Tag Archives: Twelve Tribes

The Twelve Tribes of Israel Reunited

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Genesis 46:1–7, The reuniting of Jacobs family—the twelve tribes of Israel. These verses recount the move of Jacob and his family to Egypt where they were reunited with Joseph and his family.

This prophetically foreshadows a time in the future, which the Jewish sages call the final redemption, which is to occur just prior to and at the coming of Messiah Son of David (Yeshua the Messiah) as he comes to establish the Messianic Era (or Millennium) on earth.

The Jewish sages teach that part of that final redemption includes the reunification of the two houses of Israel (i.e. the Messiah-loving Jews and Torah-loving Christians) into one kingdom under Messiah Son of David. Where do we find this prophesied in the Scriptures? (Read Ezek 37:15–28, which interestingly enough is this week’s Haftorah portion!) This speaks of the family reunification or ­reconciliation of Judah and Ephraim at Messiah’s return. (Hos 5:15–6:4; 1:11; Acts 3:21; Ezek 37:25). This will be a supernatural work of the Set-Apart Spirit of Elohim (Ezek 36:19–32).

After the reunification of the divided family, where did the reunited and reconciled family move to? (Read Gen 46:34.) Goshen was in the Nile River delta area and was and to this day is the prime farm land of Egypt. It was a veritable promised land compared to the arid regions of Canaan. Could Goshen be a tiny shadow-picture of the Millennium?

The Jewish sages have a sense that history for the people of Israel is continually repeating itself in cyclical patterns as YHVH works his purposes out among his people. He is constantly endeavoring to reveal his plan of redemption and reconciliation to his people—those who have eyes to see, and he is continually reaching out his loving hand of reconciliation to the next generations of Israelites.

The Israelites settling in Goshen is but one more picture of the cyclical pattern of redemption that we see YHVH working out in the pages of Scripture all pointing toward a final climax at the end of the age where all of the children of Israel will worship YHVH in spirit and in truth (John 4:23) under the rulership of King Yeshua the Messiah, Son of Joseph/David.

 

Apostasy, Exile, Repentance and Regathering of the Twelve Tribes

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A Last Days Prophecy

Deuteronomy 4:25–32, Apostasy, exile, enslavement, repentance and regathering of lost and scattered Israel to the Promised Land in the last days.  This passage deals with the exile and return of the Israelites. Because of syncretism with the idolatrous practices of the nations around them, YHVH prophesied that the Israelites would be scattered among the nations of the world. Conversely, YHVH prophesies that “in the end of days” (verse 30)—a metaphor for “the last days” or “the end of the age”—he would hear their pleas for help, have mercy on his people, and remember his covenant with them. According to some noted Jewish sages, “the end of days” refers to the period just before the coming of Messiah, and this repentance is the same as that which Moses mentions later in 30:1–2 (The ArtScroll Stone Edition Chumash, p. 965). Here are some additional quotes from some noted Jewish scholars on the subject of Israel returning to YHVH from its exile among the nations:

The future King Messiah (Messiah Son of David) will not only redeem the Jews from exile, but will restore the observance of the Torah-commandments to its complete state, which will only be possible when the Israelites are living in the Land of Israel. At this same time, “there will be an ingathering of the dispersed remnant of Israel. This will make it possible for the Davidic dynasty to be reinstated and for the observance of the Torah and its mitzvot [commandments] to be restored in its totality” (I Await His Coming Every Day, p. 35, [see also p. 38 quoting Rambam] by Menachem Schneerson, emphasis added). According to the Rambam (also known as Maimonides) in his Thirteen Principles of the Jewish Faith the resurrection of the dead will occur just after the coming of the Messiah and that the resurrection of the dead is a key element of the Final Redemption (ibid., p. 59).

