Exodus Judgements and Revelation Judgements No. 3

This is a continuation of posts on the relationship of the judgements in Exodus and The Book of The Revelation of Yehoshua the Mashiach - 
which began on – August 8th 2011.  If you begin there it will lead you back here, or -
Link to Critical Short Background Studies for this series.


When G-d Marks The Difference Between Two Firstborn

Exodus 9:15-16 with Exodus 9:26-31 and with Exodus 10:1-2 and Exodus 10:12-15 as the background key to Revelation 10:7.  The summary is in Revelation 11:14.  The Redemption began in Revelation 11:13.


The point of differentiation between Israel and Egypt made by G-d in the judgements upon Egypt is the point at which Israel's redemption from Egypt starts to take actual effect. This point of differentiation is the point that marks the differentiation of the true G-d from all false gods.  And this is the point that marks the differentiation of the true Messiah from all false Messiah's.  It is not immediately seen in the judgements of G-d upon Egypt that it is the true Messiah, the Anointed One of Israel who is being revealed, but it will be seen.

In the Book of the Revelation of Yehoshua the Mashiach this will be clearly seen.  When the prophecy of that book comes fully to pass Israel's full and final redemption will have been accomplished and revealed in the world, and this revelation will be the salvation of the world.

The point of differentiation between Israel and Egypt made by G-d in the judgements upon Egypt is the point between the judgements of the hail and the locusts.  In this judgement the early crops are completely destroyed by the hail, while the later crops are not ready "to be completely destroyed" at that time and are left for the judgement of the locusts, when they are also then fully destroyed.  This has many deep elements and aspects, but laid open right upon the face of it is the stage of passing from the first judgements of warning, where repentance is still possible for Pharaoh, to the final judgements of revelation.  This is the two stages of the judgements in the Book of the Revelation of Yehoshua the Mashiach of Israel, the first stage of the measured judgements of the Trumpets and the final stage of the bowls (or vials) of judgement.


Indeed, there is a theology of replacement in the Bible but it is not that which those who would seek to replace Israel with another people have understood.  It is the replacement of Adam as the firstborn, the one to inherit from G-d the Father, with the Son of Adam, the Anointed One of Israel, as the firstborn, the one to inherit from G-d the Father, for the sake of all creatures.  This is the differentiation which God began to make, when He represented He began to show His will and His salvation, by announcing to Moshe before the judgement of the locusts that He would Himself harden Pharaoh's heart.  Under such great hardships as were to come Pharaoh would have his own reasons for wanting to give up and let Israel go.  G-d, however, had a purpose in the Exodus that ultimately extended to the end of all time.  It was His purpose to show that he was making a difference between the nature of corporate Humanity as extending from the root of the first Adam and corporate Humanity as extending from the root of the last Adam, the Son of Adam.  This distinction would finally be shown through the firstborn of Egypt being killed and the firstborn of Israel being saved through the blood of the Passover Lamb.


In the Book of the Revelation of Yehoshua the Mashiach of Israel it is the Lamb who was slain, who has the authority to open the seals which unlock the hour of the judgements upon the nations of the world that will finally end with the complete redemption of Israel and the complete salvation of Humanity through this redemption.  This is a revelation that has been concealed in plain sight.  The redemption of Israel that is taking place is no less in plain sight than the redemption of Israel from Egypt  that took place in the beginning was in plain sight for Pharaoh to see – yet he was unable to see it until it was already fully accomplished.

New Post on Mashiach Our soul

Interlude In The Study On The Exodus-Revelation Series

Before we continue with unfolding the correspondence between the Redemption of Israel through the judgements which came upon Egypt and the final redemption of Israel from among the nations revealed in the Book of the Revelation of Yehoshua the Mashiach of Israel and the judgements revealed in that book, you might want to read this post:

Mashiach the Willow Tree

Understanding the relationship of Mashiach's soul to Adam's soul is foundational to understanding the redemption of Israel and through the redemption of Israel the redemption of all Humanity, corporate Adam.

Proceed to the next post in the Exodus-Revelation series

Go to the first post in the Exodus Revelation series

Or to:

 The Introduction To This Series

The Meaning of Twelve and The Blessings for the Tribes No. 5

The Sealing of The Tribe of Dan and The Mystery of The Chariot

An Emblem of the Tribe of Dan

In the spirit of Ramban's comments (see previous posts) about the impossibility that Moshe would not bless the tribe of Simeon we can state that it is likewise impossible that Dan would not be sealed with the name of Hashem along with the other tribes.  There is a question as to what the sealing of the tribes actually means, and we will return to that question.  First we will look at the question of why Dan is not named here as one of the tribes.

