

Pakistan has also floated an “arms-for-debt” component of around $2 billion, Masood said, while warning signs of regional rivalries loom over Sudan, where backers diverge.

French-made Rafale fighters of the Indian Air Force at an Indian airbase

During a flash war with India last year, Islamabad showcased the battlefield performance of Chinese-made aircraft.

The battle involved more than 100 fighter jets, with Pakistan claiming it shot down five Indian aircraft, including three French-made Rafales. At the same time, US officials later confirmed that at least two Indian jets were lost, before a US-brokered ceasefire took hold.

The battle was described by analyst Pepe Escobar as “the largest and most high-tech air battle of the young 21st century,” arguing that the clash produced no real winners and ultimately served the interests of outside powers rather than either side.

According to an earlier report by Reuters, two Pakistani sources said “Pakistan and Saudi Arabia are in talks to convert about $2 billion of Saudi loans into a JF-17 fighter jet deal,” and one added, “The jets were the primary option among others under discussion.”

Posted in China, India, Islamic, Pakistan

Ezekiel (Ch 5-6)

•January 19, 2026 • Leave a Comment

Chapter 5 is a prophecy using Jerusalem as an example of the judgments which God were about to execute on its inhabitants with famine, pestilence, sword and dispersion; and what were the reasons of God’s judgements on that great city; and the nature, its rise and its fall.

The revealing of its timing is when God said to Ezekiel: “Son of man, behold, they of the house of Israel say, ‘The vision that he seeth is for many days to come, and he prophesieth of the times that are far off’ (Ezekiel 12:27). Or as the RSV has it: “The vision that he sees is for many days hence, and he prophesies of times far off.”

And this warning is to “all the house of Israel” (verse 4) or the full house of Jacob; that is, to all the thirteen tribes.

Ezekiel 5

1 “And thou, son of man, take thee a sharp knife, take thee a barber’s razor and cause it to pass over thine head and upon thy beard. Then take thee balances to weigh and divide the hair.

— the Septuagint reads this in conjunction with the former, thus, “take thee a knife” or a “sword, sharper than a barber’s razor” – in another translation: “a sword sharper than a barber’s razor.”

— and cause it to pass upon thine head, and upon thy beard; the “head” was a symbol of the city of Jerusalem, the metropolis of Judea; the “beard” of the cities, towns and villages about it; and the “hair” of both, of the common people; the cutting off the hair was a common mark of mourning (see Job 1:20; Isaiah 22:12; Jeremiah 7:29); and the shaving of them indicates their disgrace and destruction.

— the Targum says

“And you, son of man, take for yourself a sharp sword, take it as a barber’s razor, and pass it over your head and your beard. Then take weighing scales for yourself and divide the hair.”

2 Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled; and thou shalt take a third part and smite about it with a knife, and a third part thou shalt scatter in the wind; and I will draw out a sword after them.

The first third “fire” would also include pestilence and famine: “Our skin was black like an oven because of the terrible famine.” Lamentations 5:10; see also Ezekiel 5:12 below.

The Septuagint: A fourth part thou shalt burn in the fire in the midst of the city, at the fulfillment of the days of the siege: and thou shalt take a fourth part, and burn it up in the midst of it: and a fourth part thou shalt cut with a sword round about it: and a fourth part thou shalt scatter to the wind; and I will draw out a sword after them.

One already passed, more along the way . . .

— the rubble of the World Trade Centre in New York smoulders following a terrorist attack on September 11, 2001. Russia and China immediately expressed solidarity and willingness to work with the US to defeat terrorism;

— the Targum says

“A third of the hair you shall burn with fire inside the city when the days of the siege are completed. A second third you shall strike with the sword around the city. And the final third shall be scattered, and sword‑bearers will pursue them.”

3 Thou shalt also take thereof a few in number, and bind them in thy skirts. — and bind them in thy skirts; signifying both a very small number, a small remnant and their preservation. These were to be carried captive to a new Babylon; lived there and be preserved;

— the Targum says

“Take a small number of the hairs from there, and bind them in the fold of your garment.”

4 Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel. — and this warning of captivity or in great restraint, is to “all the house of Israel;” that is, the northern house of Israel, for 190 years; and the southern house of Judah, for 40 years;

— the message in this chapter is to ALL the house of Israel; that is to each of the ten tribes of Israel, AND to the two or three tribes of Judah;

— a parallel message in the Book of Revelation is also going into the WHOLE World:

6 And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation and kindred, and tongue and people,

7 saying with a loud voice, “Fear God and give glory to Him, for the hour of His Judgment is come. Worship Him that made heaven and earth, and the sea and the fountains of waters.” Revelation 14:6-7

— and cast them into the midst of the fire, and burn them in the fire. Anciently, this was fulfilled in Gedaliah and the Jews that were with him, over whom the king of Babylon had made him governor, who were slain by Ishmael, the son of Nethaniah: Jeremiah 41;

— the Targum says

“Take some even from the small remnant, throw them into the fire, and burn them. In this way, fire—symbolizing judgment—will go out upon all the house of Israel.”

5 “Thus saith the Lord God: This is Jerusalem. I have set it in the midst of the nations and countries that are round about her. — it is the city of Jerusalem that is set in the midst of the nations; that it might be a witness as a true religion, with a true God, and a true form of worship, and set an example to them;

— the Targum says

“Thus says the Lord God: This is Jerusalem. I placed her in the center of the nations, with countries all around her.”

God’s judgement on Jerusalem, first in 586 BC, then again in AD 70

6 And she hath changed My judgements into wickedness more than the nations, and My statutes more than the countries that are round about her; for they have refused My judgements and My statutes. They have not walked in them.

— she, Israel, hath changed my judgements into wickedness more than the nations; the word “changed” signifies to “rebel against” or to “transgress” and that, she, that is, Jerusalem or Israel, has “rebelled” against my judgements and “transgressed” them in a wicked manner, even to a greater degree than the nations of the world;

— witness LGBTQIA+ (lesbian, gay, bisexual, transgender, queer (questioning), intersex, asexual (agender)); woe unto them that call evil good and good evil; that count darkness as light, and light as darkness; that put bitter for sweet, and sweet for bitter! Isaiah 5:20;

— and my statutes more than the countries that are around her. “Judgements” are God’s verdict, and “statutes” are the same as laws and ordinances of worship, being just and righteous, and firm and unalterable; witness God’s inferno judgement on Sodom and Gomorrah; and again, Jerusalem, in 70 AD;

— for they have refused my judgements and my statutes; they refused to comply with them, and to yield an obedience to them, and that with loathing, disdain and contempt as the word s signifies; everyone seems to ignore the significance of the inferno on Sodom and Gomorrah; and of Jerusalem from 66 to 70 AD;

— the Targum says

“She rejected My laws more than the surrounding nations, and My statutes more than the countries around her. They became weary of My judgments and did not walk in My statutes.”

7 Therefore thus saith the Lord God: Because ye multiplied more than the nations that are round about you, and have not walked in My statutes, neither have kept My judgements, neither have done according to the judgements of the nations that are round about you, — these are more abominable than the heathens; one example is that LGBTQIA is more perverse in Israelitish nations;

— a parallel Scripture in Hosea: “I have seen a horrible thing in the house of Israel; there is the whoredom of Ephraim, Israel is defiled” Hosea 6:10

— the Targum says

“Thus says the Lord God: Because you behaved worse than the nations around you—walking neither in My statutes nor keeping My judgments, nor even following the ordinary customs of the nations—you have brought this judgment upon yourselves.”

8 therefore thus saith the Lord God: Behold I, even I, am against thee, and will execute judgements in the midst of thee in the sight of the nations. — God’s judgement in the sight of the nations; as notorious as thy sins, so shall thy punishment be. The nations shall see my hand in it, and my own justice;

— these are serious stuff; for example, the world will see if Fort Detrick and/or the University of North Carolina at Chapel Hill the Source of Covid-19? And before the sight of the nations?

— the history of Fort Detrick; how they received the Unit 731 biolab transplant and how they nurtured those secrets from then on? Also, perhaps, the full extent of “We lied, we cheated, we stole… we had entire training courses” exposed for the world to see?

“We lied, we cheated, we stole… we had entire training courses”

— without going into details, others could be (1) chemical weapons in various countries across the world, one example: orange agents during Vietnam war; (2) moon landing hoax; (3) 9/11 World Trade Centers killers; (4) Covid-19 origin; (5) the minds and hands behind Nord Stream I and II attacks;

— the Targum says

“Therefore, thus says the Lord God: I Myself am bringing My anger upon you, and I will carry out judgment within you in full view of the nations.”

9 And I will do in thee that which I have not done, and the like of which I will not do any more, because of all thine abominations. — “because of all thine abominations;” God shows the reason why He deals with the full house of Israel in greater severity than with the surrounding heathen nations;

— not comparable to any other nation, not even to Sodom and Gomorrah, when they were destroyed by fire from heaven; not in Egypt, when he inflicted his plagues on Pharaoh and his people. More than the Nazi concentration camp? More than the Armenian genocide in 1916? More than the Japanese Unit 731 germ experiment in Harbin? It is going to be very ugly!

— the Targum says

“I will bring upon you a punishment unlike anything I have ever done before, and unlike anything I will do again—because of all your abominations.”

10 Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgements in thee, and the whole remnant of thee will I scatter into all the winds.

— cannibalism, the fathers eating their sons; which was long ago prophesied of by Moses, Leviticus 26:27; and was fulfilled at several times in the people of Israel, as at the siege of Samaria, II Kings 6:28; at the siege of Jerusalem by Nebuchadnezzar, Lamentations 4:10;

— and at the siege of the same city by Titus Vespasian, as Josephus relates; for though these instances only show that mothers ate their children, yet no doubt the fathers took part with them; and if mothers, who are naturally more tender, could do this, it is much more reasonable to suppose that fathers did the same;

— the whole remnant of thee will I scatter: this was verified when they were fetched away who were left at the departure of the besiegers, and when the very small remnant fled into Egypt with Jeremiah; but this will be repeated in the future;

— the Targum says

“Therefore, fathers will eat their children and children will eat their fathers during the siege. I will carry out My judgments upon you, and I will scatter the remainder of your people to every wind.”

11 “Therefore as I live, saith the Lord God, surely because thou hast defiled My sanctuary with all thy detestable things and with all thine abominations, therefore will I also diminish thee; neither shall Mine eye spare, neither will I have any pity.

— as I live, the most solemn of oaths, pledging the self-existence of God: the calamities of the Babylonian were surpassed by the Roman siege, and these again were but a foreshadowing of still more terrible destruction at the last days;

— the Targum says

“Therefore, as I live—because you have defiled My sanctuary with all your abominations and detestable acts—I will cut off your strength. My word will not spare, and I will not show mercy.”

12 A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.

— a third part of them shall die with the pestilence and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; signified by the third part of the hair, smitten with a knife; and I will scatter a third part into all the winds; the greatest part of which were carried into captivity;

— the Targum says

“A third of the people will die of plague and famine inside the city; a third will be killed by the sword around it; and a third will be scattered to every direction, with the sword pursuing them.”

13 Thus shall Mine anger be accomplished, and I will cause My fury to rest upon them, and I will be comforted; and they shall know that I, the Lord, have spoken it in My zeal when I have accomplished My fury upon them.

— and they shall know that I the Lord have spoken it; that is, they shall find by experience what the Lord had spoken by His prophets, and had threatened to bring upon them;

— the Targum says

“My anger will be fully spent, My fury will rest upon them, and I will be satisfied. Then they will know that I am the Lord, whose word has been spoken and will be fulfilled, when My anger has been poured out upon them.”

14 “Moreover I will make thee a waste and a reproach among the nations that are round about thee, in the sight of all that pass by. — moreover God will make thee a reproach among the nations that are round about thee, in the sight of all that pass by;

— the Targum says

“I will make you a ruin by the sword and a desolation among the nations around you, in full view of everyone who passes by.”

15 So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgements upon thee in anger and in fury and in furious rebukes. I, the Lord, have spoken it. — I the Lord have spoken it; which means, “I the Lord have decreed it;”

— the Targum says

“You will become a desolation and an object of scorn; those around you will whistle in astonishment and be appalled when I carry out My judgments upon you in anger, fury, and fierce wrath. I, the Lord, have declared this.”

16 When I shall send upon them the evil arrows of famine which shall be for their destruction, and which I will send to destroy you, and I will increase the famine upon you, and will break your staff of bread,

— the Targum says

“In My severity I will send against you the crushing blow of famine—destructive forces prepared to ruin you. I will increase the famine upon you, and your food supply will collapse.”

17 so will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee, and I will bring the sword upon thee. I, the Lord, have spoken it.” — evil beasts, literally lions, wolves and wild boars, alligators, bears and bisons, cobra and scorpions;

— and even domestic pets, like dogs, turned violent; God the Almighty have spoken it: who is able to perform it, and He did decreed it, both at the destruction of Jerusalem by Nebuchadnezzar in 586 BC and by Titus in AD 70; and surely a series of bigger ones in the future;

— the Targum says

“I will send famine, wild beasts, bereavement, plague, and slaughter upon you; and I will bring the sword against you. I, the Lord, have spoken this decree.”

Ezekiel 6

The phase, ye or they “shall know that I am the Lord” has been expressed 3 times in this chapter alone (v7, 13, 14) and in all, 57 times in the book of Ezekiel. On some occasions, the phase could apply to some Gentile nations, but for this chapter, it applies sorely to the house of Israel, emphasizing that their shepherd, or prophets, despite invoking His name, preaching as if they know so much, actually just didn’t know their God.

“Then the Lord said unto me, ‘The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spoke unto them. They prophesy unto you a false vision and divination, and a thing of nought and the deceit of their heart’” Jeremiah 14:14.

1 And the word of the Lord came unto me, saying, — the message in this chapter is more to the house of Israel as the next verse indicates, and less to the house of Judah;

— a parallel message in the Book of Revelation is also going into the world:

6 And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation and kindred, and tongue and people,

7 saying with a loud voice, “Fear God and give glory to Him, for the hour of His Judgment is come. Worship Him that made heaven and earth, and the sea and the fountains of waters.” Revelation 14:6-7

— the Targum emphasises a new prophetic message, says

“A new prophetic message came to me from the Lord.”

2 “Son of man, set thy face toward the mountains of Israel, and prophesy against them — Son of man, set thy face towards the mountains of Israel; or cities of Israel, their future inhabitants; not the ancient ten tribes, for they had been carried captive long before this time, even in the times of Hezekiah;

— but a prophecy far into the future (Ezekiel 12:27 “Son of man, behold, they of the house of Israel say, ‘The vision that he seeth is for many days to come, and he prophesieth of the times that are far off’), unless it can be thought that this prophecy was designed to show the reason of their Assyrian captivity, which wasn’t;

— for identity for each of the Lost Ten Tribes, see Who are the posterity of biblical Jacob?

— the Targum says

“Son of man, take up a prophetic message directed at the mountains of Israel, and proclaim My judgment against them.”

3 and say: ‘Ye mountains of Israel, hear the word of the Lord God. Thus saith the Lord God to the mountains and to the hills, to the rivers and to the valleys: Behold I, even I, will bring a sword upon you, and I will destroy your high places. — this message to the “mountains of Israel;” these mountains refer to the United States, UK and France. . . .

— and to the hills, to the rivers and to the valleys; the hills: Ireland, Switzerland and the Scandinavian: Denmark, Norway, and Sweden, Finland and Iceland; and the valleys, the low countries: Belgium, the Netherlands and Luxembourg;

— and to the rivers (or ravines), where during the nineteenth century, the British Navy were known to “Rule the Waves;” their colonies, their new territories; and the United States having been plowing up and down the five oceans with her Seven Fleets since the British Navy left the scene;

— the Targum says

“Say to the mountains of Israel: Hear the word of the Lord. God declares judgment on the mountains, hills, ravines, and valleys—Behold, I am bringing sword‑wielders against you, and I will destroy your high places.”

— behold I, even I, will bring a sword upon you; the Targum paraphrases it, “I am bringing sword‑wielders against you, and I will destroy your high places;” meaning God will destroy their high places;

For more, see Who are the posterity of biblical Jacob? 

And on the identities of Ephraim and Manasseh, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J. H. Allen (1847-1930).

4 And your altars shall be desolate, and your images shall be broken; and I will cast down your slain men before your idols. — your temples and altars, built on high places, and devoted to idolatrous worship, would end with utter destruction;

— the Targum says

“Your altars will be smashed, your incense‑stands will be broken, and I will throw the bodies of your slain before the lifeless forms of your idols.”

5 And I will lay the dead carcasses of the children of Israel before their idols; and I will scatter your bones round about your altars. — and God will lay the dead carcasses of the children of Israel before their idols, which is repeated for emphasis;

— the Targum says

“I will place the corpses of the Israelites before the lifeless forms of their idols, and I will scatter your bones around your altars.”

6 In all your dwelling places the cities shall be laid waste, and the high places shall be desolate, that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished.

— in all your homes and cities shall be destroyed; which indicates that the desolation should be widespread, wherever they had cities, towns and villages and places to dwell in;

— the idolatry being universal as is said in Jeremiah 2:28; but where are thy gods that thou hast made thee? Let them arise if they can save thee in the time of thy trouble; for according to the number of thy cities are thy gods, O Judah. Of course, this chapter has application for modern Israel;

— the Targum says

“In all your dwelling‑places the cities will be ruined, and the towns will become desolate. Your altars will be smashed and broken, your idols abolished, your incense‑stands cut down, and all the works of your hands wiped out.”

7 And the slain shall fall in the midst of you, and ye shall know that I am the Lord.

— flash forward to a parallel Scripture; and speaking of the house of Jacob today: “I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD” Ezekiel 35:4. This implies the house of Israel, even their numerous churches, doesn’t know God today! They preached a false vision from the deceit of their own heart, Jeremiah 14:14!

— the Targum says

“The dead will fall in your midst, and you will know that I am the Lord.”

8 “‘Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations when ye shall be scattered through the countries.

— situations would be getting more and more seriously downcast and disheartened; and ultimately Ezekiel asks: “Ah, Lord God! Wilt Thou make a full end of the remnant of Israel?” Ezekiel 11:13

— the Targum says

“Yet I will leave for you survivors of the sword among the nations, in the lands where you are scattered.”

9 And they that escape from among you shall remember Me among the nations whither they shall be carried captives, because I am broken with their whorish heart which hath departed from Me, and with their eyes which go a whoring after their idols. And they shall loathe themselves for the evils which they have committed in all their abominations.

— they that escape of you shall remember God (or, as the Targum quoted by Gill says, learn the fear of me); and those that escape the sword, the pestilence, and the famine, these shall be led into captivity, shall plainly see that it is God who has done this, and shall humble themselves on account of their abominations, leave their idolatry, and worship God alone;

— and this the house of Judah have experienced from the Babylonian captivity many times, again and again, down to the present day; but the house of Israel will be dealt with in the last days, perhaps the last 190 years according to Ezekiel 4 (Septuagint version).

— the Targum says

“And your survivors shall remember the fear of Me among the nations where they were taken captive, for I have broken their foolish heart which strayed from My service, and the vision of their eyes which erred after their idols; and they shall be weary of themselves and look [with regret] upon the evil they have done, for all their abominations.”

10 And they shall know that I am the Lord, and that I have not said in vain that I would do this evil unto them. — the emphasis of the words is, “When the slain shall fall in the midst of you, then at last ye shall know that I am the Lord.” Again, this implies in numerous times that the house of Israel doesn’t know God today!

— only when God do some evil on the house of Israel would they wake up and know the Lord. And a parallel Scripture here: “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities” Amos 3:2

— the Targum says

“They will know that I am the Lord, for I did not decree this calamity upon them for nothing.”

11 “‘Thus saith the Lord God: Smite with thine hand and stamp with thy foot, and say: “Alas for all the evil abominations of the house of Israel!” For they shall fall by the sword, by the famine, and by the pestilence.

— smite with thine hand and stamp with thy foot; all expression of anguish and sorrow: the word “alas” or “woe” as in the Targum is an interjection of mourning and lamentation;

— for they shall fall by the sword, by the famine, and by the pestilence; which are repeated from Ezekiel 5:12; and the persons on whom they should be separately executed are mentioned in Ezekiel 6:12. Again the term “the house of Israel” is used above;

— the Targum says

“Thus says the Lord God: Clap your hands and stamp your feet, and cry ‘Woe!’ over all the evil abominations of the house of Israel, for they shall fall by the sword, by famine, and by pestilence.”

12 He that is far off shall die of the pestilence, and he that is near shall fall by the sword, and he that remaineth and is besieged shall die by the famine; thus will I accomplish My fury upon them.

— central theme of falling by the sword, by the famine, and by the pestilence are repeated for emphasis. And sometimes in different order indicates they are all mixed and mingled together until “I accomplish My fury upon them;”

— the Targum says

“Those who are far away will die by pestilence; those who are near will fall by the sword; and those who survive and flee into the fortified cities will die by famine. Thus My wrath will be poured out upon them.”

13 Then shall ye know that I am the Lord, when their slain men shall be among their idols round about their altars, upon every high hill, on all the tops of the mountains, and under every green tree, and under every thick oak, the place where they offered sweet savor to all their idols.

— modern day idolatries are alive and well; in all corners, caves and hideout of the house of Israel, people will be caught in a snare; anything that they love in our heart and life: Wealth, Prosperity, Career Success, Image, Safety & Security;

— the Targum says

“You will know that I am the Lord when you see their slain lying among the carcasses of their idols, scattered around their altars—on every high hill, on all the mountain tops, under every leafy tree, and under every thick terebinth—where they used to offer sacrifices to all their abominations.”

14 So will I stretch out My hand upon them and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations; and they shall know that I am the Lord.’”

— again, the ending of this chapter “and they shall know that I am the Lord” implies that the house of Israel doesn’t know God today;

— by now we have established that 70 AD was one of God’s judgement on Judah and Jerusalem, but it’s a microcosm for the wider Israelites at the endtime. So what were God’s judgement in 70 AD? And which sects managed to escape fire and death? History recorded only two sects that escaped the inferno of 70 AD:

(1) The Christians, known as Nazarenes in Acts 24:5. They escaped to a northern town called Pella, east of the Jordan River.

(2) Some Pharisees, those of the House of Hillel. They were headed by a Pharisaic rabbi, Johanan ben Zakkai, the head of the Sanhedrin, who was smuggled out of besieged Jerusalem in a coffin. They escaped to Yavne and, later, his followers re-emerged as Rabbinic Jews, who established the Hillel Calendar, which was revealed by Hillel II in about 359 AD concerning the rules of the calendar.

All other sects died and “disappeared” in the 70 AD inferno: (a) All Sadducees, Herodians, Boethusians; (b) Essenes, together with (c) the House of Shammai Pharisees and (d) the Zealots. They all “disappeared” by receiving their sword and fire. Were these sects facing their judgement as warned by Ezekiel?

Pella, East of the Jordan River

If the 70 AD inferno was only a microcosm, how could those who deviate from the God ordained Calendar, who have similar deceptive beliefs as the original Essenes, escape Ezekiel’s and John’s warning during the Last Days? Wouldn’t there be another Sodom and Gomorrah? And wouldn’t they also share its fate? It’s an unpleasant ending, but that’s what the Scriptures indicate.

When Jerusalem went through a fire inferno in 70 AD and all Sadducees disappeared from history. “Disappeared from history” seems like a whitewashed phrase. They were in fact burnt off like the inhabitants of Sodom and Gomorrah.

Shall a trumpet be blown in the city, and the people not be afraid? Shall there be evil in a city, and the Lord hath not done it? Amos 3:6.

Such prophecy of evil and death were proven true, that the Sadducees were sharing the same fate with king Zedekiah, described as ‘the wicked ones … whose reign over Israel will be brought down … his wives, his children, and his infant will go into captivity’ Jeremiah 39:4-7 

Like the Samaritans, the Sadducees rejected not only the Oral Torah and the Rabbinic understanding of the Torah, but instead accepted the Samaritan interpretation of their Passover and Pentecost celebration. By doing so, they rejected the Prophets (like Ezekiel) and their Writings. God included His holy city of Jerusalem in this judgement in 70 AD as a microcosm for us to be forewarned, so take heed;

— the Targum says

“I will unleash the blow of My power upon them, and I will turn the land into a desolation. From the wilderness of Diblath onward, all their settlements will be laid waste, and they will know that I am the Lord.”

Posted in Ezekiel

Weapon That Made Venezuelan Forces Vomit Blood

•January 18, 2026 • Leave a Comment

White House’s Leavitt Shares Message Claiming US Used Weapon That Made Venezuelan Forces Vomit Blood During Maduro Raid

LatinTimes • January 12, 2026

White House press secretary Karoline Leavitt shared a social media publication including a claim that the US military used a weapon that led Venezuelan forces to vomit blood during the raid that captured authoritarian President Nicolas Maduro.

“Stop what you are doing and read this,” said Leavitt in a social media publication along with several flags of the US. The message in question is an alleged account from a person who claimed to witness the raid that took place in early January.

According to the post, Venezuelan forces’ “radar systems shut down without any explanation.” “The next thing we saw were drones, a lot of drones, flying over our positions,” he added.

The guard went on to say that only a “small number” of ground forces arrived in the premises, but they were “technologically very advanced” and “didn’t look like anything we’ve fought against before.”

The guard then noted that Venezuelan forces attempted to fight, but the confrontation was a “massacre.” “We were hundreds, but we had no chance. They were shooting with such precision and speed… it seemed like each soldier was firing 300 rounds per minute. We couldn’t do anything,” he added. Overall, some 100 Venezuelan forces were killed in the January 3 attack, according to Interior Minister Diosdado Cabello.

Asked if their weapons had chances to pose some kind of counter-attack to US forces, the guard said no because “it wasn’t just the weapons.” “At one point, they launched something—I don’t know how to describe it… it was like a very intense sound wave. Suddenly I felt like my head was exploding from the inside. We all started bleeding from the nose. Some were vomiting blood. We fell to the ground, unable to move,” the guard noted,

A former intelligence source told The New York Post that, if confirmed, it would be the first time an energy weapon is used in combat by the US.

