Welcome back to

Marie Speaks G-d’s Grace Bible Study.

This is Season 7 of Marie Speaks G-d’s Grace.

I hope everyone has been enjoying this seasons BLOGS so far:

Bereshit/ Genesis ch 1: In the beginning Elohim created the heavens and the earth ,

Bereshit/ Genesis ch 2: When Adam met Eve ,

Bereshit Genesis ch 3: Lilith big mad and the Serpent beguiled Chava.

Bereshit Genesis 8 and 9: Have you ever seen the rain?

In which we reviewed and discussed Merciful HaShem, the Blessed Holy One singing the world into creation, the formation of Adam – A’dam – the Man and Eve/ Chava – the Woman, Woman giving – “in” into the Serpent, the Serpent being cursed, and Lilith being oh so very mad, Bereshit Genesis ch. 4, 5, 6, and 7… the process of man’s corruption, “Fallen Angels,” and the creation of demons and evil spirits, and several of the basic “minor” ways in which sadly many serve or perform idolatry.

In Jewish Legends, behind the story of creation and the environment of the world and its inhabitants that proved the flood necessary, in chapters 4, 5, 6, and maybe 7. #sosatisficing, as well as review some more misinterpreted ~~Christian~~ texts regarding the several books of the Torah and Tanakh or other Jewish teaching/thoughts.

In chapters 8 and 9, we discuss the multiple covenants and multiple layer covenants of the Beni Noach; not to be confused with the Noahides. We also discuss the several and many descendants of the Beni Noach. We discuss the many great and wonderful ways HaShem dispersed the Beni Noach throughout the entire world.

This week we will continue discussing several chapters in one BLOG and possibly a couple of videos, depending on the length. Or maybe we’ll just make it a Bible Study strength and endurance marathon?! Who knows?!

We are going to do something different. We will get into some history. Yes, history. One of my favorite topics of discussion. We want to go through the key points I believe will point us in preparation for the later lesson of reviewing possible cases of #stolenvalor. Spoiler alert: I don’t believe we can truly believe what has been written in history books or even supposed replicas of records of history.

Video Link to Part 1:

Video Link to Part 2:

Video Link to Part 3:

We shall ask and answer some questions:

Is it possible to track down the 10 lost tribes by using the Book of Genesis?

Is it possible our DNA is known by those behind the curtain?

When the true Mashiach comes will be know what tribe we will be assigned to?

Do the covenants that Merciful HaShem set in place in ch 8 and 9 still apply today?

What to expect this this Season 7 and Bible Study Lesson:

We will begin to review from the beginning of the First Book of Moses the Word of the Holy Blessed One, Bereshit/Genesis. Throughout each chapter, we will review, learn, examine, and study. This will lead us to examine this season, unveiling as we investigate cases of Stolen Valor. Along with this great task, we will continue to increase our intro Hebrew vocabulary. We will also include an intro to Hebrew terminology. This will be coupled with a version of The Tanakh (the actual Jewish Bible, that means no “new testament”) introduction. Our studies will always be rooted in Torah Spiritual Teaching.

The books, sources, and resources or references I will do my best to ensure are, hyperlinked for others. This allows them to review and study at their own leisure. It also aids in gaining self-learning or teaching. The books, sources, and resources or references that we share here at mariespeaksgodsgrace.live, are not commonly found or promoted by the internet. Therefore, we do our best to provide Torah-filled information. This helps prevent others from being led towards secular, pagan, or idolatry propaganda lifestyles.

The books I use to aide me in my research this Season 7 / Lesson are from my personal home library:

***I am not paid to endorse nor am affiliated***

The some of the sources we will be using are listed below for others to enjoy on their own time.

**** again****I am not paid to endorse nor affiliated with any source or reference. I enjoy sharing with others and allowing them the opportunity to meet the Only True Living G-d.

Chumash/Tanakh

Talmud

Midrash

Legend of the Jews

Apocrypha

Webster’s NewWorld Hebrew Dictionaryco-@1992

My goal is to help and assist others by studying Torah , researching Torah sages information and teachings, applying in life the lessons taught by our sages of Blessed memory and today, then learning and sharing/teaching what I have learned or experienced. This rounds out my personal experiences in any moment or season of life, thus forming a reality.

This reality is a living, yes living, energy frequency.

Physical And Spiritual

Able to raise higher and higher (G-d willing) and be adjusted as more experiences and new learning take place. These are my attempts at improving myself and hoping to leave the part of the world I have been placed, in better state than before (if needed) and the people I encounter (if possible). People and or places, I am so very blessed to encounter, G-d willing, will have a positive (frequency strong hold/ pillar of success for G-d’s Glory) experience of their own that will ultimately lead them to… you guessed it… G-d and His Holy Torah.

This Is Not Forced Or Coerced, Nor Manipulated.

With full acceptance of my own and others free will, (given to us by the Holy Creator), therefore at the end of the day one’s own education is determined by their efforts, intentions, and perseverance of truth.

Everyone has a responsibility to their own life, experiences, learning, and education (to name a few), in seeking and finding truth forming their reality.

TRUTH

I believe all truth comes from G-d and was given to us in His Holy Torah, and then lived out in the Tanakh. To be clear I believe all Truth comes from the G-d of Abraham, Issac, and Jacob and was given to us through His Prophet Moses to teach to the world and all those who love Him, know, Him and call Him by name and live by His Torah.

In order to understand, realize, and learn the truth, we should attempt, to the highest degree possible, to learn terminology, and then share this beauty with others who are open.

So What Is Terminology?

Terminology, as defined by Wikipedia, is:

Terminology is a group of specialized words and respective meanings in a particular field, and also the study of such terms and their use; the latter meaning is also known as terminology science.A term is a word, compound word, or multi-word expressions that in specific contexts is given specific meanings—these may deviate from the meanings the same words have in other contexts and in everyday language.

Terminology is a discipline that studies, among other things, the development of such terms and their interrelationships within a specialized domain.

Terminology is a discipline that systematically studies the “labelling or designating of concepts” particular to one or more subject fields or domains of human activity. It does this through the research and analysis of terms in context for the purpose of documenting and promoting consistent usage.

Let’s get into…..Today’s Torah verses of study

Blessing of the Torah:
Blessed are You, HaShem our God, King of the Universe, Who sanctified us with His commandments and commanded us to be engrossed in the words of Torah.
HaShem our God, please make the words of Your Torah pleasant in our mouths and in the mouths of Your people Israel. And may we and our descendants [and the descendants of our descendants] and the descendants of Your people the House of Israel, all know Your Name and be students of Your Torah for its own sake.
Blessed are You, HaShem Who teaches Torah to His people, Israel.
Blessed are You, HaShem our God, King of the Universe Who chose us from among all the peoples and gave us His Torah. Blessed are You, HaShem, Giver of the Torah!

Bereshit Genesis ch 10

verse 1: These are the histories of Noach’s sons בְּנֵי־נֹ֔חַ beni noach,

Noach נֹ֔חַ – Noah = “rest”son of Lamech, father of Shem, Ham, and Japheth; builder of the ark which saved his family from the destruction of the world which God sent on the world by the flood; became the new seminal head of mankind because his family were the only survivors of the flood

Sheim שֵׁ֖ם, – שֵׁם Shem (n-m) heb memorial, monument, name, reputation, fame, glory, the Name (as designation of God)

Cham חָ֣ם Ham = “hot”n pr m2nd son of Noah, father of Canaan and of various peoples which were inhabitants of southern landsin late usage, a collective name for Egyptiansn pr locthe place where Chedorlaomer smote the Zuzim, probably in the territory of Ammonites (Gilead) east of the Jordan

and Yafes וָיָ֑פֶת. Japheth = “opened”the 3rd son of Noah whose descendants after the flood settled on the coastal lands of the Mediterranean spreading north into Europe and parts of Asia

Children were born to them after the Flood.

Commentary:

I remember growing up I always hated nicknames, btw I still do. Always. Yes, always. See, I was always taught the precious density of a person is attached to a name. I was told by the great women in my highly spiritual, but not religious family that our name is nothing to ever play around with; sometimes all we will have is our name.

When we are given a name here on earth, it is because an angel assigned to us by Almighty G-d whispered the name to our parents. Our name at birth may not be the name that we go by our entire life while here on earth, but rest assured… every name we have here on earth is written on our life contract with our destiny in heaven. I know, sounds so romantic and, well, like a children’s bedtime story. Maybe it is… but here is what Jewish thought is on a name.

Importance of Names in Judaism

In Judaism, names hold profound importance, reflecting a person’s identity, connection to their heritage, and relationship with God. Here are some key reasons why names are crucial:

Connection to the Past: Jewish names often honor ancestors, loved ones, or notable figures, linking the individual to their family’s history and tradition.
Soul and Essence: The Hebrew word “shem” (name) is closely tied to the concept of “neshamah” (soul). A person’s name is believed to hold the key to their soul, making it a sacred and intimate aspect of their being.
Divine Wisdom: The Midrash teaches that God’s wisdom is reflected in the names He bestows upon individuals. This understanding emphasizes the significance of one’s name in shaping their character and destiny.
Free Will and Choice: Judaism emphasizes the principle of free will, suggesting that individuals can choose to live up to or defy the expectations associated with their names. This highlights the importance of personal responsibility and agency.
Legacy and Memorialization: Names are often used to honor the deceased, ensuring their memory and legacy continue through future generations.
God’s Presence: In Jewish tradition, God’s presence is felt through the names He gives to individuals. This understanding underscores the sacred nature of names and their connection to the divine.
Torah and Tradition: Jewish names are often chosen based on their biblical or Talmudic significance, reflecting a commitment to Torah study and tradition.

Examples from Jewish Texts

The Torah emphasizes the importance of names in Jewish life and tradition (Genesis 2:20, 5:2).
The Talmud teaches that a person’s name is a key to their soul (Tanchuma, Vayak’heil 1).
The Midrash highlights the connection between names and free will (Midrash Rabbah, Genesis 2:20).
Jewish law suggests changing a person’s name as a last resort to alter a decree or bring healing (Mishnah, Yoma 85b).

In Judaism, names are not merely labels or designations; they are an integral part of an individual’s identity, heritage, and relationship with God. By understanding the significance of names in Jewish tradition, we can appreciate the profound importance of this aspect of Jewish culture and practice.

Additionally: That is why:

It is our custom to name children after those whom we deeply admire or seek to memorialize. To link a newborn with someone from the past is to bring together two souls in an inseparable bond of life.

When Abram came to the realization of monotheism, his name had to be changed: “Neither shall your name any more be called Abram, but your name shall be Abraham; for the father a multitude of nations have I made you” (Genesis 17:5). The change of identity required a change of identification.

When Jacob, whose name came from the root word meaning “heel” – which so perfectly suited someone whose approach to the problems of life was always flight – suddenly realized he had to fight rather than flee, the angel informed him: “Your name shall be called no more Jacob, but Israel; for you have striven with God and with men, and have prevailed” (Genesis 32:29). A traumatic lifestyle change brings with it a new personal descriptive.

When the children of Israel were redeemed from Egypt, the Midrash makes says it was in the merit of three things that the Almighty took note of their suffering and decided to ensure their survival. The Jews may have been imperfect in many ways, but overriding their sins was the fact that “they did not change their names, their language, and their mode of dress.” First and paramount was the fact that they maintained their attachment to their “true selves” by remaining loyal to their given names.

If a person is critically ill, Jewish law suggests a powerful last resort: change the name of the individual in order to alter the decree. Adding the name Chaim, Hebrew for ‘life,’ is one well-known example.

