Genesis 15:7 - "I am the LORD, who brought you out of Ur of the Chaldeans ..."

"I am the LORD, who brought you out of Ur of the Chaldeans to give you this land to take possession of it." (Genesis 15:7)

Is this translated correctly?

As we have shown with previous verses, this text is a mistranslation and misrepresentation of the communication between God and His loving servant Abraham.

The Supreme Being does not give land away. If He was giving land to Abraham, why couldn't Abraham and his descendants control the land? Why over the many centuries since - including now - are so many people struggling for possession of the lands of Judea if God gave those lands to Abraham's descendants? Does God give land away and then snatch it back? Or was God simply being deceptive? No.

These are manipulations of the original manuscripts. These manipulations also suppose these lands were taken away from Abraham's descendants when they were enslaved by the Egyptians but then given back to them centuries later when Moses was guided to the "promised land."

But what kind of "promised land" is a bunch of desert, where crops are difficult to grow, herding is challenging and water is scarce? If God was giving them "promised lands," why wouldn't He have given them some good lands? How about the lands that are now Thailand, which is lush with forests that produce many fruits and vegetables with plenty of water to drink and swim in? Why would God give Abraham's descendants such harsh and barren lands?

Furthermore, if God gave Abraham these supposed promised lands, why would Abraham's descendants still have to fight over the lands again and again? If God gave it to them why would they still have to fight for it?

That makes absolutely no sense. If we accept that God has control, then there is no question that if God gave something to someone, they would have absolute control over what was given to them. If there is no control over what was given, that would mean that God did not give it - since God has complete control.

Otherwise, it would be a joke to say that God gave him these lands - if they could not control them.

Can the human body own land?

And how could Abraham or his descendants even enjoy such a promised land, when they (and we) occupy physical bodies bound to death, disease, and suffering? These bodies are born to suffer. Whatever land our bodies dwell within, the human body cannot own anything material - because the body is temporary, and ownership is a permanent faculty.

Even in nice locations, these bodies suffer from birth through the elderly years, and then they die. The body suffers from so many maladies. These include old age, pain, and many medical conditions.

What is the 'promised land?'?

What kind of promised land can bring us true happiness when we have to toil away at any land to eek out the body's survival, only to have the body die within a few decades? What kind of inheritance is that? Or did God just make a bunch of mistakes and create a dysfunctional planet? Did God mess up and give away some of the worst lands in the world to His servant Abraham?

God was not giving away land, and He certainly didn't give away the deserts of Judea to Abraham's descendants. As will be shown in later verses, the true "promised land" that God promised to Moses is the spiritual realm. The spiritual realm is the only real promised land. This temporary planet and these temporary bodies are doomed to suffer and die. There is no 'promised land' in the material world.

What did God say?

What, then, was God saying to Abraham in the verse above? The transcribers and translators of these verses - drawn originally from a manuscript about Abraham - simply did not understand what God was saying to Abraham because the discussions between God an Abraham were on a spiritual level.

Because the transcribers and translators (and their employers, power-hungry emperors) were more interested in owning land and grabbing resources from their neighbors, they were looking through self-centered lenses of the physical world. They could not see the wonderful spiritual relationship that existed between God and Abraham.

First, God is reminding Abraham that He has been guiding Him.

The key word in this verse is יצא (yatsa'), which means "to go forth" but also "to lead out" and "to deliver."

The Supreme Being guided Abraham out not only of a particular land, but out of a situation that He saw was not favorable for Abraham. He protected Abraham from the society of the Chaldeans, which were a warring people who came to control much of Babylonia at times. It is obvious from this and other verses that the Chaldean society was not conducive to Abraham's spiritual life and his spreading of the teachings of love for God.

The Supreme Being wanted Abraham to set out and preach to others who were ready and more receptive to return to their relationship with the Supreme Being. This type of travel is often described as a mission - and those who travel, being led by the Supreme Being to teach on His behalf, are referred to as missionaries (not to be confused with ecclesiastical missions). Abraham was thus a missionary.

This mission of Abraham continues to be described in the verses ahead, as they have in the verses past.

This is first illustrated in the next part of the verse with the word נתן (nathan). This word has been translated to "give" yet it also means, according to the lexicon, to "be assigned," "be issued," "designated" or "entrusted." In other words, it is not simply a giveaway: Abraham is being entrusted with something.

The next Hebrew word is ארץ ('erets). This may be translated to "land" but not necessarily specific land as though it was a commodity. It can be translated to "lands" or "region" and also to "earth."

What God is communicating to Abraham is a responsibility to travel through the land and preach on His behalf - a service for Abraham that will please Him. A responsibility to travel the land and spread the message of love for God.

Consider the next word: ירש (yarash). While this word has been translated to "possess," it also means to "disinherit," "impoverish" "be dispossessed" "come into poverty" and "to destroy."

For example, in Genesis 45:11, another statement by God uses the word ירש (yarash), which here is being translated to "will become destitute."

So does the word mean to possess something or become impoverished - quite the opposite?