He added that he had “never seen anything like it” and most “couldn’t even stand up after that sonic weapon or whatever it was.” The interviewer then asked the guard if he thought the rest of the region “should think twice before confronting the Americans,” to which he answered “without a doubt.”

“I’m sending a warning to anyone who thinks they can fight the United States. They have no idea what they’re capable of. After what I saw, I never want to be on the other side of that again. They’re not to be messed with.”

And now consider this Prophecy

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:41 Jonathan

“And Esau kept hatred in his heart against Jakob his brother, on account of the order of blessing with which his father had blessed him. And Esau said in his heart, I will not do as Kain did, who slew Habel in the life (time) of his father, for which his father begat Sheth, but will wait till the time when the days of mourning for the death of my father come, and then will I kill Jakob my brother, and will be found the killer and the heir,” Genesis 27:42 Jonathan

Posted in Latin Americas, US, Venezuela

Ezekiel (Ch 3-4)

•January 17, 2026 • Leave a Comment

After the Lord had pointed out to prophet Ezekiel the difficulties of his calling, God prepared him for the performance of his office, by inspiring him with the divine word which he is to announce to a rebellious house:

“And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee and thou dost dwell among scorpions. Be not afraid of their words nor be dismayed at their looks, though they be a rebellious house” Ezekiel 2:6.

Chapter 3 starts with further account of Ezekiel’s calling and mission; of his preparation and work; of the people to whom he was sent to; of what happened to him; of the nature of his office, and what followed upon the renewal of his calling.

And remember, Ezekiel’s prophetic message wasn’t for the house of Judah but to the house of Israel; hence we must try to read the prophetic meaning behind all those historical setting. Its timing was a great distance into the future (Ezekiel 12:27), into our time and the message is primarily and principally for the United States of America; and, secondarily, her Western allies.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J. H. Allen (1847-1930).

For a study for each of the Lost Ten Tribes: Who are the posterity of biblical Jacob?

For a detailed study of Ephraim and Manasseh, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Ezekiel began to see Visions of God, “Son of man, eat this scroll.”

Ezekiel 3

1 Moreover He said unto me, “Son of man, eat what thou findest: eat this scroll, and go, speak unto the house of Israel.” — eat this roll; not literally, but figuratively, as John is bid to eat the little book, digest it; let it be thy nourishment; and let it be thy meat and drink to do the will of thy Father who is in heaven;

— Revelation 10:9; that is, read it, meditate upon the things contained therein; and digest them, that he might be able to impart them, and make them known to others: it is explained further in the Targum: “receive what is written in this roll,” and “go, and prophesy to the house of Israel.”

— the Targum affirms this message is to the house or people of Israel, says

“God said to me: Human being, fully accept the message I am giving you—everything written in this scroll. Only after you have internalized it should you go and deliver its prophecy to the people of Israel.”

2 So I opened my mouth, and He caused me to eat that scroll. — after Ezekiel have accepted what is written in the scroll, he was to internalize it and then go to prophesy to Israel;

— the Targum says

“I inclined my soul, and He made me wise in what is written in this scroll.”

3 And He said unto me, “Son of man, cause thy belly to eat, and fill thy bowels with this scroll that I give thee.” Then did I eat it, and it was in my mouth as honey for sweetness.

— it was joyous for Ezekiel to receive such a Divine message, and be let into the secrets of Divine counsel. It’s liked the Parable of the King inviting one special friend for the Eight Day to end the Feast; for just one special guest;

— Gill: And he said unto me, son of man, cause thy belly to eat…. or “devour” and consume; that is, concoct and digest; do not cast it out of thy mouth, as soon as thou hast tasted of it; but let it go down into the stomach, and there digest it; and from thence into the belly, that so, upon the whole, virtue may be received, and nourishment come by it:

— and fill thy bowels with this roll that I give thee; eat to satiety;

— the Targum says

“God said to me: If you fully accept the message written in this scroll, your inner being will be filled and satisfied. When I accepted it, its words became sweet in my mouth like honey.”

Remember, the Targum, whose origin was in the Aramaic language, could be traced to Ezra speaking to the returning exiles who couldn’t understand Hebrew, but was expounded to them in a language they could understand.

4 And He said unto me, “Son of man, go, get thee unto the house of Israel, and speak with My words unto them. — and he said unto me, son of man, go; that is, after he had eaten the roll; for then was he qualified to prophesy: not to the house of Judah but to the house of Israel;

— parallel Scriptures in Ezekiel 36:1, “the mountain of Israel” this prophecy is inferring the desolations of the United States, UK and France; “and to the hills, to the rivers and to the valleys (v4)” these are the hills: Ireland, Switzerland and the Scandinavian countries: Denmark, Norway, and Sweden, Finland and Iceland; and the valleys, the low countries: Belgium, the Netherlands and Luxembourg;

— the Targum says

“Now that you have fully absorbed the message I gave you, go to the people of Israel and deliver My prophetic words to them—exactly as I have revealed them.”

5 For thou art not sent to a people of strange speech and of a hard language, but to the house of Israel — but to the house of Israel; who were a people of the same speech and language with the prophet (Protestants of Western Europe: principally the United States, UK and France);

— all spoke and understood the Hebrew language; nor were the things he delivered such as they were altogether strangers to being the same, for substance, which Moses, and the other prophets, had ever taught.

— the Targum confirms consistently the message is to the house of Israel, says

“You are not being sent to foreign peoples whose languages are obscure or difficult. Your mission is to prophesy to your own people, the House of Israel—even though they will be the ones who refuse to listen.”

6 not to many people of strange speech and of a hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee.

— surely, I had NOT sent thee to “a people of strange speech and of a hard language,” they would have hearkened unto thee; which shows an aggravation of the obstinacy and disobedience of the people of Israel;

— that had the Gentiles been favoured with the same means of instruction they would have been obedient. That is, Gentiles, people with a strange speech and of a hard language, “they would have hearkened unto thee” would have repented and would have done better!

— the Targum says

“I am not sending you to foreign nations with difficult languages—nations who, despite the language barrier, would actually listen. Instead, I am sending you to Israel, who will refuse to hear you even though they understand you perfectly.”

7 But the house of Israel will not hearken unto thee, for they will not hearken unto Me; for all the house of Israel are impudent and hardhearted. — again, the message is to the house of Israel;

— they were not willing; they were stiffnecked; they have no desire, no inclination, to hear and hearken; but the reverse: as stiffnecked as in Exodus 32:9; and indeed the reason why they did not hearken to him was not because they rejected Ezekiel and his words, but because they rejected the Lord and his reproofs (admonitions).

— the Targum says

“Israel will refuse your prophecy—not because they cannot understand you, but because they are unwilling to accept God’s word. Their stubbornness, brazenness, and hardness of heart make them resistant to the message.”

8 Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. — Ezekiel would have to behave with an undaunted spirit against them, and with great intrepidity, amidst all opposition made against him;

— the Targum says

“I am giving you the strength and firmness you need—your resolve will be as unyielding as theirs, so that you can stand before them without fear.”

9 As an adamant, harder than flint, have I made thy forehead. Fear them not, neither be dismayed at their looks, though they be a rebellious house.” — adamant as the diamond, as it is translated (Jeremiah 17:1, the sin of Judah is written with a pen of iron and with the point of a diamond);

— but now Ezekiel’s forehead would be harder still, as the house of Israel were as hard as flint, but as the diamond cuts flint, so Ezekiel’s words would be made by Divine power to cut through all resistance;

— the Targum says

“I have fortified you with extraordinary inner strength—harder than the hardest stone—so that you will not fear or collapse before Israel’s stubborn resistance.”

10 Moreover He said unto me, “Son of man, all My words that I shall speak unto thee receive in thine heart, and hear with thine ears. — God shows what is meant by the eating of the book, that is, to internalize them in heart and mind;

— the Targum says

“Before you speak My words to Israel, you must first take them fully into yourself—listen attentively, and let them settle in your heart.”

11 And go, get thee to those of the captivity, unto the children of thy people, and speak unto them and tell them, ‘Thus saith the Lord God,’ whether they will hear or whether they will forbear.”

— “Go, get thee unto thy people,” note that God did not say here, “unto my people,” but “unto thy people,”

— the apostasy of Israel was so complete that God no longer recognized them as his people, thus fulfilling the prophecy of Hosea, “I hated them: because of the wickedness of their doings I will drive them out of my house; I will love them no more” (Hosea 9:15); and God will cast them away, “and they shall be wanderers among the nations” (v17);

— the Targum says

“Now go to your fellow exiles and deliver My message to them. Speak My words faithfully, whether they choose to accept them or refuse to change their ways.”

12 Then the Spirit took me up, and I heard behind me a voice of a great rushing, saying, “Blessed be the glory of the Lord from His place.” — a voice of great rushing; this was the same noise made by the wings of the living creatures that formed the chariot of God. See Ezekiel chapters 1 and 10;

— the Targum says

“As the divine spirit carried me into my mission, I heard behind me the thunderous sound of the heavenly beings praising God’s glory as His Presence moved.”

13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels opposite them, and a noise of a great rushing. — again, a voice of great rushing; this was from the chariot of God;

— the Targum says

“As the divine spirit carried me, I heard the thunderous sound of the heavenly creatures’ wings striking together, the wheels moving beside them, and the great rumbling of the divine chariot in motion.”

14 So the Spirit lifted me up and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the Lord was strong upon me. — Ezekiel could feel the hand of the Lord was strong upon him;

— then the spirit took me up; it could be the wind, or an angel, often expressed as the spirit of God; who lifted up Ezekiel from the ground, from the place where he was, among the captives by the river Chebar; and was carried to another company of captives, who were at another place by the same river, as appears by comparing Ezekiel 1:1 with Ezekiel 3:15;

— the Targum says

“The divine spirit carried me forward, and I went with a heavy, troubled heart, stirred intensely within myself, because the powerful force of God’s prophecy was pressing upon me.”

15 Then I came to those of the captivity at Telabib, who dwelt by the River of Chebar; and I sat where they sat, and remained there astonished among them seven days. — seven days at Telabib, a change of place and company, but still by the same “river of Chebar,”

— at the sad condition his people were in; and above all at the dreadful things he had to deliver to them; he was in “silent” through grief and trouble, a great time for reflection;

— the Targum says

“After being carried by the divine spirit, I arrived among the Judean exiles living by the River Kebar. I sat with them in stunned, contemplative silence for seven days, absorbing their situation and the weight of the prophetic mission God had placed upon me.”

16 And it came to pass at the end of seven days that the word of the Lord came unto me, saying,

— the Targum says

“After seven days of silent reflection among the exiles, God’s prophetic word came to me again, initiating the next stage of my mission.”

17 “Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word out of My mouth, and give them warning from Me. — Son of man, I have made thee a watchman unto the house of Israel, thus if he warned the wicked, he would not be chargeable with their ruin;

— the Targum says

“Human being, fulfill your prophetic duty to Israel: receive My message faithfully and warn them clearly, so they do not continue sinning before Me.”

18 When I say unto the wicked, ‘Thou shalt surely die,’ and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life, the same wicked man shall die in his iniquity; but his blood will I require at thine hand.

— if any shepherd are not giving warning, they themselves shalt surely die;

— and for others, if he turn not from his wickedness, and thou givest him not warning, he shalt die in his iniquity, which he should not have committed; but his blood will God require at their hand; God will visit their soul for the loss of his;

— the Targum says

“If you fail to warn a wicked person of the danger of his path, he will still die for his own sins—but you will be held accountable for not warning him.”

19 Yet if thou warn the wicked, and he turn not from his wickedness nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

— such warning is so serious that it is repeated in Ezekiel 33:1-6:

1 Again the word of the Lord came unto me, saying, 2 “Son of man, speak to the children of thy people and say unto them: ‘When I bring the sword upon a land, if the people of the land take a man from their borders and set him as their watchman, and 3 if when he seeth the sword come upon the land, he blow the trumpet and warn the people, 4 then whosoever heareth the sound of the trumpet and taketh not warning, if the sword come and take him away, his blood shall be upon his own head. 5 He heard the sound of the trumpet and took not warning: his blood shall be upon him. But he that taketh warning shall deliver his soul. 6 But if the watchman see the sword come and blow not the trumpet, and the people be not warned, if the sword come and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand’ Ezekiel 33:1-6

— the Targum says

“If you warn a wicked person and he refuses to change, his fate is his own responsibility — but you have fulfilled your duty and preserved yourself from guilt.”

20 Again, when a righteous man doth turn from his righteousness and commit iniquity, and I lay a stumbling block before him, he shall die. Because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.

— better translated as “Again, when a righteous man turns from his righteousness and commits iniquity, and God place an obstacle before him, he will die; but since you have not warned him, he will die in his sin, and the righteous deeds which he has done will not be remembered; but you will be responsible for his blood;”

— the Targum says

“If a righteous person falls into sin and you fail to warn him, he will die for his wrongdoing — but you will also be held accountable, because you did not fulfill your duty as watchman.”

21 Nevertheless if thou warn the righteous man that the righteous sin not, and he doth not sin, he shall surely live because he is warned; also thou hast delivered thy soul.”

— << there seems to be some missing events to fill the gap. Ezekiel must have delivered his message, least he would die as a watcher, but he didn’t, signifying he must have delivered the warning. On his return, he was made dumb by God who asked him to stay at home until the fulfillment of his warning: the destruction of Jerusalem: Ezekiel 24:26-27. This is historical but the real message is for the endtime and is to the house of Israel >>

— the Targum says

“If you warn a righteous person and he listens, avoiding sin, he is preserved — and you, as the watchman, have fulfilled your duty and preserved yourself from guilt.”

22 And the hand of the Lord was there upon me; and He said unto me, “Arise, go forth into the plain, and I will there talk with thee.” — considerable time must had passsed for this new event to come to pass;

— the Targum says

“After receiving the watchman commission, the prophetic spirit rested upon me again, and God summoned me to a solitary valley where He would continue revealing His word.”

23 Then I arose and went forth into the plain, and behold, the glory of the Lord stood there, as the glory which I saw by the River of Chebar; and I fell on my face.

— the Targum says

“I went to the valley as commanded, and there I encountered the same overwhelming divine glory that I had seen in my first vision. Overcome by its presence, I fell on my face.”

24 Then the Spirit entered into me and set me upon my feet, and spoke with me and said unto me, “Go, shut thyself within thine house. — instead of sending him to a public assembly, God orders him to confine himself to his own lodgings: “Go, shut thyself within thy house;”

— the Targum says

“After the divine glory appeared to me, the spirit empowered me to stand, and God spoke again—this time commanding me to withdraw into my house, beginning a new phase of prophetic isolation and symbolic action.”

25 But thou, O son of man, behold, they shall put bands upon thee and shall bind thee with them, and thou shalt not go out among them. — put bands upon thee; signifying the bonds and chains of their future captivity who were yet at Jerusalem; shall bind thee with them;

— this indicates the severity with which their conquerors would treat them, they would bind their bonds fast, close, and this will be pain and grief to those bound;

— the Targum says

“I am placing My words upon you in a way that binds and restricts you, and you must remain isolated — you are not to go out among the people.”

26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb and shalt not be to them a reprover, for they are a rebellious house. — reprover, that is, someone who finds fault or imputes blame, that thou shall be dumb which is to be understood not just literally, as if he was really struck dumb;

— and that such silence should be charged upon him by the Lord, that he, Ezekiel, should be as if his tongue cleaved to the roof of his mouth, as if he was a dumb man: and so the Septuagint version renders it, “I will bind thy tongue, and thou shalt be dumb;”

— the Targum says

“I will render you mute so that you cannot rebuke them, because their stubbornness has made them unresponsive to My words. Your silence itself becomes part of the prophetic message.”

27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, ‘Thus saith the Lord God.’ He that heareth, let him hear; and he that forbeareth, let him forbear; for they are a rebellious house.

— God will make thy tongue cleave to the roof of thy mouth; but he, Ezekiel, will give them the message to deliver when the time is ripe;

— they, the house of Israel, are so rebellious, it is useless to give them further warning. But then again, God set the time, when to be silent and when to speak when the time is right;

— the Targum says

“When I choose to speak with you, I will enable you to speak again. You will deliver My message exactly as I give it, and whether the people accept or refuse is their own affair — for they are a stubborn people.”

Ezekiel 4

1 “Thou also, son of man, take thee a tile and lay it before thee, and portray upon it the city, even Jerusalem; — now turning their attention to the house of Judah, Ezekiel received God’s command to depict Jerusalem as a tile or a clay tablet; take a tile and lay it before thee;

— God often foreshadowed impending judgements by significant emblems, which usually strike more powerfully than words; and to take one of those earthen vessels and break it in the sight of the elders of the Jews, (Ezekiel 19) that they might thereby be sensibly taught the greatness of God’s power, and their own frailty;

— the Targum says

“Begin your prophetic demonstration by taking a stone and turning it into a model of Jerusalem under siege, so the exiles can see — not just hear — the coming destruction.”

2 and lay siege against it, and build a fort against it, and cast a mound against it. Set the camp also against it, and set battering rams against it round about. — lay siege against it; it seemed at this time that Jerusalem would soon become the subject of another siege;

— but if Jerusalem had already fallen then this mentioning of siege could be a futurist event, perhaps in the year 70 AD; and, lastly, the event of this siege could be a microcosm for the endtime, for a wider audience, for the house of Israel in the next verse, and its timing was a great distance into the future (Ezekiel 12:27);

— the Targum says

“After setting the stone before you as a model of Jerusalem, construct upon it a full depiction of the siege—draw the siege lines, build the siege works, set up battering‑rams, and surround it with military camps—so the exiles can see the judgment that is coming.”

3 Moreover take thou unto thee an iron plate and set it for a wall of iron between thee and the city; and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. — here we’re reminded that the main message is “to the house of Israel,” not the house of Judah;

— the Targum says

“Place an iron barrier between yourself and the model of Jerusalem to symbolize the unbreakable, divinely‑decreed siege. Fix your face toward it and enact the siege, for this dramatic performance is meant to warn Israel of the judgment that is coming.”

4 “Also lie thou upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the [LXX: hundred and fifty] days that thou shalt lie upon it, thou shalt bear their iniquity. — the focus is the iniquity of the “house of Israel;”

— the Targum affirms this prophecy is for the northern house of Israel, says

“As part of your prophetic demonstration, lie on your left side for many days. Each day represents a year of Israel’s accumulated guilt, which you symbolically bear on their behalf. This physical act is a sign to the exiles of the judgment coming upon the northern kingdom.”

— the Septuagint has another phase: “according to the number of the hundred and fifty days,” which is absent (most probably deleted; and if so, why) in the Masoretic text.

5 For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel. — nobody attempt or able to analyze what this 390 years for the house of Israel mean, except:

— Rashi: three hundred and ninety days: We learned in Seder Olam (ch. 26): This teaches us that Israel sinned for three hundred and ninety years from the time they entered the Land until the ten tribes were exiled therefrom.

— well, if Rashi’s premise is true, that the 390 years were since the house of Israel entered the Promised Land from the other side of the Jordan to the time of their exile, then using the same principle, Judah’s 40 years of iniquity would have started the same time but ended around the time Joshua ended his reign when he died an an age of 110, or shortly after? It just doesn’t add up and doesn’t make sense!

— and by the way, the Septuagint version of this verse says it is 190 years instead of 390 years in verse five; so is this easier to understand? Maybe! Perhaps and perhaps only, the downfall of the house of Israel would start first and last for 150 years before the house of Judah joins them for the last 40 years for the final total 190 years as spelt out in the Septuagint? What do you think?

— the Targum says

“I am assigning you 390 days of lying on your left side, each day symbolizing a year of Israel’s accumulated guilt. Through this enacted sign, you will make their long history of sin visible to them.”

6 And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.

— this follows the same a-day-for-a-year principle from Numbers 14:14, “After the number of the days in which ye searched the land, even forty days, each day for a year shall ye bear your iniquities;” 

— Rashi: the iniquity of the house of Judah forty days: This teaches us that the house of Judah sinned, from the time that the ten tribes were exiled until Jerusalem was destroyed, forty years; — but these figures and reasoning don’t sound right; why start only after the northern 10 tribes had gone into captivity; and the time gap was about 135 to 150 years, not 40?

— the Targum aligns with the Masoretic Text, says

“After completing the symbolic 390‑day act for Israel, you must lie on your right side for 40 days to represent Judah’s years of guilt. This second posture completes the prophetic demonstration of the judgment coming upon both kingdoms.”

— reading from verse 4 to verse 6 in the Septuagint, it seems the 190 days are made up of 150 days for Israel and consequently another 40 days for both Israel and Judah:

4 And thou shalt lie upon thy left side, and lay the iniquities of the house of Israel upon it, according to the number of the hundred and fifty days which thou shalt lie upon it: and thou shalt bear their iniquities. 5 For I have appointed thee their iniquities for a number of days, for a hundred and ninety days: so thou shalt bear the iniquities of the house of Israel. 6 And thou shalt accomplish this, and shalt lie on thy right side, and shalt bear the iniquities of the house of Juda forty days: I have appointed thee a day for a year. Septuagint version

7 Therefore thou shalt set thy face toward the siege of Jerusalem; and thine arm shall be uncovered, and thou shalt prophesy against it.

— while Ezekiel was lying either on the left side or the right, his face was to be directed to the siege of Jerusalem, indicating this is prophetic “thou shalt prophesy” pointing to the year 70 AD; but more probably, another one at the endtime;

— the Targum says

“As you continue your symbolic siege of Jerusalem, fix your face firmly toward the model city, raise your arm in a posture of attack, and proclaim the prophetic judgment that is coming upon it.”

8 And behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another until thou hast ended the days of thy siege. — confined and not allowed to move left or right, indicating of some bad time, another captivity;

— the Targum says

“I am binding you to this prophetic task: you must remain fixed in position, unable to turn, until you have completed the full number of days symbolizing the siege and guilt of Israel and Judah.”

9 “Take thou also unto thee wheat and barley and beans, and lentils and millet and fitches, and put them in one vessel, and make thee bread thereof according to the number of the days that thou shalt lie upon thy side; three hundred and ninety days shalt thou eat thereof.

— Gill: Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches…. the first of these was commonly used to make bread of; in case of want and poverty, barley was used; but, for the rest, they were for cattle, and never used for the food of men but in a time of great scarcity; wherefore this was designed to denote the famine that should attend the siege of Jerusalem.

— Gill: no mention is made of the forty days, perhaps they are understood, a part being put for the whole; or they were included in the three hundred and ninety days. The Septuagint and Arabic versions read only a hundred and ninety days.

— the Targum says

“Prepare a mixture of grains and legumes—food of scarcity—and eat it in measured portions throughout the 390 days you lie on your side. This restricted diet symbolizes the famine and deprivation that will strike Jerusalem during the siege.”

10 And thy meat which thou shalt eat shall be by weight, twenty shekels a day. From time to time shalt thou eat it. — this is a prophecy of another famine, same as the great scarcity during the siege of Jerusalem from 66 to 70 AD;

— the Targum says

“Your daily food must be strictly rationed — only twenty shekels’ worth — and eaten in small, irregular portions. This restricted diet symbolizes the famine that will strike Jerusalem during the siege.”

11 Thou shalt drink also water by measure, a sixth part of a hin. From time to time shalt thou drink. — again, this is the difficulties of getting food and drink during famines at the endtime;

— the Targum says

“Your water, like your food, must be strictly rationed. Drink only a tiny measured amount each day, and drink it in small, irregular intervals — for this is how Jerusalem will suffer during the siege.”

12 And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man in their sight.” — the captives to languish in hunger and distress, though not compelled to make bricks from straw but asked to bake their food with shits! Yak! Is this a better deal than the time during their Egyptian captivity?

— the Israelites in Egypt were never asked to bake their food with dungs, let alone man’s dung; this indicates the severity of their coming famines;

— the Targum says

“As part of your prophetic demonstration, you must bake your meager barley bread over human dung, in full view of the people, to show them that in exile they will be forced to eat their food in a state of impurity and humiliation.”

13 And the Lord said, “Even thus shall the children of Israel eat their defiled bread among the nations, whither I will drive them.” — the above “thus shall” indicates it is a designated futuristic time from God;

— this new captivity would be “among the nations” that is, quite unlike the Egyptian captivity, where only Egypt was involved;

— and Ezekiel’s perspectives as the house of Israel shall spend 190 years in captivity, so the mystery of 390/190/150/40 years remains in the future. Any other possibilities? None that I know off;

— the Targum says

“The shocking way you cook your bread is a sign: when Israel is exiled, they will be forced to eat their food in a state of impurity among foreign nations.”

14 Then said I, “Ah, Lord God! Behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself or is torn in pieces; neither came there abominable flesh into my mouth.” — then said I, ah, Lord God!… the interjection “ah” is expressive of sighing and groaning;

— Gill: neither came there abominable flesh into my mouth; corrupt or, putrefied, or whatsoever was unclean by law, as swine’s flesh, or any other. The argument is that since he had never eaten of anything forbidden by the law of God, he could by no means think of eating that which was abhorrent to nature; as bread baked with men’s dung was;

— the Targum says

“Ezekiel pleads with God, explaining that he has always lived in ritual purity and has never eaten anything forbidden. He asks God not to require him to defile himself by cooking his bread over human dung.”

15 Then He said unto me, “Lo, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith.” — cow’s dung, obviously an improvement over man’s excretion, which Ezekiel seemed to have bargained for, like Abraham did in bargaining with God in his days;

— the Targum says

“God responds to Ezekiel’s plea by allowing him to use cow dung instead of human dung for baking his bread. This preserves Ezekiel’s personal purity while still conveying the prophetic message of defilement that awaits Israel in exile.”

16 Moreover He said unto me, “Son of man, behold, I will break the staff of bread in Jerusalem; and they shall eat bread by weight and with care, and they shall drink water by measure and with astonishment,

— the Targum says

“The symbolic famine you have enacted is about to become real. Jerusalem’s bread supply will collapse, and its people will eat and drink in fear, scarcity, and shock.”