***article clip from AISH.com, by Rabbi Benjamin Blech, Judaism & the Power of Names

With these thoughts in mind, I would like to pay extra attention the names of the Beni Noach.

verse 2: The sons of Yafes were:

Gomer- גֹּ֣מֶר = “complete” n pr m the eldest son of Japheth and grandson of Noah; the progenitor of the early Cimmerians and other branches of the Celtic family, n pr f the unfaithful wife of the prophet Hosea; Hosea’s relationship with her was symbolic of God’s relationship with wayward Israel,

Magog וּמָג֔וֹג -Magog = “land of Gog“n pr m, the 2nd son of Japheth, grandson of Noah, and progenitor of several tribes northward from Israel n pr loc the mountainous region between Cappadocia and Media and habitation of the descendants of Magog, son of Japheth and grandson of Noah

Modai וּמָדַ֖י, – Media or Medes or Madai = “middle land” n pr ma people descended from the son of Japheth and who inhabited the territory of Median pr locl and inhabited by the descendants of Japheth; located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram

Yavan וְיָוָ֣ן, Javan = “Ionia” or “Greece”n pr ma son of Japheth and grandson of Noah n pr loc Greece, Ionia, Ionians, location of descendants of Javan

Tuval וְתֻבָ֑ל, Tubal = “thou shall be brought“n pr m son of Japheth and grandson of Noah n pr terra region in east Asia Minor, perhaps nearly equal to Cappadocia

Meshech וּמֶ֖שֶׁךְ, – a drawing, drawing up, drawing up a trail, a trail (of seed), the drawing up, fishing up, securing, acquiring, Mesech or Meshech = “drawing out”son of Japheth, grandson of Noah, and progenitor of peoples to the north of Israel descendants of Mesech often mentioned in connection with Tubal, Magog, and other northern nations including the Moschi, a people on the borders of Colchis and Armenia

and Tiras וְתִירָֽס -Tiras = “desire”son of Japheth and grandson of Noah.

verse 3: The sons of Gomer were:

Ashkenaz אַשְׁכְּנַ֥ז- (Ashchenaz or Ashkenaz = “a man as sprinkled: fire as scattered”a descendant of Japhetha northern people, perhaps of Bithynia),

Riphas וְרִיפַ֖ת(Riphath = “spoken”the 2nd son of Gomer) and

Togarmah וְתֹגַרְמָֽה (Togarmah = “thou wilt break her”, son of Gomer, grandson of Japheth, and great grandson of Noah, terrterritory settled by the descendants of Togarmah probably the area known as Armenia).

verse 4: The sons of Yavan were:

Elishah, אֱלִישָׁה as son of Javan Gn 10:4; 1 Ch 1:7; אִיֵּי א׳ Ez 27:7(Aeolis Josephus Jer Kn; H. Derenbourg^{Mélanges Graux, 235 f (Eng. trans. Hbr}. ^{Oct. 1887, 7)}; Hellas 𝔗 Jon etc., Len^{Orig. ii. 2. 34 f}; Italy, with Sicily, cf. מְדִינַת אִיטַלְיָא 𝔗 Ezek, Di Gn 10:4; Carthage = Elissa, Sta ^{De Populo Javan, 8 f}; E. Meyer^{Gesch. i. § 282}; decision difficult; last view very attractive). [אלל] (to be weak or insufficient, assumed in Thes as root of אֱלִיל) (as also of אַל): cf. Arabic أَلَا to fail in a thing).

Tarshish תַּרְשִׁישׁ a precious stone or semi-precious gem, perhaps a chrysolite, yellow jasper, or other yellow coloured stone תַּרְשִׁישׁ a city somewhere near and accessible to the Red Sea to which ships constructed at Ezion-geber on the Elanitic Gulf on the Red Sea were to sail, Tarshish or Tharshish = “yellow jasper”, son of Javan, a Benjamite, son of Bilhan, one of the wise men close to king Ahasuerus of Persia, a city of the Phoenicians in a distant part of the Mediterranean Sea to which the prophet Jonah was trying to flee, site unknown but perhaps in Cyprus or Spain

Kittimכִּתִּ֖ים, כִּתִּי (a) x-pn a general term for all islanders of the Mediterranean Sea, Chittim or Kittim = “bruisers”

and Dodanim וְדֹדָנִֽים Dodanim or Rodanim = “leaders”.

From these the nations were separated into islands, [set apart] in their own lands בְּאַרְצֹתָ֔ם, each to its language לִלְשֹׁנ֑וֹ, according to their families in their nations בְּגוֹיֵהֶֽם.

verse 6: The sons of Cham were:

Cush כּוּשׁ the land occupied by the descendants of Cush located around the southern parts of the Nile (Ethiopia), Cush = “black”, a Benjamite mentioned only in the title of Ps 7:1, the son of Ham and grandson of Noah and the progenitor of the southernmost peoples located in Africa, the peoples descended from Cush, Mitzraim, Put and Canaan.

The sons of Cush were: Seva סְבָא֙ , Seba = “drink thou” loca nation south of Palestine, perhaps Ethiopia

Chavilah חֲוִילָה -a son of Joktan, Havilah = “circle”, a part of Eden through which flowed the river Pison (Araxes); was probably the Grecian Colchis, in the northeast corner of Asia Minor, near the Caspian Sea, a district in Arabia of the Ishmaelites named from the 2nd son of Cush; probably the district of Kualan, in the northwestern part of Yemen

, Savtah וְסַבְתָּ֥ה,סַבְתָּא Sabta or Sabtah = “striking”,

Raamah, רַעְמָה – רַעְמָה vibration, quivering, waving, mane (of horse), meaning uncertain, Raamah = “horse’s mane” son of Cush and father of Sheba and Dedan, home of traders

and Savtecha וְסַבְתְּכָ֑א. Sabtecha = “striking”

verse 7: The sons of Raamah were:

Sheva שְׁבָא – ,a nation in southern Arabia, Sheba = “seven” or “an oath”, son of Joktan and a descendant of Seth, son of Raamah, grandson of Cush, and a descendant of Ham, son of Jokshan, the son of Abraham by Keturah

and Dedan וּדְדָֽן , דְּדָן a place in south Arabia. Dedan = “low country”, the son of Raamah and grandson of Cush. A son of Jokshan and grandson of Keturah.

verse 8: Cush produced [a son] Nimrod אֶת־נִמְרֹ֑ד- נִמְרוֹד the son of Cush, grandson of Ham, and great grandson of Noah; a mighty hunter, he established an empire in the area of Babylon and Assyria.

He began to be powerful on earth. Nimrod = “rebellion” or “the valiant”

He was a mighty hunter before Adonoy. It is therefore said, Like Nimrod, a mighty hunter before Adonoy.

Nimrod and the Archaeology of the Tower of Babel by Steven ...

The beginning of his kingdom was Babylon, Erech, Akad and Kalneh in the land of Shinar.

Asshur departed that land, and he built Nineveh, Rechovos Iyr and Kalach.

[He also built] Resen between Nineveh and Kalach. This was the great city.

Mitzraim produced [the following nations]: Ludim, Anamim, Lehavim and the Naftuchim.

[Also] the Pasrusim, and the Kasluchim (a people or tribe descended from Mizraim (Egypt) progenitors of the Philistines and Caphtorim); from whom came the Plishtim (Philistine = “immigrants”an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan) and the Kaphtorim (Cretans as the inhabitants of Caphtor as distinct from the Philistines).

Canaan produced his first-born, Sidon (ancient Phoenician city, on Mediterranean coast north of Tyre), and Cheis (a son of Canaan and the progenitor of the Hittites.)

[And] the Yevusite הַיְבוּסִי֙ (Jebusite = “descendants of Jebus”descendants of the 3rd son of Canaan who lived in or around the site of Jebus, the early name for Jerusalem), the Amorite הָ֣אֱמֹרִ֔י (Amorite = “a sayer”one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt), the Girgashite הַגִּרְגָּשִֽׁי (Girgashite or Girgasite = “dwelling on a clayey soil”descendants of Canaan and one of the nations living east of the sea of Galilee when the Israelites entered the promised land),

verse 17: The Chivite, the Arkite, the Sinite,

verse 18: The Arvadite, the Tzemarite, and the Chamasite.

Commentary: Now that we have a basic knowledge of the power of names and perhaps an unveiling of how names are almost like individual spiritual prophecies; I want to continue reading through the text. G’W, reading through the text with the previous information provided, will help us to be able to not only identify the ancestral lines, but will also assist to reviving the memories of the wealth of knowledge from previously studies through the Tanach.

Later, the families of the Canaanites [further] developed.

Bereshit ch 10 verse 19: The borders of the Canaanites were from Sidon toward Gerar until Gaza, toward Sedom, Amorah, Admah, and Tzevoyim, until Lasha.

These are the sons of Cham according to their families, and their languages, in their lands and in their nations.

Sons were also born to Sheim, father of the Children of the Other Side. He was the brother of Yefes, the elder.

The sons of Sheim were: Elam, and Asshur, Arpachshad, Lud, and Aram.

The sons of Aram were: Uz, Chul, Geser and Mash.

Arpachshad produced Shelach, and Shelach produced Eiver.

The Neo-Assyrian Empire (c. 921 - 627 BCE)

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.

Yaktan produced Almodad, Shelef, Chatzarmaves, and Yerach,

[also] Hadoram, Uval, and Diklah,

[also] Oval, Avimaeil, and Sheva,

[also] Ophir, Chavilah, and Yovav. All these were sons of Yaktan.

Their dwelling place was from Meishah toward Sephor, the eastern mountain.

These are the sons of Sheim, according to their families and their languages, in their lands and in their nations.

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.

To sum it up…. yet what do some of the greats say?!?

Magog
  Most probably a Teutonic people, living to the north of the Holy Land (cf. Ezekiel 38:2). Some sources identify Magog with Germania (Targum Yonathan; Targum on 1 Chronicles 1:5; Pesikta Zutratha). Others identify them with the Goths (Yerushalmi, Megillah 1:9). These were a Teutonic people who migrated to Scythia, in what is now southern Russia.It is therefore not contradictory when some sources identify Magog with Scythia (Josephus; Yoma 10a, according to Rabbenu Chananel; Arukh s.v. Germamia). Ancient histories state that the Scythians came from Asia, driven by the Massagetae (cf. Meshekh), and settling near the Cimerians (Herodotus 4:11; see note on Genesis 10:2, ‘Gomer’). Linguistically, the Scythians were related to the Iranians, and hence, to the Persians and the Medes. It is therefore significant that there was a Persian tribe known as the Germanians (Herodotus 1:125).Other sources note that Magog may denote the Mongols, whose very name may be a corruption of Magog. Indeed, Arab writers referred to the Great Wall of China as the ‘wall of al Magog’ (Rabbi Aaron Marcus, Kesseth HaSofer, p. 112a).Other ancient sources agree with the identification of Magog as living to the north of the Black Sea (Yov’loth 9:8).

Tuval
  A northern country, see Ezekiel 38:2, 27:13. This is usually identified with Bithynia (Targum Yonathan; Targum on 1 Chronicles 1:5; Yerushalmi, Megillah 1:9). The Talmud also refers to it as Beth-unyaki, which is the Talmudic term for Bithynia (Yoma 10a). This is in the area to the east of the Bospherus (Yov’loth 9:11). Josephus, however, says that the Tuvalites were the Ibers. Some say that these were the people of the Iberian Peninsula, and hence they were the original Spaniards. Indeed, one source says that this is why the Spanish refer to themselves as cen-tuvales (gentualla), literally ‘people of Tuval’ (Abarbanel). However, there was also an Iberian people who lived to the east of the Black Sea.

Meshekh
  A northern kingdom; cf. Ezekiel 38:2, 27:13; Psalms 120:5. Most Talmudic sources identify Meshekh with Mysia (see Targum Yonathan; Targum on 1 Chronicles 1:5; Yerushalmi, Megillah 1:9; Yoma 10a; Buber on Pesikta Zutratha 26a). This was the land to the west of Bithynia, along the Dardanelles (Hellespont) and Marmara Sea (cf. Yov’loth 9:12; Herodotus 7:42,74). They might possibly be associated with Mycenae, an ancient city in Greece. Josephus, however, associates Meshekh with Cappadocia, whose capital is Mazaka, in what is now central Turkey (see Herodotus 1:72). It is very close to Galatia (see Gomer). Another possibility would be to identify Meshekh with the Massagatae, an ancient people who lived in Russia to the east of the Aral Sea (cf. Herodotus 1:201). It was these people who drove the Scythians into Cimeria (Ibid. 4:11). It is also possible to identify Meshekh with the Moschians mentioned in ancient sources (Herodotus 7:78). The name may be related to the Muskeva River, and hence to Moscow. Indeed, there are sources that say the Meshekh was the forerunner of the Slavs (Kesseth HaSofer).

Riphath
  In 1 Chronicles 1:6, however, the reading is Diphath (cf. Rashi ad loc.). Josephus identifies these people with the Paphlagonians, an ancient people who lived on the Rifas River (see Kesseth HaSofer 113a. Cf. Herodotus 7:72; Iliad 2:851). Other sources identify it with Parkhvan, Parkvi or Parsvey (Targum Yonathan; Targum on 1 Chronicles 1:6), most probably Parkvi, a country in Northern Ariana (in Persia). Still others identify it with Chadiv or Hadiath (Yerushalmi, Megilla 1:9; Bereshith Rabbah 37). The correct reading is most probably Hadiyv, which is identified with Adiebena, a district in Assyria between the Lycus and Caprus rivers. Abarbanel identifies these people with the Etruscans, who settled in Italy, Venice and France.