The Jewish sages recognize that the ingathering of the exiles, including the ten tribes of the Northern Kingdom, will also return, be reunited with Judah and that the whole house of Israel will serve YHVH together (Ezek 20:32–37, 40–42) (Mashiach—the Principles of Mashiach and the Messianic Era In Jewish Law and Tradition, pp. 20-22, by Jacob Immanual Schochet quoting from Sanhedrin 110b; Bamidbar Rabba 16:25).

The ArtScroll Bereishis/Genesis Commentary, vol. 1(b) states in its commentary on Genesis 48:19 regarding Ephraim: “R. Munk explains: ‘while it is true that the dispersion [of the descendants of Ephraim and Manasseh] was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8ff), Jacob’s blessing was not in vain for “they will return to God” and will have their share in the world to come (Talmud Sanhedrin 110b).’ And R. Eliezer adds: ‘Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of God, ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the Maschiach ben Yosef, Messiah son of Joseph (Talmud Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exodus 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the Maschiach ben David, Messiah Son of David. It is therefore not surprising to find that the prophet Jeremiah (3:12) speaks affectionately of Ephraim. In this light, Jacob’s words, ‘his offspring will fill the nations,’ assume the significance of blessing” (pp. 2121–2122).

The regathering of not only the Jewish people (largely from the tribe of Judah), but Israelites from the other eleven tribes is predicted by Yeshua and the apostolic writers as well (see Acts 3:21; Matt 10:6; 15:24). 

Now note how the following phrases or concepts are used in Scripture, who they relate to, and how this relates to the statements of the Jewish sages and to our text under consideration as pertaining to Israel (including both the houses of Israel (i.e. Ephraim/Samaria or the Northern Kingdom and Judah or the Southern Kingdom) being scattered among the nations for their disobedience to YHVH, and then their being regathered and restored as a united kingdom and obedient people under the rule of King Messiah:

  • Dispersed: The house of Judah was dispersed out of the Land of Judah into Babylon because of her spiritual adultery (Isa 11:12; 56:3, 6–8; Ezek 37:21; John 7:35).
  • Far and Near: Solomon prophesied the Israelite/Ephraimic exile, that Judah would be exiled to a near country (Babylon) and Ephraim would be exiled to a far country (Assyria) (1 Kings 8:46; see also Dan 9:7). Paul makes reference to the purpose of his ministry being to preach peace to those who were afar off and them that are near that through Yeshua both may have access through the Spirit unto the Father (Eph 2:16–17).
  • Gather/Regather(ing): Ezek 34:13; 36:24; Isa 56:8
  • Israel, Assimilated Into the Nations: Isa 7:8: Hos 1:10; 4:1,6; 5:3; 2:23; Deut 28:64; 
  • “Lost” (assimilated, but not lost): Hos 8:8; Amos 9:9; Deut 28:64; Hos 5:3 
  • Mixed With the Nation: Ephraim mixes himself with the nations: Hos 7:8; 8:8
  • Outcasts: The House of Israel are outcasts (YHVH cast them out of the Land of Israel for their spiritual adultery, Isa 11:12; 56:8)
  • Return: In the last days, the sons/children of Israel (both Ephraim and Judah) shall return to YHVH and his Torah (Hos 3:5).
  • Scattered/Sown (Jezreel): YHVH would sow or scatter the descendants of the House of Israel (Ephraim) (throughout the nations, Hos 1:4).
  • Scattered Sheep of Lost Israel to Return By YHVH’s Hand: Ezek 34:11,16
  • Scattered: Ephraim scattered over the face of the whole earth, Ezek 34:6,12; 36:19; 37:21; John 11:52. In regards to Deuteronomy 32:26 which says, “I said, I would scatter them into the corner …” The ArtScroll Stone Edition Tanach Chumash comments, “This refers to the exile of the Ten Tribes, who were scattered to an unknown place where they have never been heard from again. On the phrase of the same verse, “I would make the remembrance of them to cease from among men…” the same Chumash states, “This is a reference to the exile of Judah and Benjamin, the Davidic kingdom from which today’s known Jews are descended.” It goes on to say that though nations would seek to destroy Israel entirely YHVH would never allow Israel to become extinct or disappear. Israel’s perpetual existence is constant reminder of YHVH’s plan and eventually Israel will thrive and fulfill YHVH’s intention for it” (pp. 1105–1106). Samson Raphael Hirsch in his commentary on the Pentateuch on the same verse translates the phrase, “I would scatter them into the corners …” as, “I would relegate them into a corner…” and then says that the Hebrew here refers to the “extreme end of a surface, the side or corner …” He, too, relates this fate to the Ten Tribes who would be scattered “to some distant corner of the world, where, left entirely to themselves, they could mature towards serious reflection and ultimate return to Me …” (p. 650).
  • Swallowed Up Among the Nations (Gentiles): Hos 8:8
 