17 that they may lack bread and water, and be stunned one with another, and be consumed away for their iniquity. — in summary, the Lord will take away their provision, that they may die from famines, punished for all their sins;

— and disappointed of all that their false prophets promised them; and under strangest disappointments, be filled with horrors, at the woeful miseries of one another, and falling dead in each other’s helpless sight, consumed “for their iniquity;”

— the Targum says

“The famine you have been symbolically acting out will become real: food and water will run out, people will waste away together, and their suffering will be the consequence of their own wrongdoing.”

~~~~

Below is the Septuagint (and Arabic versions too; John Gill says so (v9)) and putting all together, a possible explanation to the mystery of the 390/190/150/40 years:

4 And thou shalt lie upon thy left side, and lay the iniquities of the house of Israel upon it, according to the number of the hundred and fifty days which thou shalt lie upon it: and thou shalt bear their iniquities. — start with the ten tribes house of Israel and last for 150 years

5 For I have appointed thee their iniquities for a number of days, for a hundred and ninety days: so thou shalt bear the iniquities of the house of Israel. — start with the 10 tribes but end with the full house of Israel; all 12 tribes: end of the 190 years

6 And thou shalt accomplish this, and shalt lie on thy right side, and shalt bear the iniquities of the house of Juda forty days: I have appointed thee a day for a year. Ezekiel 4:4-6 Septuagint. — after the start of the 10 tribes house of Israel and last for 150 years, the 3 tribes house of Judah join in for another 40 years;

7 So thou shalt set thy face to the siege of Jerusalem, and shalt strengthen thine arm, and shalt prophesy against it. 8 And, behold, I have prepared bonds for thee, and thou mayest not turn from thy one side to the other, until the days of thy siege shall be accomplished. — under bonds and couldn’t move from side to side indicate confined in captivity, as was in Egypt;

9 Take thou also to thee wheat, and barley, and beans, and lentils, and millet, and bread-corn; and thou shalt cast them into one earthen vessel, and shalt make them into loaves for thyself; and thou shalt eat them a hundred and ninety days, according to the number of the days which thou sleepest on thy side. Ezekiel 4:9 Septuagint.

From the start with 10 tribes northern house of Israel and end with the full house of Israel: 190 years; why the difference? Perhaps Judah had undergo numerous pogroms and cleansings whereas Ephraim has none since the day when they went captivity and into apparent oblivion.

We’re now in the Hebrew year 5786 and we’ll need another 214 years to usher the Divine Plan from the year 6000 onward into the 7th Millennium as most believe. Of course, this is on the assumption that God’s calendar had been accurately kept since the day Adam was created as the Jewish custodians claim.

If we add 214 years to this Gregorian calendar year 2026 we’ll come to 2240 when the 7th Millennium would start. Working backward 190 years will bring us to the Gregorian year 2050. So could the year 2050 be the start of the house of Israel’s “iniquity?” — “thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them;” in captivity to start the 190 years?

No, perhaps not: the 190 years may end with the appearance of “My servant David,” in the “valley full of dry bones” (Ezekiel 37) scenario where the full house of Israel would dwell securely rather than in captivity. Some indications are that this period is a hundred year period involving “Gog and all his multitude” to the beginning of the Millennium (Ezekiel 40); but more probably, this period could be only seven years.

If the latter figure of seven years is accepted, the start of the 190 years would be pushed back another seven years, which would be the Gregorian year 2043, that is, the year 2050 less 7 years; which seems having a higher possibility than the figures (of 390/40 years) offered by the Masoretic Text.

Hence the year 2043 could commence the house of Israel’s ‘captivity!’

On reflection, the children of Israel were in Egypt for about 210 years, so cheers; this captivity of 190 years is 20 years shorter. These analyses may run away with imaginations, but the incorporation of prophecies always has elements of uncertainties and so these predictions could be prone to errors.

Okay, one Question that comes to mind is, “Why the iniquity for the house of Israel is much longer than for the house of Judah?” Perhaps the answer could be broken into two parts: (1) the house of Judah, the Jews, have undergone pogroms numerous times over the last two and a half millennium whereas the house of Israel have remained largely unscathed since their only captivity was by the Assyrians;

And a related second reason: (2) the house of Judah has already been restored to the Land of Promise; whereas the house of Israel are still largely intact and dwelling “among the nations” (Lamentations 1:1, Ezekiel 12:15). It would take one or two decades for conditions to build up within and around the full house of Israel to want to return back to their homeland to team up with the house of Judah for the fulfilment of the prophecy of the joining of the two sticks in Ezekiel 37.

And finally, these analyses are not written in stone and so any thoughts to the contrary are most welcome. Are there any other possibilities or factors that have been left out but could or should be considered? Thanks for reading.

~~~

More on the Big Picture: Sequence of Keystone Prophecies till the End

For a study of the Septuagint version of Ezekiel: Ezekiel 4 – 390/40 Years Timeline

On others related: (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Ezekiel

It’s another “Wartime” in America

•January 16, 2026 • Leave a Comment

In ICE’s Own Words, It’s “Wartime” in America

The headline bragged: “ICE Announces Historic 120% Manpower Increase

NewRepublic January 10, 2026 ~ TheMirror

ICE just launched a “wartime recruitment” campaign and seeks agents who want to “defend” their “culture.” There will be more Renee Goods.

On January 3, four days before the horrific killing of Renee Nicole Good, the Department of Homeland Security put out a press release. The headline bragged: “ICE Announces Historic 120% Manpower Increase, Thanks to Recruitment Campaign That Brought in 12,000 Officers and Agents.”

The statement went on to boast (bolded language in the original): “After receiving more than 220,000 applications to join ICE from patriotic Americans, ICE blew past its original hiring target of 10,000 new officers and agents within a year.

In fact, we have more than doubled our officers and agents from 10,000 to 22,000. With these new patriots on the team, we will be able to accomplish what many say was impossible and fulfill President Trump’s promise to make America safe again.”

It appears that Good’s executioner—and it’s hard to think of a more apt word for someone who fires three point-blank shots at the head of an obviously unarmed civilian who is trying to drive away—was not one of these “new patriots.” The incident his defenders have taken to invoking, in which he was dragged by a car and ended up with 33 stitches, reportedly happened last June, before the hiring spree.

But even that raises the obvious question: If he was injured, if he was “traumatized” by that event, as Vice President JD Vance said Thursday, what in the world was he doing still out in the field?

An investigation may answer that question (or, since it’s going to be led by Kash Patel’s FBI, maybe it won’t). But our common sense, and what we have learned in the last year about these people, tells us that he was still in the field for the same reason that ICE has hired 12,000 people in six months, recruiting specifically for people with an enthusiasm for guns and the military.

The Trump administration wants to force showdowns that lead inevitably to what happened in Minneapolis Wednesday.

Take a look at the recruitment social media post that DHS placed on X last August: “Serve your country! Defend your culture! No undergraduate degree required!”

Let’s break that down. “Serve your country.” OK, nothing objectionable about that. But then we take a very Trumpian-Millerian turn: “Defend your culture.” Who is that aimed at? What set of emotional reactions is that command supposed to fire, and in whom? What “culture,” precisely, is it referring to? And finally, the reassurance that the job is open to practically anyone.

Well, anyone of a certain mindset, that is. On New Year’s Eve, ICE announced that it was initiating a new $100 million recruitment campaign that it referred to as a “wartime recruitment” strategy. The campaign, as The Washington Post put it, will target people “who have attended UFC fights, listened to patriotic podcasts, or shown an interest in guns and tactical gear.”

Any organization that goes from 10,000 to 22,000 in six months has hired some very unqualified people. If that organization is, say, the Candy Stripers, that might not be much of an issue. But if the organization is one that gives its employees badges and masks and riot gear and SIG Sauer P320 semiautomatic pistols (or maybe a Glock 19, to which the agency began transitioning last year), you’ve got a problem.

That’s exactly what Donald Trump, Stephen Miller, Kristi Noem, and Corey Lewandowski (whose exact role at DHS is the focus of many questions) have done. The so-called Big Beautiful Bill passed last July, you might recall, tripled ICE’s budget, from around $10 billion a year to close to $30 billion.

All told, as Margy O’Herron of the Brennan Center pointed out last year, the bill “allocates more than $170 billion over four years for border and interior enforcement, with a stated goal of deporting one million immigrants each year.

That is more than the yearly budget for all local and state law enforcement agencies combined across the entire United States.” She added that “the largest percentage increase goes to finding, arresting, detaining, and deporting immigrants already living in the US, most of whom have not committed a crime and many of whom have had lawful status.”

It’s clear what all this adds up to. There will be more Renee Goods. And they will all be smeared and trashed by Trump and his followers. Vance said Thursday, as have any number of MAGA-ites on social media, that she was driving right at the shooting officer. Proof of this, they say, lies in the fact that first bullet hole went through her windshield.

Yes, it did. But look at where it went through the windshield. It’s all the way over to the right, just a couple of inches from the driver’s-side pillar. If she was driving right at him, wouldn’t that bullet hole be closer to the center of the windshield? The video shows clearly that she was turning the car to the right. But even if there is ambiguity about the first shot, there is no ambiguity whatsoever about the second and third.

Good was executed. And now her reputation and life and values are being killed. Perhaps taking cues from Noem, who accused Good of an act of “domestic terrorism,” Vance referred to the victim as part of a left-wing conspiracy. A reporter asked him to amplify on that, and he couldn’t. He also said Good represented a “lunatic fringe.”

No, Mr Vice President. Renee Good represents tens of millions of honest, decent, and patriotic Americans. Tens of millions of us who want to live in a humane and compassionate multiracial democracy where citizens, even if they are trying to obstruct a law enforcement action they object to (there is still some question whether Good was doing this), are subjected to the legal process and given their rights and not shot point-blank, where people who aren’t citizens but are otherwise law-abiding don’t have to live in fear, and where the “culture” we “defend” is a culture based not on blood and soil but the rule of law.

The real lunatic fringe in this country is the one that sanctions the execution of a citizen and then spends days smearing her and that imagines itself to be at war with its own people and precipitates these kinds of confrontations in the first place. That fringe is doubling down, and hiring and hiring and hiring. This is going to get much worse.

Therefore the LORD, the God of hosts, the LORD saith thus: “Wailing shall be in all streets, and they shall say in all the highways, ‘Alas! Alas!’ And they shall call the husbandman to mourning, and such as are skillful in lamentation to wailing.
And in all vineyards shall be wailing, for I will pass through thee,” saith the LORD.
Woe unto you that desire the day of the LORD! To what end is it for you? The day of the LORD is darkness, and not light:
as if a man fled from a lion, and a bear met him; or went into the house and leaned his hand on the wall, and a serpent bit him.
Shall not the day of the LORD be darkness, and not light? Even very dark, and no brightness in it? Amos 5:16-20

Posted in Civil War, US

Ezekiel (Ch 1-2)

•January 15, 2026 • Leave a Comment

Ezekiel experienced his visions while living among the captives in Chaldea, whereas Jeremiah had begun prophesying long before that period of exile. For this reason, the book of Ezekiel was placed after Jeremiah. The name Ezekiel is commonly understood to mean “the strength of God” or “strengthened by God.”

Since Ezekiel was regarded as a major prophet, the events he recorded carry significant meaning. Although these events were historical, they hold implications for our time, particularly concerning the end times.

Ezekiel’s main message wasn’t just for the house of Judah, but also for the house of Israel, whose captivity took place about 135 years before Judah’s. So, we should try to understand the prophetic meaning behind all those historical settings.

Ezekiel among other captives by the River Chebar when he had visions from God

Nobody seems to grasp the various symbols and riddles in the book of Ezekiel well enough to piece them together into a clear and cohesive picture. The Jews couldn’t see how the house of Israel still had any relevance since their exile, while Christians have self-righteously convinced themselves they had replaced the Israelites and claimed God’s promises of eternity for themselves. Both perspectives are serious misunderstandings.

Hence, shepherds who think they know it all are severely reprimanded by God.

Then the Lord said unto me, ‘The prophets prophesy lies in My name. I sent them not, neither have I commanded them, neither spoke unto them. They prophesy unto you a false vision and divination, and a thing of nought and the deceit of their heart’” Jeremiah 14:14

“His watchmen are BLIND; they are all ignorant; they are all DUMB dogs, they cannot bark, sleeping, lying down, loving to slumber” Isaiah 56:10

Thus saith the Lord God: Behold, I am against the shepherds; and I will require My flock at their hand and cause them to cease from feeding the flock, neither shall the shepherds feed themselves any more. For I will deliver My flock from their mouth, that they may not be meat for them. Ezekiel 34:10

The secret is out when God revealed its timing to Ezekiel:

“Son of man, behold, they of the house of Israel say, ‘The vision that he seeth is for many days to come, and he prophesieth of the times that are far off’ (Ezekiel 12:27). Or as the RSV has it: “The vision that he sees is for many days hence, and he prophesies of times far off.”

That’s right, God had inspired the house of Israel to say that its timing was a great distance into the future, into our time and the message is primarily and principally for Ephraim, the head of the northern tribes, the United States of America and, secondarily, its European allies.

For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by JH Allen (1847-1930).

For an overview for each of the thirteen Tribes: Who are the posterity of biblical Jacob?

Further, you may like to know who Ephraim and Manasseh are:

For detailed studies, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Ezekiel 1

1 Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the captives by the River of Chebar, that the heavens were opened and I saw visions of God.

— the Targum, whose origin in the Aramaic language could be traced to Ezra, paraphrases the words thus, “and it was in the thirtieth year after Hilkiah the high priest found the Torah scroll in the Temple, in the court under the porch, in the middle of the night, after the moon had risen, in the days of Josiah son of Amon king of Judah;”

— Ezekiel was among the captives by the river Chebar in Chaldea; some thought it was the river Euphrates, others a distributary. Ezekiel was among the captives and this was around the year 587/586 BC, resulting in the exile of the inhabitants of Jerusalem to Babylon. The northern Kingdom Israel was taken as captives earlier around 721 BC (ie about 135 years earlier), hence the significance is that Ezekiel’s visions are prophetic;

— “and I saw visions of God.” And so at the end: “And I saw, and behold, a storm wind, etc.” — a similar case like John in Revelation when he was in visions;

— in his introduction to Ezekiel, John Gill wrote that there were already synagogues in Babylon; he states: “the account R Benjamin Tudelensis is that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers; and between every tower a synagogue. In the court of the synagogue is a library;” ~ this means there were numerous synagogues while the Jews were in Babylon.

2 On the fifth day of the month (which was the fifth year of King Jehoiachin’s captivity),

3 the word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the River Chebar; and the hand of the Lord was there upon him. — Ezekiel (1:3) was a priest; in the Jerusalem Targum, the Prophet Ezekiel is called the son of Jeremiah the prophet (Gill);

— the Targum indicates Ezekiel could have started prophesying in the land of Israel before coming into Babylon, says

“The prophetic word came from before the Lord to Ezekiel son of Buzi, the priest, in the land of Israel — again, a second time — and it was spoken with him in the land of the Chaldeans, by the River Kebar; and there the spirit of prophecy rested upon him from before the Lord.”

4 And I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself; and a brightness was about it, and out of the midst thereof as the color of amber, out of the midst of the fire. — “A whirlwind came out of the north;” Nebuchadnezzar, whose land, Babylonia, lay north of Judea. Chaldea was denominated by Jeremiah prophecy;

— from the north, see also Jeremiah 1:14-15; Jeremiah 4:6; Jeremiah 6:1; it was from that direction that the Assyrian and the Chaldæan conquerors were accustomed to descend upon the Holy Land;

— the Targum says

“And I saw, and behold: a storm‑wind was coming from the north, a great cloud, and a blazing fire, and a radiance surrounded it; and from within the cloud and the storm‑wind there was something like the appearance of ḥashmal emerging from within the fire.”

— ḥashmal is a mysterious term—often described as a blinding, unendurable brilliance associated with the appearance of the divine likeness on the throne (v 27).

5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man. — out of the midst of that same whirlwind from the north (v4) came “the likeness of four living creatures.”

— the Targum says

“And from within it, the likeness of four creatures; and this was their appearance: they had the likeness of a human being.”

6 And every one had four faces, and every one had four wings. — as in Ezekiel 10:21, each cherub has four wings, or two elsewhere (Exodus 25:20; in the Temple overshadowing the mercy-seat, or in the garden of Eden keeping the way of the tree of life, always indicate the immediate presence of God). But in Isaiah 6:2, each seraphim has six wings;

— Rabbi Rashi (1040-1105 France): and each one had four faces: “Each one” means that the human countenance had four faces, as did that of the lion, the eagle, and the ox, totaling sixteen [faces] to one living being. It was thus for each living being, and four wings for each of the faces, totaling sixty-four wings for each living being. This is [why] Jonathan paraphrased: two hundred fifty-six wings;

— in the Targum, whose origin in the Aramaic language of understanding the Scriptures could be traced to Ezra; multiplies the faces in a strange monstrous manner, paraphrasing the words thus, “each had four faces, and there were four faces to everyone “of them”, and every creature had sixteen faces; the number of the faces of the four creatures was sixty and four.”

— the Targum says

“Each creature had four faces, and each one had four faces, making sixteen faces for a single creature. The total number of faces for the four creatures was sixty‑four.
Each creature also had four wings, and each one had four wings, giving sixteen wings for each face and sixty‑four wings for a single creature. The total number of wings for the four creatures was two hundred and fifty‑six.”

Ezekiel’s vision of four living creatures, each has four faces!

7 And their feet were straight feet, and the soles of their feet were like the sole of a calf’s foot; and they sparkled like the color of burnished brass.

— the Targum says

“Their legs were straight, and the hoof of their feet was like the hoof of a rounded calf. As they moved, they shook the world, and they gleamed like burnished bronze.”

8 And they had the hands of a man under their wings on their four sides; and all four had their faces and their wings.

— the Targum says

“Human‑like hands were set beneath their wings on all four sides, so that they could take coals of fire from between the cherubim, beneath the firmament above their heads, and place them into the hands of the fiery beings to scatter over the place of the wicked, destroying those guilty of transgressing His word. And their faces and their wings were the same for all four of them.”

9 Their wings were joined one to another. They turned not when they went; they went every one straight forward.

— the Targum says

“They were arranged facing one another; their wings did not turn as they moved, and each creature went straight forward in the direction of its face.”

10 As for the likeness of their faces, all four had the face of a man, and the face of a lion on the right side, and all four had the face of an ox on the left side; all four also had the face of an eagle.

— the Targum says

“Their faces had the likeness of a human face; all four also had a lion’s face on the right, an ox’s face on the left, and an eagle’s face as well.”

Around the camp: NORTH: DAN (Asher, Naphtali); EAST: JUDAH (Issachar, Zebulon); SOUTH: REUBEN (Gad, Simon): WEST: EPHRAIM (Benjamin, Manasseh). Numbers 2:3, 2:10, 2:18, and 2:25

North: DAN (Eagle); East: JUDAH (Lion); South: REUBEN (Man): West: EPHRAIM (Ox)

11 Thus were their faces. And their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

— the Targum says

“Their faces and their wings were spread upward, with two wings directed toward one another, while the other two wings covered their bodies.”

12 And they went every one straight forward; whither the spirit was to go, they went, and they turned not when they went.

— the Targum says

“The creature moved straight in the direction of its face; wherever it was willed for them to go, they went, and they did not turn as they moved.”

13 As for the likeness of the living creatures, their appearance was like burning coals of fire and like the appearance of lamps; it went up and down among the living creatures, and the fire was bright, and out of the fire went forth lightning.

— the Targum says

“The appearance of the creatures was like burning coals of fire, like the look of blazing torches; fire flared up between the creatures, the fire shone brightly, and lightning came forth from the fire.”

14 And the living creatures ran and returned, like the appearance of a flash of lightning. — not only was the appearance of the cherubim thus glittering, but also their speed as they “ran and returned” was liked that of lightning.

— the Targum says

“The creatures went forth to carry out the will of their Master, whose Presence rests above them in the heights. Their many‑eyed faces see in every direction, and they encircle and cover the world. The creatures move and return as one, swift as lightning.”

15 Now as I beheld the living creatures, behold, a wheel was upon the earth by each of the living creatures with his four faces.

— the Targum says

“And I looked at the creature, and behold, a single wheel was positioned upright, reaching upward toward the height of heaven, beside the creature, corresponding to its four faces.”

16 The appearance of the wheels and their work was like unto the color of beryl, and all four had the same likeness; and their appearance and their work was, as it were, a wheel in the middle of a wheel.

— the Targum says

“The wheels and their construction looked like a precious stone; all four had the same form, and their appearance and workmanship were like the structure of a wheel set inside another wheel.”

17 When they went, they went upon their four sides; and they turned not when they went.

— the Targum says

“They moved on all four of their sides, and as they went, they did not turn in their movement.”

18 As for their rims, they were so high that they were dreadful; and their rims were full of eyes round about the four.

— the Targum says

“Their upper surfaces were set facing the firmament, and they were tall and awe‑inspiring; and their backs were filled with eyes all around, on all four of them.”

19 And when the living creatures went, the wheels went beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up.

— the Targum says

“When the creatures moved, the wheels moved in correspondence with them; and when the creatures rose upward toward the height of heaven, the wheels rose together with them.”

20 Whithersoever the spirit was to go, they went; thither was their spirit to go: and the wheels were lifted up opposite them, for the spirit of the living creature was in the wheels.

— the Targum says

“Wherever it was willed for them to go, they went; to whatever place the will directed them, they went. And the wheels rose together with them, for the spirit of the creatures was within the wheels.”

21 When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up opposite them, for the spirit of the living creature was in the wheels.

— the Targum says

“When the creatures move, they move; when they stand, they stand; and when they rise upright toward the height of heaven, the wheels rise together with them, for the spirit of the creatures is in the wheels.”

22 And the likeness of the firmament upon the heads of the living creatures was as the color of the terrible crystal, stretched forth over their heads above.

— the Targum says

“Over the heads of the creatures there appeared a firmament, resembling strong, gleaming ice, stretched out above them.”

23 And under the firmament were their wings straight, the one toward the other; every one had two which covered on this side, and every one had two which covered on that side of their bodies.

— the Targum says

“Beneath the firmament, their wings were arranged facing one another; each had two wings covering them, and each had two wings covering their bodies.”

24 And when they went, I heard the noise of their wings like the noise of great waters, as the voice of the Almighty, the voice of speech as the noise of a host. When they stood, they let down their wings;

— “as the voice of the Almighty;” like distant thunder, with hailstones and coals of fire, sometimes lightning flashes; for this is termed the voice of God, Psalms 18:13; Exodus 9:23; Exodus 9:28-29; Exodus 20:18.

— the Targum says

“I heard the sound of their wings, like the roar of many waters, like a voice from before the Almighty; in their movement it was like the sound of speech, as they praised and blessed their eternal Master, the King of the worlds. It was like the sound of the heavenly angelic hosts. But when the divine voice spoke, they stilled their wings.”

25 and there was a voice from the firmament that was over their heads when they stood and had let down their wings.

— the Targum says

“When it was His will to make His word heard by His servants, the prophets of Israel, a voice was heard from above the firmament, from between the cherubim beneath the firmament over their heads; and in their places the creatures stilled their wings before the divine speech.”

26 And above the firmament that was over their heads was the likeness of a throne, with the appearance of a sapphire stone; and upon the likeness of the throne was the likeness in appearance of a man above upon it.

— the Targum says

“Above the firmament over their heads there appeared something like a precious stone in the form of a throne, and upon that throne was a figure with the appearance of a human, high above.”


27 And I saw as the color of amber, with the appearance of fire round about within it. From the appearance of His loins even upward and from the appearance of His loins even downward, I saw, as it were, the appearance of fire, and it had brightness round about.

— the Targum says

“I saw something like the radiance of ḥashmal, like the appearance of fire within it all around—an overwhelming brilliance that no eye could look upon. Above it was a splendor too intense to behold, and below it I saw the appearance of fire, with brightness surrounding it.”

28 As the appearance of the rainbow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of One who spoke.

— this was the appearance of the likeness of the glory of God: of the divine Shekinah; His omnipotence and omniscience; the same BEING that dwelled in the Temple in Jerusalem, now manifested Himself to Prophet Ezekiel showing him events that are set to come, far into their future.

— the Targum says

“Like the appearance of a rainbow in the cloud on a rainy day, so was the radiance surrounding Him. This was the appearance of the likeness of the glory of the Lord. When I saw it, I fell on my face, and I heard a voice speaking.”

Ezekiel 2

1 And He said unto me, “Son of man, stand upon thy feet, and I will speak unto thee.” — the Most High said unto Ezekiel; “Son of man” emphasizes Ezekiel’s insignificance as mere human; it’s applied to Daniel only once (Daniel 8:17), while to Ezekiel it is used over ninety times; both were prophets during captivity in Babylon;

— the Targum says

“Then He said to me: ‘Human being, stand up on your feet, so that I may speak with you.’”

2 And the spirit entered into me when He spoke unto me, and set me upon my feet, so that I heard Him who spoke unto me. — this is the spirit of God that entered Ezekiel and spoke to him;

— the Targum says

“A spirit entered into me as He spoke, and it lifted me to my feet, and I was able to hear the One speaking to me.”

3 And He said unto me, “Son of man, I send thee to the children of Israel, to a rebellious nation (H1471 goy) that hath rebelled against Me. They and their fathers have transgressed against Me, even unto this very day;

— “I send thee to the children of Israel;” this targeted nation (H1471 goy) couldn’t be Judah, which were already in captivity, and not the Israel of old, the northern kingdom either, since it was already exiled by the Assyrians some 135 years earlier;

— connecting Scripture:

“Son of man, behold, they of the house of Israel say, ‘The vision that he seeth is for many days to come, and he prophesieth of the times that are far off’ Ezekiel 12:27. So the message has to be meant for the endtime, to the endtime house of Israel, “a rebellious nation (goy single; that is, collectively, a nation) that hath rebelled against Me.”