Tarshish
  In 1 Chronicles 1:7, it is Tarshishah. It was famed for its ships, see 1 Kings 10:22, 22:49, etc. Also see Isaiah 23;10, 66:19, Ezekiel 38:13, Jonah 1:3. Josephus identifies it with Cilicia, whose capital was Tarsus. The identification with Tarsus is also upheld in Talmudic sources (Targum Yonathan; Yerushalmi, Megilla 1:9). Some associate it with Tuscany, Lombardi, Florence and Milan (Abarbanel. Cf. Sefer HaYashar).

Kittim
  An island people; cf. Jeremiah 2:10, Ezekiel 27:6. Also see Numbers 24:24, Isaiah 23:1, 23:12, Daniel 11:30. Josephus identifies it with Cyprus, whose main city was Citius (cf. Abarbanel). The Targum, however identifies it with Italy (Italion, Italia), and hence, it is seen as the source of the Italian and Romans (cf. Targum on Numbers 24:24).

isolated nations
  (Cf. Hirsch; Kesseth HaSofer). Literally ‘islands.’

Cush
  See note on Genesis 2:13. There was also an ancient city of Kish 8 miles east of Babylon. Other ancient sources also indicate that it was to the east of the Holy Land (cf. Yov’loth 9:1). The Targum however, renders it as Arabia (Targum Yonathan; Targum on 1 Chronicles 1:8). This, however, may also have referred to an area in Africa on the upper Nile (cf. Herodotus 2:19). Josephus identifies Cush here with Ethiopia.

Put
  See Jeremiah 46:9, Ezekiel 27:10, 38:5, Nahum 3:9. Josephus identifies it with Lybyos or Lybia in North Africa. In Coptic (ancient Egyptian), Lybia is also known as Phiait. The Targum, however, renders it as Alichrok, possibly Heracleotes. Other ancient sources state that it is to the east of the Holy Land (Yov’loth 9:1).

Yefeth
  All the following nations belong to the Indo-European language group. Some have identified Yefeth with the Greek Iapetus.

Gomer
  Most probably the Celts (cf. Herodotus 2:33), the Franks, or the Gauls, all of whom were closely related. Early sources translate this as Afrikey (Targum Yonathan. Cf. Targum on 1 Kings 20:22, 22:49, where this is the translation of Tarshish; see Genesis 10:4). This Afrikey, however, is not Africa, but Frikia or Phrygia (Arukh HaShalem; Buber on Pesikta Zutratha 26a. See note on Genesis 10:3, ‘Togarma’). The Phrygians were an ancient nation who lived to the south of the Black Sea (cf. Iliad 2:862; Herodotus 7:30,31). They were originally known as Brigians (Herodotus 7:73). Linguistically, the Phrygians were related to the Armenians, but they may have also been related to the Franks, since there is a resemblance between the two names. Indeed, there are some ancient sources that identify Gomer with the Franks (Sefer HaYashar, p.26; Tol’doth Yitzchak).The Phrygians were pushed out of their general land in the 8th century b.c.e. by the Cimerians, a people who originally lived in southern Russia (Crimea), to the north of the Black Sea (cf. Herodotus 4:11, 1:16, 1:103). It is therefore significant that the Talmud identifies Gomer with Germamia (Yoma 10a; Yerushalmi, Megillah 1:9). Germamia denotes Cimeria rather than Germany (cf. Arukh HaShalem). In ancient Assyrian, the Cimerians were indeed known as the Gimerrai, cognate to Gomer (in other places, however this is the translation of Togarma, see Targum on Ezekiel 27:14, 38:6). The Cimerians were seen as originally having been a Nordic people (Odyssey11:12-19). Some sources identify them with the Cimbri of Jutland (around Denmark), a nation of Teutonized Celts.Josephus writes that Gomer was the founder of the nation known as the Galatians (Antiquities 16:1; cf. Abarbanel). Galatia was in the same area as Phrygia and Cimeria, but it was renamed Galatia (from Gaul) when it was conquered by the Celts of Gaul.Other ancient sources agree with this, writing that Gomer lived to the east of the Tina (Halys, cf. Herodotus 1:6) River (Sefer HaYov’loth 9:8).

Madai
  Ancestor of Medes (Josephus; Yerushalmi, Megillah 1:9). This is also the opinion of the Talmud (Yoma 10a, cf. Hagahoth Beth Chadash, Rabbenu Chananel ad loc; Eyn Yaakov ibid.). Another source translates Madai as Chamadai (Targum on 1 Chronicles 1:5), possibly referring to Hamadan, an ancient Medean capital. An ancient source states that Madai is to the west of Gomer and Magog, on the shores and the islands (Yov’loth 9:9). (See Herodotus 7:62).

Yavan
  Yawan in ancient Hebrew, denoting Ionia (cf. Josephus. Also see Herodotus 7:94). Other sources state that Yavan is Macedonia (Targum Yonathan; Yoma 10a, see note on Genesis 10:2, ‘Madai’). Others translate it as Ovisos (Yerushalmi, Megilla 1:9), denoting Ephisus, an ancient Greek city in Lydia, founded by the Ionians around 1050 b.c.e. An ancient source states that Yavan lived on the islands and the shore of Lydia (Yov’loth 9:10), where indeed the Ionians lived.

Tiras
  The Targum identifies this as Tarkey (Targum Yonathan), which is identified as Thrace. Josephus likewise states that Tiras is Thrace. This is a people who lived in the Balkans, in what is now European Turkey and Bulgaria. Indeed (as we see in the Targum) Turkey derives its name from Thrace. Linguistically Thracian is related to Albanian. There is also a possible relationship with the Etruscans. It is notable that there was a Tearus (Tiras) River going through Thrace (Herodotus 4:89).In the Talmud, however, there is a dispute as to the identity of Tiras, with some saying that it is Thrace, while others say that it is Persia (Yoma 10a; Yerushalmi, Megillah 1:9). The Persians, however, received their name from Perseus, whose kingdom was originally Tiryns (Herodotus 7:61). Moreover, one of the original Persian tribes was the Terusieans or Derusieans (Ibid. 1:125).Another ancient source identifies Tiras with the larger Mediterranean islands (Yov’loth 9:14).

Ashkenaz
  This is a nation associated with the Ararat area; Jeremiah 51:27. In Talmudic sources, it is rendered as Asia (Targum Yonathan; Targum on 1 Chronicles 1:6; Yerushalmi, Megillah 1:9). In ancient times, besides denoting the entire continent, Asia also referred to what is now the western part of Asiatic Turkey, bordering on the Aegean Sea. However, there was also a tribe of Asies living in the area of Sardis (the modern Sart), the capital of Lydia (Herodotus 4:45). Both are the same area.Josephus, on the other hand, says that the Ashkenazites are the Reginians. Some associate this with Rhegium (the modern Regga), on the tip of the Italian peninsula (cf. Herodotus 1:167). However, there was also a Rhagae or Rages that was a major city in Medea (cf. Tobit 4:1). This was a bit south of the present Teheran, due south of the Caspean sea (cf. Arukh HaShalem, s.v. Asia). The Medes indeed were known to descend from the race of the Achemenids (Herodotus 7:61).More logical, however, would be to associate the ‘Reginia’ of Josephus with Regnum Polemonis, to the south-east of the Black Sea, immediately in the Ararat area. The ‘Asia’ mentioned in Talmudic sources could then be Amasia, a city in that area.By the tenth century, the term Ashkenaz was used to refer to Germany (Siddur Rav Amram Gaon). This may be because, as we have seen, Gomer, the father of Ashkenaz, was associated with ‘Germania.’ But according to this, the ‘Reginia’ mentioned in Josephus may have been the Rennus or Rhine area. There are other sources that relate Ashkenaz to the Ashkuza mentioned in ancient writings, or to the Scythians.

Togarmah
  A northern people; See Ezekiel 27:14, 38:6. Josephus identifies these people with the Phrygians (see Gomer). Other sources have Barberia (Targum Yonathan; Targum on Chronicles 1:6), which some identify as Germania, Barbara, or Britannia. Indeed there are sources that render Togarmah as Germaniki or Germania (Yerushalmi, Megilla 1:9; Bereshith Rabbah 37; Targum on Ezekiel 38:6). There are other sources that identify Togarmah with the Armenians (Keseth HaSofer) or Turks (Abarbanel). Indeed, in a modern sense, Togarmah is used for Turkey. The name Togarmah corresponds to Tegarma, found in cuneiform inscriptions, referring to an area near Carchemish in Armenia.

Elisha
  This is seen as an island; see Ezekiel 27:7. Josephus identifies it with the Aeolians (Antiquities 1:6:1), who were known to have inhabited the island of Lesbos (Herodotus 1:151). Others, however, identify it with Sicily (Abarbanel). This is supported by the Targum which renders it Italia (Targum on Ezekiel 27:7).Talmudic sources identify Elisha with Alsu or Elis (Yerushalmi, Megillah 1:9; Bereshith Rabbah 37). This may be identified with Elis, an ancient land in Peloponnesus (southern Greece) along the Ionian Sea (see Iliad 2:615). A small village, Ilis or Eleis, currently remains on the site of the city of Elis. In the interior of the country was the sanctuary and valley of Olympia, where the quadrennial Olympic games were held for over 1000 years.Others identify this Talmudic source with Hellas, since the Greeks called themselves Hellas or Ellis (Kesseth HaSofer). This was indeed an ancient appelation for a Greek tribe (cf. Iliad 2:681; but see Thucydides 1:3). It may also be associated with the Halys River, which separated the Greek-dominated area from the Asiatic. The name Helles is also found in the Hellespont, the channel that currently separates Europe from Asia (the modern Dardanelles).

Dodanim
  In 1 Chronicles 1:7 it is Rodanim (cf. Bereshith Rabbah 37:1). The Dodonians were known to be an ancient people (cf. Iliad 2:748; Herodotus 2:52-57). The Targum renders it as Dardania, a city on the Dardanelles, after which the strait was named (cf. Herodotus 1:189, 7:43; Iliad 2:819). The Targum (Yonathan) also adds Ridos, Chamen and Antioch. Ridos is identified with Rhodes (Abarbanel). Others identify the Dodanim with the Bohemians (Tol’doth Yitzchak; cf. Sefer HaYashar).

Mitzraim
  The Hebrew name for Egypt. Regarding the origin of the name ‘Egypt,’ see Josephus, Contra Apion 1:15.

Canaan
  Aborigine tribe of the Holy Land. See Genesis 10:15-19.Sabhta
  Usually transliterated Sabta. Josephus identifies this nation with the Astaborans. The Talmud identifies it with outer Takistan, see S’bha. The Targum renders it S’midai, Smadai or Samrai, a Cushite tribe, possibly the Sabrata of North Africa.

Dedan
  Josephus identifies this nation with the Judadeans of western Ethiopia. The Targum has M’zag, perhaps the Mazices of northern Africa.

S’bha
  Usually transliterated as Seba. Cf. Isaiah 43:3, 45:14, Psalms 72:10. Josephus identifies this with the Sabeans, a people living in southern Arabia. The name may still be preserved in the town of As Sabya. The Targumrenders it Sinirai or Sinidai. In the Talmud, this nation is identified with Sakistan or Sagistan (Yoma 10a). Sagistan is a district in Drangonia in the Persian Empire, occupied by Scythians.

Havila
  See note on Genesis 2:11. The Targum has India. Josephus, however, has Getuli.

Raamah
  They were traders in spices, precious stones and gold; Ezekiel 27:22. Here the Targum has Lubai, the Lybians. The second time Raamah is mentioned in this verse, however, the Targum (Yonathan) has Mavryatinos, which is Mauretania, a district in northwest Africa. (cf. Yevamoth 63a; Sifri, Deuteronomy 3:20).

Sabht’ka
  Usually transliterated as Sabteca. The Targum renders it Zingain, possibly the African Zeugis.

Sheba
  Actually Sh’bha. See 1 Kings 10:1, Genesis 10:28, 25:3. Josephus identifies these with the Sabeans, as he does to S’bha. The Targum renders it Zamdugad, Zamrugad (on Genesis) or Zmargad and Dmargad (on Chronicles).

Nimrod
  See Micah 5:5. He is credited as being the first Babylonian king and the builder of the Tower, see Genesis 11:1-9 (Sefer HaYashar; Josephus 1:4:3. Cf. Targum Yonathan on Genesis 10:11). See note on Genesis 14:1, 25:29.Calneh
  The Talmud identifies this as Nofar-Ninfi (Yoma 10a). This is Nippur, midway between Erekh and Babylon on the Euphrates River. It is the modern Niffer. Other sources identify it with Ctesphon, a city on the eastern bank of the Tigris (Targum Yonathan; Bereshith Rabbah 37).