Gen 41–44:17 Parashat Miketz pt 1

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This is a gospel-oriented Torah study. Our goal is to connect the good news of Yeshua the Messiah (the gospel message) to its Hebraic, pro-Torah roots or foundations. The information given here is more than head knowledge. Understanding and wisdom (the right application of knowledge that is based on truth) is taught thus making biblical truth practical, relevant and applicable to your daily life. The truths of the Bible not only have the power to transform your life here and now for the better, but eventually to take you past the veil of death and into eternity.

This Torah study is subdivided in sections by topic in a magazine format thus making it easy to watch at several sittings.

May you be blessed as you watch this video.

For a free, printable adult and youth Torah study guide on this Torah portion (parashah), please go to http://www.hoshanarabbah.org/parshiot.html

 

The Gospel Message in the Names of the 12 Tribes

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mosaics in cardo blvd, jerusalem, israel

Genesis 29:32–35:18, The birth of the Jacob’s twelve sons and the meaning of their names. The Scriptures record that the gospel message was preached not only to the first century believers, but to ancient Israel (Heb 4:2), and to the Patriarchs (Gal 3:8) as well. Here is another example of this in the meanings of the names of the twelve sons of Jacob. His twelve sons were Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin (who was not born until Gen 35:18). The meanings of their names and the statements the Bible attaches to those meanings reveal YHVH’s glorious plan of salvation for mankind. The Scriptures call this message the good news or gospel.

Reuben, Jacob’s first son, means “see or behold a son” (Heb. combination of two words: ra’ah meaning “to see” and ben meaning “son”). At the birth of her first son, Leah proclaimed “surely YHVH has looked upon my affliction” (Gen 29:32). The gospel message here is that YHVH Elohim saw the affliction of sinful man and gave us Yeshua, his Son.

Simeon means “hearing” (Heb. from shama meaning “to hear”). Leah named her second son thusly because “YHVH has heard that I was unloved” and she was hoping to receive her husband’s affection (Gen 29:33). The gospel message in this is that as a sinner, one comes to Yeshua in a lost and unloved state and separated from Elohim, and that when one hears about the Son (Yeshua the Messiah) in the gospel message, it’s at this point they receive the Father’s love.

Levi means “joined” (Heb. from lavah meaning “to join”). Leah named her next son this in the hopes that “now this time will my husband be joined to me” (Gen 29:34). With regard to the gospel, this can infer the union between a redeemed believer and the Father and Son that occurs at the time of one’s salvation. The good news message is the reconciliation and union of man and Elohim through Continue reading →

 

Genesis 42–46 Two Brothers and the Two Houses of Israel in End-Time Prophecy (Pt 3)

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Judah Approaches Joseph (Gen 44:18)

Judah came near to Joseph willing to lay down his life for his younger brother (Gen 44:18–34). This is another prophetic picture of the future Messiah who would come to this earth in willingness to give his life as a ransom to save his brothers. The Scriptures call Yeshua the “Lion of the tribe of Judah” (Rev 5:5) who initiated the process in seeking to save his brothers who were spiritually lost (Rom 5:8; Luke 19:10; Matt 18:11; ), and who Yeshua referred to as the lost sheep of the house of Israel (Matt 10:6; 15:24).