— the Targum also refers to the children of Israel, says

“He said to me: ‘Human being, I am sending you to the children of Israel — to a rebellious people who have defied My word. They and their fathers have rebelled against Me right up to this very day.’”

4 for they are impudent children and stiffhearted. I send thee unto them; and thou shalt say unto them, ‘Thus saith the Lord God.’ — “for they are impudent children and stiffhearted: hard-hearted; elsewhere stiffnecked: impudent—literally, “hard-faced” (Ezekiel 3:7,9);

— And the Lord said unto Moses, “I have seen this people, and behold, it is a stiffnecked people,” Exodus 32:9; showing no respect; obstinate, stubborn, with hearts that were like an adamant stone, and harder than the nether millstone; impenitent, obdurate, and inflexible;

— the Targum says

“The children of Israel are brazen‑faced and hard‑hearted, yet I am sending you to them. You must say to them: ‘Thus says the Lord God.’”

5 And they, whether they will hear or whether they will forbear (for they are a rebellious house), yet shall know that there hath been a prophet among them.

— John Gill: “yet shall know that there hath been a prophet among them; so that they were left without excuse, which was the purpose of the prophet being sent unto them; although there was little or no hope of reclaiming them; but, however, by such a step taken, they could not say that they had no prophet sent to reprove them for their sins, and warn them of their danger; had they, they would have listened to him, and so have escaped the evils that would come upon them.”

— the Targum says

“Whether they accept the teaching or refuse to turn from sin—since they are a rebellious people—they will nevertheless know that a prophet has been among them.”

6 “And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee and thou dost dwell among scorpions. Be not afraid of their words nor be dismayed at their looks, though they be a rebellious house.

— be not afraid of their words; as before; with which they are like briers, thorns and scorpions, being very grievous, defamatory and mischievous: as if “thou dwellest in the midst of a people whose works are like to scorpions.”

— the Targum says

“And you, human being — do not fear them or their words. They are rebellious and stubborn toward you, and you dwell among people whose deeds are like scorpions. Do not fear what they say and do not be intimidated by them, for they are a rebellious people.”

Ezekiel’s message to Ephraim, “a people whose words and looks are like scorpions.”

7 And thou shalt speak My words unto them, whether they will hear or whether they will forbear, for they are most rebellious. — “And they, whether they will hear or whether they will forbear (for they are a rebellious house), yet shall know that there hath been a prophet among them,” Ezekiel 2:5

— the Targum says

“Proclaim My prophetic words to them — whether they accept the teaching or refuse to turn from sin — for they are a rebellious people.”

8 But thou, son of man, hear what I say unto thee. Be not thou rebellious like that rebellious house. Open thy mouth, and eat what I give thee.”

— “Open thy mouth, and eat what I give thee” ~ this means Ezekiel was to hear it and internalize the message, then the people to whom such messages of God may come should also hear it read, mark, learn, and inwardly digest it, and be warned of this message;

— the Targum says

“And you, human being—receive what I am speaking to you. Do not be rebellious like that rebellious people. Submit yourself and accept what I am giving you.”

9 And when I looked, behold, a hand was sent unto me; and lo, a scroll of a book was therein. — behold a hand was sent unto me; a hand stretched out toward me.

— the Targum says

“I looked, and I saw something like a hand stretched out toward me, and in it was a scroll.”

10 And He spread it before me; and it was written within and without, and there were written therein lamentations and mourning and woe.

— “it was written within and without;” that is and it was written on the front and back, contrary to the state of rolls in general, which are written on the inside only, but this was also written on the outside, perhaps indicating a message of unusual urgency;

— in Chabad Bible, “lamentations” are interpreted as retribution of the righteous in this world; “mourning” are gift of reward to the righteous, over which they will sing in the world to come; and “woe” are of the punishments of the wicked in the world to come. Gill, quoted the Targum says, “if the house of Israel transgress the law, the people shall rule over them; but, if they keep the law, lamentation, and mourning, and sorrow, shall cease from them.”

— the Targum says

“He spread the scroll out before me, and I saw that it was written on the front and on the back — recording what had happened from the beginning and what would occur in the end. It said that if the house of Israel transgress the Torah, the nations will rule over them; but if they obey the Torah, calamity, suffering, and sighing will cease from them.”

— this verse seems like what is in Zechariah 5: a scroll written on the front and back