Babylon
  Babel or Babhel in Hebrew. See Genesis 11:9.

Erekh
  See Ezra 4:9, Rashi ad loc. This was a city near Ur, on the lower Euphrates River. The Talmud (Yoma 10a) identifies it with Urikhuth, or Arkhath. This is identified with Uruk, an ancient name for Erekh. The Targum had Hadas, which may be identified with Edessa. The Midrash identifies it with Charan (Bereshith Rabbah 37).

Akkad
  This was the royal city of Accad, which was the capital of northern Babylonia. The exact site of the city is unknown, although it was near Sippar, and about 30 miles north of Babylon. The Targum renders this as Netzivim (Targum Yonathan; Bereshith Rabbah 37). This was a city in the northeast end of Mesopotamia (cf. Shabbath 32b).

Shinar
  Usually identified with Sumer. The Targum calls it the land of Pontus (Targum Yonathan). This is obviously not Pontus, which was a land to the south of the Black Sea. Rather, it is the Latin word pontus, meaning sea. Hence, Pontus was the ‘land of the sea,’ that is the land toward the Persian Gulf. See note on Genesis 14:1.Nineveh
  The ancient capital of Assyria, on the Tigris River. See Jonah 1:2, 2 Kings 19:36.

Rechovoth Ir
  Literally ‘broad places of the city,’ or ‘avenues of the city.’ The Talmud says that it is Euphrates of Mishan (Yoma 10a). Meshan or Mesene is the island formed by Euphrates, the Tigris and the Royal Canal. The Targum, however, translates it, ‘avenues of the city.’ Thus, it would not be a place name, but would denote the fact that Asshur built Nineveh as a city with avenues.

Calach
  This is a city a few miles south of Nineveh. Its modern name is Nimrud! The Talmud states that it is ‘Borsof on the Euphrates’ (Yoma 10a). This is Borsif or Borsippa, some 20 miles south of Babylon on the Euphrates. It is, however, a long distance from Nineveh. The Targum renders it Pariyoth of Charyoth, probably denoting Chadiyath in Assyria.

Anamim
  The Targum renders this Martiorti or Mariotai. These are the people of Mareotis, a district in lower Egypt containing the town of Marea.

Asshur
  See Genesis 10:22. Hebrew for Assyria. It also denotes a city on the Tigris River, some 50 miles south of Nineveh. The Talmud (Yoma 10a) identifies it with Selik, that is Seleucia. See Genesis 2:14.

Resen
  The Talmud identifies Resen with Aktispon or Ctesphon (Yoma 10a; cf. Tosafoth, Gittin 6a, s.v. U’MiBhey). See comment on Calneh. The Targum renders it Talsar or Talasar, see Targum on Isaiah 37:12, 2 Kings 19:12.

great city
  This refers to Nineveh (Yoma 10a; Rashi).

Ludim
  The Targum renders this Givatai. This appears to be related to the name Gipt or Egypt, and also to the word Coptic, which denotes the ancient language of Egypt (cf. Megillah 18a, Sanhedrin 115a). Josephus, however, states that all the nations in this verse are unidentifiable.

Lehabhim
  Literally ‘fire people,’ since their faces are like fire (Rashi). The Targum translates this name as Livvakai or Livkai, possibly a Lybian tribe. Josephus states that they are Lybians. See note on Genesis 10:6 regarding Put.

Naftuchim
  The Targum translates this as Pontsikhnai or Pantsekhyaanaei, probably denoting Pentaschoinos. This is a district in Egypt later referred to as DodekaschoinosPathrusim
  See Isaiah 11:11, Jeremiah 44:1, 44:15, Ezekiel 29:14, 30:14. The Targum translates it as Nasyotai or Gasyotai, denoting Casiotis, the district surrounding Mount Casius, east of Pelusium in Egypt. The Targum on 1 Chronicles 1:12 reverses the definition of Pathrusim and Casluchim. In the Midrash it is rendered as Parvitoth (Bereshith Rabbah 37).

Casluchim
  The Targum renders this as Pentpoletai, most probably Pentapolis, an Egyptian district also called Cyrenaica. In the Midrash it is rendered Pekosim (Bereshith Rabbah 37). Saadia Gaon identifies it with Sa’id on the upper Nile.

Philistines
  Pelishtim in Hebrew. These people lived on the shore of the Mediterranean between the Holy Land and Egypt (cf. Exodus 13:17).

Sidon
  Tzidon in Hebrew, to the north of the Holy Land, see Genesis 10:19. This was the capital of Phoenicia. However, according to the Targum (on 1 Chronicles 1:13), Canaan’s first-born was Bothnias (or Cothnias), who was the founder of Sidon.

Heth
  Cheth in Hebrew, father of the Hittites, one of the tribes living in the Holy Land; cf. Genesis 15:20. They lived to the west of the Dead Sea around Hebron; Genesis 23:5. Both the Hittites and Amorites were associated with the Jerusalem area; Ezekiel 16:3,45.

Jebusites
  Yebhusi in Hebrew. Jebus (Yebhus) is identified with Jerusalem; Judges 19:10, 1 Chronicles 11:4; Joshua 15:63, Judges 1:21. The Jebusites therefore lived in the Jerusalem area. Later, however, this area was settled by the Hittites (Pirkey Rabbi Eliezer 36; Rashi on Deuteronomy 12:17).

Amorites
  A people who originally lived on the west of the Dead Sea, but were driven out (Genesis 14:7). They lived around Hebron, where they allied with Abraham (Genesis 14:13). They also lived around Shechem (Genesis 48:22). Later, they settled the land on the east bank along the Arnon River, near Moab (Numbers 21:13). They also lived in Gilead (Numbers 32:39). They later invaded the Holy Land again (Judges 1:34).

Girgashites
  Inhabitants of the Holy Land (Genesis 15:21). According to tradition, they left the Holy Land before the Israelite invasion and settled in Africa (Yerushalmi, Shabbath 6:31; Rashi on Exodus 33:2, 34:11).

Caphtorim
  See Deuteronomy 2:23, Amos 9:7. It is identified as an island, Jeremiah 47:4. From the context, it appears to be an island on the Nile Delta. However, the Septuagint, and the Targum (Yonathan) translate it as Cappadocia, Kaputkai or Kapudka. This was an area south of the Black Sea (see note on Genesis 10:2 regarding Meshekh). This does not seem to be a possible explanation, since from the context, these are an Egyptian people. Saadia Gaon identifies it with Damyat or Shafchu, to the west of Port Sa’id (Cf. Masa’oth Rabbi Binyamin 24). According to the Midrash, the Caphtorim were pygmies, and were descendants of the Pathrusim and the Casluchim (Bereshith Rabbah 37). Accordingly, this verse should be, ‘and the Pathrusim and Casluchim, from whom there descended the Philistines and Caphtorim.’Arkites
  They are identified as the residents of Arce, a city at the northwest foot of Mount Lebanon (Josephus; Bereshith Rabbah 37. Cf. Bekhoroth 57b).

Arvadites
  These are identified as the inhabitants of the island of Aradus on the Phoenician coast (Josephus; Yerushalmi, Megillah 1:9, Bereshith Rabbah 37). Others identify them with the town of Antridanai, that is, Antarados, a town opposite the island of Arados (Targum Yerushalmi). Another source identifies them with the Lutsai, probably the inhabitants of Arethusia, between Epiphania and Emasa.

Tzemarites
  Literally ‘wool people,’ possibly because they sold or worked with wool (Bereshith Rabbah 37). Talmudic sources render their area as Chametz, Chomtzia, Chamitai and Chumtzai (Targum Yonathan; Yerushalmi, Megillah 1:9,Bereshith Rabbah 37). This is identified with Emasa (the modern Hums) a city of Syria on the eastern bank of the Orontes River. See note on Genesis 36:36.

Chamathites
  This is to the north near Mount Hermon; Judges 3:3. Also see Numbers 13:21, 34:8, Amos 6:14, Ezekiel 47:17. It is on the Orontes River. Josephus states that it is the place called Amathe, although the Macedonians call it Ephania (cf. Bereshith Rabbah 37). It is also identified with Antioch (Targum Yonathan).

Gerar
  Capital of the Philistine nation, toward the south of the Holy Land, near the coast (Genesis 20:1, 26:1).

Gaza
  Aza in Hebrew. City on the south of Holy Land along the Mediterranean shore.

Gomorrah
  Amorah in Hebrew.

Hivites
  Chivi in Hebrew. They lived in the central part of the Holy Land near Shechem (Genesis 34:2). They also lived in Gibeon, and survived the conquest of the Holy Land (Joshua 9:3,7, 11:19). They lived in the north, near Mount Lebanon, from Hermon to Chamath (Judges 3:3). Some identify them with the people of Tripoli (Targum Yerushalmi). The Midrash apparently notes that they were cave dwellers (Chaldun; Bereshith Rabbah 37). They were also adept at testing soil by taste (Shabbath 85a, but see Tosefoth ad loc. s.v. Chivi). See note on Genesis 36:3.

Sinites
  (cf. Isaiah 49:12, Radak ad loc.). Josephus states that their identity is unknown. Others, however identify them with the Antusai (Targum Onkelos; Targum Yonathan; Bereshith Rabbah 37). This is most probably associated with the city of Orhosia, a Phoenician seaport, south of the Eleutheros River. Other sources identify the Sinites with the Kafruseans (Targum Yerushalmi).

Tzevoyim
  These four cities were in what is now the southern end of the Dead Sea (Genesis 14:2,3). They were destroyed by God for their wickedness (Genesis 19:24,25). These cities formed the southeast border of the Canaanite territory.

Lasha
  Or Lesha. This is identified with Caldahi (Targum Yonathan; Bereshith Rabbah 37). This is most probably Callirohoe, a resort city on the eastern shore of the Dead Sea.Hebrews
  (Cf. Targum Yonathan; Ibn Ezra). Literally, ‘the sons of Eber’ (see Genesis 10:24, 11:14). In Hebrew, ‘Hebrews’ are Ivri’im, literally, ‘Eberites,’ or ‘Sons of Eber.’ Others, however, translate this verse, ‘sons of all who live on the other side of the river’ (Rashi; Ramban).

the eldest
  This refers to Yefeth (see note on Genesis 9:24). However, according to those who maintain that Shem was the eldest, the verse should be translated, ‘the older brother of Yefeth.’

Elam
  See Genesis 14:19. It is associated with Media (Isaiah 21:2, Jeremiah 25:25). We thus find that the capital city of Shushan (Susa) was in the province of Elam on the Ulai River (Daniel 8:2). Josephus thus writes that Elam was the ancestor of the Persians. It is thus described as the territory between Shushan and Media (Saadia Gaon). Other sources identify it with the area between the Tigris and India (Yov’loth 9:2).

Asshur
  Identified with Assyria (cf. Josephus). See Genesis 2:14, 10:11. Their territory was basically east of the Tigris.

Arpachshad
  He was the ancestor of Abraham (see Genesis 11:10). Josephus states that he was the ancestor of the Chaldeans, who lived on the lower Euphrates. In Hebrew, the Chaldeans were known as Casdim (see note onGenesis 11:28). They lived near the Persian Gulf (Yov’loth 9:4). The Targum translates the name as Arphasdai (Targum on 1 Chronicles 1:17,18). See Herodotus 6:5.

Lud
  Josephus identifies this with Lydia, south of the Black Sea (see Herodotus 7:74).

Aram
  Ancestor of Aramaea (from where the language Aramaic comes), to the northeast of the Holy Land, approximately where Syria is now. Josephus states that the Greeks called the Aramaeans Syrians. Its capital was Damascus (Isaiah 7:8). It also included the area between the Tigris and Euphrates rivers (Yov’loth 9:5). Laban was thus called an Aramaean (Genesis 22:20, 24:4, cf. Deuteronomy 26:5). Aram was important because of its association with Abraham’s family.

Utz
  Cf. Jeremiah 25:20, Job 1:1. Josephus writes that Utz founded the cities of Trachnitis and Damascus, and settled the lands between the Holy Land and Celesyria (Antiquities 1:6:4). Other sources identify Utz with Armatyai (Targum on 1 Chronicles 1:17), which is most probably the modern Armannia (Romania, near Constantinople). See Targum on Lamentations 4:21, 1 Chronicles 1:42, Job 1:1. See note on Genesis 10:23 ‘Chul’.

Chul
  Josephus states that Chul founded Armenia, a land to the south of the eastern Black Sea. See Herodotus 7:73.

Gether
  According to Josephus, the founder of the Bactrian nation.