Following the observations of Ramban we can begin by saying that it is necessary that there is always twelve tribes listed and this is followed everywhere in the Bible.  The first thing we must ask, then, is not why Dan is missing from the list given here but why Levi is included.

The list that is given here directly reflects the arrangement of the camp of the tribes of Israel in the wilderness, where we see now the full prophetic picture of the camp of Israel revealed.  It is not only a picture of a camp of twelve tribes, with three tribes in each of the four directions, it is a picture of the whole with the measure of complete communication within itself.  That is to say, the twelve tribes times the twelve channels of communication between all the tribes.  This is the measurement which forms the basis for the living city of Jerusalem to come, and is the reason for the names of the tribes and of the twelve messianic emissaries to the twelve tribes being associated with the foundation of the living Temple.

The four directions of spatial limitation mark the distinction between the Creator, who has no limitation, and the Creation.  The arrangement of the camp of Israel marks the nature of the relationship of the Creator with His Creation.  For when the Presence of the Creator moves the camp moves with the Presence.  When Israel walks in the Spirit it does not follow the evil inclination.  When the Presence of the Creator rests the camp of Israel rests.  In order to complete this calling of being, as it were, the chariot of the Presence of God, the tribes of Israel must be in perfect unity.

At the centre of each camp, East, South, West and North, there is one tribe and to the right and to the left of this tribe there is another tribe.  The tribe that is to the south of East is in dialogue with the tribe which is to the east of South, etc.  All tribes must be in perfect communication and unity with all the other tribes, as well as possessing internal unity themselves in order for Israel to follow or "carry" the Presence of God on the journey through the wilderness, moving in perfect order and resting in perfect order.  "Carrying" the Presence of God through all of time and history the degree of communication and unity must be on a much higher level.  This is the level indicated in Revelation chapter 7 by the number 12x12.  Every individual has a role and a position of walking in the Spirit, of following the Shekinah, not for themselves as an individual, but for the complete body of Israel.  Every possible position in relation to the four directions is covered and every possible line of communication between every possible position is covered, all in perfection of unity.

But in the wilderness Levi was not positioned in one of these four directions but was encamped in the very centre.  In this sense, it was Levi who was invisible in the arrangement.  Joseph had been made two tribes, Ephraim and Manasseh, for this purpose, in order that Israel might remain twelve when Levi became invisible in the centre.  Why did this occur?  Because Jacob saw that in the future the position of the firstborn in Israel would be lost and Levi would come to fill in for the firstborn.  Here now, in the   Book of the Revelation of Yehoshua the Mashiach of Israel we see that Levi has come, in this picture of the chariot of the Presence of God, to be listed with all the other tribes.

This means that atonement has been made for the sin of the firstborn of Israel and the position at the centre can now be once again taken by the camp of the firstborn.  Still here in Revelation chapter 7 the full revelation of Mashiach to the world and the complete return of the Shekinah to Israel in the New Jerusalem has not yet come about, therefore, the final and eternal atonement that has been made for the firstborn in Israel is made known only to those who receive the seal of the name of the God of Israel in their forehead.  However, this atonement is indicated even to the world as a whole by Levi taking a position in marking the measure of the four directions along with the other tribes.  Where then is Dan?

By the same testimony it is indicated that all of the tribes have been made equally holy and have been all equally forgiven before God, so that they might, in the heavenly assembly, take by rotation the same position that Levi took in Levi's faithful witness to the promise of the atonement to come, at the centre of the tribes, where they are invisible to the count of the twelve tribes.  This, here, in revelation, is where the tribe of Dan is to be found.  The tribe at the centre must be sealed in their foreheads with the name of the God of Israel no less than the other tribes, but cannot be seen to be so by John because John is being shown the dimensions of the chariot of the Presence of the God of Israel moving through time to the closing of history.  Ephraim and Manasseh remain represented because the final stage of the revelation of the Mashiach is not yet come.  Ephraim is called Joseph because within this chariot of God which is the completely unified tribes of Israel the Mashiach is fully revealed.  At that time when he reigns upon the earth when the chariot is to be shown and seen from the angle of the history of redemption the tribes will openly rotate to the centre as they do in this measure of 12x12, and when the chariot is to be shown and seen from the angel of the future of the new creation Ephraim and Manasseh will both be measured together as Joseph and Mashiach will be seen to stand alone with the Shekinah at the centre of the camp of Israel.