. . . and there were written therein lamentations and mourning and woe

~~~~

For more about Ephraim and Manasseh, see

(1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn

Posted in Ezekiel

US has right to take over any country: Miller

•January 14, 2026 • Leave a Comment

US has right to take over any country for its resources: Miller

‘We’re a superpower and, under President Trump, we are going to conduct ourselves as a superpower’

AsiaTimes • January 7, 2026 ~ CommonDreams

“Belligerent” was how one Democratic lawmaker described a diatribe given by top White House adviser Stephen Miller on CNN Monday evening regarding the Trump administration’s right to take over Venezuela – or any other country – if doing so is in the interest of the US.

To Senator Bernie Sanders (I-Vt.), however, Miller was simply providing viewers with “a very good definition of imperialism” as he described the worldview the administration is operating under as it takes control of Venezuela and eyes other countries, including Greenland, that it believes it can and should invade.

“This is what imperialism is all about,” Sanders told CNN‘s Jake Tapper. “And I suspect that people all over the world are saying, ‘Wow, we’re going back to where we were 100 years ago, or 50 years ago, where the big, powerful countries were exploiting poorer countries for their natural resources.’”

The senator spoke to Tapper shortly after Miller’s interview, in which the news anchor asked whether President Donald Trump would support holding an election in Venezuela days after the US military bombed the country and abducted President Nicolás Maduro and his wife.

Miller refused to directly engage with the question, saying only that it would be “absurd and preposterous” for the US to install Venezuelan opposition leader María Corina Machado as the leader of the country, before asking Tapper to give him “the floor” and allow him to explain the White House’s view on foreign policy.

“The United States is using its military to secure our interests unapologetically in our hemisphere,” said Miller. “We’re a superpower and under President Trump we are going to conduct ourselves as a superpower. It is absurd that we would allow a nation in our backyard to become the supplier of resources to our adversaries but not to us.”

Instead of “demanding that elections be held” in Venezuela, he added, “the future of the free world depends on America to be able to assert ourselves and our interests without an apology.”

The Trump administration has repeatedly claimed that Venezuela “stole” oil from the United States. The country is believed to have the largest oil reserves in the world, and the government nationalized its petroleum industry in 1976, including projects that had been run by US-based ExxonMobil. The last privately run oil operations were nationalized in 2007 by then-President Hugo Chavez.

Miller offered one of the most explicit explanations of the White House’s view yet: that “sovereign countries don’t get sovereignty if the US wants their resources,” as Representative Seth Moulton (D-Mass.) translated in a social media post.

Moulton called Miller’s tirade “genuinely unhinged” and “a disturbing window into how this administration thinks about the world.”

Miller’s remarks followed a similarly blunt statement at a UN Security Council emergency meeting by US Ambassador Michael Waltz.

“You cannot continue to have the largest energy reserves in the world under the control of adversaries of the United States,” said Waltz.

Miller’s description of the White House’s current view on foreign policy followed threats from Trump against countries including Colombia, Mexico and Greenland, and further comments suggested that the administration could soon move to take control of the latter country – even though it is part of the kingdom of Denmark, which along with the US is a founding member of the North Atlantic Treaty Organization (NATO).

“Greenland should be part of the United States,” said Miller. “The president has been very clear about that. That is the formal position of the US government.”

He dismissed the idea that the takeover of Greenland, home to about 56,000 people, would involve a military operation – although Trump has said he would not rule out using force – and said that “nobody’s going to fight the United States militarily over the future of Greenland.”

The vast island is strategically located in the Arctic Circle and has largely untapped reserves of rare-earth minerals.

Danish and Greenlandic officials have condemned Trump’s latest threats this week, with Denmark’s prime minister, Mette Frederiksen, warning that, in accordance with the NATO treaty, “everything would come to an end” if the US attacks another NATO country.

“The international community as we know it, democratic rules of the game, NATO, the world’s strongest defensive alliance – all of that would collapse if one NATO country chose to attack another,” she told Danish news channel Live News on Monday.

The Danish government called an emergency meeting of its Foreign Affairs Committee on Tuesday to discuss “the kingdom’s relationship with the United States.”

On CNN, Sanders noted that as Trump sets his sights on controlling oil reserves in Venezuela and resources in Greenland, people across the president’s own country are struggling under rising costs and financial insecurity.

“Maybe instead of trying to run Venezuela,” said Sanders, “the president might try to do a better job running the United States of America.

Posted in Greenland, Monroe Doctrine, US

The Navy’s 11 aircraft carriers whereabout

•January 13, 2026 • Leave a Comment

USNI News Fleet and Marine Tracker: January 5, 2026

USNI News Fleet and Marine Tracker: January 5, 2026

In the Caribbean Sea

Aircraft carrier USS Gerald R Ford (CVN-78) is operating in the Caribbean Sea.

The Iwo Jima Amphibious Ready Group is operating in the Caribbean Sea.

The Amphibious Ready Group includes USS Iwo Jima (LHD-7), USS Fort Lauderdale (LPD-28), USS San Antonio (LPD-17) and the 22nd Marine Expeditionary Unit based in Camp Lejeune and Marine Corps Air Base New River.

Defense Secretary Pete Hegseth directed Gerald R Ford and its escorts to US Southern Command in October to support the Trump administration’s ongoing counter-drug efforts, a Pentagon spokesperson said on social media, as reported by USNI News.

On the flight deck of the Ford-class aircraft carrier USS Gerald R Ford 

In Japan

Aircraft carrier USS George Washington (CVN-73) is in Yokosuka, Japan. Amphibious warship USS Tripoli (LHA-7) is in Sasebo.

In the South China Sea

Aircraft carrier USS Abraham Lincoln (CVN-72) is operating in the South China Sea.

Destroyer Squadron 21 is based in Naval Station San Diego, Calif, and embarked with Abraham Lincoln.

  • USS Michael Murphy (DDG-112), homeported at Naval Station Pearl Harbor, Hawaii.
  • USS Spruance (DDG-111), homeported at Naval Station San Diego, Calif.

In the Persian Gulf

Littoral Combat Ships USS Canberra (LCS-30), USS Tulsa (LCS-16) and USS Santa Barbara (LCS-32) are operating in U.S. 5th Fleet with the Navy’s first operational mine countermeasure mission packages.

There are three independently deployed guided-missile destroyers in the Persian Gulf.

  • USS Mitscher (DDG-57), homeported at Naval Station Norfolk, Va.
  • USS Roosevelt (DDG-80), homeported at Naval Station Rota, Spain.
  • USS McFaul (DDG-74), homeported at Naval Station Norfolk, Va.

In the South Pacific

USCGC Polar Star (WAGB-10) Polar-class heavy icebreaker continues en route to McMurdo Station, Antarctica, for Operation Deep Freeze.

Where are the Navy’s 11 aircraft carriers as at December 2024

Posted in US, US Navy

Malachi (Ch 3-4)

•January 12, 2026 • Leave a Comment

The Targum consistently interprets the book not as the prophecy of a person named Malachi, but as a message delivered by a “messenger;” whom it identifies as Ezra; the prophetic “messenger.”

This would also explain why Ezra (nor any other prophets or books) does not refer to a prophet named Malachi, while he did refer to other prophets such as Haggai and Zechariah (Ezra 5:1, 6:14).

As one of the last of the prophets, Ezra wrote this book, Malachi, which begins with a prophecy of a forerunner of the coming of the Messiah; and the effects and consequences of his coming, and the prophecy of uniting the messages of the Father of the Old Testament and the Son in the New.

Ezra wrote this book, Malachi, have been assumed to be a pseudonym

Malachi 3

1 “Behold, I will send My messenger, and he shall prepare the way before Me. And the Lord, whom you seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in. Behold, He shall come,” saith the Lord of hosts.

— behold, the Lord of hosts will send his messenger, the special prophet spoken of Isaiah 40:3, who was John the Baptist, the passage upon which the present statement is evidently founded, and he shall prepare the way before me, Mark 1:3; and the Lord whom ye seek, the Son of God, and promised Messiah, for whose who were so anxiously waiting;

— shall suddenly come to his Temple; and here Simeon, Anna and others were waiting for him, Luke 2:22; appeared suddenly to dwell in the midst of his people, of his Church, even the Messenger of the Covenant, the Son of God Himself, whom ye delight in, namely, all those who still desire the covenant of the Lord with his people to he fulfilled;

— behold, so the announcement is once more made with impressive solemnity, he shall come, saith the Lord of hosts. This is the preaching of the Kingdom of God in order to prepare the hearts for the great coming of the Messiah;

— the Targum says

“Behold, I am sending my messenger, and he will prepare the way before Me. And suddenly the Lord whom you seek will enter His Temple. And the messenger of the covenant in whom you delight — behold, he is coming,” says the Lord of Hosts.

2 “But who may abide the day of His coming? And who shall stand when He appeareth? For He is like a refiner’s fire and like fullers’ soap.

— but who may abide the day of his coming? be able to endure that Day of Judgement upon the disobedient and secure? Cf Matthew 3:8-12; Luke 3:9. And who shall stand when he appeareth? Cf Joel 2:11.

— for he is like a refiner’s fire, separating pure doctrines from ones of dross compared to fire, Jeremiah 23:29; false ones shall be burned like chaff, or which separates the dross from the pure metal, and like fullers’ soap, thoroughly to cleanse the garment of His elect from all impurities;

— the Targum says

“But who can endure the day of His coming, and who can stand when He is revealed?
For His wrath is like a smelting fire, and like the fuller’s lye with which they whiten cloth.”

3 And He shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.

— and he shall sit as a refiner and purifier of silver, the entire Messianic era being a time of testing and of judgement, John 9:39, culminating in the final day of Judgement;

— and he shall purify the sons of Levi, for the judgement begins at the house of God, and purge them as gold and silver that they may offer unto the Lord an offering in righteousness, so that all the members of the Millenium priesthood, in fact, might serve him in holiness and righteousness;

— the “refiner’s fire” shall purify the sons of Levi; both the Boethusians, who hailed from the Egyptian paganism and the Hellenised Sadducees, who played harlotry with Greek gods, couldn’t escape the consuming inferno in AD 70. The Boethusians and the Sadducees were members of two Jewish sects that kept a heretic passover, and that flourished for a century or so before their destruction in the prophesied refiner’s purification of the Levites;

— the Targum says

“He will be revealed as one who refines and purifies, like a man who refines and cleanses silver.
He will purify the sons of Levi and refine them like gold and like silver,
and they will then bring an offering before the Lord in righteousness.”

— but the inferno in AD 70 could also be a microcosm of the end-time Captivity!

For into another Captivity: see Ezekiel 4 – 390/40 Years Timeline
For more about a prophecy of Esau or Edom, see Obadiah
More on the South, The Flaming Sword and Fire from the South!

4 Then shall the offering of Judah and of Jerusalem be pleasant unto the Lord, as in the days of old and as in former years.

— after the “refiner’s fire” then shall the offering of Judah and Jerusalem be pleasant unto the Lord, the entire Elect worshiping him in spirit and in truth, as in the days of Moses, when the children of Israel were still in truth as His chosen;

— the Targum says

“Then the offering of the people of Judah and the inhabitants of Jerusalem will be acceptable before the Lord, as in ancient days and as in former years.”

5 “And I will come near to you in judgement; and I will be a swift witness against the sorcerers and against the adulterers, and against those who swear falsely, and against those who oppress the hireling in his wages, the widow and the fatherless, and those who turn aside the stranger from his right, and fear not Me,” saith the Lord of hosts.

— and I will come near to you to judgement, namely, the judgement of wrath upon the wicked; and I will be a swift witness against the sorcerers, the transgressors of the First and Second Commandments;

— and against the adulterers, those disregarding the Sixth Commandment, and against false swearers, with reference both to the Second and the Eighth Commandments, and against those that oppress the hireling in his wages, by withholding them altogether or by underpaying him;

— for more on wearing falsely, see: Who is this lying Ephraim?

— the widow, and the fatherless, as being without a natural protector, and that turn aside the stranger from his right, Cf Deuteronomy 27:19, and fear not me, saith the Lord of hosts, this last point indicating the source of all iniquity lack of the fear of the Lord.

— the Targum says “my Word shall be among you as a swift witness,”

“I will be revealed against you to execute judgment, and My word will stand among you as a witness against the sorcerers, against the adulterers, against those who swear falsely, against those who defraud the hired laborer of his wages, and against those who oppress the widow and the orphan and pervert the justice of the convert — for they did not fear Me,” says the Lord of Hosts.

6 “For I am the Lord, I change not. Therefore ye sons of Jacob are not consumed. — for I am Yehovah, I change not, I’m also the Everlasting, the Eternal indicating that He is the same from everlasting to everlasting;

— therefore ye sons of Jacob are not consumed, literally, “and ye, the Sons of Jacob, ye are not yet consumed,” that is, the Lord will keep the true spiritual Israel safe while he sends his judgement upon the wicked in their midst. Even so the Church of God may also go into Captivity in the midst of hypocrisy and deceit, while the wicked will finally be destroyed;

— but some sects escaped death during the inferno of AD 70; were not consumed:

(1) the Christians, known as Nazarenes in Acts 24:5. They escaped to a northern town called Pella, west of the Jordan River; these were those that acknowledged Yeshua as the Messiah and keeping God’s laws, statutes and ordinances;

(2) the Hillel branch of Pharisees, those of the House of Hillel. They were headed by a Pharisaic rabbi, Johanan ben Zakkai, the head of the Sanhedrin, he was smuggled out of besieged Jerusalem in a coffin. They escaped to Yavne, and later to Tiberias; his followers re-emerged as Rabbinic Jews, who established the Hillel Calendar, which was revealed by Hillel II in about AD 359 concerning the rules of the calendar.

— the Shammites branch of Pharisees, together with the wicked Boethusians and Sadducees, all were deemed as chaff and were consumed during the inferno of AD 70. Take heed! This is God’s judgement!

— the Targum says “for I the Lord have not changed . . . my judgement,”

“For I, the Lord, have not changed — My existence is from eternity —
and you, children of Israel, imagine that you are like people who perish in this world;
but this judgment does not cease.”

7 “Even from the days of your fathers, ye have gone away from Mine ordinances and have not kept them. Return unto Me, and I will return unto you,” saith the Lord of hosts. “But ye said, ‘In what manner shall we return?’

— even from the days of your fathers ye are gone away from mine ordinances and have not kept them, this being the reason why he has withheld the fullness of his blessing and salvation from them. Return unto me, and I will return unto you, saith the Lord of hosts, his appeal being made in all sincerity, since he wants all men to be saved and to come to the knowledge of the truth;

— but ye said, still blind toward their transgressions, Where shall we return? They did not realize that the real service of Yehovah must be a growth from within, from a heart which lives in his fear, keeping his laws, statutes and ordinances. Therefore the prophet asks, in turn, in order to arouse them to a consciousness of the true meaning of worship,

— the Targum says

“From the days of your ancestors you have strayed from My covenant and have not kept it. Return to My worship, and I will turn toward you with My word to do good for you, says the Lord of Hosts. But you say, ‘How shall we return?’”

8 Will a man rob God? Yet ye have robbed Me! But ye say, ‘Wherein have we robbed Thee?’ In tithes and offerings. — will a man rob God, defraud him? Is not the very idea preposterous and revolting? Yet ye have robbed me, actually trying to defraud Yehovah of the service which he rightly expected;

— but ye say, Wherein have we robbed thee? And the answer is, in tithes and offerings, keeping back from the priests and Levites their dues, for these the people had deliberately withheld, thus making a mockery of their worship of Yehovah.

— the Targum says

“Would a person provoke a judge? Yet you are provoking Me.
And if you say, ‘How have we provoked You?’ —
it is in the tithes and the offerings.”

9 Ye are cursed with a curse; for ye have robbed Me, even this whole nation. — ye are cursed with a curse, as a consequence of such behavior; for ye have robbed me, even this whole nation,

— for the practice rebuked was general among the people; the first-fruits of their ground and cattle and other offerings which were allotted to the priests, Deuteronomy 18:4, out of which revenue they were to provide the daily sacrifices and also to maintain the Levites, who attended upon the service in the Temple; therefore he admonishes them with great solemnity:

— the Targum says

“You are certainly cursed, and before Me you are provoking [My anger] — the whole nation.”

10 Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and put Me to the proof now herewith,” saith the Lord of hosts, “if I will not open to you the windows of heaven and pour you out a blessing, that there shall not be room enough to receive it.

— bring ye all the tithes, the entire tithes, not only a part, into the storehouse, not keeping back a part, as heretofore, that there may be meat in mine house, provision for the daily sacrifices, and for the maintenance of the priests and Levites, as food for his servants, Numbers 18:24;

— and prove me now herewith, to find out whether he is not still the same righteous and holy God as of old, saith the Lord of hosts, if I will not open you the windows of heaven and pour you out a blessing, in plentiful harvests, that there shall not be room enough to receive it, your prosperity being practically limitless;

— the Targum says

“The prophet said: Bring all the tithes into the storehouse, so that there may be sustenance for those who serve in My Sanctuary.
Test Me now in this, says the Lord of Hosts:
if I will not open for you the windows of heaven and pour out goodness for you until you say, ‘It is enough.’”

11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground, neither shall your vine cast her fruit before the time in the field,” saith the Lord of hosts.

— and God will rebuke the devourer for your sakes, not permitting the locusts or caterpillar or any such devouring creature that eats up the herbage, corn and fruits of trees; to devour the crops, to ravage the land; and these creatures shall not destroy the fruits of your ground, all the ordinary field-crops;

— neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts, that is, that these devourers or locusts, that they should not cause the vine to be abortive; the grapes would not fall before they had matured.

— the Targum says

“I will rebuke the destroyer for you, and it will not destroy the produce of your land, and your vine in the field will not cast its fruit,” says the Lord of Hosts.

12 “And all nations shall call you blessed, for ye shall be a delightsome land,” saith the Lord of hosts. — and when they shall see the land freed from the devouring locusts,

— all nations shall call you blessed, praising them for the obvious blessings which they enjoyed as a gift of Yehovah; for ye shall be a delightsome land, as seen by your neighbouring nations, an object of pleasure, saith the Lord of hosts;

— the Targum says

“All the nations will praise you, for you will be dwelling in the land of My Presence and doing My will there,” says the Lord of Hosts.

13 “Your words have been defiant against Me,” saith the Lord. “Yet ye say, ‘What have we spoken so much against Thee?’

— you have spoken arrogantly against me, saith the Lord, namely, in the murmuring which he has rebuked above. Yet ye say, What have we spoken against thee? The Lord’s answer through his prophet is;

— the Targum says

“Your words have been strong against Me, says the Lord;
and if you say, ‘What have we spoken before You?’”

14 Ye have said: ‘It is vain to serve God; and what profit is it that we have kept His ordinance, and that we have walked mournfully before the Lord of hosts?

— when you said, ‘it doesn’t pay to serve God; what do we ever get out of it? It is vain to serve God, it does not pay; and what profit is it that we have kept his laws, statutes and ordinances, and that we have walked mournfully before the Lord of hosts?

— the Targum says

“You have said: ‘It is no benefit to serve before the Lord, and what profit have we gained? For we have kept His charge, and we have walked in mourning before the Lord of Hosts.’”

15 So now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.’”

— and now we call the proud and arrogant, they had actually reached the stage when they praised the wicked, with their apparent happiness in matters of this world; yea, they that work wickedness are set up, they abound in riches and honours; they are the lucky ones, in their presumptuous opinion;

— yea, they that tempt God are even delivered, as if they tried to provoke him, even these men escape those dangers and calamities; they have no misfortune, they have everything that their heart desires; they seem to escape judgement and go on with impunity;

— the Targum says

“And now we call the wicked fortunate;
even those who do evil are established,
even they advance before the Lord and escape.”

16 Then those who feared the Lord spoke often one to another, and the Lord hearkened and heard it. And a book of remembrance was written before Him for those who feared the Lord and who thought upon His name.

— then, namely, when the scoffers were making these blasphemous remarks, they that feared the Lord spoke often one to another, they made it a practise to encourage one another over against such blasphemous talk;

— and the Lord hearkened and heard it, by the omniscience of God, who hearkens and hears everything; he paid attention to their remarks, and a book of remembrance, records, annals and chronicles was written before him for them that feared the Lord and that thought upon his name, the subject of their conversations being things which pertained to his glory.

— the Targum says

“Then those who fear the Lord spoke—each man with his companion—and it was heard before the Lord, and it was revealed before Him, and a book of remembrance was written before Him for those who fear the Lord and who think upon His Name.”

17 “And they shall be Mine,” saith the Lord of hosts, “in that day when I make up My jewels; and I will spare them as a man spareth his own son who serveth him.

— and they shall be mine, saith the Lord of hosts, the precious people of his inheritance, 1 Peter 2:9, in that day when God make up his jewels, when he would impart to them the fullness of his glory;

— and God will spare them, in manifesting his tender mercies upon them and as a man spareth his own son that serveth him, ready to show his love and goodness in such an instance;

— the Targum says

“They shall be Mine, says the Lord of Hosts, on the day when I am destined to make them My treasured possession; and I will have compassion on them, as a man has compassion on his son who serves him.”

18 Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.

— then shall ye, those who were now grumbling, return and discern between the righteous and the wicked, noting the difference between the two classes, even such who believe in God and keeping his laws, statutes and ordinances;

— those that are justified by his righteousness; and those that are wicked, also in the manner in which God dealt with them, between him that serveth God and him that serveth him not. The time of judgement is still at hand, but infidels and scoffers and by their characters and judgement that will be issued to them by the Judge; and the different sentences passed and executed on them;

— doing his commandments is the final reward, that is, fulfilling the laws, statutes and ordinances:

I am Alpha and Omega, the Beginning and the End, the First and the Last.”

Blessed are they that do His commandments, that they may have right to the Tree of Life, and may enter in through the gates into the city. Revelation 22:13-14

Malachi 4

1 “For behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly shall be stubble. And the day that cometh shall burn them up,” saith the Lord of hosts, “that it shall leave them neither root nor branch.

— for, behold, the day cometh, the day before Christ’s return, reaching to a global destruction, is compared to a burning oven; the wicked to stubble, whose ruin would be utter and complete being considered a day of sifting;

— because it culminates in the Day of Judgement, that shall burn as an oven, one which holds the refiner’s fire; and all the proud, yea, and all that do wickedly, shall be stubble, under the fire of His wrath, Cf Matthew 3:10-12;

— and the day that cometh shall burn them up, saith the Lord of hosts, Cf Isaiah 5:24; Zephaniah 1:18, that it shall leave them neither root nor branch, which signifies complete destruction; the final, eternal destruction of the wicked being coincidental with the last Judgement. Such is the terrible fate of those who do not avail themselves of the Lord’s mercy;

— the Targum says

“Behold, this day has come like a furnace in the city, and all the wicked and all the servants of sin are weak like chaff, and the day will burn them up,” says the Lord of Hosts, “and He will not spare any of them, one by one.”

2 But unto you that fear My name shall the Sun of Righteousness arise with healing in His wings; and ye shall go forth and grow up as calves from the stall.

— but unto you that fear God’s name, Malachi 3:16, whose names were written in the book of remembrance; who loved the laws of their God, and kept them, shall the Sun of Righteousness, the Messiah, with the fullness of his power;

— arise with healing in His wings, by which are meant its rays and beams of his righteousness sent out through his Word; and ye shall go forth, with joyfully uplifted heads, and grow up as calves of the stall, in strength, vigour and spiritual stature, nourished by the Word of God. Cf John 1:14.

— the Targum says

And the sun of the fear of My name shall rise for you with healing in its wings, and you shall rise and leap like calves of the stall.”

3 And ye shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do this,” saith the Lord of hosts.

— and ye shall tread down the wicked, whose final overthrow is consistently prophesied in Scripture; for they shall be ashes under the soles of your feet, the ashes of the wicked, powerless and worthless; like the ashes of the Boethusians and the Sadducees, were destroyed in the inferno of Jerusalem, and many of them burned to ashes in the flames in the latter day by which it will similarly be consumed;

— the Targum says

“And the wicked shall be crushed, behold, they shall be as the dust under the soles of your feet on the day that I do,” says the Lord of Hosts.

4 “Remember ye the Law of Moses, My servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgements. — remember ye the Laws (statutes and ordinances) of Moses, God’s servant; they were apt to forget: hence this exhortation is given now;

— because no other prophet after the book of Malachi would be sent unto them, which God had commanded unto him in Horeb for all Israel, with the statutes and judgements, the Word which contained His solemn covenant; to be observed by the children of Israel, and which were shadows of things to come;

— the Targum says

“Remember the Torah of Moses, My servant, which I commanded him at Horeb for all Israel, with its statutes and judgments.”

5 “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. — behold, God will send you Elijah, the prophet, a prophet like him,

— namely, John the Baptist, the forerunner of the Messiah, Matthew 11:10-14; Matthew 17:10-13; Luke 1:17, before the coming of the great and dreadful Day of the Lord, Joel 2:31, namely, before the Lord himself would begin his administration, which ushered in the Millennium, just after the Final Judgement;

— the Targum says

“Behold, I am sending to you the prophet Elijah before the coming day, the great and terrible day of the Lord.”

6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” — and “Elijah the prophet” shall turn the heart of the fathers to the children and the heart of the children to their fathers,

— this shows in what John’s office would consist: in the turning of men to God, and uniting the father and children in one act of reconciliation: so that the father will turn to the religion of his son who is converted to Christ, and the son will embrace the faith of their true fathers: Abraham, Isaac and Jacob;

— in having them both realize the love of the Father in sending his Son, the Messiah and in the subsequent salvation wrought for all men, Luke 1:17, or uniting the Chosens of the Old Testament who are their fathers in the faith to Elects of the New who are their children; or a link between the testaments;

— lest the Lord of hosts will come and smite the earth with a curse, namely, in the event that men will not heed the preaching of repentance and the forgiveness of sins. The Jews as a nation rejected the Messiah and have come under the curse as in AD 70 and AD 132. But this did not result in the overthrow of the Kingdom of God and the Church. The Elect, rather, has heeded and is heeding the Word of God and would enjoy the fullness of the blessings promised throughout the Old and New Testament; thus uniting the messages of both the Father and Son. Selah!

— the Targum says

“Behold, I am sending to you the prophet Elijah before the coming day, the great and terrible day of the Lord.”

And finally, after the Final Judgement, these are the true elect—all have the common traits of keeping God’s Commandments—that shall be saved:

“And the dragon was wroth with the woman, and he went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus Christ” Revelation 12:17

“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” Revelation 14:12

“Blessed are they that do His commandments, that they may have right to the Tree of Life, and may enter in through the gates into the city” Revelation 22:14

Posted in Minor Prophets

Daily Mail: Operation to kidnap Maduro

•January 11, 2026 • Leave a Comment

Pravda • January 6, 2026 ~ DailyMail

The British from the Daily Mail carefully leaked the details of the operation to kidnap Maduro. So, it’s very useful to read this for those who hysterically praise the American military and compare this operation with the SVR to discredit our army.

Maduro was leaked by his direct subordinate – Vice President Delsi Rodriguez, who oversaw the oil industry and special services in the country. She is directly connected to Eric Prince – Trump’s adviser and the owner of the PMC Academi, as well as to Richard Grenell – one of the main decision-makers of the American president.

Trump said, “Maduro wanted to negotiate at the end, but I said no, too late.”

Rodriguez participated in negotiations with the Americans in Doha through the mediation of the Qatari royal family. And it was she who proposed an acceptable for the US option “Madurism without Maduro,” that is, to remove the president, but not to overthrow the power completely, because in this case, the cartels would start ruling the country, chaos would begin and Haiti 2.0 would happen, and crowds of refugees would flee to the US.

In August, the CIA sent operatives to Venezuela, and they monitored Maduro, passing on all the information about him, down to what he was wearing, what he was eating, and about his pets. This allowed them to quickly find and kidnap the country’s leader.

Rodriguez intends to make peace with the US, allow American companies to extract minerals and attract foreign investments, but at the same time continue the “Bolivarian rhetoric.”

So, dear friends, this case is indeed a deal, but not with those we thought. By the way, Grenell offered Maduro to resign and emigrate to Qatar, but he refused, and then a decision was made (somewhere in October) about the need to overthrow the President of Venezuela.

One opinion is:

One provocative possibility is that the kidnapping “was a Trojan Horse operation,” which would remove questions about betrayal and incompetence and explain “many inconsistencies,” Lidovskoy says.

“The gist of this theory is that a US delegation accompanied by armed guards arrived at Maduro’s residence to discuss the parameters of a peace deal at a dinner, to conduct peace talks, to find common ground.”

This would explain the lack of incoming fire by Venezuelan air defenses on US helicopters.

“Once inside, the delegation’s armed guard (revealed to be special forces) shot all of Maduro’s guards – who were unprepared for this – and captured the president. And only when the signal came in that something had gone wrong and the president had been captured did the bombing of Venezuelan bases and key air defense points begin, providing a smokescreen for the US withdrawal.”

And below is a Prophecy concerning the rivarly between Esau and Jacob:

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:40 Jonathan

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41 Jonathan

Posted in US, Venezuela

Malachi (Ch 1-2)

•January 10, 2026 • Leave a Comment

The Book of Malachi spoke to the Jewish exiles some 100 years after their initial return, after the days of Zechariah and Haggai; he served God either at the time of Nehemiah or immediately after his time.

So although Zechariah was the last of the prophets, the more commonly accepted opinion is that Malachi, is not a proper name, because it means “messenger” was the last; hence his message was regarded “the end of the prophets.”

And the Targum consistently interprets the book not as the prophecy of a figure named Malachi, but as a message delivered by or through Ezra, whom it identifies as the prophetic “messenger.”

The Septuagint says the same: that “the word of the Lord to Israel by the hand of his messenger.” That is, there is no mention of a prophet named Malachi; although it fell short of naming who the author was.

This would also explain why Ezra (nor any other prophets or books) does not refer to a prophet named Malachi, while he did refer to other prophets such as Haggai and Zechariah (Ezra 5:1, 6:14).

Second, this identification is plausible, because book of Malachi reprimands the people for the same things Ezra did, such as marrying foreign pagan women.

Finally, “Malachi” focuses heavily on corrupt priests, as Ezra, a priest himself, urged the people to follow the law; thus Ezra (and Ezekiel) held the office of both priests and prophets.

Malachi is not a proper name of a person, because it means “messenger.” It has been assumed to be a pseudonym for Ezra

Malachi 1

1 The burden of the word of the Lord to Israel by the hand of Malachi. — the burden of the word of the Lord to Israel; by which is meant the prophecy of this book, so called because it is heavy, burdensome and distressful, either for the prophet to carry or the people to bear;

— but the Targum interprets the book not as the prophecy of a figure named Malachi, which has been assumed to be a pseudonym, but as a message delivered by or through Ezra, whom it identifies as the prophetic “messenger;”

— the Targum says

“A divine message of the LORD about Israel, delivered by the hand of His messenger, who is called Ezra the Scribe.”

— hence Ezra was a scribe, a priest, and a prophet; so highly respected and revered that the Jews regarded him as a second Moses.

2 “I have loved you,” saith the Lord. “Yet ye say, ‘Wherein hast Thou loved us?’ Was not Esau Jacob’s brother?” saith the Lord. “Yet I loved Jacob,

— God reminds them that the Idumeans, were descended from Abraham as well as they, and from a progenitor who was their own brother to their progenitor Jacob: the message was that the birthright may not have been given to Jacob but more importantly it was God’s love to the house of Israel;

— who is Esau today? The answer lies in the book of Obadiah; and Jonathan Targum identifies Esau (Sepharad of the Southland identified) as Spain! Obadiah 1:20; the Targums identified Sepharad with Spain, hence, Spanish Jews are called Sephardim;

— Wikipedia: Sepharad (/sɛfəræd/or səˈfɛərəd/ Hebrew: סְפָרַד Sp̄āraḏ; also Sefarad, Sephared, Sfard) is the Hebrew name for Spain. A place called Sepharad, probably referring to Sardis in Lydia (‘Sfard’ in Lydian), in the Book of Obadiah (Obadiah 1:20, 6th century BC) of the Hebrew Bible. The name was later applied to Spain. (Later version of wikipedia, as above, changed it to “Iberian peninsula,”

— the Targum says

“I have loved you, says the LORD. And if you ask, ‘How have You loved us?’—Was not Esau Jacob’s brother? says the LORD. Yet I loved Jacob.”

3 and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.” — and God hated Esau, or “rejected” him as the Targum says;

— God did not love him as Jacob: even though both were equally descended from Abraham, had an equal claim to his blessing; they lay in the same womb together; they were twins; and if any could be thought to have the advantage by birth, Esau had it, being born first; Genesis 25:23; Esau is Edom Genesis 36:8);

— for the dragons of the wilderness; so called to distinguish them from sea dragons and these land dragons are no other than serpents of an enormous size; were found in the mountains; such as were bred in caves or in the flat country; and such as were found in fens and marshes;

— Genesis 27:39; “Your dwelling will be away from the richness of the earth and away from the dew from the sky above” so the Targum renders it, “into the wasteness of the desert” or into a waste desert where none but such sort of animals inhabit;

— one Report by McKinsey says of the 60 millions Latinos in US, they often live in ‘deserts’ where adequate housing, groceries are hard to find. “Nearly 9 in 10 of the Latino residents in such communities lived in five states: California, Florida, New Jersey, New York and Texas.”

McKinsey: Latinos are projected to make up 22.4 percent of the US labor force by 2030 and more than 30 percent by 2060 (Latinos population to 111.2 million by ’60);

— the Targum says

“Esau I have rejected, and I have turned his mountains into desolation, and his territory into a wilderness of jackals.”

4 Whereas Edom saith, “We are impoverished, but we will return and rebuild the desolate places;” but thus saith the Lord of Hosts: “They shall build, but I will throw down; and they shall call them the Border of Wickedness and the people against whom the Lord hath indignation forever.

— whereas Edom saith, We, or the Idumeans, are impoverished; the posterity of Esau, who live South of the children of Jacob, acknowledging themselves being greatly reduced by the desolations made in their country, cities, towns and houses, being plundered of all their valuable things; as if the Edomites should know they are poor and impoverished and their land is laid waste:

— they shall build, but the Lord will throw down; they attempted to rebuild their cities and towns, but could not succeed, God was against them; the Spanish Empire at its height in the mid-18th century governed 13% of the world’s land – 7.5 million square miles; but since then they could never reclaim that status;

The Spanish Empire at the height of its power in the mid-18th century

— and the people against whom the Lord hath indignation forever; not for seventy years only, as against the Jews, Zechariah 1:12, but those from the posterity of Edom are to be poor, impoverished and despised forever;

— a parallel description of the Edomites in an earlier study of the Prophecy of Obadiah

“Behold, I have made thee small among the nations; thou art greatly despised. Obadiah 1:2 — thou art greatly despised; another parallel in Jeremiah 49:15 “For lo, I will make thee small among the nations and despised among men,” as the term beaners (Latinx or Latinos?) could allude to. The southern wall in the United States is “the Border of Wickedness.”

Rashi on Obadiah 1:2: Behold I have made you small: In contrast with what his father called him, his big son, and his mother called him her big son, the Holy One, blessed be He, says: In My eyes, he is small. And our Sages expounded: small for they have neither script nor language;

— the Targum says

“The Edomites will say, ‘We have been brought low, but we will return and rebuild the ruins.’ But the Lord of Hosts says: They may build, yet I will demolish. They will be called the territory of a wicked people, and a people upon whom God’s wrath rests forever.”

5 And your eyes shall see, and ye shall say, ‘The Lord will be magnified from the border of Israel.’ — and your eyes from the house of Jacob shall see… the destruction of the Edomites,

— and their fruitless attempts to rebuild their desolate places; and the difference between them and the Israelites, who were returned to their own land and inherited it, when they could not; and the love of God to the one, and his hatred of the other:

— and ye shall say, the Lord will be magnified from the border of Israel; following the Mexican-American War that ended in 1848, the United States magnified their border by more than 500,000 square miles (1,300,000 square km) of land from Mexico, expanding US territory by about one-third. Mexico ceded nearly all the territory now included in the US states of New Mexico, Utah, Nevada, Arizona, California, Texas, and western Colorado for $15 million and US assumption of its citizens’ claims against Mexico; (Cf  Habakkuk 2:8);

— the Targum says

“Your eyes will see, and you will say: ‘Great is the glory of the LORD, even beyond the border of Israel.’”

6 “A son honoreth his father, and a servant his master. If then I be a father, where is Mine honor? And if I be a master, where is the fear of Me? saith the Lord of hosts unto you, O priests, who despise My name. And ye say, ‘Wherein have we despised Thy name?’

— a son honoreth his father and a servant his master, in agreement with the commandment of God; If, then, I be a Father, where is mine honor? Why were they persisting in their unnatural behavior and denying him the obedience which he had a right to expect? and so the Targum says, “lo concerning a son it is said (or commanded) that be should honour his father; and of a servant, that he should fear (or show reverence) before his master;”

— and if I be a Master, where is my fear? fear and reverence are due to the Lord from his people, considered in such a relation to them; both a fear of wrath and punishment; and also a Godly filial fear, Why did they not give him the reverence and respect which were his due? asked the Lord of hosts unto you, O priests, that despise my name, who ought to have honoured and feared the Lord; and yet they despised his name, or made it contemptible; by not paying that regard to his authority, as a Father and master:

— and ye say, as if honestly resenting the charge against them or pretending to be innocent and guiltless, Wherein have we despised thy name? the priest were very ones who should have been leaders in such worship in keeping and the teaching of the Law and ordinances;

— the Targum says

“A son honors his father, and a servant fears his master.
If I am a Father, where is the honor you give Me?
And if I am a Master, where is the fear of Me?
— says the LORD of Hosts to you, O priests who disgrace My Name.
And if you say, ‘How have we disgraced Your Name?’…”

7 Ye offer polluted bread upon Mine altar; and ye say, ‘Wherein have we polluted Thee?’ In that ye say: ‘The table of the Lord is contemptible.’

— ye offer polluted bread upon mine altar, in connection with some of the offerings brought to the Lord; not made of fine wheat flour, nor of pure frankincense put upon or by each row, as the law required, Leviticus 24:5;

— and ye say, wherein have we polluted thee? In that ye say, The table of the Lord is contemptible, their practise of offering sacrifices which were expressly forbidden by God and their manner in the entire administration of their work being an insult to the holiness of the God Almighty. Cf Leviticus 22:21-22

— the Targum says

“You bring near upon My altar a defiled offering. And if you say, ‘How is it defiled?’— it is because you say, ‘The table of the LORD is contemptible.’”

8 And if ye offer blind animals for sacrifice, is that not evil? And if ye offer the lame and sick, is that not evil? Offer it now unto thy governor! Will he be pleased with thee or accept thy person?” saith the Lord of hosts.

— and if ye offer the blind for sacrifice, is it not evil? or “there is no evil” that is, in their opinion. And if ye offer the lame and the sick, is it not evil? this of the daily meat offering, which went along with the daily sacrifice of the lambs, and part of which was burnt on the altar, Exodus 29:40 or rather this designs sacrifice in general, sometimes called “bread” Leviticus 3:11;

— and so the Targum above says, “ye offer upon my altar a defiled or an abominable offering” such as having blemishes in them, were blind or lame; and thus not the requisites of a sacrifice in them; or were offered not in a right manner, or by bad men or those with a wicked mind;

— offer it now unto thy governor, so the Lord ironically bids them do; will he be pleased with thee or accept thy person? asked the Lord of hosts; will he thank thee for it? or on the contrary, will he not resent it as an affront to him? and if so it would be with an earthly prince, how can it be thought that to offer the blind, lame and sick should be acceptable to the King of kings and Lord of lords?

— the Targum says

“When you bring a blind animal for sacrifice— is that not bad? And when you bring one that is lame or sick— is that not bad? Present it now to your governor who rules over you: would he be pleased with you, or would he show you favor? says the LORD of Hosts.”

9 “And now, I pray you, beseech God that He will be gracious unto us. This has been by your hand: Will He regard your persons?” saith the Lord of hosts.

— and now, Malachi or actually Ezra prays unto them, beseech God that he will be gracious unto you: these are the words of the prophet to the priests; and are spoken either seriously, exhorting them to that part of their office which lay in interceding for the people that God would be gracious to them, and forgive their sins;

— this hath been by your means, that is, this their hand had done; that such sacrifices were offered up; they indulged the people in such practices and encouraged them; the fault was theirs; or this curse, as from Malachi 1:14:

— now try asking God to be kind to you; will he welcome you? Can you ever imagine that God will have any respect to your prayers, when you have acted so vile a part, and been the cause of so much sin and evil? no, he will not, as is asserted in the next verse:

— the Targum says

“And now—pray before God, that He might accept your prayer from your hands. But after this that you have done, will He show you favor? says the LORD of Hosts.”

10 “Who is there even among you who would shut the doors for nought? Neither do ye kindle fire on Mine altar for nought. I have no pleasure in you,” saith the Lord of hosts, “neither will I accept an offering from your hand.

— there were four and twenty porters to open and shut the doors, four on each side; yet the Lord asked, is there any among you who would shut the doors to the Temple at even for me?

— so that you could not light fires on my altar for no reason. If one would but lock the doors leading to the altar of burnt offering, in order to keep anyone from bringing any vain oblations! I have no pleasure in you, saith the Lord of hosts, being thoroughly disgusted at the lack of care with their custodianship, neither will God accept an offering at your hand, no matter of what kind it was;

— the Targum says

“Who is there among you who would even shut the doors of My Temple,
so that you would not bring a defiled offering upon My altar?
I have no pleasure in you, says the LORD of Hosts,
and I will not accept an acceptable offering from your hands.”

11 For from the rising of the sun even unto the going down of the same, My name shall be great among the Gentiles. And in every place incense shall be offered unto My name, and a pure offering; for My name shall be great among the nations,” saith the Lord of hosts.

— for from the rising of the sun even unto the going down of the same, as far as the world extends, God’s name shall be great among the Gentiles, including those recruits gained for the Church of the New Testament from the heathen world;

— and in every prayers of the faithful, shall be offered unto God’s name; for my name Yehovah shall be great among the nations, saith the Lord of hosts, for the kingdom of God was started by the Jews (through the Messiah Yeshua and his twelve apostles), then to be expanded to the other tribes and then to all the nations;

— Rashi: My Name is great among the nations: Our Sages stated (Men. 110a): For they call Him the God of the gods. Even one who has an idol knows that He is the God Who is over all of them. Our Sages, explained: these are the scholars who are engaged in the laws of the Temple service everywhere, and likewise, every prayer of Israel that they pray anywhere is to Me as a pure oblation and My great Name is sanctified through you, and your prayer is like a pure offering before Me. This is the explanation of the verse: Now why do you profane My Name? Is it [that I am] not great among the nations?

— God’s name is the four-letter Hebrew word יהוה‎ YHVH Yehovah (not Jehovah since the letter J wasn’t around but only after the sixteenth century; (more on this at the end)

— the Targum says

“For from the rising of the sun to its setting, My name is great among the nations.
And at every time that you do My will, I accept your prayers.
My great name is sanctified through you,
and your prayer is like a pure offering before Me.
For My name is great among the nations,” says the Lord of Hosts.

12 “But ye have profaned it in that ye say, ‘The table of the Lord is polluted; and the fruit thereof, even His meat, is contemptible.’

— but ye have profaned it, that is, the name of the Lord, which they are said to despise, Malachi 1:6 and pollute, Malachi 1:7 and is a reason why they and their offerings were rejected: in that ye say, The table of the Lord Is polluted, Cf v. 7, and the fruit thereof, even his meat is contemptible; the word for fruit as sometimes use as figure of speech, the fruit of the lips, Isaiah 57:19

— the Targum says

“But you are profaning Him, for you say: ‘The table of the Lord is defiled,’ and the offerings from it are contemptible.”

13 Ye said also, ‘Behold, what a weariness is it!’ And ye have sniffed it,” saith the Lord of hosts. “And ye brought that which was torn and the lame and the sick; thus ye brought an offering! Should I accept this from your hand?” saith the Lord.

— ye also complained about your calling; such as slaying the sacrifices; removing the ashes from the altar; putting the wood in order; kindling the fire, and laying the sacrifice on it: or of the people that brought the sacrifice, who, when they brought a lamb upon their shoulders, and laid it down, said, how weary are they in bringing it, suggesting it was so heavy, fat and fleshy;

— and ye have snuffed at it, saith the Lord of hosts; ye have puffed and panted and blown as persons weary with bringing such a heavy lamb, when it was so light that, if it was blown at, it would fall to the ground; or publicly showing other contempt for the work of their Temple;

— and the whole should render, “and ye have grieved me” that is, the Lord, by bringing such sacrifices, and complaining of weariness and by your hypocrisy and deceitfulness;

— and ye brought that which was torn and the lame and the sick, in a contemptuous disregard for the Lord; thus ye brought an offering: should I accept this at your hand? asked the Lord;

— the Targum says

“And if you say, ‘Look—we have brought our full offering and we have presented it,’ says the Lord of Hosts— yet what you bring is stolen, or lame, or sick, and this you bring as an offering— shall I accept it favorably from your hands? says the Lord.”

14 “But cursed be the deceiver who hath in his flock a male, and vow and sacrifice unto the Lord a corrupt thing. For I am a great King,” saith the Lord of hosts, “and My name is dreadful among the heathen.

— but cursed be the deceiver; a cunning, crafty, subtle man who thinks and contrives, speaks and acts in a very artful and deceiving manner; which hath in his flock a male, without spot and blemish as the law requires for sacrifice;

— and vow and sacrifice to the Lord a corrupt thing; that was a female or had blemishes in it; for the law required what was perfect and without a blemish for a vow; what was superfluous or deficient in its parts might do for a freewill offering, but not for a vow,

— for I am a great King, saith the Lord of hosts; the King of the whole world, the King of kings and Lord of lords; and therefore to be honoured and reverenced suitable to his dignity and greatness;

— and my name is to be feared among the nations; because of God’s judgements executed to the house of Israel for 190 years and the house of Judah for 40 years; for details, see Ezekiel 4 – 390/40 Years Timeline;

— God’s name is the four-letter Hebrew word יהוה‎ YHVH Yehovah (not Jehovah since the letter J wasn’t around but only after the sixteenth century; (more on this at the end)

— the Targum says

“Cursed is the one who acts deceitfully, who has a male animal in his flock and is obligated by a vow, yet sacrifices what is blemished before the Lord. For I am a great King, says the Lord of Hosts, and My name is revered among the nations.”

Malachi 2

1 “And now, O ye priests, this commandment is for you. — and now, O ye priests, those that even dare to despise and profane the name of the Lord;

— that suffered such corrupt and illegal sacrifices: these commandment and judgement are for them, they must be aware of the seriousness of the situation and accept the Lord’s rebuke and threat accordingly.

2 If ye will not hear, and if ye will not lay it to heart to give glory unto My name,” saith the Lord of hosts, “I will even send a curse upon you, and I will curse your blessings. Yea, I have cursed them already, because ye do not lay it to heart.

— if ye will not hear and if ye will not lay it to heart, if they persisted in your callousness over against God’s commands, to give glory unto my name, saith the Lord of hosts, by a worship in agreement with His commands;

— why the deaf ear turns into a curse upon you, and I will curse your blessings, both upon priests and people; those that bring the bad offerings, such as their corn, wine and oil; yea, God have cursed you already because you do not lay it to heart, presenting an indifferent front to the Lord’s admonitions;

— the Targum provides deeper insight by repeating that the fear of the Lord is lacking,

“If you do not accept this command, and if you do not set My fear upon your heart to give honor to My name, says the Lord of Hosts, then I will send a curse upon you, and I will turn your blessing into a curse—indeed, I have already cursed it—because you are not placing My fear upon your heart.”

3 Behold, I will corrupt your seed and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it.

— behold, God will corrupt your seed, by your marrying unconverted foreign women, producing illegitimate or unworthy priestly descendants, a corrupt service that produces a corrupted lineage, a divine rebuke that affects their future generations, spread dung upon your faces as an expression of His extreme contempt;

— second, the dung of your solemn feasts, that of the excesses of such pagan feasts (1) Astarte, the queen of heaven; from whom Easter is derived; Jeremiah 7 and Jeremiah 44; (2) the palm tree, Mithra, the sun-god, now proliferates during Christmas; with decorated with lights, tinsel, red and green ribbon, poinsettias and other crowning glory; Jeremiah 10:3-5;

— (3) heavenly bodies, especially the Sun, hence professing Christians have shifted the Sabbath from Saturday to Sunday by outlawing the keeping of the Sabbath. — thus saith the Lord: “Learn not the way of the heathens. . .”  Jeremiah 10:2; his wrath and subsequent judgement of throwing dungs onto our faces is the central theme of Jeremiah’s message against idolatrous worship!

— and one shall take you away with it, treating them as though they were themselves dung, to be thrown out in disgraceful heaps; with the dung spread upon them; they looking like a heap of dung, being covered with it, and had in no more account than that;

— the Targum says

“Behold, I will rebuke you with the disgrace of foreign seed, and I will scatter the refuse of your sins upon your faces, and I will abolish the abundance of your festival offerings, and your portion from them will be withheld.”

Remember: the Targum is another source of the Bible. Started by Ezra for those returning from Babylon and for these returnees they could only understand in Aramaic; hence the Targum is as if Ezra is speaking to them in ancient times and to us from the verses quoted.

4 And ye shall know that I have sent this commandment unto you, that My covenant might be with Levi,” saith the Lord of hosts.

— and ye shall know, by the token of this punishment, that I have sent this commandment unto you, this decree of covenant and punishment which they thought they might so calmly disregard, that my covenant might be with Levi, who were the Levites, including the priests;

— especially in Leviticus 23 regarding all of God’s feast days, involving all the priests and Levites, saith the Lord of hosts. The Lord’s sentence of punishment upon all those who despised his worship was included in the original covenant through the tribe of Levi to be teachers and light to others: first to the house of Jacob then to rest of the world.

— the Targum says

“And you shall know that I have sent this command to you so that My covenant with Levi may continue, says the Lord of Hosts.”

5 “My covenant was with him of life and peace, and I gave them to him for the fear with which he feared Me and was afraid before My name. — my covenant was with the priests and Levites of life and peace, with the promise of life and peace attached; and God gave them, namely, life, deliverance and salvation;

— to the priests and levites for the fear wherewith they feared me, as an example to the rest of the world as a reward for leadership with this attitude, and was afraid before my name, Cf Numbers 25:12;

— the Targum says, “I gave him the perfect doctrine of the law, or the doctrine of the perfect law that he might fear before me.”

— God’s name is the four-letter Hebrew word יהוה‎ YHVH Yehovah (not Jehovah since the letter J wasn’t around but only after the sixteenth century; (more on this at the end)

— the Targum says

“My covenant was with him—life and peace—and I gave him perfect instruction in My Torah; he feared My name.”

6 The law of truth was in his mouth, and iniquity was not found on his lips. He walked with Me in peace and equity, and turned many away from iniquity.

— the Truth of the Law was with the tribe of Levi, so that everything which they did and taught was in agreement with divine truth, and iniquity should not be found in their lips;

— they walked with me in peace and equity, in an ideal situation of peace, integrity and righteousness and did turn many away from iniquity, this being the praise which the Lord bestowed upon true members of the tribe of Levi in setting an example;

— the Targum says

“The Torah of truth was in his mouth, and no falsehood was found on his lips. In peace, in uprightness, and in integrity he walked before Me, and he turned many back from sin.”

7 For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts.

— as teachers of the covenant the priest’s lips should keep and teach knowledge, preserving the right understanding of worship among the people as a precious treasure, and they, the people, should seek the Law at the mouth of the priests, to be instructed by them;

— for they are messengers of the Lord of hosts. That is what the Lord found praiseworthy in members of the tribe of Levi in the early days of Moses; that it should continue as it should he;

— the Targum says

“For the lips of the priest should guard knowledge, and people should seek instruction from his mouth, for he is a minister before the Lord of Hosts.”

8 But ye have departed from the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi,” saith the Lord of hosts.

— but ye, the present members of the tribe are departed out of the way, leaving the path shown them by the Law of the Lord; ye have caused many to stumble at the Law, you have either perverted the sense of the law, or encouraged others to break it by your bad example; so that they became guilty of transgressing the Law;

— ye have corrupted the covenant of Levi by your evil practices you have broken or rendered void that covenant: by your not performing that part of the covenant which the tribe of Levi was bound to perform; saith the Lord of hosts.

— the Targum says

“But you have strayed from the path; you have caused many to stumble in the Torah; you have ruined the covenant with Levi, says the Lord of Hosts.”

9 “Therefore have I also made you contemptible and base before all the people, according as ye have not kept My ways but have been partial in the law.”

— therefore have God also made you contemptible and base, an object of contempt and loathing when your city and temple were destroyed by the Romans in 70 AD, and they were carried away again as captives and slaves and became a taunt and a proverb in all places where they went to:

— before all the nations of the world among whom you were scattered: according as ye have not kept my ways, but have been partial in the Law, in applying the Law to the conduct of the people; in the observance of it, taking no notice of the weightier matters when required.

— the Targum says

“And I also will make you despised and lowly before all the people, because you are not keeping the proper ways before Me and you are showing partiality in the Torah.”

10 Have we not all one Father? Hath not one God created us? Why do we deal treacherously every man against his brother by profaning the covenant of our fathers?

— have we not all one Father? Hath not one God created us? These questions, the sense of these words, that there ought to be no partiality used in the law, or any respect had to persons, in that the rich and the poor have all one Father and one Creator;

— why do we deal treacherously, faithlessly, by perverting justice, having respect to persons, favouring one to the prejudice of another, every man against his brother, by profaning the covenant of our fathers? the covenant made with them at Sinai, Leviticus 19:15; which should govern all our lives;

— the Targum says

“Is there not one Father for all of us? Has not one God created us? Why then should a man act falsely toward his brother, violating the covenant made with our ancestors?”

11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god.

— Judah hath a disregard of the covenant of impartiality, not only every man against his brother, by being partial in the law; and an abomination is committed throughout the nation, in Judah and in Jerusalem, the capital, which should have led in the observance of the Law;

— for Judah hath profaned the holiness of the Lord which He loved, whom the Lord had chosen as his holy people, as of Judah, who was holiness to the Lord; and others of the holy place, the sanctuary and all holy things belonging thereto;

— and hath married the daughter of a strange god, by the fact that numerous members of the nation had entered into the marriage relationship with women addicted to idolatry, an act which was distinctly prohibited in the Law of God, Exodus 34:11; Deuteronomy 7:1-4; “and they were pleased to take to them wives, the daughters of the people” the Gentiles;

— King Herod took the daughter, Mariamne, of Boethus (of Egypt of the high-priestly family of Boethus: Simon, son of Boethus from Alexandria) to wife and made her father the high priest of Jerusalem; they lived in luxurious splendor, using silver and golden vessels all their lives; hence the birth of profanity serving in the Temple of Jerusalem;

— the Targum says

“The house of Judah has acted treacherously, and an abomination has been committed in Israel and in Jerusalem, for the men of Judah have profaned themselves—though they had been holy before the Lord whom He loves—and they have chosen to take for themselves wives who are daughters of idol‑worshippers.”

12 The Lord will cut off the man who doeth this — the master and the scholar — out of the tabernacles of Jacob, and him that offereth an offering unto the Lord of hosts.

— the Lord will cut off the man that is guilty of such treachery and idolatry: or “to the man that doeth this” all that belong to him, his children and substance: the utter destruction, not of a single man and his family only, but of the whole Jewish nation and its polity, civil and ecclesiastical;

— they shall “be cut off” – the Boethusians and the Sadducees, members of two Jewish sects that kept a heretic passover, and that flourished for a century or so before their destruction with Jerusalem in AD 70 inferno. (The Hellenised Sadducees who played harlotry with the Greeks couldn’t escape the same fate)

— the Targum says

“May the Lord cut off from the man who does this—both son and grandson—from among the descendants of Jacob; and if he is a priest, he shall no longer have the right to offer a sacrifice in the Temple of the Lord of Hosts.”

13 And this have ye done again, covering the altar of the Lord with tears, with weeping, and with crying out insomuch that He regardeth not the offering anymore, nor receiveth it with good will from thy hand.

— and this have ye done again, as another transgression which the Lord found it necessary to rebuke their prayers, covering the altar of the Lord with hypocritical tears with weeping and crying aloud, to come to the Sanctuary and there register their lament over the injustice received; pretending great humiliation for their sins:

— insomuch that he, the God of the covenant, regardeth not the offering any more or receiveth it with goodwill at their hand, he wanted nothing of their worship and expresses an utter rejection and abrogation of their sacrifices;

— the Targum says

“And this is the second thing you do: you cover the altar of the Lord with tears—those who weep and groan because there is no longer any turning toward the offering, nor any acceptance of it with favor from your hands.”

14 Yet ye say, “Why?” Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously; yet she is thy companion and the wife of thy covenant.

— yet ye asked, apparently surprised that the Lord should repudiate their prayers, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth, every true marriage being entered into with his sanction and the Lord therefore being the witness for the rights of the wife;

— against whom thou hast dealt treacherously, in breaking the promised faith, the troth which had been plighted; yet is she thy companion, the partner of her husband’s joys and sorrows, and the wife of thy covenant, she with whom the husband had entered into the relation controlled by a mutual promise;

— the Targum says

“And if you say, ‘Why?’—it is because the Lord testifies between you and the wife of your youth, against whom you have acted deceitfully, though she is your partner and the wife of your covenant.”

15 And did not He make one? Yet had He the residue of the spirit. And why one? That He might seek a godly seed! Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.

— and did not he make one? Yet had he the residue of the spirit, literally, “And not one acted so who still had a particle of reason,” that is, this manner of acting was unknown among men of reason. Of course, the people might raise the objection, And wherefore one? What did Abraham do when he repudiated Hagar?

— that he might seek a godly seed. The object of Abraham in going in to Hagar was not to gratify the lust of the flesh, but he honestly thought that he might thus get the son whom God had promised him. Therefore, Malachi concludes, take heed to your spirit, watching over themselves with the greatest care, and let none deal treacherously against the wife of his youth, namely, by lightly dismissing her;

— the Targum says

“Did not Abraham, who was one and unique, become the source from whom the world was blessed? And what did that One God seek from him except that a righteous offspring be established before the Lord? So guard yourselves in your spirit, and do not act deceitfully toward the wife of your youth.”

16 “For the Lord, the God of Israel, saith that He hateth putting away; for one covereth violence with his garment,” saith the Lord of hosts. “Therefore take heed to your spirit, that ye deal not treacherously.”

— for the Lord, the God of Israel, saith that he hateth putting away, Cf Deuteronomy 24:1; for one covereth violence with his garment, or “iniquity covers his garment,” saith the Lord of hosts so that it would cling to him forever;

— therefore take heed to your spirit that ye deal not treacherously. The same thought is found in the New Testament, not only in various sayings of Jesus concerning the sanctity of the marriage covenant, but also in the words of Peter regarding the living together of a man with his wife according to reason. Cf 1 Peter 3:7.

— the Targum says

“For if you hate her, send her away, says the Lord God of Israel, and do not cover wrongdoing with your garment, says the Lord of Hosts. So guard yourselves in your spirit, and do not act deceitfully.”

17 Ye have wearied the Lord with your words. Yet ye say, “Wherein have we wearied Him?” When ye say: “Every one who doeth evil is good in the sight of the Lord, and He delighteth in them,” or “Where is the God of judgement?”

— ye have wearied the Lord with your words, with their dissatisfied grumbling over recent events. Yet ye say, Wherein have we wearied him? the same disobedient people again standing out in opposition to God, in resenting the rebuke of Ezra, His priest and prophet;

— when ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them, such as homosexuality and the LGBTqia or LGBTQ+ movement which is sinful because it goes against God’s nature and revelation in Scripture; this being the statement of godless insolence in direct opposition to the rebuke of the priest and prophet Ezra, or

— Where is the God of judgement? Since you see that the way of the wicked prospers, and the righteous are afflicted and stumble; hence the great mass of the people boldly declared that there was no foundation for the prophet’s threat, that the talk of the coming Judgement was unfounded. Cf II Peter 3:4. Over against this question of doubt and unbelief the Lord places a very definite statement.

“Thou shalt not lie with mankind as with womankind: it is abomination” Leviticus 18:22

Grace and mercy come with keeping of His laws, statutes and ordinances; otherwise,

“The anger of the Lord shall not return, until He has executed and till He has performed the thoughts of His heart; in the latter days ye shall consider it perfectly” Jeremiah 23:20.

— the Targum says

“You have wearied the Lord with your words. And if you say, ‘How have we wearied Him?’ — it is by saying, ‘Everyone who does evil is good in the sight of the Lord, and such people are pleasing to Him,’ or by asking, ‘Where is the God who brings justice?’”