Mash
  In 1 Chronicles 1:17 it is Meshekh (see Genesis 10:2). Josephus identifies it with Charax Spanisi. Other sources state that it is the land in the area of Mount Mash in Mesopotamia, north of Netzivim (Kesseth HaSofer).

Eber
  Ancestor of the Hebrews. See note on Genesis 10:21. He was a prophet (Rashi).world became divided…
  This refers to the split occurring after the destruction of the Tower of Babel (see Genesis 11:8). This took place in the year that Peleg died (Seder Olam; Rashi). According to the chronologies (see Genesis 11:19), this was in the year 1996, when Abraham was 48 years old.

Yoktan
  Josephus states that he and his children lived near the Cophon River in India. In Arabian traditions, he is Kochton, the founder of Yemen (see Kesseth HaSofer, 123a).

Almodad
  Some identify him with the founder of Morad in Yemen (Kesseth HaSofer). Others say that it is Allumaeoltae mentioned in Ptolemy’s Geography.

Shelef
  Possibly Shalepynoi mentioned by Ptolemy (Geography 6:7, p. 154).

Chatzarmaveth
  Literally, ‘Courtyard of Death.’ Some identify this with Hadarmaveth in southern Arabia (Kesseth HaSofer 122a).

Yerach
  To the west of Hadarmaveth, there is a Mount Varach (Kesseth HaSofer).

Hadarom
  Some interpret this as denoting ‘the south.’ This was a fortress to the south of San’a (Kesseth HaSofer). See 1 Chronicles 18:10; Zechariah 12:11.

Uzal
  This was the ancient Arabic name for San’a, the capital of Yemen (Kesseth HaSofer).

Diklah
  Literally a palm tree. Some say that it is an area in Mina, abundant in palm trees (cf. Pliny 6:28).

Obhal
  Some identify this with Avalitae on the Ethiopian Coast.

Abhimael
  Literally ‘Father of Mael.’ Some identify this with the Mali, a tribe living in the Mecca area, described by Theophrastus (Enquiry into Plants 9:4). This is the Minaei described by Strabo.

Sh’bha
  Or Sheba. See Genesis 10:7, 25:3.

Ophir
  The place from which King Solomon brought gold; 1 Kings 9:28, 10:11. Cf. Psalms 45:9, Isaiah 13:12. From the context, it is a place on the Arabian peninsula. Some identify it with El Ophir, a town in Oman. Josephus, however, identifies Ophir with Aurea Chersonesus, belonging to India (Antiquities 8:6:4). The Septuagint translates Ophir as Sophia, which is Coptic for India. There was indeed an ancient city known as Soupara or Ouppara in the vicinity of Goa on the western coast of India. Later authors identified Ophir with the New World (Rabbi Azzaria de Rossi, Meor Eynaim, Imrey Binah 11; David Gans, Nechmad VeNaim 3:75; Tzemach David 2:1533; Seder HaDoroth 5254).

Havilah
  See notes on Genesis 10:7, 2:11. Some identify this with Chavlotai, an area on the Persian Gulf described in ancient geographies (Strabo 16:728. This is Huvaila in Bahrein. Others state that it is Avalitae on the Avalite Bay (now Zeila), a city on the Sea of Adan south of Bab el Mandeb. There is also a Nagar Havili in India, on the Arabian Sea, some 80 miles north of Bombay. There is also a town Chwala on the Caspian Sea, and therefore in Russian the Caspian Sea is called Chwalinskoje More. The name Havilah in the Torah may refer to more than one place.

Yovav
  This is identified as Yovevitai or Yoveritai mentioned by Ptolemy, along the Salachitis Gulf (Gulf of Oman).

Their settlements
  This refers to the children of Yoktan. According to some authorities, however, it refers to all the children of Shem (Cf. Ramban on Genesis 11:12).

Meshah
  This is identified with Mecca (Saadia). Others say that it is Mocha (Al Mukha) in Yemen (cf. Ptolemy, Geography 6:7, 14a, 74b). Others identify it with Mesene (Khowr-e Musa) at the mouth of the Tigris, where it flows into the Persian Gulf.

Sepher
  Some sources identify this with Medina (Saadia Gaon). The Midrash states that it is T’phari or Taphar (Bereshith Rabbah 37). Others identify it with Isfor in southern Arabia.

eastern mountain
  Some identify this with Alakdar in eastern Arabia, on the Indian Ocean (Kesseth HaSofer).Shem
  The descendants of Shem are known as the Semites. Theirs is the Semitic language group.

nations
  There are seventy nations mentioned in this chapter. These are the seventy nations or seventy languages often mentioned in Talmudic literature.

Bereshit Genesis ch 11

The whole earth had one language, and conforming words.

When they journeyed from the east, they found a valley in the land of Shinar and they settled there.

They said one to another, Come, let us mold bricks and bake them thoroughly. They then had bricks to use as stone, and the clay for mortar.

Verse 4: Then they said, Come, we will build ourselves a city, and a tower whose top will reach the heavens. Thus we will make ourselves a name, so that we will not be scattered all over the face of the earth.

Commentary: I find it incredibly odd that such an advanced and prosperous civilization thought that grandeur was to attempt to compete with Almighty G-d. What an obviously foolish thought, let alone to act upon that foolish thought. I am also surprised that so many went along with it. Sometimes I wonder if maybe even a couple of families thought, “hey, this is not a good idea,” and then decided to leave the area. G’W, some were wise enough to know this ridiculous plan would not succeed.

Verse 5: Adonoy descended to see the city and the tower that the sons of man built.

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?

Come, let us descend and jumble their language, that they will not understand one another’s language.

Adonoy scattered them from there all over the face of the earth, and they stopped building the city.

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.

These are the histories of Sheim. Sheim was one hundred years old, and he had Arpachshad two years after the Flood.

Commentary: Why is Sheim’s linage important to be stated?

In the Bible, Shem is one of Noah’s three sons, and is considered to be the most important of the three:

Age Shem is said to have lived to be 600 years old, outliving Abraham and into the life of Jacob.

Family Shem was the firstborn son of Noah, and is often mentioned first among Noah’s sons. He was the ancestor of Abraham, Isaac, and Jacob.

Descendants Shem’s descendants include the Assyrians, Chaldeans, Elamites, Arameans, Moabites, Ammonites, Edomites, Arabs, and Hebrews.

Importance Shem is considered to be the progenitor of the Semites, and the term “Semite” is linguistically related to his name.

Other details Shem was born circumcised, and is said to have been a priest and prophet. He is also said to have covered his father’s nakedness after Noah became intoxicated.

King Melchizedek Some rabbinic sources identify Shem as King Melchizedek, King of Salem, an honorific title that means “King of Righteousness”. Shem, however, forfeited the priesthood by mentioning in his blessing Abraham’s name before that of God, so that God took his office from him and gave it to Abraham (Ned. 32b; Pirḳe R. El. xxvii.).

Shem’s reward for this deed (first suggesting to cover the nakedness of his father Noah) is seen in the fact that the Jews, his descendants, cover themselves with the ṭallit and phylacteries, and remained untouched when the Assyrians, who also were descendants of Shem, were destroyed by an angel in the time of Hezekiah (Tan., Yelammedenu, l.c.; Ex. R. xviii. 5).

Case of Stolen Valor:

Definition of Stolen Valor: Stolen valor is a term used to describe the act of falsely claiming to be a veteran or active duty member of the military, or to have received military honors or awards. The goal of these false claims is to deceive others into believing the individual is a decorated military hero in order to gain money, property, or other benefits.

Now that we know the definition of Stolen Valor, let’s read what ~~Christianity~~ stays about King Melchizedek and ~~jesus~~.

We have read above who, what, when, and how Judaism says King Melchizedek came to be and a short reign was absorbed. Now we shall read from a christian source the Stolen Valor of ~~jesus~~ upon King Melchizedek and attacks against Judaism, Jews, and Torah Law.

An article titled Who Was Melchizedek and What Does He Have to Do With Jesus? by Hope Bolinger UpdatedJune 27, 2024 does a great job or putting together many if not all of the falsities the ~~christianity~~ attempt to enjoin it’s false demi-god unto the Truth of the Torah. In the article it states the following:

According to christianity: Who Was Melchizedek?

King of Salem, a place later supposedly known as Jerusalem, meant that he hailed from a land that would have significance in Israel’s later history.

As for his priestly role, we’ll dive into that more in the section below. We should make a careful note that he serves bread and wine. For those of us familiar with the act of communion, this should sound familiar.

We also have no idea about Melchizedek’s lineage (Hebrews 7). The Bible makes no mention of whose family he belongs, only because he appears for a few verses. Some rabbinic teachings say Melchizedek was Noah’s son Shem. Others have said Melchizedek appeared to Abram in a Christophany, or as the Son of God mentioned throughout the Old and New Testament.

Although scholars have highly debated Melchizedek’s true personhood, most, like Matthew Henry in his commentary, have concluded that he was, in fact, a man and not the Son of God.

Further insult ensues in the ~~Christian~~ manipulation of Stolen Valor by stating:

Why Is Jesus “of the Order of Melchizedek”?

As mentioned previously, in Hebrews 7, we see that ~~Jesus~~ hails from the priesthood of Melchizedek. In fact, a good portion of Hebrews 7 compares ~~Jesus~~ with Melchizedek.

Throughout the Old Testament, we do see certain archetypes to ~~Jesus~~ (Adam, David, etc.), but often they don’t receive half a chapter in the Bible dedicated to them. So why does this matter?

First, this shows that ~~Jesus~~ takes part in a greater priesthood than Aaron. The priesthood of the Levites was fraught with idolatry, abuse, and didn’t last forever. But the priesthood of Melchizedek has an eternal value – it lasts no matter what happens.

Second, the Bible highlights the importance of ~~Jesus~~’ role as priest. We don’t often discuss this role as much in churches because most of us don’t have a familiarity with priests, as opposed to kings or even shepherds, other titles given to ~~Jesus~~. But ~~Jesus~~’ priestly role plays a huge part in the biblical narrative.

Like priests, ~~Jesus~~ mediates for us. He completed the ultimate sacrifice to atone for our sins.

Commentary on Commentary:

Let me just state for the record…. if one were to go to a Rabbi and ask them to stand in place for them on the Day of Atonement; I am pretty sure one would just get a confused stare.

Judaism does not hold, teach, nor promote any Rabbi standing in place for any Jew. Well, there is the belief that every Jew is responsible for their fellow Jew; no one, I mean no one, can stand in place for someone else’s “sin” or transgression. The accountability does, however, come into play if G’F one were to lead someone into a transgression or not warn another Jew they are going down a dark road away from Torah Law…so to speak.

Judaism does not believe in human mutilation or human sacrifice. Therefore, there has never been a justification for murdering another human in order to have an abundance of life or “observance” for “forgiveness” of sins in Judaism’s doctrine, thought, or Law. In fact, Judaism states that there are complete laws against such violations and repulsive acts of hatred, bigotry, violence, usury, slaughter, and so on.

The only Priest admitted into the Holies of Holies on Yom Kippur, is the Kohen Gadol (High Priest). Who are the direct blood line descendants of Aaron. All the other Levites are Priest, yes; but they serve the Kohanim, who serve at the Tabernacle.

How is it possible for ~~jesus~~ to “hail from the priesthood of Melchizedek”, if jesus ain’t got no daddy?

We will read during the Live or uploaded video what Hebrews 7 states in the christian bible to point out other insults of Stolen Valor. For now, we will carry on with Truth instead of lies.

Verse 11: Sheim lived after he had Arpachshad, five hundred years, and he had sons and daughters.

Arpachshad lived thirty-five years and had Shelach.

Arpachshad lived, after he had Shelach, four hundred and three years, and he had sons and daughters.

Shelach lived thirty years and had Eiver.

After he had Eiver, Shelach lived four hundred and three years, and he had sons and daughters.

Eiver lived thirty-four years and had Peleg.

After he had Peleg, Eiver lived four hundred and thirty years, and he had sons and daughters.

Peleg lived thirty years and had Re’u.

After he had Re’u, Peleg lived two hundred and nine years, and had sons and daughters.

Re’u lived thirty-two years and had Serug.

After he had Serug, Re’u lived two hundred and seven years, and had sons and daughters.

Serug lived thirty years and had Nachor.

After he had Nachor, Serug lived two hundred years, and had sons and daughters.

Nachor lived twenty-nine years and had Terach.

After he had Terach, Nachor lived one hundred and nineteen years, and had sons and daughters.

Terach lived seventy years and had Avram, Nachor and Haran.