Having begun to unfold this chapter and the sealing of the servants of God, it will now be possible for us to go on (to where we left off in previous posts) to the study of the relationship of the judgements in Egypt and the judgements upon all nations as given here in the Revelation of the Yehoshua the Mashiach of Israel.

<> } This completes the essential background studies.  One extended background study is linked below.

Proceed Directly To the first post in the primary series on Exodus-Revelation by linking here:  The First Seven Judgements In Exodus

This has been the final post in the sub-series on the sealing of the Tribe of Dan.  In this sub-series the concept has been introduced in another way that the redemption of Israel is the true theme of the revelation of Yehoshua the Mashiach and of the book by that name. Specifically, this redemption is the redemption of the firstborn and the right of the firstborn.

Adam was legally considered the firstborn of G-d by virtue of being first in creation.  See for example the genealogy of Yehoshua in the Book of Luke.  It is in the redemption of the firstborn in Israel that the sin of Adam is corporately rectified.  G-d willing, I will unfold this teaching from the book of Hebrews and from here in the Book of Revelation more extensively as we go along.

This sub-series has been written in support of the primary series on the relationship of the judgements in Exodus and the judgements in Revelation because the key to that study is the unfolding of the redemption of the firstborn in both books - and how the one book is the key to the other.

If you have been reading through these posts systematically and have already read the first two posts in the major Exodus-Revelation series, you will want to proceed from here to the next post in that series, the 3rd, here:  G-d Marks The Difference Between Two Firstborn

However, if you haven't read it, you may want to read this important interlude post first as an extended background study which I have provided for this series:  New Post on Mashiach Our soul.  (You will be able to link back to this series from there.)


Or you may not have read these studies in a systematic way and want to go to the beginning of the series and work your way back here by reading all the studies in order, following the links provided.  You may do that by linking from here:  Redemption Judgments

The Meaning of Twelve and The Blessings for the Tribes #3

Moshe Blesses The Twelve Tribes

This post is the 3rd in a sub-series for the series of posts on the relationship of the judgements in Exodus to the judgements in Revelation.  If the reader is following the thread of these posts, it is important to read #1 and #2 in this series before coming to this 3rd post.  Here are the links:

The Meaning of Twelve and The Blessings for the Tribes #1

The Meaning of Twelve and The Blessings for the Tribes #2

An Emblem of the Tribe of Dan

Deuteronomy 33

1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

3 Yes, he loved the people; all His saints are in Your hand: and they sat down at Your feet; every one shall receive of Your words.

4 Moses commanded us a law, even the inheritance of the congregation of Jacob.

5 And there was a king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.

Reuben

6 Let Reuben live, and not die; and let not his men be few.

<>} MellowWolfPblsh nt. = This is the essential testimony of grace, which, in being here given to the firstborn, is a testimony for all the firstborn in relation to the secret of the priesthood of Levi. This blessing of Moshe for Reuben comes directly from Jacob's blessing of Reuben, where Jacob blesses him for the sake of his position as the firstborn - even though no firstborn will prove worthy of that position in Israel until G-d makes Mashiach his firstborn by raising him from the dead. On that merit the position of the firstborn in Israel will be justified and restored to Reuben.  If Reuben will be saved all the firstborn of Israel will be saved.  If the firstborn of Israel will be saved, all Israel will be saved.  This is the revelation of Passover.  Thus in this blessing is implied a substitution, like unto the Passover Lamb.  On the merit of Moshe and Aaron, this place of the lamb will be held by the lamb, Levi, until the time when the tribe of Levi must itself have a Passover Lamb, a lamb of grace to cover its sins.  This blessing must come as a prayer.  It can come in no other way, for grace is that which is granted by HASHEM alone.

Judah

7 And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be an help to him from his enemies.

<>} MellowWolfPblsh nt. = Judah has the blessing of Shiloh from his father Jacob and yet requires this prayer from Moshe of being attached to his people, the prayer that he will be redeemed out of exile and attached to his people.  Who are his people?  It is Joseph, who is redeemed even in exile.  And Judah must be brought out of his exile from Joseph in order that he too might be redeemed even in exile.  Only then can both these houses be redeemed from exile as one.  Judah will have need of a grace in his own hands, his own efforts to come to this redemption in exile, though his enemies will mock him for this.  For by his own efforts he must bring himself down, not raise himself up.  He must bring himself down in repentance in order to save Benjamin from the fate of exile that befell Joseph.  For Joseph, who is hidden from his eyes in the shame of exile, will not reveal himself to him, cannot reveal himself to him, in any other way.  Judah must labour in this penitence.  For this Moshe blesses him with a prayer.