Joseph Had to Reveal Himself (Gen 45)

The brothers didn’t recognize Joseph because he resembled an Egyptian; he had to reveal himself to them. Today, Christians (the descendants of Joseph according to Gen 48:16, 18 and Rom 9:24–27 and the descendants of Abraham according Eph 2:11–19; Gal 3:7, 14, 28, 29), are revealing themselves to their brother Judah through several ways:

  • Through donating money to Jewish relief agencies.
  • Through Christian tourism of Israel.
  • Through Christian interfaith organizations (Bridges for Peace, Christians United for Israel, Christian Friends of Israel, etc.).
  • Through the Messianic Jewish Movement
  • Through the Messianic Israel Movement.
  • Through America’s (and Britain’s) military, political and economic support of the nation of Israel.

Two Messiahs in One Story

Judah and his brothers didn’t recognize Joseph; he had to reveal himself to them (Gen 45:1–4). They were “blinded” to who Joseph was. Most of Judah has spiritual blindness to this day (Rom 11:25). They are largely blind to Yeshua the Messiah, son of Joseph, and to the fact that Christians (many of whom are the descendants of Abraham through Joseph) are their long lost brothers. So in our story, Judah plays a dual role: that of spiritually blind Judah and that of the Messiah, the Lion of the tribe of Judah. His former role is prophetically emblematic of the Jewish nation including the modern Jews who have been largely blind to their Messiah (the Son of Joseph), and in the latter role as Yeshua the Messiah who was willing to lay down his life to save his brothers.

Even as Judah was a prophetic antitype of the Jewish people and the Jewish Messiah, likewise Joseph also fulfilled an antitypical role of the Messiah. He too was the spiritual father of his people—Ephraim and Manasseh—the dominate tribes of the Northern Kingdom of Israel who went into apostasy and become as “lost sheep” among the nations of the world (Hos 7:8; 8:8; Ezek 34:16 and numerous other scriptures). Therefore, Joseph prophetically represents the “lost sheep of the House of Israel” and the Messiah who would come and seek out those sheep.

The Jewish sages have seen a prophetic picture of the coming Messiah Son of Joseph, the Suffering Servant in the story of Joseph. They have written about the Suffering Servant, a Messiah Son of Joseph figure, who they felt would be a descendant of Ephraim and who would come to redeem the lost sheep or exiles of the House of Israel in preparation for a second Messiah to come. They refer to him as the Conquering King or Messiah the Son of David. Although I have found no instances where they also identify Judah with the coming Messiah, it is not hard to see some allusions to this in the interplay between Joseph and Judah. Let’s note what the sages write about Joseph as well as the descendants of his grandsons, Ephraim and Manasseh. Notice the striking similarities between modern Christians and those the Jewish sages viewed would be the followers of Messiah Son of Joseph?

What kind of blessing was this prediction that one day [Jacob’s] descendants—the Ten Tribes—would be scattered among the nations? R. Munk explains: while it is true that the dispersion was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8ff), Jacob’s blessing was not in vain for “they will return to God” and will have their share in the world to come ([Talmud] Sanhedrin 110b). And R. Eliezer adds: ‘Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of God, ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the … Messiah son of Joseph (Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exodus 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the … Messiah Son of David…. (emphasis added, note bolded part).

 

YHVH’s Original Twelve-Step Program

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Genesis 29:32–35:18, The birth of the Jacob’s twelve sons and the meaning of their names. The Scriptures record that the gospel message was preached not only to the first century believers, but to ancient Israel (Heb 4:2), and to the Patriarchs (Gal 3:8) as well. Here is another example of this in the meanings of the names of the twelve sons of Jacob. His twelve sons were Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin (who was not born until Gen 35:18). The meanings of their names and the statements the Bible attaches to those meanings reveal YHVH’s glorious plan of salvation for mankind. The Scriptures call this message the good news or gospel.