~~~

More on God’s name, Yehovah.

God’s name is the four-letter Hebrew word יהוה‎ YHVH Yehovah, which are embedded in the Masoretic text over 6000 times, yet when translated into our English language most had been translated as Lord, or LORD, which are titles, but not his name. His name is יהוה‎ Yehovah, or YEHOVAH (but there are no capital letters in Hebrew).

It wasn’t until 1524 that Gian Giorgio Trissino, an Italian Renaissance grammarian, invented the letter ‘J’ that this new letter started to take a hold in the writings of western Europe, including our English language. Even in 1611 when the first edition English Bible, the King James was published, the prophet Jeremiah was known as Ieremiah. Similarly, the name Jehovah is a very late comer.

But the Orthodox Jews have gone overboard, so holy is his name, they believe, they refrain from even calling his name, referring to him as Hashem, that is, “The Name,” which isn’t his name; just pointing, saying somewhat ‘you know what name I mean.’ His name is Yehovah, and is also not Yahweh, which is the Samaritan counterfeit version.

It is the same as the name Jesus we used today; if his name was used in his time two thousand years ago, he would have been known as Yeshua instead of Jesus. But never mind, as had often been the case, the essence is more important than the form.

His name Yehovah, is specifically stated, and should be used. Titles are okay, but sometimes He asked us pointedly to call on His name. The following verses translated as the LORD erred in presenting His name:

I am the LORD; that is My name. And My glory will I not give to another, neither My praise to graven images. Isaiah 42:8

And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; for in Mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. Joel 2:32

“I am sought of them that asked not for Me; I am found of them that sought Me not. I said, ‘Behold Me, behold Me,’ unto a nation that was not called by My name. Isaiah 65:1

When we call our God, the LORD, we err, because his name is not the LORD, which is a title. His name is YEHOVAH! May We all ask for his forgiveness, and may Our merciful God forgive us all.

Posted in Minor Prophets

A Study Index of Zechariah

•January 9, 2026 • Leave a Comment

Among the last of the Prophets, Zechariah’s writing is a prophecy of the coming Messiah, yet Jews pray everyday at the Wailing Wall for the coming of the Messiah. “Oh blind Guides!” Would God have any obligation to hear such prayers? Or, would he prefer to kindle a fire in the midst of them?

Chapter 1

— Thus saith the Lord of hosts: ‘Turn ye unto Me,
—‘and I will turn unto you,’ saith the Lord of hosts
— ‘Turn ye now from your evil ways and from your evil doings’
— but they did not hear, nor hearken unto Me, saith the Lord
— I saw by night, and behold, a man riding upon a red horse
— and behind him were there red horses, speckled, and white
— Then I lifted up mine eyes and saw, and behold, four horns
— “These are the horns which have scattered Judah, Israel and Jerusalem”

~ Chapter 2

— And he said unto me, “To measure Jerusalem to see what is the breadth thereof
— and what is the length thereof”
— “Run, speak to this young man, saying,
— ‘Jerusalem shall be inhabited as towns without walls’
— Come forth, and flee from the land of the north,” saith the Lord
— for he that toucheth you toucheth the apple of His eye
— “Sing and rejoice, O daughter of Zion; for lo, I come
— and I will dwell in the midst of thee,” saith the Lord

A Study of Chapters 1 and 2 HERE ~ —— ~

Chapter 3

— Joshua was clothed with filthy garments
— “Take away the filthy garments from him”
— “Behold, I have caused thine iniquity to pass from thee”
— For behold the stone that I have laid before Joshua
— upon one stone shall be seven eyes

~ Chapter 4

— “What seest thou?” And I said, “I have looked and behold, a candlestick
— all of gold with a bowl upon the top of it, and his seven lamps thereon
— and seven pipes to the seven lamps which are upon the top thereof
— and two olive trees, one the right side of the bowl, the other upon the left
— “This is the word of the Lord unto Zerubbabel
— saying, ‘Not by might nor by power, but by My Spirit,’ saith the Lord of hosts
— Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain
— “The hands of Zerubbabel have laid the foundation of this house;
— his hands shall also finish it
— the Targum testifies that Zerubbabel is one sent the Father
— testifies that Zerubbabel is the Son of God, the Messiah

A Study of Chapters 3 and 4 HERE ~ —— ~

Chapter 5

— a flying roll, the curse that goeth forth over the face of the earth
— one side for one who steals, the other side for one who swears
— two categories of curses
— similar to what Ezekiel saw: of lamentations, mourning and woe
— the ephah was the measure of unrighteousness and of deceits
— a woman who sitteth in the midst of the ephah
— and behold, there came out two women
— to build it a house in the land of Shinar

~ Chapter 6

— there came four chariots out from between two mountains
— in the first chariot were red horses; of wars and bloodshed
— and in the second chariot black horses; north; of mourning and death
— and in the third chariot white horses; north; implying joy and victory
— and in the fourth chariot grizzled and bay horses; south
— these are the four spirits of the heavens

A Study of Chapters 5 and 6 HERE ~ —— ~

Chapter 7

— ‘the Unspoken Will of God
— When ye fasted and mourned in the fifth and seventh month
— even those seventy years, did ye fast at all unto Me, even to Me?
— execute true judgement, and show mercy and compassions
— and oppress not the widow nor the fatherless, the stranger, nor the poor
— and let none of you imagine evil against his brother in your heart
— “Therefore it has come to pass that as He cried and they would not hear,
— so they cried and I would not hear,” saith the Lord of hosts

~ Chapter 8

— “Thus saith the Lord of hosts: ‘I was jealous for Zion with great jealousy
— and I was jealous for her with great fury’
— “Thus saith the Lord: ‘I am returned unto Zion
— that the foundation of the house of the Lord of hosts was laid
— that the [Ezekiel] Temple might be built
— “Thus saith the Lord of hosts: ‘The fast of the fourth month, the fast of the fifth
— the fast of the seventh, and the fast of the tenth
— shall be to the house of Judah joy and gladness and cheerful feasts

A Study of Chapters 7 and 8 HERE ~ —— ~

Chapter 9

— the burden of the word of the Lord in the land of Syria and Damascus
— together with Damascus, Tyre and Sidon; cities of Phenicia
— Ashkelon and Gaza shall see Tyre’s destruction and fear; and be very sorrowful
— and the Lord will encamp about His house, His Temple
— and I will cause My glorious Shekinah to dwell in My Sanctuary
— O daughter of Jerusalem! Behold, thy King cometh unto thee!
— He is just and lowly, and riding upon an ass and upon a colt, the foal of an ass
— O Zion, against thy sons, O Greece; and shall go with whirlwinds of the South

~ Chapter 10

— there would be early spring and the latter autumn rain
— for the idol shepherd have spoken vanity, lies and false dreams
— the Targum says about His people, “they are scattered as sheep are scattered”
— “And I will strengthen the house of Judah and the house of Joseph”
— “And I will strengthen them in the Lord
— and they shall walk up and down in His name,” saith the Lord

A Study of Chapters 9 and 10 HERE ~ —— ~

Chapter 11

— Open thy doors, O Lebanon, that the fire may devour thy cedars
— saith the Lord my God: “Feed the flock for the slaughter
— give the flock the reasons why they would soon be suffering with captivity
— a shepherd with two staves (a) Pleasantness, like “Josiah, the anointed”
— and (b) Destroyers, like “Nebuchadnezzar, my servant” both are the Lord’s staves
— Three shepherds also I cut off in one month
— and my soul loathed them and their soul also abhorred me
— Could these three be Fred Coulter, Frank Nelte and John Ritenbaugh?

~ Chapter 12

— The burden of the word of the Lord for Israel
— I will make Jerusalem a cup of trembling unto all the people round about
— when they shall be in the siege both against Judah and against Jerusalem.
— And I will seek to destroy all the nations that come against Jerusalem
— And I will pour upon the inhabitants of Jerusalem the spirit of grace and of supplication
— and they shall look upon Me whom they have pierced
— and they shall mourn for Him as one mourneth for his only son
— and shall be in bitterness for Him as one who is in bitterness for his firstborn

A Study of Chapters 11 and 12 HERE ~ —— ~

Chapter 13

— “In that day there shall be a fountain opened
— to the house of David and to the inhabitants of Jerusalem
— and God will cause the prophets and the unclean spirit
— who speaks through the false prophets to pass out of the land
— “Awake, O sword, Smite the Shepherd
— and the sheep shall be scattered
— and I will turn Mine hand upon the little ones.
— “two parts therein shall be cut off and die
— And I will bring the third part through the fire
— and will refine them as silver is refined

~ Chapter 14

— Behold, the day of the Lord cometh
— For I will gather all nations against Jerusalem to battle
— Then shall the Lord go forth and fight against those nations
— And His feet shall stand in that day upon the Mount of Olives
— every one who is left of all the nations which came against Jerusalem
— shall even go up from year to year to worship the King, the Lord of hosts
— and to keep the Feast of Tabernacles

A Study of Chapters 13 and 14 HERE ~ —— ~

Posted in Minor Prophets

Colombia President rages ‘Come get me, I’m waiting’

•January 9, 2026 • Leave a Comment

Colombia president rages ‘come get me, I’m waiting’ in huge taunt to Trump

“Come get me,” Petro said. “I’m waiting for you here.”

TheExpress January 5, 2026 ~ DailyMail

Colombian President Gustavo Petro issued a stark three-word warning to President Donald Trump amid ramped-up attacks against alleged drug trafficking in Latin America: “Come get me!”

“Come get me,” Petro said. “I’m waiting for you here. Don’t threaten me, I’ll wait for you right here if you want to.”

He continued, “I don’t accept invasions, missiles, or assassinations, only intel. Come speak here with intelligence, and we’ll receive you and talk face-to-face with facts, not lies. Stop getting lied to by Colombian political mafias who condemned us to 700,00 deaths and made us the world’s most unequal country.”

It comes after Trump appeared to hint at a possible military operation in Colombia, with a brutal two-word comment about the country’s “sick” leader who allegedly peddles cocaine to Americans.

The statement was made just one day after the US executed a special forces raid in Venezuela, resulting in the capture of both Venezuelan President Nicolas Maduro and his wife, Cilia Flores, over alleged drug trafficking charges.

Maduro is sitting for his first hearing Monday morning in a Manhattan federal court, where police had to break up a brawl among protestors outside the courtroom.

Following Maduro and Flores’ arrest and extradition to New York City, Trump issued threats of military intervention to other South American countries, including Colombia, Cuba and Mexico, unless changes were made to address drug trafficking crime.

“He’s making cocaine,” Trump said Saturday of Petro, repeating his previous claims. “They’re sending it into the United States. So he does have to watch his a–.”

Critics questioned why Trump pardoned former Honduran President Juan Orlando Hernández, who was convicted for drug trafficking and sentenced to 45 years in US prison, days prior to Maduro’s capture.

At a press conference on Saturday, Trump was pressed on the pardon. He said Hernandez was “persecuted very unfairly.”

Trump suggested following Maduro’s arrest that the US would “takeover” Venezuela amid transition, controlling its lucrative oil industry, which he made clear was one of the core objects of the military operations.

“The oil companies are going to go in and rebuild their system,” Trump said Sunday night. “It was the greatest theft in the history of America.

“Nobody has ever stolen our property like they have. They took our oil away from us,” he claimed. “They took the infrastructure away and all that infrastructure is rotted and decayed, and the oil companies are going to go in and rebuild it.”

The White House informed oil companies that they will need to rebuild oil rigs in Venezuela to be compensated for seized assets, Politico reports.

And below is a Prophecy concerning the rivarly between Esau and Jacob:

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:40 Jonathan

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41 Jonathan

Posted in Colombia, US

Zechariah (Ch 13-14)

•January 8, 2026 • Leave a Comment

During the Millennium the Feast of Tabernacle is prophesied to be reinstated, but sacrifices, the foremost of which is the Passover, is also hinted at.

The differentiations of nationalities are reduced in importance and so are the sexes—there wouldn’t be Gentiles nor Jews; or a Court for the Women and another for the Gentiles in the Ezekiel Temple in Jerusalem, but only designated as Inner Court or Outer Court.

Zechariah 13

1 “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.

— the Lord declares, “On that day a fountain will be opened for David’s family and for those who live in Jerusalem to wash away their sin and stain.

2 And it shall come to pass in that day,” saith the Lord of hosts, “that I will cut off the names of the idols out of the land, and they shall no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land.