These are the histories of Terach. Terach produced Avram, Nachor, and Haran. Haran produced Lot.

Haran died during the lifetime of his father Terach, in the land of his birth in Ur Kasdim.

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.

Sarai was barren, she had no child.

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.

The lifetime of Terach was two hundred and five years. Terach died in Charan.

Legend of the Jews Story Time:

NIMROD The first among the leaders of the corrupt men was Nimrod. His father Cush had married his mother at an advanced age, and Nimrod, the offspring of this belated union, was particularly dear to him as the son of his old age. He gave him the clothes made of skins with which God had furnished Adam and Eve at the time of their leaving Paradise.

Cush himself had gained possession of them through Ham. From Adam and Eve they had descended to Enoch, and from him to Methuselah, and to Noah, and the last had taken them with him into the ark. When the inmates of the ark were about to leave their refuge, Ham stole the garments and kept them concealed, finally passing them on to his first-born son Cush. Cush in turn hid them for many years. When his son Nimrod reached his twentieth year, he gave them to him. These garments had a wonderful property. He who wore them was both invincible and irresistible. The beasts and birds of the woods fell down before Nimrod as soon as they caught sight of him arrayed in them, and he was equally victorious in his combats with men. The source of his unconquerable strength was not known to them. They attributed it to his personal prowess, and therefore they appointed him king over themselves. This was done after a conflict between the descendants of Cush and the descendants of Japheth, from which Nimrod emerged triumphant, having routed the enemy utterly with the assistance of a handful of warriors. He chose Shinar as his capital. Thence he extended his dominion farther and farther, until he rose by cunning and force to be the sole ruler of the whole world. the first mortal to hold universal sway, as the ninth ruler to possess the same power will be the Messiah. His impiousness kept pace with his growing power.

Since the flood there had been no such sinner as Nimrod. He fashioned idols of wood and stone, and paid worship to them. But not satisfied to lead a godless life himself, he did all he could to tempt his subjects into evil ways, wherein he was aided and abetted by his son Mardon. This son of his outstripped his father in iniquity. It was their time and their life that gave rise to the proverb, “Out of the wicked cometh forth wickedness.” The great success that attended all of Nimrod’s undertakings produced a sinister effect. Men no longer trusted in God, but rather in their own prowess and ability, an attitude to which Nimrod tried to convert the whole world. Therefore people said, “Since the creation of the world there has been none like Nimrod, a mighty hunter of men and beasts, and a sinner before God.” And not all this sufficed unto Nimrod’s evil desire. Not enough that he turned men away from God, he did all he could to make them pay Divine honors unto himself. He set himself up as a god, and made a seat for himself in imitation of the seat of God. It was a tower built out of a round rock, and on it he placed a throne of cedar wood, upon which arose, one above the other, four thrones, of iron, copper, silver, and gold. Crowning all, upon the golden throne, lay a precious stone, round in shape and gigantic in size. This served him as a seat, and as he sate upon it, all nations came and paid him Divine homage.

THE TOWER OF BABEL The iniquity and godlessness of Nimrod reached their climax in the building of the Tower of Babel. His counsellors had proposed the plan of erecting such a tower, Nimrod had agreed to it, and it was executed in Shinar by a mob of six hundred thousand men. The enterprise was neither more nor less than rebellion against God, and there were three sorts of rebels among the builders. The first party spoke, Let us ascend into the heavens and wage warfare with Him; the second party spoke, Let us ascend into the heavens, set up our idols, and pay worship unto them there; and the third party spoke, Let us ascend into the heavens, and ruin them with our bows and spears.

Many, many years were passed in building the tower. It reached so great a height that it took a year to mount to the top. A brick was, therefore, more precious in the sight of the builders than a human being. If a man fell down, and met his death, none took notice of it, but if a brick dropped, they wept, because it would take a year to replace it. So intent were they upon accomplishing their purpose that they would not permit a woman to interrupt herself in her work of brick-making when the hour of travail came upon her. Moulding bricks she gave birth to her child, and, tying it round her body in a sheet, she went on moulding bricks. They never slackened in their work, and from their dizzy height they constantly shot arrows toward heaven, which, returning, were seen to be covered with blood. They were thus fortified in their delusion, and they cried, “We have slain all who are in heaven.” Thereupon God turned to the seventy angels who encompass His throne, and He spake: “Go to, let us go down, and there confound their language, that they may not understand one another’s speech.” Thus it happened. Thenceforth none knew what the other spoke. One would ask for the mortar, and the other handed him a brick; in a rage, he would throw the brick at his partner and kill him.

Many perished in this manner, and the rest were punished according to the nature of their rebellious conduct. Those who had spoken, “Let us ascend into the heavens, set up our idols, and pay worship unto them there,” God transformed into apes and phantoms; those who had proposed to assault the heavens with their arms, God set against each other so that they fell in the combat; and those who had resolved to carry on a combat with God in heaven were scattered broadcast over the earth. As for the unfinished tower, a part sank into the earth, and another part was consumed by fire; only one-third of it remained standing. The place of the tower has never lost its peculiar quality. Whoever passes it forgets all he knows. The punishment inflicted upon the sinful generation of the tower is comparatively lenient. On account of rapine the generation of the flood were utterly destroyed, while the generation of the tower were preserved in spite of their blasphemies and all their other acts offensive to God. The reason is that God sets a high value upon peace and harmony.

Therefore the generation of the deluge, who gave themselves up to depredation, and bore hatred to one another, were extirpated, root and branch, while the generation of the Tower of Babel dwelling amicably together, and loving one another, were spared alive, at least a remnant of them. Beside the chastisement of sin and sinners by the confounding of speech, another notable circumstance was connected with the descent of God upon earth–one of only ten such descents to occur between the creation of the world and the day of judgment. It was on this occasion that God and the seventy angels that surround His throne cast lots concerning the various nations. Each angel received a nation, and Israel fell to the lot of God. To every nation a peculiar language was assigned, Hebrew being reserved for Israel–the language made use of by God at the creation of the world.

Volume 1:5

ABRAHAM–THE WICKED GENERATIONS Ten generations there were from Noah to Abraham, to show how great is the clemency of God, for all the generations provoked His wrath, until Abraham our father came and received the reward of all of them. For the sake of Abraham God had shown himself long-suffering and patient during the lives of these ten generations. Yea, more, the world itself had been created for the sake of his merits. His advent had been made manifest to his ancestor Reu, who uttered the following prophecy at the birth of his son Serug: “From this child he shall be born in the fourth generation that shall set his dwelling over the highest, and he shall be called perfect and spotless, and shall be the father of nations, and his covenant shall not be dissolved, and his seed shall be multiplied forever.” It was, indeed, high time that the “friend of God” should make his appearance upon earth.

The descendants of Noah were sinking from depravity to lower and lower depths of depravity. They were beginning to quarrel and slay, eat blood, build fortified cities and walls and towers, and set one man over the whole nation as king, and wage wars, people against people, and nations against nations, and cities against cities, and do all manner of evil, and acquire weapons, and teach warfare unto their children. And they began also to take captives and sell them as slaves. And they made unto themselves molten images, which they worshipped, each one the idol he had molten for himself, for the evil spirits under their leader Mastema led them astray into sin and uncleanness. For this reason Reu called his son Serug, because all mankind had turned aside unto sin and transgression. When he grew to manhood, the name was seen to have been chosen fittingly, for he, too, worshipped idols, and when he himself had a son, Nahor by name, he taught him the arts of the Chaldees, how to be a soothsayer and practice magic according to signs in the heavens. When, in time, a son was born to Nahor, Mastema sent ravens and other birds to despoil the earth and rob men of the proceeds of their work. As soon as they had dropped the seed in the furrows, and before they could cover it over with earth, the birds picked it up from the surface of the ground, and Nahor called his son Terah, because the ravens and the other birds plagued men, devoured their seed, and reduced them to destitution.

THE BIRTH OF ABRAHAM Terah married Emtelai, the daughter of Karnabo, and the offspring of their union was Abraham. His birth had been read in the stars by Nimrod, for this impious king was a cunning astrologer, and it was manifest to him that a man would be born in his day who would rise up against him and triumphantly give the lie to his religion. In his terror at the fate foretold him in the stars, he sent for his princes and governors, and asked them to advise him in the matter. They answered, and said: “Our unanimous advice is that thou shouldst build a great house, station a guard at the entrance thereof, and make known in the whole of thy realm that all pregnant women shall repair thither together with their midwives, who are to remain with them when they are delivered. When the days of a woman to be delivered are fulfilled, and the child is born, it shall be the duty of the midwife to kill it, if it be a boy. But if the child be a girl, it shall be kept alive, and the mother shall receive gifts and costly garments, and a herald shall proclaim, ‘Thus is done unto the woman who bears a daughter!’ ”

The king was pleased with this counsel, and he had a proclamation published throughout his whole kingdom, summoning all the architects to build a great house for him, sixty ells high and eighty wide. After it was completed, he issued a second proclamation, summoning all pregnant women thither, and there they were to remain until their confinement. Officers were appointed to take the women to the house, and guards were stationed in it and about it, to prevent the women from escaping thence. He furthermore sent midwives to the house, and commanded them to slay the men children at their mothers’ breasts. But if a woman bore a girl, she was to be arrayed in byssus, silk, and embroidered garments, and led forth from the house of detention amid great honors.

No less than seventy thousand children were slaughtered thus. Then the angels appeared before God, and spoke, “Seest Thou not what he doth, yon sinner and blasphemer, Nimrod son of Canaarl, who slays so many innocent babes that have done no harm?” God answered, and said: “Ye holy angels, I know it and I see it, for I neither slumber nor sleep. I behold and I know the secret things and the things that are revealed, and ye shall witness what I will do unto this sinner and blasphemer, for I will turn My hand against him to chastise him.” It was about this time that Terah espoused the mother of Abraham, and she was with child. When her body grew large at the end of three months of pregnancy, and her countenance became pale, Terah said unto her, “What ails thee, my wife, that thy countenance is so pale and thy body so swollen?” She answered, and said, “Every year I suffer with this malady.” But Terah would not be put off thus. He insisted: “Show me thy body. It seems to me thou art big with child. If that be so, it behooves us not to violate the command of our god Nimrod.” When he passed his hand over her body, there happened a miracle. The child rose until it lay beneath her breasts, and Terah could feel nothing with his hands. He said to his wife, “Thou didst speak truly,” and naught became visible until the day of her delivery.

When her time approached, she left the city in great terror and wandered toward the desert, walking along the edge of a valley, until she happened across a cave. She entered this refuge, and on the next day she was seized with throes, and she gave birth to a son. The whole cave was filled with the light of the child’s countenance as with the splendor of the sun, and the mother rejoiced exceedingly. The babe she bore was our father Abraham. His mother lamented, and said to her son: “Alas that I bore thee at a time when Nimrod is king. For thy sake seventy thousand men children were slaughtered, and I am seized with terror on account of thee, that he hear of thy existence, and slay thee. Better thou shouldst perish here in this cave than my eye should behold thee dead at my breast.” She took the garment in which she was clothed, and wrapped it about the boy. Then she abandoned him in the cave, saying, “May the Lord be with thee, may He not fail thee nor forsake thee.”

THE BABE PROCLAIMS GOD Thus Abraham was deserted in the cave, without a nurse, and he began to wail. God sent Gabriel down to give him milk to drink, and the angel made it to flow from the little finger of the baby’s right hand, and he sucked at it until he was ten days old. Then he arose and walked about, and he left the cave, and went along the edge of the valley. When the sun sank, and the stars came forth, he said, “These are the gods!” But the dawn came, and the stars could be seen no longer, and then he said, “I will not pay worship to these, for they are no gods.” Thereupon the sun came forth, and he spoke, “This is my god, him will I extol.” But again the sun set, and he said, “He is no god,” and beholding the moon, he called her his god to whom he would pay Divine homage. Then the moon was obscured, and he cried out: “This, too, is no god! There is One who sets them all in motion.” He was still communing with himself when the angel Gabriel approached him and met him with the greeting, “Peace be with thee,” and Abraham returned, “With thee be peace,” and asked, “Who art thou?” And Gabriel answered, and said, “I am the angel Gabriel, the messenger of God,” and he led Abraham to a spring of water near by, and Abraham washed his face and his hands and feet, and he prayed to God, bowing down and prostrating himself.