12 twelve number laurel wreath

  • Reuben, Jacob’s first son, means “see or behold a son.” At the birth of her first son, Leah proclaimed “surely YHVH has looked upon my affliction” (Gen 29:32). The gospel message here is that YHVH Elohim saw the affliction of sinful man and gave us Yeshua, his Son.
  • Simeon means “hearing.” Leah named her second son thusly because “YHVH has heard that I was unloved” and she was hoping to receive her husband’s affection (Gen 29:33). The gospel message in this is that as a sinner, one comes to Yeshua in a lost and unloved state and separated from Elohim, and that when one hears about the Son (Yeshua the Messiah) in the gospel message, it’s at this point they receive the Father’s love.
  • Levi means “joined.” Leah named her next son this in the hopes that “now this time will my husband be joined to me” (Gen 29:34). With regard to the gospel, this can infer the union between redeemed believers and the Father and Son that occurs upon one’s salvation. The good news message is the reconciliation and union of man and Elohim through the atoning death of Yeshua and by the work of the Holy Spirit in a person’s life who helps us to conform our lives to the Word of Elohim.
  • Judah means “praise” or “now I will praise YHVH” (Gen 29:35). This is the response of the redeemed believer upon being joined to Yeshua as one is spiritually regenerated.
  • Dan means “judgment.” Rachel named Bilhah’s son Dan and exclaimed “Elohim has judged my case” (Gen 30:6). The gospel message is that when a new believer receives salvation from sin’s death penalty through Yeshua’s atoning blood, the Just Judges of the Universe’s sentence against sin has been lifted from them.
  • Naphtali means “wrestling,” upon his birth, Rachel proclaimed, “With great wrestlings have I wrestled” (Gen 30:8). This prophetically speaks of the believer’s life as he struggles against the world, flesh and the devil endeavoring to walk in a righteous and sin-free relationship with Elohim.
  • Gad means “troop or company.” At his birth, Leah exclaimed, “A troop comes” (Gen 30:11). This prophetically foretells the fellowship of believers as sons and daughters in the spiritual family of Elohim.
  • Asher means “happy,” for when he was born, Leah declared “I am happy and I will be called blessed.” (Gen 30:13). True inner happiness come to the redeemed believer who is now walking in right relationship with Elohim and in fellowship with other believers while together they pursue the hope of eternal life and inclusion in the kingdom of Elohim.
  • Issachar means “hire.” At his birth, Leah declared, “Elohim has given me my wages” (Gen 30:18). Once one is a part of the spiritual body of believers, one is equipped for works of service in advancing the kingdom of Elohim as a bondservant with the ultimate reward for a lifetime of service being eternal life and inclusion in the family of Elohim.
  • Zebulun means “dwelling, exalt and honor.” Upon the birth of her sixth son, Leah triumphantly proclaimed, “Elohim has endowed me with a good gift, and now my husband will dwell with me” (Gen 30:20). This speaks prophetically of the gift of eternal life YHVH has for those who faithfully serve him and the honor and exalted status they will have as the bride of King Yeshua the Messiah and as kings and priest in his eternal kingdom.
  • Joseph means “adding.” When he was born, Rachel declared, “Elohim has taken away my reproach and YHVH shall add to me another son” (Gen 30:24). This can again be a prophetic reference to the expansion of Elohim’s spiritual family comprised of individuals who have been redeemed from the consequences and penalty of sin and who have become YHVH’s spiritual sons and daughters. This spiritual family will have its highest and fullest manifestation in the New Jerusalem heaven on earth.
  • Benjamin, which means “son of my right hand,” was born in Bethlehem (or Ephrath, Gen 35:18). This is a clear prophetic reference to Yeshua who sits at the right hand of YHVH, and to believers who are seated with Yeshua in heavenly places by faith (Eph 2:6). To be united with Yeshua in an eternal spiritual relationship ruling and reigning with him over his kingdom is the ultimate reward of the saints.It’s interesting to note that as she was dying, Rachel named her son Benoni meaning “son of my sorrow” and Jacob changed the name to Benjamin. It’s likely that Rachel died prematurely because of the curse Jacob unwittingly placed on her for hiding her father’s idols (Gen 31:32). Within the context of the meaning of the twelve patriarchs’ names pointing prophetically to the gospel message, it’s possible that there is a not so oblique allusion in the name Benoni to the sorrowful fate of idolators who refuse to accept Yeshua, the son of Elohim’s right hand, as their Redeemer and Lord. They will perish under Elohim’s hand of judgment, like Rachel (?), in the lake of fire, for we read that idolators will have no part in the New Jerusalem (Rev 22:15).