Levi

8 And of Levi he said, Let your Thummim and thy Urim be with your holy one, whom you did prove at Massah, and with whom you did strive at the waters of Meribah;

9 Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brothers, nor knew his own children: for they have observed your word, and kept your covenant.

10 They shall teach Jacob your judgments, and Israel your Torah: they shall put incense before you, and whole burnt sacrifice upon your altar.

11 Bless, HASHEM, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.

<>} MellowWolfPblsh nt. = The prayer of blessing for Reuben is the prayer of the one who is representative in the reception of grace on behalf of the collective many.  The prayer of blessing for Judah is the prayer for the head of the body, the one who is the corporate head, because he lays down his life for the body, the corporate many.  The prayer here for Levi is the prayer for the chosen few, the students of the Shekinah, who will judge the many lost sheep of the house of Isreal with salvation in the end, and therefore also in the beginning.  This is the office of the firstborn which ought to have been itself the collective one, the court of elders in the position of giving these blessings, but has become itself in need of a blessing of the prayer for grace, just as much as the houses of each of the full tribes and the full house of Israel, which is here called, Jeshurun, are in need of the blessing of the prayer of grace.  And what is the blessing needed by the office of the firstborn, which now is filled by the tribe of Levi?

It is that the Thummim and Urim of HASHEM would be with Levi.  Why was this the prayer of blessing that was needed?  Because, after the firstborn proved unworthy of the leadership of the testimony of HAHSEM, the Divine Presence, which would lead Israel by the Thummim and Urim, would not go with Israel.  For this reason Moshe makes his prayer of blessing for Levi a direct petition addressed to HASHEM.  Reuben’s transgression and Judah’s alienation from Joseph from the beginning indicated that the need for this prayer of blessing for Levi was the need of all Israel from before the foundation of the world. For this reason, Moshe has faith to make this direct plea to HASHEM in his blessing of Levi.  For ever before Israel went down into Egypt, or came up again by virtue of the value that HASHEM found in her firstborn, a fault was found and covered in the firstborn of Jacob by the grace which HASHEM established between Rachel and Leah.  And why was it Levi who was able to step into this office and receive this blessing?  It is because Levi is he, “whom you did prove at Massah, and with whom you did strive at the waters of Meribah...”

What is the meaning of this?  Here is the explanation of why it is a tribe, even Levi, who is chosen to fill the place of the firstborn in the position of the priesthood of God after the sin of the golden calf.  How is it Levi “whom you did prove at Masah, and with whom you did strive at the waters of Meribah..”? It is in the persons of Moshe and Aaron as the tzaddikim of Levi that this occurred.  It is as being attached to the Righteous individual “limb” of Moshe and Aaron – who are themselves attached to the Branch of Yehoshua HaMashiach – that Levi was made suitable to take the position of the firstborn, when, due to the sin of the golden calf, the firstborn were no longer suitable to take the postion of the priesthood in representing the true Firstborn Priesthood of Mashiach to come.  And it was for this reason that Moshe and Aaron were not able to enter into the Promised Land but instead died for the sake of Corporate Israel in the wilderness.  And for this reason Aaron’s death represented the actual and true death of Yehoshua HaMashiach for Corporate Israel, and Moshe’s death represented the mystery of the death of Yehoshua HaMashiach, in that as Hashem kept the body of Moshe concealed to Himself, so also Hashem raised Yehoshua from the grave and regenerated all Creation through his resurrection, concealing Mashiach in His presence, to be revealed in due time, when also there shall be revealed a new Heaven and a new Earth through Mashiach and his sacrifice for Israel.

How then are we now to enter the Land of Preparation for this and the Land of Testimony to this great news of Israel and Her Messiah?  This is the question that Hashem gave to His prophet Elijah.  This is the question asked by Yochanan the Immerser, John the Baptist, (who was the incarnation of the soul of Elijah, just as was Elisha the prophet), who, when he saw his works of regeneration, asked Yehoshua, “Are you the one who was to come, or should we expect another?”  That is to say, Since you have been given he power of regeneration but are to be concealed, as Moshe was concealed, how shall we prepare for the revelation of the New Jerusalem?  