Meantime the mother of Abraham thought of him in sorrow and tears, and she went forth from the city to seek him in the cave in which she had abandoned him. Not finding her son, she wept bitterly, and said, “Woe unto me that I bore thee but to become a prey of wild beasts, the bears and the lions and the wolves!” She went to the edge of the valley, and there she found her son. But she did not recognize him, for he had grown very large. She addressed the lad, “Peace be with thee!” and he returned, “With thee be peace!” and he continued, “Unto what purpose didst thou come to the desert?” She replied, “I went forth from the city to seek my son.” Abraham questioned further, “Who brought thy son hither?” and the mother replied thereto: “I had become pregnant from my husband Terah, and when the days of my delivery were fulfilled, I was in anxiety about my son in my womb, lest our king come, the son of Canaan, and slay him as he had slain the seventy thousand other men children. Scarcely had I reached the cave in this valley when the throes of travailing seized me, and I bore a son, whom I left behind in the cave, and I went home again.

Now am I come to seek him, but I find him not.” Abraham then spoke, “As to this child thou tellest of, how old was it?” The mother: “It was about twenty days old.” Abraham: “Is there a woman in the world who would forsake her new-born son in the desert, and come to seek him after twenty days?” The mother: “Peradventure God will show Himself a merciful God!” Abraham: “I am the son whom thou hast come to seek in this valley!” The mother: “My son, how thou art grown! But twenty days old, and thou canst already walk, and talk with thy mouth!” Abraham: “So it is, and thus, O my mother, it is made known unto thee that there is in the world a great, terrible, living, and ever-existing God, who doth see, but who cannot be seen. He is in the heavens above, and the whole earth is full of His glory.” The mother: “My son, is there a God beside Nimrod?” Abraham: “Yes, mother, the God of the heavens and the God of the earth, He is also the God of Nimrod son of Canaan. Go, therefore, and carry this message unto Nimrod.” The mother of Abraham returned to the city and told her husband Terah how she had found their son. Terah, who was a prince and a magnate in the house of the king, betook himself to the royal palace, and cast himself down before the king upon his face. It was the rule that one who prostrated himself before the king was not permitted to lift up his head until the king bade him lift it up. Nimrod gave permission to Terah to rise and state his request. Thereupon Terah related all that had happened with his wife and his son.

When Nimrod heard his tale, abject fear seized upon him, and he asked his counsellors and princes what to do with the lad. They answered, and said: “Our king and our god! Wherefore art thou in fear by reason of a little child? There are myriads upon myriads of princes in thy realm, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens, and overseers without number. Let the pettiest of the princes go and fetch the boy and put him in prison.” But the king interposed, “Have ye ever seen a baby of twenty days walking with his feet, speaking with his mouth, and proclaiming with his tongue that there is a God in heaven, who is One, and none beside Him, who sees and is not seen?” All the assembled princes were horror struck at these words.

At this time Satan in human form appeared, clad in black silk garb, and he cast himself down before the king. Nimrod said, “Raise thy head and state thy request.” Satan asked the king: “Why art thou terrified, and why are ye all in fear on account of a little lad? I will counsel thee what thou shalt do: Open thy arsenal and give weapons unto all the princes, chiefs, and governors, and unto all the warriors, and send them to fetch him unto thy service and to be under thy dominion.” This advice given by Satan the king accepted and followed. He sent a great armed host to bring Abraham to him. When the boy saw the army approach him, he was sore afraid, and amid tears he implored God for help. In answer to his prayer, God sent the angel Gabriel to him, and he said: “Be not afraid and disquieted, for God is with thee. He will rescue thee out of the hands of all thine adversaries.” God commanded Gabriel to put thick, dark clouds between Abraham and his assailants.

Dismayed by the heavy clouds, they fled, returning to Nimrod, their king, and they said to him, “Let us depart and leave this realm,” and the king gave money unto all his princes and his servants, and together with the king they departed and journeyed to Babylon.

ABRAHAM’S FIRST APPEARANCE IN PUBLIC Now Abraham, at the command of God, was ordered by the angel Gabriel to follow Nimrod to Babylon. He objected that he was in no wise equipped to undertake a campaign against the king, but Gabriel calmed him with the words: “Thou needest no provision for the way, no horse to ride upon, no warriors to carry on war with Nimrod, no chariots, nor riders. Do thou but sit thyself upon my shoulder, and I shall bear thee to Babylon.” Abraham did as he was bidden, and in the twinkling of an eye he found himself before the gates of the city of Babylon. At the behest of the angel, he entered the city, and he called unto the dwellers therein with a loud voice: “The Eternal, He is the One Only God, and there is none beside. He is the God of the heavens, and the God of the gods, and the God of Nimrod. Acknowledge this as the truth, all ye men, women, and children. Acknowledge also that I am Abraham His servant, the trusted steward of His house.” Abraham met his parents in Babylon, and also he saw the angel Gabriel, who bade him proclaim the true faith to his father and his mother.

Therefore Abraham spake to them, and said: “Ye serve a man of your own kind, and you pay worship to an image of Nimrod. Know ye not that it has a mouth, but it speaks not; an eye, but it sees not; an ear, but it hears not; nor does it walk upon its feet, and there is no profit in it, either unto itself or unto others?” When Terah heard these words, he persuaded Abraham to follow him into the house, where his son told him all that had happened–how in one day he had completed a forty days’ journey. Terah thereupon went to Nimrod and reported to him that his son Abraham had suddenly appeared in Babylon. The king sent for Abraham, and he came before him with his father. Abraham passed the magnates and the dignitaries until he reached the royal throne, upon which he seized hold, shaking it and crying out with a loud voice: “O Nimrod, thou contemptible wretch, that deniest the essence of faith, that deniest the living and immutable God, and Abraham His servant, the trusted steward of His house. Acknowledge Him, and repeat after me the words: The Eternal is God, the Only One, and there is none beside; He is incorporeal, living, ever-existing; He slumbers not and sleeps not, who hath created the world that men might believe in Him. And confess also concerning me, and say that I am the servant of God and the trusted steward of His house.”

While Abraham proclaimed this with a loud voice, the idols fell upon their faces, and with them also King Nimrod. For a space of two hours and a half the king lay lifeless, and when his soul returned upon him, he spoke and said, “Is it thy voice, O Abraham, or the voice of thy God?” And Abraham answered, and said, “This voice is the voice of the least of all creatures called into existence by God.” Thereupon Nimrod said, “Verily, the God of Abraham is a great and powerful God, the King of all kings,” and he commanded Terah to take his son and remove him, and return again unto his own city, and father and son did as the king had ordered.

THE PREACHER OF THE TRUE FAITH When Abraham attained the age of twenty years, his father Terah fell ill. He spoke as follows to his sons Haran and Abraham, “I adjure you by your lives, my sons, sell these two idols for me, for I have not enough money to meet our expenses.” Haran executed the wish of his father, but if any one accosted Abraham, to buy an idol from him, and asked him the price, he would answer, “Three manehs,” and then question in turn, “How old art thou?” “Thirty years,” the reply would be. “Thou art thirty years of age, and yet thou wouldst worship this idol which I made but to-day?” The man would depart and go his way, and another would approach Abraham, and ask, “How much is this idol?” and “Five manehs” would be the reply, and again Abraham would put the question, “How old art thou?”–“Fifty years.”–“And dost thou who art fifty years of age bow down before this idol which was made but to-day?”

Thereupon the man would depart and go his way. Abraham then took two idols, put a rope about their necks, and, with their faces turned downward, he dragged them along the ground, crying aloud all the time: “Who will buy an idol wherein there is no profit, either unto itself or unto him that buys it in order to worship it? It has a mouth, but it speaketh not; eyes, but it seeth not; feet, but it walketh not; ears, but it heareth not.” The people who heard Abraham were amazed exceedingly at his words.

As he went through the streets, he met an old woman who approached him with the purpose of buying an idol, good and big, to be worshipped and loved. “Old woman, old woman,” said Abraham, “I know no profit therein, either in the big ones or in the little ones, either unto themselves or unto others. And,” he continued to speak to her, “what has become of the big image thou didst buy from my brother Haran, to worship it?” “Thieves,” she replied, “came in the night and stole it, while I was still at the bath.” “If it be thus,” Abraham went on questioning her, “how canst thou pay homage to an idol that cannot save itself from thieves, let alone save others, like thyself, thou silly old woman, out of misfortune? How is it possible for thee to say that the image thou worshippest is a god? If it be a god, why did it not save itself out of the hands of those thieves? Nay, in the idol there is no profit, either unto itself or unto him that adores it.” The old woman rejoined, “If what thou sayest be true, whom shall I serve?” “Serve the God of all gods,” returned Abraham, “the Lord of lords, who hath created heaven and earth, the sea and all therein–the God of Nimrod and the God of Terah, the God of the east, the west, the south, and the north. Who is Nimrod, the dog, who calleth himself a god, that worship be offered unto him?” Abraham succeeded in opening the eyes of the old woman, and she became a zealous missionary for the true God.

When she discovered the thieves who had carried off her idol, and they restored it to her, she broke it in pieces with a stone, and as she wended her way through the streets, she cried aloud, “Who would save his soul from destruction, and be prosperous in all his doings, let him serve the God of Abraham.” Thus she converted many men and women to the true belief. Rumors of the words and deeds of the old woman reached the king, and he sent for her.

When she appeared before him, he rebuked her harshly, asking her how she dared serve any god but himself. The old woman replied: “Thou art a liar, thou deniest the essence of faith, the One Only God, beside whom there is no other god. Thou livest upon His bounty, but thou payest worship to another, and thou dost repudiate Him, and His teachings, and Abraham His servant.” The old woman had to pay for her zeal for the faith with her life. Nevertheless great fear and terror took possession of Nimrod, because the people became more and more attached to the teachings of Abraham, and he knew not how to deal with the man who was undermining the old faith. At the advice of his princes, he arranged a seven days’ festival, at which all the people were bidden to appear in their robes of state, their gold and silver apparel. By such display of wealth and power he expected to intimidate Abraham and bring him back to the faith of the king.

Through his father Terah, Nimrod invited Abraham to come before him, that he might have the opportunity of seeing his greatness and wealth, and the glory of his dominion, and the multitude of his princes and attendants. But Abraham refused to appear before the king. On the other hand, he granted his father’s request that in his absence he sit by his idols and the king’s, and take care of them. Alone with the idols, and while he repeated the words, “The Eternal He is God, the Eternal He is God!” he struck the king’s idols from their thrones, and began to belabor them with an axe. With the biggest he started, and with the smallest he ended. He hacked off the feet of one, and the other he beheaded. This one had his eyes struck out, the other had his hands crushed. After all were mutilated, he went away, having first put the axe into the hand of the largest idol. The feast ended, the king returned, and when he saw all his idols shivered in pieces, he inquired who had perpetrated the mischief. Abraham was named as the one who had been guilty of the outrage, and the king summoned him and questioned him as to his motive for the deed. Abraham replied: “I did not do it; it was the largest of the idols who shattered all the rest. Seest thou not that he still has the axe in his hand? And if thou wilt not believe my words, ask him and he will tell thee.”

IN THE FIERY FURNACE Now the king was exceedingly wroth at Abraham, and ordered him to be cast into prison, where he commanded the warden not to give him bread or water. But God hearkened unto the prayer of Abraham, and sent Gabriel to him in his dungeon. For a year the angel dwelt with him, and provided him with all sorts of food, and a spring of fresh water welled up before him, and he drank of it. At the end of a year, the magnates of the realm presented themselves before the king, and advised him to cast Abraham into the fire, that the people might believe in Nimrod forever. Thereupon the king issued a decree that all the subjects of the king in all his provinces, men and women, young and old, should bring wood within forty days, and he caused it to be thrown into a great furnace and set afire. The flames shot up to the skies, and the people were sore afraid of the fire.

Now the warden of the prison was ordered to bring Abraham forth and cast him in the flames. The warden reminded the king that Abraham had not had food or drink a whole year, and therefore must be dead, but Nimrod nevertheless desired him to step in front of the prison and call his name. If he made reply, he was to be hauled out to the pyre. If he had perished, his remains were to receive burial, and his memory was to be wiped out henceforth. Greatly amazed the warden was when his cry, “Abraham, art thou alive?” was answered with “I am living.” He questioned further, “Who has been bringing thee food and drink all these many days?” and Abraham replied: “Food and drink have been bestowed upon me by Him who is over all things, the God of all gods and the Lord of all lords, who alone doeth wonders, He who is the God of Nimrod and the God of Terah and the God of the whole world. He dispenseth food and drink unto all beings. He sees, but He cannot be seen, He is in the heavens above, and He is present in all places, for He Himself superviseth all things and provideth for all.” The miraculous rescue of Abraham from death by starvation and thirst convinced the prison-keeper of the truth of God and His prophet Abraham, and he acknowledged his belief in both publicly. The king’s threat of death unless he recanted could not turn him away from his new and true faith. When the hangman raised his sword and set it at his throat to kill him, he exclaimed, “The Eternal He is God, the God of the whole world as well as of the blasphemer Nimrod.”