The gospel message in the names of the twelve tribes starts with Yeshua and ends with him, for he is the Aleph and the Tav (or the Alpha and Omega), the Beginning and the End, the Author and Finisher of our faith! Let’s give him the glory! Please pause and reflect on the higher spiritual message in these names. Selah.

Is it possible that the mind of man could have cleverly devised the meanings of these names and in the proper order, so they prophetically proclaim the gospel message about 1800 years before the birth of Yeshua? If this doesn’t loudly attest to the hand of Elohim at work in the writing of the Scriptures, then what does? If this doesn’t strengthen our faith, then what will?

In your own spiritual walk, where are you in this twelve-step prophetic scenario? In your spiritual walk have you passed through the reality of each of the twelve steps represented by the names of the twelve tribes of Israel? Perhaps this is the world’s original “twelve-step program”!

When the meanings Scriptures attaches to the names of the twelve tribes are combined, the following (gospel) message is proclaimed:

Behold or see the son. Surely YHVH has looked upon my affliction. YHVH has heard that I was unloved. My husband will be joined to me. I will praise YHVH. Elohim has judged my case. With great wrestlings have I wrestled. A troop comes. I am happy and I will be called blessed. Elohim has given me my wages. Elohim has endowed me with a good gift, now my husband will dwell with me. Elohim has taken away my reproach and he shall add to me another son who will be son of his right hand.

Is this your life story and spiritual testimony?

 

The Final Redemption of the 12 Tribes

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Genesis 47:28, The Jewish sages recognize that this final portion of Genesis chronicles Jacob’s wish to reveal to his sons prophetic understandings pertaining to Israel’s long and numerous exiles, culminating in the final redemption (return of Israel from her exile in “Babylon” at the end of the age prior to the return of Messiah at which time the two houses of Israel will be reunited under Messiah Son of David). Jacob states this in 49:1 when he gives his prophecies relating to what will befall his sons “in the last days.” Prior to the establishment of the Messianic Age (Millennium) all Israel would go into a time of darkness, gloom and exile. The sages teach that this idea is implicated in the fact that the Torah scroll fails to place the customary nine spaces between the last word of the previous parashah and the first word of the present one. There is only a one space gap in Hebrew letters which predicts the “closing in” of Israel as they go into exile and captivity in Egypt.

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Here’s an excerpt from a larger, yet unpublished, article on the timing of the return of the 12 tribes to the land of Israel in the last days. This extract deals with the concept of redemption in Israel’s long history, and specifically with the final redemption of the last days.

I hope you enjoy this Shabbat-day study.

The Repeating Paradigm of Israel’s Redemption

Biblically, the concept of the return of exiled and scattered Israel (including Ephraim) to the land of Israel is tied to the idea of redemption. Biblically, the concept of redemption involves a stronger person (the redeemer) intervening on behalf of a weaker person (the enslaved, i.e., the one needing redemption), defeating the captor of the slave thus allowing the enslaved to go free.

The first biblical example of this process occurred when Elohim redeemed Israel out of Egypt. The biblical prophets compared this first exodus to a greater, or second exodus that is yet to occur in the future. In Jewish thought, the exodus out of Egypt is called the first redemption, yet the biblical prophets also speak of Israel going into captivity again — this time not to Egypt, but into the exile of the nations. From this place of exile and spiritual Continue reading →