Here in the blessing of the tribes Moshe is precisely in this same position of Yochanan in Herod’s prison.  He is himself, as the forerunner of Mashiach, about to be concealed for the sake of Corporate Israel’s salvation.  For this reason Moshe has listed the tribes in the order of unfolding the plan of redemption, as already given and as now proceeding to Benjamin.

Benjamin

12 And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.

<>} MellowWolfPblsh nt. = In order for the purpose of Levi holding the position of the priesthood of the firstborn to be completely fulfilled the rectification of the sin of the golden calf has to be completely fulfilled.  In other words, Israel has to be returned to the place where it can give the perfect testimony of redemption through the Passover Lamb that it would have given had it not sinned in the creation of the golden calf.  To return to the place where it was before that sin, Israel must be prepared to fulfill its calling to the nations.  This is the calling of the firstborn of G-d and is led by the firstborn.  Just as Cain lost this priesthood, the testimony of the seed of the woman, Israel lost this priesthood, but whereas the house of Cain was not redeemed to this position, the house of Israel was redeemed to this position – and on the merit of that redemption that was to come, Moshe prayed for Israel and Hashem granted that the tribe of Levi should hold the place of the firstborn.

In Israel this testimony of the priesthood of the firstborn was compromised from the start by the adversary of Jacob, the father of Rachel and Leah, Laban.  There are three ways that the Bible frames the confusion to the testimony of the firstborn in Israel that Laban introduced by bringing in Leah in the place of Rachel.  One way is as the adversary Laban saw it.  But another way is how G-d saw it, which was as no confusion at all but as an opportunity to reveal his grace and life.  The third way is how Jacob saw it.  From Jacob’s point of view thare was a sense in which Joseph was his firstborn.  There was some vindication of this in the way in which G-d used Joseph in Egypt, but the grace that G-d established for Israel and the testimony of Israel to the truth of G-d, which G-d established through Joseph constituted an office that was transferred to Judah when Benjamin was defended by Judah with his life.  It is Benjamin’s rescue by Judah, which is at the same time Judah’s repentance toward the spirit of Mashiach as embodied in the person of Joseph, and at the same time the reuniting of Benjamin with Joseph, that represents the coming of the Kingdom of G-d upon Earth.

In being attached to Judah, when the other tribes of Rachel and the remainder of the tribes of Leah separated themselves unto Jeroboam, Benjamin remained attached to the house of David and to the promise of the house of David which was Mashiach.  Although Joseph was separated from Judah and Judah from Joseph, although Rachel and Leah were not reconciled on earth in heaven above they were reconciled, and in Benjamin’s attachment to Judah and to the house of David there was a continual testimony to the unity above.  Benjamin was always the bridge between Joseph and Judah in the heart of Jacob.  This is the aspect wherein Benjamin is the beloved of Hashem.  And this is the testimony of the Temple being built between the territories of Judah and Benjamin.  It is in this way that it is between Leah and Rachel, between the revelation of the world to come and the redemption of this world.  For in G-d the end and the means are one.  There is no replacement theology.

In the encampment of Israel in the wilderness Benjamin is encamped with Joseph, for this is the exile that Jacob experienced in his heart, for which cause Judah went into exile and Mashiach suffered all things.  But when Ezekiel saw the journeying of Israel finally coming to a rest in the land of the final Temple Benjamin was encamped between Judah and Joseph.  This cannot be seen immediately, as in the land at rest in the vision of Ezekiel Benjamin is no more directly between Judah and Joseph as in former times.  This is because in former times the struggle between Rachel and Leah remained.  Joseph was concealed from Judah, as in Egypt at the first.  But in the end the Shekinah will rest in the Holy Land, as indicated by Jacob’s prophetic naming of Rachel’s final child, “Son of My Right Hand,” that is to say, “Son of the South,” for here Benjamin comes as the arm, as it were, of Joseph from the west and the north and circles around, embracing the Holy Place from the South and Judah comes from the east and the south, embracing the Holy Place from the North.  And in this way Benjamin is the bridge between Joseph and Judah in rest, even as he was in the journey.  It is in this way that Benjamin will be reunited with Joseph and the heart of Jacob will be revived.

Joseph

13 And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that couches beneath,

14 And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,

15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills,

16 And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brothers.

17 His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.

<>} MellowWolfPblsh nt. =  Here is the promise of Mashiach ben Yoseph.  This is the secret of Mashiach, that though he is the seed of David, by his ruach through the covenant of regeneration given as assurance by HASHEM to Abraham, he gathers the exiles of Israel from the ends of the earth through the agency of Ephraim and the blessing of Manasseh.  While David was in the wilderness of the Philistines he laid the foundation of the kingdom, having been anointed of HASHEM by the prophet Samuel.  Just so, the Son of David builds his kingdom now.  While King Saul rules in Judah and Benjamin, Yehoshua HaMashiach rules in the wilderness of the gentiles, where he pushes the people together.