— and it shall come to pass that God will cut off the names of the idols out of the land, so that the very names which had formerly been in the mouths of men everywhere were no longer mentioned, and they shall no more be remembered;

— and God will cause the prophets and the unclean spirit who speaks through the false prophets, to pass out of the land. Historically, this was one of the results of the preaching of the Truth, as we saw in the case of the people of Ephesus when Paul proclaimed the true God to them, Acts 19:19

— the Targum says

“And it shall come to pass in that time—says the Lord of Hosts—that I will remove the name of the idols of the nations from the land so that they will no longer be remembered, and I will also abolish the false prophets and the unclean spirit from the land.”

Q How would God abolish these false prophets and cut them off since they are all so deeply entrenched in the land?

3 And it shall come to pass that when any shall yet prophesy, then his father and his mother who begot him shall say unto him, ‘Thou shalt not live, for thou speakest lies in the name of the Lord’; and his father and his mother who begot him shall thrust him through when he prophesieth.

— if a man still prophesies presumptuously, his father and his mother, who gave birth to him, will say, ‘You don’t deserve to live because you speak lies in the name of the Lord.’ Then both his parents shall stab him when he prophesies; this is in line with the command of the Lord in the Old Testament. Cf Deuteronomy 18:20.

— the Targum says

“And it shall be that if a man still prophesies, then his father and his mother who bore him will say to him, ‘You shall not live, for you have spoken falsehood in the name of the Lord,’ and his father and his mother who bore him will pierce him because of his false prophecy.”

4 And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision when he hath prophesied; neither shall they wear a garment of hair to deceive.

— and if those prophets still assert presumptuously, they shall be ashamed every one of his vision that he hath prophesied; to deceive, to impress men with their status as prophets, just as men nowadays affect the dress, speech and manners of certain professions in order to make an impression;

— the Targum says

“And it shall come to pass in that time that the false prophets will be ashamed, each man because of his prophecy, in his prophesying, and they will no longer prophesy falsehood in order to teach lies.”

5 But he shall say, ‘I am no prophet; I am a husbandman, for man taught me to keep cattle from my youth.’ — but he shall say, ‘I am no prophet, I am an husbandman,’ vehemently disclaiming any connection with the prophetic profession; for man taught me to keep cattle from my youth, rather, “a man has purchased me from my youth.”

— the Targum shows how these false prophets would be humbled, says

“And he will say, ‘I am not a prophet; I am a man who works the land, for a man has hired me from my youth.’”

6 And one shall say unto him, ‘What are these wounds in thine hands?’ Then he shall answer, ‘Those with which I was wounded in the house of my friends.’

— and one shall say unto him, What are these wounds in thine hands? the scars which he bore as a result of his wounding himself in the service of idols, 1 Kings 18:28. Then he shall answer, in trying to evade the issue and to place the blame elsewhere;

— those with which he was wounded in the house of his friends, possibly when lie was chastised in his capacity as slaves; and may be taken as a warning in our days when men are turning to deceivers for counsel and guidance.

— the Targum says

“And one will say to him, ‘What are these wounds that have come upon you?’ and he will answer, ‘These are from the deeds of my own hands, for it was fitting that I was struck because of my sins before the Merciful One.’”

7 “Awake, O sword, against My Shepherd, and against the Man that is My fellow,” saith the Lord of hosts. “Smite the Shepherd, and the sheep shall be scattered; and I will turn Mine hand upon the little ones.

— awake, O Sword, against my Shepherd, concerning his Son, whom he calls “my Shepherd” the same one who addressed the people in Zechariah 11:12 (thirty pieces of silver),;

— and against the Man that is My Fellow, him who is also God, together with the Father, for the Messiah is the Son of God, who was in the bosom of the Father and by him begotten in the great scheme of things, who here summons the Sword for the Messiah’s Sacrifice, to carry out the infliction of suffering by which the redemption of mankind is to be carried out;

— smite the Shepherd and the sheep shall be scattered, to smite the Messiah even unto death; a word which Jesus applied to himself on the evening before his death, Matthew 26:31; and I will turn mine hand upon the little ones, literally, “I will bring back my hand upon the little ones” for he intended to redeem the wretched, the poor and lowly, for of these were to make up his Elect.

— the Targum says somewhat differently,

“A sword is revealed against the king of Babylon and against the rulers who are his companions and resemble him, says the Lord of Hosts. ‘Slay the king of Babylon, and his rulers will be scattered, and I will turn the blow of My might upon the ones who follow after him.’”

8 And it shall come to pass that in all the land,” saith the Lord, “two parts therein shall be cut off and die, but the third shall be left therein.

— and it shall come to pass that in all the land, saith the Lord, two thirds therein, the great majority of the people, shall be cut off and die, being offended in him and therefore rejected from his herd; but the third, only a small part, shall be left therein;

— “in all the land” Q, is this all Israel or all the earth? the context seems to indicate the later as this chapter and the next is concerning God dealing with all the nations;

— Just a thought, as the earth has about 8 billion people, this would be something like 4 to 5 billion people dead! Could a soon new and vibrant Covid-2X (or a hybrid variant) do this job of killing thousands falling by the wayside?

— as in Psalms 91 which prophesied what a Godsend pandemic could do?

Nor of the pestilence that walk in darkness, nor of the destruction that lay waste at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee. Psalms 91:6-7

— the Targum says

“And it shall be, in all the land — says the Lord — two portions in it shall be destroyed, they shall perish, and the third shall remain in it.”

9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on My name, and I will hear them. I will say, ‘It is My people’; and they shall say, ‘The Lord is my God.’”

— and God will bring the third part through the fire, the test of affliction and persecution as it soon came to the first congregation, and will refine them as silver is refined and will try them as gold is tried, Cf 1 Peter 1:6-7;

— they shall call on my name, and I will hear them, graciously giving them the attention which assured them of his certain assistance; God will say, ‘It is my people, and they shall say, Yehovah is my God.’ This has ever been the relationship obtaining between the God of the covenant and His Elect on earth, and this intimate communion is one of the miracles of the Chosen till the end of time. Cf John 14:23;

— they shall call on my name; my name is Yehovah (YHVH); God’s name is the four-letter Hebrew word יהוה‎ YHVH Yehovah (not Jehovah since the letter J wasn’t around but only after the sixteenth century; (more on this at the end)

— the Targum says

“And I will bring the third part into the trial, into the furnace of fire, and I will refine them as silver is refined, and I will test them as gold is tested. He will call upon My name, and I will answer him. I will say, ‘He is My people,’ and he will say, ‘The Lord is my God.’”

“The Lord’s Day” is actually “the Day of Judgement” (Encyclopedia Biblica, “Lord’s Day”)

Zechariah 14

1 Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee. — behold, the day of the Lord cometh, the Day of Judgement or the Lord’s Day; there is a parallel in Revelation “the Lord’s Day” of Revelation 1:10;

— and thy spoil that gained by the enemies in overcoming Jerusalem, that shall be divided in the midst of thee, the enemies then being at leisure and secure in the conquered city;

— further on “the Lord’s Day” is actually “the day of Judgement” (Encyclopedia Biblica, article “Lord’s Day”); in later years, when the Catholic Church were getting so powerful this was reinterpreted to mean the day of Christ’s resurrection, Sunday; hence today, “the Lord’s Day” has presumptuously being transformed into a day of worship on Sundays;

— the Targum says

“Behold, the day that is destined to come from before the Lord, when the House of Israel will divide the possessions of the nations in the midst of Jerusalem.”

2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished. And half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.

— on the Day of Judgement, God will gather all nations against Jerusalem to battle, the enemies being recruited from all countries of the world; and the city shall be taken and the houses rifled and the women ravished, a picture of an apparent complete overthrow of the Judah such as she experienced before the Chaldean captivity;

— and half of the city shall go forth into captivity, yielding to the power inspired by a Destroyer, and the residue of the people shall not be cut off from the city, some at least would remain faithful to the true God despite the ravaging of the enemies;

— the Targum says

“And I will gather all the nations to Jerusalem for battle, and the city will be captured, the houses plundered, the women violated, and half of the city will go into exile, but the rest of the people will not be cut off from the city.”

3 Then shall the Lord go forth and fight against those nations, as when He fought in the day of battle. — then the Lord shall go forth and battle against those nations as he fought like “at the Red Sea” which the Targum adds;

— while other observers point to the many occasions when he went forth to fight with them and for them as King David and many others did;

— the Targum says

“And the Lord will be revealed, and He will wage battle against those nations, just as on the day when He fought at the Sea of Reeds.”

4 And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley, and half of the mountain shall remove toward the north and half of it toward the south.

— and on that day, God’s feet shall stand upon the Mount of Olives, this location being considered the center of the earth and the throne of the Lord as he makes ready for judgement, which is before Jerusalem on the east;

— and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, an earthquake having this effect as the earth trembled under the footsteps of the Almighty;

— and there shall be a very great valley; and half of the mountain shall remove toward the north and half of it toward the south, thus opening a road from Jerusalem straight toward the east.

— the Targum says

“And the Lord will be revealed in His might at that time upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives will split from its middle toward the east and toward the west, forming a very great valley, and one half of the mountain will move northward and its other half southward.”

5 And ye shall flee to the valley of the mountains, for the valley of the mountains shall reach unto Azal. Yea, ye shall flee as ye fled from before the earthquake in the days of Uzziah king of Judah; and the Lord my God shall come, and all the saints with Thee.

— and ye shall flee to the valley of the mountains for safe hiding-places; see, Isaiah 2:19; for the valley of the mountains shall reach unto Azal, a small town east of Mount Olivet;

— yea, ye ‘shall flee, like as ye fled from before the earthquake in the days of Uzziah, king of Judah; and the Lord, my God, shall come; his advent being looked for by his elect ‘with joyful expectation, and all the saints, the holy angels, with thee;

— the Targum says

“And the valley of the mountains shall be closed in, for the valley of the mountains will reach to Azal, and you shall flee as you fled from before the earthquake that occurred in the days of Uzziah, king of the house of Judah. And the Lord my God will be revealed, and all His holy ones with Him.”

6 And it shall come to pass in that day that the light shall not be clear nor dark. — on that day there shall be no light nor dark, cold nor frost, literally, “the glorious things will withdraw themselves,” evidently said of the lights of heaven, the sun, moon and stars;

— the Targum says

“And it shall be at that time that there will not be ordinary light, but a dimness with cold and frost.”

7 But it shall be one day which shall be known to the Lord — neither day nor night; but it shall come to pass that at evening (‘e·reḇ) time it shall be light.

— and it will be a day unlike any other, for it will be one continuous day, known only to the Lord, and there will be no more day nor night for there will be light even during the evening; that is, from 6 pm to midnight.

— the Targum says

“And it shall be one day, known before the Lord—neither like the light of day nor like the coming of night—and at the time of evening there shall be light.”

8 And it shall be in that day, that living waters shall go out from Jerusalem, half of them toward the eastern sea and half of them toward the hinder sea; in summer and in winter shall it be.

— in both summer and winter, life-giving streams will flow from Jerusalem, half of them to the Dead Sea (but the Targum differs, saying it is the Persian Sea) in the east and half to the Mediterranean Sea in the west.

— the Targum says

“And it shall be at that time that living waters will flow out from Jerusalem—half of them toward the eastern sea and half of them toward the western sea—and they shall flow continuously, in summer and in winter.”

9 And the Lord shall be king over all the earth; in that day shall there be one Lord, and His name one.

— and the Lord will be the King of kings over all the earth. On that day there will be one Lord—his name alone will be worshiped; the Lord to be glorified wherever his Word is proclaimed.

— the Targum says

“And the kingship of the Lord will be revealed over all the inhabitants of the earth. At that time they will serve before the Lord with one accord, for His name is established in the world, and there is no other besides Him.”

10 All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem; and it shall be lifted up and inhabited in her place, from Benjamin’s Gate unto the place of the First Gate unto the Corner Gate, and from the Tower of Hananeel unto the king’s wine presses.

— the land will stretch out spaciously around Jerusalem—from Geba in the north to Rimmon in the south, with Jerusalem towering at the center and the commanding city gates—Gate of Benjamin to First Gate to Corner Gate to Hananel Tower to the Royal Winery—ringing the city full of people;

— the Targum says

“All the land will become like a plain, from Geba to Rimmon south of Jerusalem; and Jerusalem will be elevated and inhabited in its place, from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Pikus to the king’s winepresses.”

11 And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.

— and men shall dwell in Jerusalem and there shall be no more danger nor any destruction, but Jerusalem shall be safely inhabited; never again will Jerusalem be destroyed; but will be a safe city;

— the Targum confirms the Masoretic Text, says

“They shall dwell in it, and there shall no longer be killing, and Jerusalem shall dwell in security.”

12 And this shall be the plague wherewith the Lord will smite all the people who have fought against Jerusalem: their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.

— and when the vials are poured out there shall be more plagues, whereby the Lord will smite all the people that have fought against Jerusalem, those who oppose the Kingdom and its work;

— their flesh shall rot away while they stand upon their feet, so that they would rot away in a living death, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth, all these punishments making them unfit for further attacks upon the city of God;

— the Targum says

13 And it shall come to pass in that day that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor.

— and on that day there will be a great tumult, a confusion and panic; there will be a revolution from the Lord; and everyone shall lay hold of his neighbor, and every hand fighting against another. Mass hysteria when that happens. Panic! fellow citizens became soldiers fighting and killing each other—total terror!

— the Targum says

“At that time there will be a great panic of killing from before the Lord among them, and each man will seize the hand of his fellow, and his hand will be raised against the hand of his fellow.”

14 And Judah also shall fight at Jerusalem, and the wealth of all the heathen round about shall be gathered together: gold and silver and apparel in great abundance.

— and Judah also shall fight at Jerusalem, its citizens taking part in the warfare against the enemies threatening their lives; and the wealth of all the nations round about shall be gathered together, the treasures of the enemy, their most precious possessions, gold and silver and apparel, in great abundance.

— other translations say, even Judah shall fight against Jerusalem; this could only be possible if (a) there is a civil war; or (b) Jerusalem is composed of descending heavenly saints, of whom the Jews of Judea couldn’t even recognize the returning Messiah with his multitudes of Revelation 19; so they fight each other;

— the Targum says

“And even the house of Judah will bring the nations into subjugation when they are compelled to wage battle in Jerusalem, and the wealth of all the nations round about—gold, silver, and abundant garments—will be gathered together.”

15 And so shall be the plague on the horse, on the mule, on the camel and on the ass, and on all the beasts that shall be in these tents, as this plague.

— and so shall be the plagues of the horse, the mule, the camel, the ass and all the livestock and beasts that shall be in their camps, with such plague the defeat of the enemy would be complete in every way;

— the Targum says

“And so the plague will strike the horses, the mules, the camels, the donkeys, and every animal that is in their camps—this same plague.”

16 And it shall come to pass that every one who is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles.

— and everyone that survives of all the wars, shall even go up from year to year to worship the King of kings, the Lord of hosts, and to keep the Feast of Tabernacles, to join with the Kingdom in its worship of the one true God.

— the Targum says

“And it shall be that all who remain from all the nations that gathered and came against Jerusalem shall go up year by year to worship before the King of the world, the Lord of Hosts, and to celebrate the festival of Sukkot.”

17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain.

— and it shall be that whoever refuses to go up to Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain and all the other physical and spiritual blessings of the Lord being withheld from them;

— the Targum says

“And it shall be that any of the families of the nations who do not go up to Jerusalem to worship before the King of the world, the Lord of Hosts—upon them there will be no rain.”

18 And if the family of Egypt go not up and come not, upon whom there is no rain, there shall be the plague wherewith the Lord will smite the heathen who come not up to keep the Feast of Tabernacles.

— and if the family of Egypt, or their representative still refuses to go up to Jerusalem to keep the Feast of Tabernacles, there could be more than just no rain, but could plague or diseases, like those of the Exodus from Egypt, whereby the Lord will smite the nations that refuse to take part in its worship;

— the Targum says

“And if the kingdom of Egypt does not go up and does not come, the Nile will not rise for them; instead, upon them will come the plague with which the Lord strikes the nations that do not go up to celebrate the festival of Sukkot.”

19 This shall be the punishment of Egypt and the punishment of all nations that come not up to keep the Feast of Tabernacles.

— this shall be the punishment of Egypt all nations that refuse to come and keep the Feast of Tabernacles; in opposing his Kingdom and refusing to accept his Word, entrench themselves behind a wall of their own foolishness and shut themselves out from the highest physical and spiritual blessings, but to keep the Feast of Tabernacles;

— and not Easter, which is a form of worshipping Astarte, one of the titles of the Chaldean goddess, the queen of heaven, the ancient Mesopotamian goddess of war, fertility and sex. She is featured in the Epic of Gilgamesh, and the “Ishtar Gate” was part of Nebuchadnezzar’s Babylon;

— nor Mithra or Mitra (the Sun-God whose birthday many drunks honor and celebrate on December 25th which they christianised as Christmas); Zeus and others; called “gods of the earth” in distinction from the God of heaven; and men shall worship these earthly gods, acknowledging their supremacy, everyone from his place today, Protestants or Catholics alike;

— those who rebel and continue to resist will be horsewhipped! Nar, those who resist would suffer judgement by the sword, by famine, by pestilence and spending years in captivity to repent there (for more see Ezekiel 4 – 390/40 Years Timeline and The Flaming Sword and Fire from the South!).

— the Targum says

“This will be the punishment of Egypt, and the punishment of all the nations that do not go up to celebrate the festival of Sukkot.”

20 In that day shall there be upon the bells of the horses: “Holiness Unto The Lord.” And the pots in the Lord’S house shall be like the bowls before the altar;

— on that day shall there be upon the bells of the horses, or “upon the trappings of the horses” as the Targum renders it; and this intends either the horses slain in war, whose bells or trappings should be devoted and applied to holy uses; or the horses that carried the people up to Jerusalem to worship there, or horses in common;

— holiness unto the Lord; and the “pots” in which they cooked the sacrifices shall be like “the bowls before the altar” which held the blood of the sacrifices to be sprinkled at the altar; yea, all festivals in Leviticus 23 will be reinstated as prophesied in Ezekiel 46;

— every pot that were used to remove the ashes, they too will be like gold and of silver, like the sprinkling basins that are before the altar; either like them for number; they shall be many because of the numerous nations coming to offer sacrifices like the Jews did, like them as the Targum paraphrases it, shall be many;

— Rashi: there will be upon the bells of the horses: On the bells that are hung on the horse for beauty between its eyes (Pesachim 50a). Those, too, will be consecrated to make service vessels: sprinkling basins for the blood and pots to cook the flesh of the many sacrifices;

— the Targum says

“In that time, even the bells of the horses will bear the inscription ‘Holy before the Lord,’ and the cooking pots in the Temple will be as holy and numerous as the sacrificial bowls before the altar.”

21 yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts, and all those who sacrifice shall come and take of them and boil therein. And in that day there shall be no more the Canaanite in the house of the Lord of hosts.

— yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts, all the ceremonies of the Law for which the foremost is the Passover, which would still be kept as a memorial, not just by Jews but by all nations;

— and all they that sacrifice shall come and participate in the Jerusalem Temple, preparing for the sacrificial feasts demands extra utensils, hence pots would be used as bowl to collect blood for the altar and both would be deemed holy;

— and on that day there shall be no more differentiation of being Canaanite nor Jews in the house of the Lord of hosts, no godless people being permitted as members of the Kingdom of God, but are all Godly;

— the nearer the Kingdom approaches its perfection, the clearer is shown there is no cleavage between those who are in truth the servants of the Lord and those not, because all will bear the name of his people after the day of redemption; and those who were against the Lord Almighty would have collapsed long before the Last Day but during the Day of Judgement. Selah!