But the sword could not cut his flesh. The harder it was pressed against his throat, the more it broke into pieces. Nimrod, however, was not to be turned aside from his purpose, to make Abraham suffer death by fire. One of the princes was dispatched to fetch him forth. But scarcely did the messenger set about the task of throwing him into the fire, when the flame leapt forth from the furnace and consumed him. Many more attempts were made to cast Abraham into the furnace, but always with the same success- whoever seized him to pitch him in was himself burnt, and a large number lost their lives. Satan appeared in human shape, and advised the king to place Abraham in a catapult and sling him into the fire. Thus no one would be required to come near the flame. Satan himself constructed the catapult.

Having proved it fit three times by means of stones put in the machine, they bound Abraham, hand and foot, and were about to consign him to the flames. At that moment Satan, still disguised in human shape, approached Abraham, and said, “If thou desirest to deliver thyself from the fire of Nimrod, bow down before him and believe in him.” But Abraham rejected the tempter with the words, “May the Eternal rebuke thee, thou vile, contemptible, accursed blasphemer!” and Satan departed from him. Then the mother of Abraham came to him and implored him to pay homage to Nimrod and escape the impending misfortune. But he said to her: “O mother, water can extinguish Nimrod’s fire, but the fire of God will not die out for evermore. Water cannot quench it.”

When his mother heard these words, she spake, “May the God whom thou servest rescue thee from the fire of Nimrod!” Abraham was finally placed in the catapult, and he raised his eyes heavenward, and spoke, “O Lord my God, Thou seest what this sinner purposes to do unto me!” His confidence in God was unshakable. When the angels received the Divine permission to save him, and Gabriel approached him, and asked, “Abraham, shall I save thee from the fire?” he replied, “God in whom I trust, the God of heaven and earth, will rescue me,” and God, seeing the submissive spirit of Abraham, commanded the fire, “Cool off and bring tranquillity to my servant Abraham.”

No water was needed to extinguish the fire. The logs burst into buds, and all the different kinds of wood put forth fruit, each tree bearing its own kind. The furnace was transformed into a royal pleasance, and the angels sat therein with Abraham. When the king saw the miracle, he said: “Great witchcraft! Thou makest it known that fire hath no power over thee, and at the same time thou showest thyself unto the people sitting in a pleasure garden.” But the princes of Nimrod interposed all with one voice, “Nay, our lord, this is not witchcraft, it is the power of the great God, the God of Abraham, beside whom there is no other god, and we acknowledge that He is God, and Abraham is His servant.” All the princes and all the people believed in God at this hour, in the Eternal, the God of Abraham, and they all cried out, “The Lord He is God in heaven above and upon the earth beneath; there is none else.” Abraham was the superior, not only of the impious king Nimrod and his attendants, but also of the pious men of his time, Noah, Shem, Eber, and Asshur.

Noah gave himself no concern whatsoever in the matter of spreading the pure faith in God. He took an interest in planting his vineyard, and was immersed in material pleasures. Shem and Eber kept in hiding, and as for Asshur, he said, “How can I live among such sinners?” and departed out of the land. The only one who remained unshaken was Abraham. “I will not forsake God,” he said, and therefore God did not forsake him, who had hearkened neither unto his father nor unto his mother. The miraculous deliverance of Abraham from the fiery furnace, together with his later fortunes, was the fulfilment and explanation of what his father Terah had read in the stars. He had seen the star of Haran consumed by fire, and at the same time fill and rule the whole world. The meaning was plain now. Haran was irresolute in his faith, he could not decide whether to adhere to Abraham or the idolaters. When it befell that those who would not serve idols were cast into the fiery furnace, Haran reasoned in this manner: “Abraham, being my elder, will be called upon before me. If he comes forth out of the fiery trial triumphant, I will declare my allegiance to him; otherwise I will take sides against him.” After God Himself had rescued Abraham from death, and Haran’s turn came to make his confession of faith, he announced his adherence to Abraham. But scarcely had he come near the furnace, when he was seized by the flames and consumed, because he was lacking in firm faith in God. Terah had read the stars well, it now appeared: Haran was burnt, and his daughter Sarah became the wife of Abraham, whose descendants fill the earth. In another way the death of Haran was noteworthy. It was the first instance, since the creation of the world, of a son’s dying while his father was still alive. The king, the princes, and all the people, who had been witnesses of the wonders done for Abraham, came to him, and prostrated themselves before him.

But Abraham said: “Do not bow down before me, but before God, the Master of the universe, who hath created you. Serve Him and walk in His ways, for He it was who delivered me from the flames, and He it is who hath created the soul and the spirit of every human being, who formeth man in the womb of his mother, and bringeth him into the world. He saveth from all sickness those who put their trust in Him.” The king then dismissed Abraham, after loading him down with an abundance of precious gifts, among them two slaves who had been raised in the royal palace. ‘Ogi was the name of the one, Eliezer the name of the other. The princes followed the example of the king, and they gave him silver, and gold, and gems. But all these gifts did not rejoice the heart of Abraham so much as the three hundred followers that joined him and became adherents of his religion.

Commentary:

From the reading of the Legend of the Jews above, we can possibly understand why G-d, in His great wisdom, ordered Avram to leave his people and his homeland. Not only to remove Avram from an idolatry-overflowing location but also to make a covenant with him. All the wonders of a great name that Babel was attempting to achieve for themselves through evil and idolatry, G-d shows He alone will make with His righteous, faithful, courageous, and obedient.

Bereshit Genesis ch 12

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.

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].

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.

Avram went as Adonoy had told him, and Lot went with him. Avram was seventy-five years old when he left Charan.

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.

Avram passed [traveled] through the land until the place of Shechem, until the Plain of Moreh. The Canaanites were then in the land.

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.

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.

Avram journeyed, traveling steadily southward.

There was a famine in the land. Avram went down to Egypt to live there temporarily, for the famine was severe in the land.

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.

It will happen when the Egyptians see you that they will say: This is his wife. They will kill me and let you live.

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].

And it was when Avram was entering Egypt, that the Egyptians beheld the woman, because she was very beautiful.

Pharaoh’s officials saw her and praised her to Pharaoh. The woman was taken to Pharaoh’s house.

He treated Avram well for her sake. He thus acquired sheep, oxen, donkeys, male and female slaves, female donkeys and camels.

Adonoy afflicted Pharaoh with severe plagues [brought severe plagues upon Pharaoh], and also his household, because of Sarai, Avram’s wife.

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?

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.

Pharaoh assigned men to him and they escorted him and his wife and all that was his.

Reads like a little folklore and fantasy novel, right?! Personally, I believe folklore is more true than history books.

Well, I hope you enjoyed…. I hope others check out the Legends of the Jews…. in my opinion it’s better than watching t.v. or something like that. xoxo

For those who found learning a little more Hebrew Fun and exciting, here is where I began: https://www.learnhebrew.tv/ Is the website for those interested. Or one can also watch videos for learning on her youtube channel.

Learn Hebrew in 6 weeks

I am not paid to endorse nor affiliated, I am sharing because this course is wonderful and beginner friendly. Everyone I share this course with loves it and actually learns to read Hebrew.

For those interested in learning more about Noahide or Judaism please click link below:

Amen and Amen … #thankyouHaShem
Congratulations! you have made through our other Bible Study of

Season 7 of Marie Speaks G-d’s Bible Study!

Sounds some Praise and Joy to Our Father who is in Heaven!
Glory to the One and Only Living G-D… HaShem!

I pray that everyone, everywhere, repents and returns teshuva to the only one true Living G-d, HaShem!

The True and Only Living G-d!

Receive and choose Torah ….be back in / accept the covenant of G-d. Be at the Har Sinai say yes and be restored…….. the choice is yours.

Amen and Amen

Say it again for the people in the back!

OAmein and OAmein

Blessings after reading the Torah.
Boruch atoh ado-noy elo-haynu melech ho-olom, asher nosan lonu toras emes, v’cha-yay olom nota b’sochaynu. Boruch atoh ado-noy , nosayn ha-toroh.
Translation:
Blessed are You, L-rd our G-D, King of the universe, who has given us the Torah of truth and planted eternal life within us. Blessed are You L-rd, who gives the Torah.

CREDIT LEARN THE TORAH BLESSINGS FOR AN ALIYAH

Biblical portion of Bible Study complete.

Chumash esource: sefaria.org and chabad.org

Today’s Bible Study is Complete.

Thank you Merciful HaShem, for allowing us to meet this day.(closing comment, Blessings After Reading The Torah, and Priestly Blessing and all sources are hyperlinked.)

note: All sources are hyperlinked to allow more translatable version in POD Cast.

I Pray others got something out of this Portion, Tanakh Bible Study, and Spiritual Torah Teaching.Until next time, let us close with…..

The Priestly Blessing

And HaShem our G-D spoke to Moses, saying: “Speak to Aaron and his sons, saying, ‘This is the way you shall bless the children of Israel. Say to them:
Yivarechecha Adonai viyishmirecha
Ya’er Adonai panav elecha veechuneka
Yeesa Adonai panav elecha viyasem lecha shalom
“The L-d bless you and keep you;
The L-d make His face shine upon you,
And be gracious to you;
The L-d lift up His countenance upon you,
And give you peace.” ’
“So they shall put My name on the children of Israel, and I will bless them.”
In HaShem and HaShem’s alone Mighty Glorious Name.
Forever and Ever
O’Amein and O’Amein.

(Cover Art created by Marie Speaks GOD’s Grace Bible Study: Photos , Apps, Internet pull, or facebook page .. credits are noted on art and or hyperlinked for credit)

Click and follow for shorts. IG

Blessings and Prayers.with Love truly,Marie

Let US Begin!!!!

Link to Rumble LIVE Bible Study:

Link to previous Bible Study:Audio POD Cast BLOG version of Bible Study: Audio of BLOG:Link to Youtube Live Link Bible Study:

cover art edit credit: When Harry met Sally, 1989.

Fair use:

Under the fair use doctrine of the U.S. copyright statute, it is permissible to use limited portions of a work including quotes, for purposes such as commentary, criticism, news reporting, and scholarly reports.There are no legal rules permitting the use of a specific number of words, a certain number of musical notes, or percentage of a work.

Rheena Velia Speaks G-D's Grace

Bereshit Genesis: 10, 11, and 12 Ancestry and Bloodlines, oh my!

Welcome back to

Marie Speaks G-d’s Grace Bible Study.

Is it possible to track down the 10 lost tribes by using the Book of Genesis?

Is it possible our DNA is known by those behind the curtain?

When the true Mashiach comes will be know what tribe we will be assigned to?

Do the covenants that Merciful HaShem set in place in ch 8 and 9 still apply today?

Physical And Spiritual

This Is Not Forced Or Coerced, Nor Manipulated.

TRUTH

So What Is Terminology?

Bereshit Genesis ch 10

Commentary:

Importance of Names in Judaism

Bereshit Genesis ch 11

Case of Stolen Valor:

According to christianity: Who Was Melchizedek?

Why Is Jesus “of the Order of Melchizedek”?

Commentary on Commentary:

Legend of the Jews Story Time:

Commentary:

Bereshit Genesis ch 12

Season 7 of Marie Speaks G-d’s Bible Study!

OAmein and OAmein

CREDIT LEARN THE TORAH BLESSINGS FOR AN ALIYAH

The Priestly Blessing

Leave a comment Cancel reply

Welcome back to

Marie Speaks G-d’s Grace Bible Study.

Is it possible to track down the 10 lost tribes by using the Book of Genesis?

Is it possible our DNA is known by those behind the curtain?

When the true Mashiach comes will be know what tribe we will be assigned to?

Do the covenants that Merciful HaShem set in place in ch 8 and 9 still apply today?

Physical And Spiritual

This Is Not Forced Or Coerced, Nor Manipulated.

TRUTH

So What Is Terminology?

Bereshit Genesis ch 10

Commentary:

Importance of Names in Judaism

Bereshit Genesis ch 11

Case of Stolen Valor:

According to christianity: Who Was Melchizedek?

Why Is Jesus “of the Order of Melchizedek”?

Commentary on Commentary:

Legend of the Jews Story Time:

Commentary:

Bereshit Genesis ch 12

Season 7 of Marie Speaks G-d’s Bible Study!

OAmein and OAmein

CREDIT LEARN THE TORAH BLESSINGS FOR AN ALIYAH

The Priestly Blessing

Share this:

Leave a comment Cancel reply