Zebulun and Issachar

18 And of Zebulun he said, Rejoice, Zebulun, in your going out; and, Issachar, in your tents.

19 They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.

<>} MellowWolfPblsh nt. =  Leah is not without her children among the concealed tribes in the great exile.  By the help of Issachar and Zebulun the 10 tribes shall return with great wealth to the Holy Land. For in accordance with apostolic instruction in the Holy Spirit they shall present their bodies as living sacrifices unto Hashem.

Gad

20 And of Gad he said, Blessed be he that enlarges Gad: he dwells as a lion, and tears the arm with the crown of the head.

21 And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.

<>} MellowWolfPblsh nt. =  Gad will take the witness stand and give the testimony that will justify the innocent and convict the guilty... the sheep will be separated from the goats, the wheat from the tares.

Dan

22 And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan.

<>} MellowWolfPblsh nt. =  Just when it looks that all is at a loss and all hope is gone, Dan shall leap from Bashan and Israel shall be seen by all nations as the one who was saved by Yehoshua HaMashiach.

Naphtali

23 And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess the west (the sea) and the south!

<>} MellowWolfPblsh nt. =  By the song of Naphtali Joseph shall free Simeon and the land shall be allotted for the resurrection of the dead.  Here is the concealed blessing of Simeon.

Asher

24 And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.

25 Your shoes shall be iron and brass; and as your days, so shall your strength be.

<>} MellowWolfPblsh nt.  In the tent of Asher all Israel shall sit down to the marriage feast of the Lamb.

26 There is none like unto the God of Jeshurun, who rides upon the heaven in your help, and in his excellency on the sky.

27 The eternal God is your refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before you; and shall say, Destroy them!

28 Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

29 Happy are you, O Israel: who is like unto you, O people saved by the LORD, the shield of your help, and who is the sword of your excellency! and your enemies shall be found liars unto you; and you shall tread upon their high places.


<>} MellowWolfPblsh nt. = In these comments I have sought to reflect the nature of the 12 dimensions of the everlasting arms (verse 27 ). These are first given in the arrangement of the camps of the tribes in the wilderness. There are four directions, each with the nature of dialogue with those adjacent, for the purpose of moving forward on the journey to the Holy Land. Thus, the aspect of each tribe, which is also the aspect of the foundations of the City and the gates of the City (See Ezekiel and Revelation), which is reflected in the blessings of each tribe, is an aspect of service of All Israel in her internal dialogue for moving forward from This World to the World To Come, while keeping the nations "at the gate", so that they might enter at their time and not before. We will see from this why the judgements of revelation come as they do and why the tribes are sealed as they are in preparation for those judgements.


Next:
The Sealing of The Tribe of Dan and The Mystery of The Chariot
The Meaning of Twelve and The Blessings for the Tribes No. 5 - which is the critical conclusion to this sub-series and essential for going on toward learning the mystery of G-d revealed to those who are hearing the seven thunders, the message given to Yochanan in the little book, which he ate, bringing the message internally into the body of Mashiach.

The Meaning of Twelve and The Blessings for the Tribes #2

This post is the 2nd in a sub-series for the series of posts on the relationship of the judgements in Exodus to the judgements in Revelation.  If the reader is following the thread of these posts, it is important to read #1 in this series before coming to this 2nd post.  Here is the link:

The Meaning of Twelve and The Blessings for the Tribes #1

Jacob Blesses His Sons

1 Then Jacob called for his sons and said: Gather round so that I can tell you what will happen to you in days to come. 2 Assemble and listen, sons of Jacob; listen to your father Israel.

Reuben

An Emblem of the Tribe of Dan

3 Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honour, excelling in power. 4 Turbulent as the waters, you will no longer excel, for you went up onto your father's bed, onto my couch and defiled it.