— the Targum says

“In that time, every pot in Jerusalem and Judah will be holy before the Lord of Hosts. All who offer sacrifices will come, take from them, and cook in them. And there will no longer be any merchant in the House of the Lord of Hosts in that time.”

~~~

More on God’s name, Yehovah.

God’s name is the four-letter Hebrew word יהוה‎ YHVH Yehovah, which are embedded in the Masoretic text over 6000 times, yet when translated into our English language most had been translated as Lord, or LORD, which are titles, but not his name. His name is יהוה‎ Yehovah, or YEHOVAH (but there are no capital letters in Hebrew).

It wasn’t until 1524 that Gian Giorgio Trissino, an Italian Renaissance grammarian, invented the letter ‘J’ that this new letter started to take a hold in the writings of western Europe, including our English language. Even in 1611 when the first edition English Bible, the King James was published, the prophet Jeremiah was known as Ieremiah. Similarly, the name Jehovah is a very late comer.

But the Orthodox Jews have gone overboard, so holy is his name, they believe, they refrain from even calling his name, referring to him as Hashem, that is, “The Name,” which isn’t his name; just pointing, saying somewhat ‘you know what name I mean.’ His name is Yehovah, and is also not Yahweh, which is the Samaritan counterfeit version.

It is the same as the name Jesus we used today; if his name was used in his time two thousand years ago, he would have been known as Yeshua instead of Jesus. But never mind, as had often been the case, the essence is more important than the form.

His name Yehovah, is specifically stated, and should be used. Titles are okay, but sometimes He asked us pointedly to call on His name. The following verses translated as the LORD erred in presenting His name:

I am the LORD; that is My name. And My glory will I not give to another, neither My praise to graven images. Isaiah 42:8

And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; for in Mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. Joel 2:32

“I am sought of them that asked not for Me; I am found of them that sought Me not. I said, ‘Behold Me, behold Me,’ unto a nation that was not called by My name. Isaiah 65:1

When we call our God, the LORD, we err, because his name is not the LORD, which is a title. His name is YEHOVAH! May We all ask for his forgiveness, and may Our merciful God forgive us all.

Posted in Minor Prophets

Trump: “We do need Greenland, absolutely.”

•January 7, 2026 • Leave a Comment

Emboldened by the ease of capturing President Maduro and his wife, the United States would be considering a “second wave” targeting the Mexican president, the Colombian president and perhaps even Panama, Greenland and Canada to bring them into the American empire.

“We need Greenland for a national security situation,” Trump said

But Greenland stands out; why Greenland?

Why does Trump want Greenland so badly, and what could it mean for Europe?

“And I will spread My net upon him, and he shall be taken in My snare” Ezekiel 17:20

EuroNews • January 5, 2026

The US president’s latest remarks about a possible annexation of Greenland have drawn condemnation from Denmark and Europe more widely.

After the US raid on Venezuela that resulted in the arrest of President Nicolás Maduro, Trump repeated his intentions to annex Greenland for the US, as Danish Prime Minister Mette Frederiksen issued her strongest rebuke to date, saying his calls to claim the island must stop.

Greenland is a semi-autonomous region of Denmark, which is a member of NATO and the European Union. Since returning to power at the start of 2025, Trump has several times called for its annexation, and following the ouster of Maduro he has returned to the idea in public.

“We need Greenland for a national security situation,” Trump told reporters on board Air Force One on Sunday. “It’s so strategic. Right now, Greenland is covered with Russian and Chinese ships all over the place.”

“You know what Denmark did for security lately? They added one more dog sled.”

A day earlier, speaking to The Atlantic, Trump said: “We do need Greenland, absolutely. We need it for defence.”

In response, the Danish prime minister said America threats must stop immediately.

“It makes absolutely no sense to talk about the US needing to take over Greenland. The US has no right to annex any of the three countries in the Danish Kingdom,” Frederiksen said in a statement on Sunday.

The world’s biggest island, it is geographically speaking part of North America.

Why does Trump want Greenland?

Just before Christmas, Trump appointed a special envoy, Louisiana Governor Jeff Landry, to deal with the issue of Greenland. Landry said in a post on social media that he is honoured to serve in a “volunteer position to make Greenland a part of the US.”

Trump regularly cites national security interests as a reason for his intentions toward Greenland, which is strategically located in the Arctic Ocean in the midst of major shipping routes. The world’s biggest island, it is geographically speaking part of North America.

As global warming progresses, more shipping routes through the Arctic will open up, making Greenland even more important.

The US has had a defence agreement with Greenland since 1951, and has around 150 personnel stationed there at the Pituffik Space Base, which focuses on missile detection and space surveillance.

According to Ian Lesser, a distinguished fellow at the German Marshall Fund of the US, Washington already has the security foothold it needs in Greenland, and the Trump administration’s intentions almost certainly pertain more to natural resources.

“The president puts a lot of emphasis on resources, mineral resources, energy resources, and commercial opportunities,” Lesser told Euronews. “Even if these resources are not easy to extract profitably, it wouldn’t surprise me that there would now be a lot of concern.”

How has Europe reacted?

Danish Prime Minister Mette Frederiksen rebuffed Trump’s latest comments in a televised statement.

“It makes absolutely no sense to speak of any necessity for the United States to take over Greenland,” she said. “The United States has no legal basis to annex one of the three countries of the Kingdom of Denmark.”

The Monroe Doctrine would include Greenland in its sphere

The prime minister of Greenland, Jens-Frederik Nielsen, said linking the issue of Greenland to the military intervention in Venezuela was disrespectful, while French Foreign Ministry Spokesman Pascal Confavreux said France stands in solidarity with Denmark.

“Greenland belongs to Greenland’s people and to Denmark’s people. It is up to them to decide what they wish to do. Borders cannot be changed by force,” Confavreux told French national broadcaster TF1.

Swedish Prime Minister Ulf Kristersson, meanwhile, said his country stands behind Denmark.

“Only Denmark and Greenland have the right to decide about their territories,” Kristersson said.

The EU denounced the US’s proposals to take over Greenland several times last year.

Lesser said that while a forceful annexation of Greenland is unlikely, it cannot be definitively ruled out.

“I don’t think it was ever likely that the United States would use force in Greenland, but obviously, looking at the experience in Venezuela, many will understandably draw the conclusion that the president in some sense needs to be taken at his word,” he said.

He added that the pressure might lead to concessions from Denmark to allow the US more access to the territory.

“It may not take the form of a kind of military intervention, but there could be all kinds of commercial, diplomatic economic pressure aimed at getting the United States a good deal in Greenland.

Melting and Mining in Greenland

What can Europeans do now?

While the Danish government is in crisis mode and insists that the territory is not for sale, Lesser says Denmark and Europe have some cards to play as well.

“I do think there are a lot of things on the table because the US administration does seem to put a primacy on economic and commercial issues. I think there is the possibility of doing a package deal across the Atlantic in which many things are in play,” Lesser said.

The EU has two disadvantages in any attempted trade-off: one, the goals of the US president are not completely clear, and two, it moves significantly slower than the Trump administration.

“It’s not that the European Union or NATO is incapable of responding to these challenges, but the pace on this side of the Atlantic is a lot slower than it is in Washington,” Lesser said.

Greenland; it is geographically speaking part of North America

Could the Greenland row damage NATO?

In her overnight reaction to Trump’s latest comments, Frederiksen recalled that as a NATO member, Denmark is covered by the Alliance’s collective security guarantee.

“I therefore strongly urge the United States to cease its threats against a historically close ally, and against another country and another people who have stated very clearly that they are not for sale,” she said.

Tensions and hostilities are not unprecedented among NATO allies: Greece and Turkey, for instance, have had very tense exchanges in the past. But this time, the members in conflict could include the guarantor of European security and one of the nations it is ostensibly obliged to help protect.

“It’s obviously a very basic level corrosive of cohesion within the alliance,” Lesser said. “There is an assumption that allies simply don’t behave in this way.”

He added that threats are extremely disruptive of a transatlantic security relationship that’s already in jeopardy.

“Anything that would go beyond the kind of rhetoric we’ve already seen over Greenland would cause a real crisis inside the Alliance.”

And below is a Prophecy concerning the rivarly between Esau and Jacob:

And upon thy sword shalt thou depend, entering at every place: yet thou shalt be supple and credulous, and be in subjection to thy brother; but it will be that when his sons become evil, and fall from keeping the commandments of the law, thou shalt break his yoke of servitude from off thy neck. Genesis 27:40 Jonathan

“And Esau harbored hatred in his heart against Jacob, his brother, because of the blessing with which his father had blessed him.

“And Esau said in his heart, ‘I will not do as Cain did, who killed Abel during their father’s lifetime and then their father had another son, Seth.

“Rather, I will wait until the days of mourning for my father have passed, and then I will kill Jacob my brother, and I will be the sole heir.’” Genesis 27:41 Jonathan

Posted in Europe, Greenland, Monroe Doctrine, NATO, US

Zechariah (Ch 11-12)

•January 6, 2026 • Leave a Comment

Chapter 11 contains a prophecy of the siege and destruction of Jerusalem and which took place just before our Lord’s return to glory and its redemption.

Under the symbol a shepherd with two staves (a) Pleasantness, like “Josiah, the anointed” and (b) Destroyers, like “Nebuchadnezzar, my servant” both are the Lord’s staves to deal with his rebellious people.

Zechariah 11

1 Open thy doors, O Lebanon, that the fire may devour thy cedars. — Open thy doors, O Lebanon, the region on the northernmost border of the Holy Land that the fire may devour thy cedars;

— instead of describing the destruction of the land outright, the prophet calls upon Lebanon for judgement, its border to open its doors; its people are found wanting, for which is the consuming fire;

— the Targum renders: “Open your gates, O nations; and the fire of divine judgment shall consume your fortresses.”

2 Howl, fir tree, for the cedar is fallen, because the mighty are despoiled; howl, O ye oaks of Bashan, for the forest of the vintage is come down.

— howl, fir-tree; the fir-tree seems to denote the lower people, the uninitiated; who are bid to howl because even their superiors, signified by the cedar, could not withstand the storm;

— for the cedar is fallen, because the mighty are spoiled; even the cedars (the highest in the state) are not spared, by which are designed the princes, nobles and magistrates of the land: so the Targum interprets them of kings and princes;

— howl, O ye oaks of Bashan; governors of provinces and men of power and authority, for the forest of the vintage is come down; or rather “the fortified forest” could also mean the city of Jerusalem which was a fortified place and like a forest full of trees but now cut down and destroyed;

— see a parallel Scripture in Isaiah 10:16, “Therefore shall the Lord, the Lord of hosts, send among His fat ones leanness; and under His glory He shall kindle a burning like the burning of a fire.”

— the Targum says

“Nations, your defenses will fall open, and the fire of divine judgment will destroy the very strength you rely on.”

3 There is a voice of the howling of the shepherds, for their glory is despoiled; a voice of the roaring of young lions, for the pride of Jordan is despoiled.

— there is a voice of the howling of the shepherds, their shepherds; their religious and civil rulers; shepherds are governors, magistrates, and civil officers, together with priests and prophets, who are over the people as shepherds over the flocks;

— their glory, the fine pasture on which they depended is spoiled; a voice of the roaring of young lions for the pride of Jordan, young lions; their princes, so described on account of their cruel rapacity; the thickets along the river which offered excellent opportunities for dens is spoiled;

— the description is short and bold but comprehensive enough to indicate that the Lord is speaking of another desolation of the Holy Land by which everything that was great and mighty in the country would be overthrown and the Holy Land once more become a wilderness;

— the Targum says

“The sound of the kings’ outcry—because their districts have been plundered.
The sound of their roaring is like young lions, when the thickets of the Jordan have dried up over them.”

4 Thus saith the Lord my God: “Feed the flock for the slaughter, — thus saith the Lord of Zechariah to their chief priests, princes, and rulers, with regard to the congregation of Israel, ‘Feed the flock for the slaughter,’

— that is, give the flock the reasons why they would soon be suffering with captivity, oppression or death at a latter time, so that mentally they are well prepared for a coming slaughter; why they have to go through suffering with captivity,

— the Targum says

5 whose possessors slay them and hold themselves not guilty; and those who sell them say, ‘Blessed be the Lord, for I am rich’; and their own shepherds pity them not.

— whose possessors, or captors, slay them and hold themselves not guilty, the buyers and masters of the covenant people dealing with them as they pleased, without incurring blame; and because, in multiple places (Jeremiah 25:9, Jeremiah 27:6, Jeremiah 43:10), God describes the one with his sword, Nebuchadnezzar, as “the king of Babylon, My servant,” three times actually;

— and they that sell them say, ‘Blessed be the Lord, for I am rich,’ the expression fitly describing the self-satisfaction felt by the hard-hearted masters in enriching themselves at the expense of the flock; and their own shepherds pity them not;

— the Targum says

“Those who buy them kill them and say, ‘We are not guilty.’
Those who sell them say, ‘Blessed be the Lord, for I have become rich.’
And their shepherds show them no compassion.”

6 For I will no more pity the inhabitants of the land,” saith the Lord. “But lo, I will deliver the men every one into his neighbor’s hand, and into the hand of his king; and they shall smite the land, and out of their hand I will not deliver them.”

— for God will have no more pity upon the inhabitants of the land, no longer spare them after a last effort to save them; but, lo, God will deliver the men everyone into his neighbor’s hand, so that internal strife and dissension would ruin the country;

— and into the hand of his king as God’s servants, the foreign emperor or governor; and they shall smite the land, the house of Judah for 40 years and the house of Israel for 190 years (Ezekiel 4) oppressing it in various ways; and out of their hand, out of the power of such oppressors, God will not deliver them;

— the Targum says

“For I will no longer have compassion on the inhabitants of the land, says the Lord. Behold, I am delivering each person into the hand of his fellow and into the hand of his king. They will ravage the land, and I will not rescue it from their hand.”

For more into another Captivity, see Ezekiel 4 – 390/40 Years Timeline
For more about a prophecy of Esau or Edom, see Obadiah
An enemy from the South, The Flaming Sword and Fire from the South!

7 And I will feed the flock for slaughter, even you, O poor of the flock. And I took unto me two staves: the one I called Beauty, and the other I called Bands; and I fed the flock.

— and God will feed the flock of the slaughter, rather, “I fed the flock,” for the prophet here describes how he undertook the commission which the Lord gave him, even you, O poor of the flock, those in his charge being in a very sad condition, lacking in spiritual knowledge;

— and God took unto for himself two staves, or rods (Psalms 23:4), such as shepherds used in their work; the one I called Pleasantness (H5278 – nōʿam נֹעַם kindness, pleasantness, delightfulness, beauty, favour), or “loveliness, favor” or delight, like “Josiah, the anointed” such as the Lord intended to show His people through the work of his servants, the prophets: Isaiah, Hosea, Jeremiah, Micah, Ezekiel, Habakkuk, Amos, etc;

— and the other God called Destroyers, (H2254 – ḥāḇal חָבַל; to destroy, spoil, deal corruptly, offend, to pervert) like the second personage in the Garden of Eden; or like “Nebuchadnezzar, my servant” or like wolves and foxes, allowing them to roam around as often the Lord’s people are stiffed-necked and needed a longer way (like taking an extra 40 years to reach the Promised Land);

— and harder (like spending 70 years in captivity in Babylon) to learn before they genuinely wanted to be his people and to feel the blessings over the oppression by all their enemies; and God fed the flock, performing his work as a true shepherd according to the intend of the first staff.

— Rashi: one I called Pleasantness. Jeroboam promised to lead them gently [with Pleasantness].

and one I called Destroyers: Rehoboam told his kingdom that his father hath chastised you with whips, but he would flog them with scorpions (I Kings 12:11). [Zechariah] calls their rulers staffs because it is customary to lead flocks with staffs;

— the Targum aligns with Rashi’s, both looking from man’s point of view, says

“I appointed leaders over the people, but they ruled over them like owners over property. They impoverished and scattered My people, and they divided before Me into two factions. The house of Israel separated from the house of Judah, and they rejected the kingship of the house of David, in whom My will had been that they should be leaders over My people.”

8 Three shepherds also I cut off in one month; and my soul loathed them and their soul also abhorred me. — three shepherds also God cut off in one month; my soul loathed them; hated their treachery; these are wicked shepherds and the scribes of the nation being probably meant;

— who were removed from power in a very short time; for God loathed them, since he, the type of the one Good Shepherd and Ruler of his Kingdom, became impatient with their perverse impenitence, and their soul also abhorred God, the sheep foolishly refusing to follow the kind leadership of their shepherd;

— Zechariah 11:8 is one of the most intriguing verse in the Scriptures. Who are these three shepherds? Could one series of these three be Fred Coulter, Frank Nelte and John Ritenbaugh? (JR died May 28, 2023; ”Pentecost,” Sunday) All three have accused Ezra, a man of God, of forging the Scriptures, especially Deuteronomy 16. Forging God’s Word are serious charges, whose penalty is death (Revelation 22:18-19).

“For I testify unto every man that heareth the words of the prophecy of this book: If any man shall add unto these things, God shall add unto him the plagues that are written in this book.

“And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the Book of Life and out of the Holy City, and from the things which are written in this book,” Revelation 22:18-19.

But on the other hand, if Ezra isn’t guilty of forging, then these three accusers are wolves in shepherd clothings that are also destroyers at the beginning of verse eight above;

— the Targum says

“And I removed the three leaders in one month, and My word turned away from them, because their souls were disgusted with My service.”

9 Then said I, “I will not feed you: that which dieth, let it die, and that which is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.”

— because of the continual sins of Israel and Judah, said the Lord, ‘I will not feed you,’ declaring that he would no longer be their shepherd; that if the sheep die, let them die, he would let them rush to their own ruin since they refused to be guided by the good staff;

— and that that is to be cut off, let it be cut off, to be destroyed, let it be destroyed by the power of their oppressors; and let the rest eat everyone the flesh of another, that is, in a typical civil war, such as preceded the final destruction of Jerusalem; and as now, more and more intense talks of an internal civil strife looming over the United States;

— the Targum says

“And I said: I will no longer appoint a leader over you.
Those who are dying shall die,
those who are being destroyed shall be destroyed,
and those who remain will each plunder the property of his neighbor.”

10 And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.

— and God took his staff, even Beauty, one of a gentle approach, one favoured, one of Pleasantness, and cut it asunder, to indicate the withdrawal of God’s favor from His people, ‘that I might break my covenant which I had made with all the people.’

— the Targum is consistent that “Beauty,” one of a gentle approach, is the northern house of Israel:

“And I brought Sennacherib, the king of Assyria, against the king of Israel, and I exiled him, because they rejected the covenant I had made with them— that they should not worship idols. Therefore they were exiled among the nations.”

11 And it was broken on that day, and so the poor of the flock who waited upon me knew that it was the word of the Lord. — and it was broken in that day, the covenant being annulled or broken by Israel’s disobedience;

— and so the poor of the flock, sheep that were not fed, that waited upon the Lord, the lowly among the people, but knew that it was the word of the Lord. It was from among the poor and lowly, the uninitiated, that the Lord, the righteous among them who kept his statute understood; even in those latter days, they’ll understand;

— the Targum says

“And because they rejected the covenant, they were exiled at that time.
And the humble ones, the poor of the people who did My will, will understand that this is the word of the Lord.”

12 And I said unto them, “If ye think it be good, give me my price; and if not, forbear.” So they weighed for my price thirty pieces of silver. — and God said unto them, to those destroyers of Israel, those not recognizing the things of peace, ‘If ye think it be good, if ye think good, give me my price;’

— give me my price; and if not, forbear, see Ezekiel 2:5, “And they, whether they will hear or whether they will forbear (for they are a rebellious house), yet shall know that there hath been a prophet among them.” So they weighed the value of a slave that had been killed, Exodus 21:32, the ordinary price of a female slave, Hosea 3:2. Cf Matthew 26:15

— the Targum says

“And I said to them: If it seems good in your eyes, do My will; but if not, refrain— and let a few men carry out My will.”

13 And the Lord said unto me, “Cast it unto the potter” — a goodly price that I was prized at by them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord;

— and the Lord said unto Zechariah, Cast it unto the potter, thereby rejecting the insult which they offered. A goodly price that Zechariah was prized at of them! this being said in impressive irony;

— and Zechariah took the thirty pieces of silver and cast them to the potter in the house of the Lord; and this receives a meaning through its fulfillment, for the thirty pieces of silver which the rulers of the Jews weighed to Judas for his betrayal of the Lord were by him cast into the Temple, the money later being used for the purchase of a potter’s field. Cf Matthew 27:1-10 and Jeremiah 32:6-15

— the Targum says

“And the Lord said to me: Write a record of their deeds on a weak document, and throw it into the Temple, and cast it beneath the hand of the treasurer, because My fear was cheap in their eyes. So I wrote the record of their deeds on a weak document and cast it into the Temple of the Lord, beneath the hand of the great treasurer.”

14 Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel. — then God cut asunder his other staff, even Bands, the Destroyer, that God might break the gentle approach he used to shepherd the children of Israel,

— so that, by the punishment of God, which, in the latter days, contributed much toward the numerous tribulations of each nation; the staff called Beauty, then later the Bands, the one Shepherd using both a pationate Shepherd as well as a Destroyer that come with the Lord’s judgement for destruction and corrections;

— the Targum says

“And I brought Nebuchadnezzar, the king of Babylon, against Zedekiah, the king of the tribe of the house of Judah, and I exiled him, because they too—those of the house of Judah—rejected the covenant, just as their brothers, the house of Israel, had done.”

15 And the Lord said unto me, “Take unto thee yet the instruments of a foolish shepherd. — and the Lord said unto Zechariah, Take unto thee yet the instruments of a foolish shepherd, of a wicked Destroyer, who bears the insignia of a true shepherd, wolves in sheep skin, but cares nothing for the sheep;

— the punishment of rejecting the Good Shepherd was to be not only the loss of him, but the substitution of an evil shepherd in his place; but who is he? a man like the Pope, or an anti-Christ?

— the Targum says

“Go, prophesy about a foolish leader”

16 For lo, I will raise up a shepherd in the land who shall not visit those that are cut off, neither shall seek the young one, nor heal that which is broken, nor feed that which standeth still; but he shall eat the flesh of the fat and tear their claws in pieces.

— for, lo, God will raise up a shepherd in the land, in the singular number, one pretending to function like that of a true shepherd, which shall not visit those that be cut off, paying no attention to those who perish;

— neither shall seek the young one, those that have gone astray, nor heal that that is broken, suffering with broken limbs, nor feed those that could stand still, those who are still strong, but in need of food; but he shall eat the flesh of the fat and tear their claws in pieces, in order to get even the last vestige of meat from the bones.

— the Targum says

“For behold, I am raising up a leader in the land who will not seek the straying, will not look for those who have wandered, will not heal the broken, will not sustain those who stand, but will plunder the wealth of the rich and consume what remains of them.”

17 “Woe to the sham shepherd that leaveth the flock! The sword shall be upon his arm and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened.”

— woe to the idol shepherd, or of no value, or the Destroyer, who calls himself the shepherd, ruler, or teacher of the people, but is in reality nothing less; those worthless shepherding that leaveth the flock, neglecting his chief duty toward its members;

— the Sword shall be upon the arm of the wicked shepherd, and upon his right eye, so that he’s blind; his arm shall be clean dried up; his secular power shall be taken away from him; and his right eye shall be utterly darkened, so he couldn’t see;

— the Targum says

“Woe to the foolish leader to whom the people were entrusted for guidance— he is like a butcher with his knife in his hand, his eyes fixed on the fat ones to cut them down.

Zechariah 12

1 The burden of the word of the Lord for Israel, saith the Lord who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him:

— this is the Lord’s oracle about Israel; it is a prophetic revelation from the Lord—who spread out from the heavens;

— and layeth the foundation of the earth, which if it were not upheld by his power would wander from its orbit and fall into ruins; and formeth the spirit of man within him, controlling the thoughts and purposes of men so as to accomplish his own plans through them.

2 “Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem.

— behold, God will make Jerusalem a cup of trembling, a vessel filled with the intoxicating beverage of his wrath, unto all the people round about, the neighboring nations, reeling and falling in hopeless weakness and misery;

— when the nations around shall be in the siege both against Judah and against Jerusalem, literally, “and also upon Judah shall it be in the siege of Jerusalem,” the entire country and its capital being involved in the severe trial which would come from among its neighbors;

— the Targum says

“Behold, I am making Jerusalem a bowl filled with intoxicating drink for all the nations round about, and even the house of Judah will be caught up among the nations when they lay siege to Jerusalem.”

3 And in that day will I make Jerusalem a burdensome stone for all people. All who burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it.

— on that day God will make Jerusalem a stone too heavy for all the nations to lift; all who try to lift it will be severely injured. All the nations in the world will gather to fight against Jerusalem; all the powers of evil being united in an effort to overthrow the city of the Lord.

— the Targum says

“In that time, I will make Jerusalem a heavy, burdensome stone for all the nations. All who try to lift it will be crushed and plundered, and all the nations of the earth will gather against it.”

4 In that day,” saith the Lord, “I will smite every horse with astonishment and his rider with madness. And I will open Mine eyes upon the house of Judah, and will smite every horse of the people with blindness;

— on that day, God will smite every horse with panic and every rider with madness, all the warlike forces finding themselves at a loss to effect their evil purposes;

— and God will keep his watch upon the house of Judah with his protecting care and will smite every horse of the nations with blindness so that the hostile forces would not be able to find their way;

— the Targum paraphrases it, “and upon those of the house of Judah, I will reveal my power to do them good, but all the horses of the nations I will strike with blindness.”

5 and the governors of Judah shall say in their heart, ‘The inhabitants of Jerusalem shall be my strength in the Lord of hosts, their God.’

— and the leaders and princes of Judah shall say in their heart, the inhabitants of Jerusalem shall have God’s strength, a reliable source of confidence, in the Lord of hosts, our God, because the Lord has chosen this city, his Kingdom, and by virtue of this choice is bound to redeem his people;

— the Targum says

“And the nobles of Judah will say in their hearts: ‘There is deliverance for the inhabitants of Jerusalem through the word of the Lord of Hosts, their God.’”

6 “In that day will I make the governors of Judah like a hearth of fire among the wood, and like a torch of fire in a sheaf, and they shall devour all the people round about on the right hand and on the left; and Jerusalem shall be inhabited again in her own place, even in Jerusalem.

— on that day will God make the leaders and princes of Judah like an hearth of fire among the wood, so that they would consume their enemies like a basin of fire devouring wood; the Targum renders it, “as a garment of fire among wood;”

— and like a torch of fire in a sheaf, burning up the dry straw; and they shall devour all the people round about, on the right hand and on the left, so that none of the adversaries can hold out against them; and Judah shall be inhabited again in her own place, even in Jerusalem, so that the renewed people could fitly become the nucleus of the Kingdom of God in Jerusalem;

— the Targum says

“In that time, I will make the nobles of Judah like a garment of fire among wood, and like a flaming torch among sheaves. They will consume from the south and from the north all the possessions of the nations round about, and Jerusalem will again dwell in her place and Jerusalem will prosper.”

7 The Lord also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah.

— the Lord also shall save the dwellings of the country outside of the capital of Judah first, with its stone palaces, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah, the house of David being the royal family;

— the Targum says

“And the Lord will save the tents of the house of Judah first, so that the exaltation of the house of David and the exaltation of the inhabitants of Jerusalem will not become greater than that of the house of Judah.”

8 “In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David, and the house of David shall be as God, as the angel of the Lord before them.

— as with a shield against their enemies on that day shall the Lord defend the inhabitants of Jerusalem, by a special strengthening against the foe; and he that is feeble among them, literally, “the stumbler,” one who can hardly hold himself up, being very weak;

— on that day shall be as David, to the Jew the highest type of strength and courage; and the house of David shall be as God, like a supernatural being, as the Angel of the Lord before them, like the Son of God in his Old Testament form, whose power lived in all his believers;

— the Targum says

“In that time, the Lord will have mercy on the inhabitants of Jerusalem, and the one who is weak among them in that time will be like David, and the house of David will be like mighty ones, succeeding through the angel of the Lord before them.”

9 And it shall come to pass in that day that I will seek to destroy all the nations that come against Jerusalem. — on that day and using the second staff, God will seek to destroy all the nations who attack Jerusalem;

— even while Jerusalem was exalted to a degree of strength and glory far transcending anything in its past experience, God will destroy all the nations that come against Jerusalem.

— the Targum says

“And it will be in that time that I will seek to destroy all the nations that gather and come against Jerusalem.”

10 And I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication; and they shall look upon Me whom they have pierced, and they shall mourn for Him as one mourneth for his only son, and shall be in bitterness for Him as one who is in bitterness for his firstborn.

— and God will pour upon the house of David, the entire royal family, the royal priesthood of the Kingdom of God, and upon the inhabitants of Jerusalem, the members of his congregation in general, the spirit of grace and of supplications, him who works in the heart of man the certainty of the divine grace and urges him to seek forgiveness of sins by fervent prayers and fastings;

— and the house of Judah shall look upon me whom they have pierced (H1856 – dāqar דָּקַר to pierce, piercing through), as they nailed their Messiah to the cross, John 19:34; Revelation 1:7, or by piercing His side with a spear; and they shall mourn for him as one mourn for his only son, acknowledging their transgression in killing the Prince of Life, Acts 3:15, and shall be in bitterness for him as one that is in bitterness for his firstborn, almost the greatest grief and sorrow known to the Jews;

— Rashi: as one mourns over an only son: As a man mourns over his only son. And our Sages expounded this in tractate Sukkah (52a) as referring to the Messiah, son of Joseph, who was slain;

— Rashi rightly quoted the Targum Sukkah (52a) about the Messiah to come from one Yeshua, a son of Joseph, of the house of David, yet they are blindsided to him as the Son of God and as the fulfilment of the Messiah’s first coming; (reference to this “piercing” disappeared in the Masoretic Text, an example of the lying pen of the scribes: Jeremiah 8:8; or perhaps the lying tongues of their Sages);

— the Targum says

“And I will pour out upon the house of David and upon the inhabitants of Jerusalem a spirit of kindness and compassion, and they will seek mercy from before Me because they have been shaken, and they will mourn over him as one mourns over an only child, and they will grieve for him as one grieves for a firstborn.”

11 “In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the Valley of Megiddo.

— on that day, when the greatness of their crime in putting their own Messiah to death, would be brought home to some of the people, shall there be a great mourning in Jerusalem as is ever the case when men realize that their sins were the cause of Christ’s death;

— as the mourning of Hadadrimmon, when the men of Judah mourned so bitterly over the death of their King Josiah, who was mortally wounded near that place in the Plain of Esdraelon, II Chronicles 35:22 ff. in the Valley of Megiddon.

— the Targum says

“In that time, the mourning in Jerusalem will be great—like the mourning for Ahab son of Omri, whom Hadadrimmon son of Tabrimmon killed, and like the mourning for Josiah son of Amon, whom Pharaoh the Lame killed in the Valley of Megiddo.”

12 And the land shall mourn, every family apart: the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;

— and the land shall mourn, each family by itself: the family of David by itself, and the wives by themselves; the family of Nathan by itself, and the wives by themselves;

— the Targum says

“And the inhabitants of the land will mourn, family by family: their men separately and their women separately; the family of the house of David separately—its men separately and its women separately; the family of the house of Nathan separately—its men separately and its women separately.”

13 the family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; — the family of Levi by itself, and the wives by themselves; the family of Shimei by itself, and the wives by themselves;

— the Targum says

“The family of the house of Levi separately—its men separately and its women separately; the family of the house of Shimei separately—its men separately and its women separately.”

14 all the families that remain, every family apart, and their wives apart. — all the families that remain, that is, the whole nation shall be born; every family apart and their wives separately. Nor would this sorrow of true repentance be in vain. Zechariah 13:1

— on that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, to the entire nation, as representative of the Kingdom of God in the Millennium, in whose members the blood of the Messiah, shed for the sins of the world, has prepared a water which thoroughly cleanses sinners from their uncleanness. Cf 1 John 1:7. It is the washing of regeneration and renewing of the spirits of God which is shed on us abundantly through Jesus Christ, or Yeshua the Messiah, Titus 3:5-6.

— the Targum says

“All the remaining families—family by family—its men separately and its women separately.”

Posted in Minor Prophets

« Previous Entries