<>} MellowWolfPblsh nt. = Reuben = In the end Reuben will be able to testify to the messianic nature of the position of the firstborn.  The rectification of this testimony will come first before every other rectified testimony.  As given in Hebrews chapter 6, it is not possible to go on unto perfection without the rectification of the witness of the firstborn priesthood.  The key to Reuben being able to do this is for him to testify as to why the nature of his error muted the testimony of the firstborn. This means that he must show how his sin was the root of the sin of allowing the making of the golden calf, which led to the firstborn of the tribes losing the office of the priesthood.  He will need to show how that it was at the root of Israel's failure with respect to the erev rav, the "mixed multitude" at that time.  Indeed, we will see that in Reuben's sin there is a reflection of the struggle between Rachel and Leah, but instead of  helping to resolve this struggle in the manner that would bring the Fear of Hashem into the world, Reuben aggravated the struggle.  How this relates to the erev rav will be seen in due time.  The key to this is in Reuben being among the lost ten tribes, being in the form of the gentiles, being "Not-My-People" for the purpose of chastisement and correction.  It is as gentiles that the tribe of Reuben and the other tribes of the house of Israel must make the first levels of rectification in the fulfillment of these blessings and those given by Moshe.  There are different levels for the fulfillment of these blessings.  The final level will be that of the manifest restoration of all the tribes in their places in the open revelation of Yehoshua the Mashiach to the world at the wedding feast of the Lamb.  It is in that revelation that Reuben will testify to the glorious grace of the office of the firstborn in Israel.

Simeon and Levi
5 Simeon and Levi are brothers- their swords are weapons of violence. 6 Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. 7 Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel.

<>} MellowWolfPblsh nt. = Simeon and Levi = In the end Simeon and Levi will have the privilege of testifying to the true eternal relationship between the tribes of Israel and the purpose of the twelve tribes in relation to the nations.  The key to Simeon and Levi being able to do this is for them to testify as to why Jacob was severed into two houses resulting in alienation in captivity under the rule of ungodliness of all Jacob's children due to misdirected righteous anger.

Judah
8 Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father's sons will bow down to you. 9 You are a lion's cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness- who dares to rouse him? 10 The sceptre will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. 11 He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. 12 His eyes will be darker than wine, his teeth whiter than milk.

<>} MellowWolfPblsh nt. = Judah = In the end the anointing of Joseph will freely pass to Judah. Just as the whole house of Jacob freely bowed down to Joseph in chastisement, so it will freely bow down to Judah in victory over the world.  The Redeemer from Judah will not rest in his land until he has established eye to eye justice in all the earth.  How can Judah prepare to fulfill this destiny?  What is the key?  He can only faithfully protect Benjamin and guarantee his life and prepare to yield him up to Joseph when it is time.

Zebulun
13 Zebulun will live by the seashore and become a haven for ships; his border will extend towards Sidon.

<>} MellowWolfPblsh nt. = Zebulun = In the end Zebulun will have the privilege of testifying to the definition of the border of the Land of Israel and to the distinction of the Land of Israel among all the lands of the earth, for blessing and prosperity, world without end, amen.  The key to Zebulun's being able to this is for him to testify always, with humility and fearlessness, of the love in his heart for the living Land of Israel while he is yet in the dust of captivity.

Issachar
14 Issachar is a strong-boned donkey lying down between two saddlebags. 15 When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labour.

<>} MellowWolfPblsh nt. = Issachar = In the end Issachar will have the privilege of testifying to the perfect halachic rulings that set the boundaries between each of the tribes of Israel.  Out of the principles of these rulings will arise the testimony of the joy of the perfection of Halakah, world without end, amen.  The key to Issachar's being able to do this is for him to testify always, with humility and fearlessness, of the love in his heart for the living Torah of Israel's God while he is yet in the dust of captivity.

Dan
16 Dan will provide justice for his people as one of the tribes of Israel. 17 Dan will be a serpent by the roadside, a viper along the path, that bites the horse's heels so that its rider tumbles backwards. 18 I look for your deliverance, O LORD.

<>} MellowWolfPblsh nt. = Dan = In the end Dan will have the privilege of testifying to the amazing grace of Israel's Redeemer.  As one who was lost from being a tribe of Israel, he shall be found like Joseph, and in being found he shall testify to the restorative justice of Hakadosh Baruch Hu, the Holy One Blessed is He.  The key for Dan to be able to do this is to learn to proclaim the commandment, with humility and fear, whereby Israel's God, in the end days, commands all people everywhere to repent.

Gad
19 Gad will be attacked by a band of raiders, but he will attack them at their heels.

<>} MellowWolfPblsh nt. = Gad = In the end Gad will have the privilege of testifying to Israel's victory over Amalek coming from behind.  Gad will stand up with Simeon and Levi and will testify to the rectification of all converts in the heart of Israel and the end of the erev rav, the mixed multitude.

Asher
20 Asher's food will be rich; he will provide delicacies fit for a king.

<>} MellowWolfPblsh nt. =  Asher = In the end Asher will have the privilege of giving the testimony to the full nature of the riches of the blessing of the Creator to his world, which is the blessing of Torah-Israel, both a land and people of milk and honey.  The key for Asher to be able to do this is for him to be satisfied with no fruit that is not fit for King Mashiach.

Naphtali
21 Naphtali is a doe set free that bears beautiful fawns.

<>} MellowWolfPblsh nt. =  Naphtali = How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, "Your God reigns!" Isaiah 52:7  In the end Naphtali's feet are these feet and her fawns are singing good news with her.  The key for Naphtali to be able to do this is to wait upon Hashem until the hour when the barren one is given children, and not to turn to the bonds-maid...

Joseph
22 Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. 23 With bitterness archers attacked him; they shot at him with hostility. 24 But his bow remained steady, his strong arms stayed supple, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, 25 because of your father's God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb. 26 Your father's blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers.

<>} MellowWolfPblsh nt. =  Joseph = In the end Joseph will have the privilege of revealing all that is concealed.  He will reveal the cornerstone of the Temple of the Eternal Jerusalem, the stone rejected by the builders.  The key to Joseph's being able to do this is to remain himself a rejected stone that offers itself as a key stone until it finally is the only stone that remains for its place, and rejoices to be carried in the arms of those who cherish it and put in its place.

Benjamin
27 Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.

<>} MellowWolfPblsh nt. =  Benjamin = In the end Benjamin will have already captured the captivity, for he is the net of Mashiach.  And as a net is hungry for fish, like a wolf for its prey, yet in the evening rests in its place, so Benjamin will rest in his own camp in the evening and share with his brothers the abundance of his harvest.


28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, giving each the blessing appropriate to him.

<>} MellowWolfPblsh nt. =  The Twelve Tribes = In the end the twelve will be four camps of three, and each camp will be a gate to the Creator's new creation, that the old may enter into the new from every direction, each according to its proper gate.


29 Then he gave them these instructions: I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite, 30 the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought as a burial place from Ephron the Hittite, along with the field.

<>} MellowWolfPblsh nt. =  The burial = In the end the burial place of Israel will yield its fruit an hundred fold.

31 There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah.

<>} MellowWolfPblsh nt. =  Rachel and Leah = In the end will be as one.  From the side of G-d we exist and we do not exist.  G-d sees both our existence and our non-existence.  From our side we must receive our existence and behold our existence as being entirely in the Hand of G-d, not as being taken from the Hand of G-d.  The desire to possess our own existence in our own power is the desire for the fruit of the Tree of the Knowledge of Good and Evil.  It is the spirit of the erev rav, the mixed multitude that came with Israel out of Egypt, the old nature, the fallen nature; it is Israel's evil inclination, the inheritance of Israel in Adam and not in the Son of Adam; but it is the fallen nature of Adam that is the object of G-d's pity, and while we error in taking as our own the forbidden fruit, as if to take our existence out of G-d's Hand, and destroy our existence, G-d, who calls what is not as though it was, is able to turn the destruction of our existence into our eternal life, for He is able to do it from His side.  For He sees all and keeps all things within His Hand, both existence and non-existence.  The G-d of Jacob will utterly destroy the old Adam and yet redeem him and make him a new Adam.  Jacob loved Rachel as Adam loved Eve, and how else could he redeem the world through his offspring?  He had to have this love, but by this love alone he could not bring forth the children of eternal life.  Laban thought to take advantage of the weakness of Jacob's natural love for Rachel by putting his daughter Leah in her sister's place and causing Jacob to stumble.  He thought to mock Jacob's spiritual calling by requiring of him a purely spiritual love for Leah.  Jacob laboured then for Leah, but his heart laboured for Rachel and he could not rectify his own heart by his own effort.  But the Protector of Jacob redeemed Jacob's heart so that it was transformed through great suffering until Leah and Rachel were one soul in his heart.  So it is that G-d created joy in the world of sorrow and revealed the Protector of Jacob in Jacob's heart, to be found there by all souls that would be saved.


32 The field and the cave in it were bought from the Hittites. 33 When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people.

<>} MellowWolfPblsh nt. =  The breath of Jacob = In the end the breath of Jacob will return to the dry bones of all Israel.  Jacob breathed his last in exile and was gathered to his people in the world of redemption.

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The Meaning of Twelve and The Blessings for the Tribes #3