The problem, again, is that the focus of the translators was physical possession. God does not descend to the earth to grant or take away physical possessions from people. Why? Because temporary human bodies cannot possess anything. Everything we think we possess we lose, either when our bodies die or they otherwise get taken from us. Since everything gets taken away, we can never possess them in the first place, because possession requires control.

In both verses, the Supreme Being is talking about spiritual realization. The benediction of spiritual realization - which renders becoming rich spiritually, whilst maintaining a humble consciousness. So it can mean becoming rich and poor (humble) at the same time.

Why does God appear?

The Supreme Being appears in the physical world for one purpose only: To grant spiritual realization. He doesn't give away land or take possessions from people.

The physical world is designed in such a way that it automatically lends and takes things away from us, depending upon our past activities. These are called consequences - they are symbolic to enable learning.

Thus we can now properly translate the full verse above:

"I am the LORD, who guided you out of Ur of the Chaldeans and am entrusting you with My mission of giving [spiritual] realization throughout the land."

Consider another translation of this verse in Chapter 15 of the New Book of Genesis.

 

Genesis 35:10-12 - "Your name is Jacob, but you will no longer be called Jacob; your name will be Israel."

God said to him, "Your name is Jacob, but you will no longer be called Jacob; your name will be Israel." So he named him Israel. And God said to him, "I am God Almighty; be fruitful and increase in number. A nation and a community of nations will come from you, and kings will be among your descendants. The land I gave to Abraham and Isaac I also give to you, and I will give this land to your descendants after you." (Genesis 35:10-12)

Why is Jacob being renamed a second time?

This is not the first time that Jacob was renamed to Israel according to the Book of Genesis:

Then the man said, "Your name will no longer be Jacob, but Israel because you have struggled with God and with humans and have overcome." (Genesis 32:28)

With this verse, we find that Jacob is being renamed to be Israel a second time. Whether we accept that the "man" was God Himself (as assumed by many) or God's messenger ("angel") as indicated by the text, it is clear that God is essentially naming Jacob to Israel for the second time.

Certainly, this is an especially important event - God renaming Jacob to be Israel. Why then would such an event be told differently within two different contexts and occasions?

The answer also relates to other events in Genesis that are duplicated or conflicting. Biblical scholars have been investigating this over the past century. There are several working hypotheses, but most concur that there were several different writers of the Book of Genesis - up to 19 different writers.

In this fashion, stories and events have overlapped or were otherwise conflicting. We've discussed a number of these in the Meaning of Genesis.

The underlying reality is that the early stories of the Bible were orally passed down from generation to generation among multiple lineages. Some of these lineages included the different genealogies of Jacob's sons - which have been called the Twelve Tribes of Israel.

There was a convergence between some of these lineages as the Northern Israelites were exiled out of the North by the Assyrians around the 6th Century CE. This produced a blending between Northern Israelites and Judeans.

This also apparently came after the Judeans were exiled from Judah by the Babylonians in the 6th Century CE. The exile lasted for between 50 and 60 years. Then once Cyrus the Great - the Persian king - conquered Babylon, the Judeans were allowed to return to their homelands.

It was prior, during and just after this exile that many of the scrolls that were combined into the Book of Genesis were written. Because they were recorded by different priests and scribes from multiple oral traditions, the combination of these texts gave way to some duplications and other inconsistencies.

Were Jacob's descendants given those lands?

"The land I gave to Abraham and Isaac I also give to you, and I will give this land to your descendants after you."

This verse states that God granted Jacob and his descendants "this land." What is "this land?" Is it the land surrounding Bethel? Is it the land that Jacob was standing on at the time - the land underneath the altar? Or is it all land throughout the world?

These questions might sound a bit trite, but they illustrate a text that does not define the land that God was theoretically giving to Jacob. This is an inconsistency because as we all know from land title law throughout the world, the passing of land titles typically requires clearly defined boundaries.

Land titles without clearly defined boundaries generally leads to conflicts, as neighboring landowners can squabble over differently perceived boundaries.

Indeed, the assumption that God would give Jacob and his descendants land without clear boundaries sets up the potential for future political conflicts with neighboring landowners, countries and other jurisdictions.

And that is precisely what has happened - as arguments regarding land rights have erupted within the Middle East.

So we must again question the recording, interpretation and even possibly the translation of these verses. There is a clear connection between these verses and the geopolitical conflicts that have arisen in modern times.

Inserting political objectives into scripture interpretation is not new. It has taken place at different times among various societies in human history. We have seen this on the ancient writings of the Egyptians, the Greeks, the Romans, the Aztecs, the Incas, the Hindus and other ancient civilizations that have incorporated their particular geopolitical power structure into their ancient writings. We often find in these the awarding of certain lands and treasures to a particular society or institution through deity. This occurrence within the Bible is not a novel instance.

Could the lands be inherited without requisite?

This doesn't mean no words were communicated by God here - to one of His beloved loving servants as indicated here.

We must consider this reasonably. According to the translation God is giving certain lands to Jacob - lands he previously gave to Abraham and Isaac.

We might ask: If God gave those lands to Abraham and Isaac already, why is He now giving these to Jacob? Such an act would mean that Jacob - who was Abraham and Isaac's descendant - would not automatically be given that land.

If it already belonged to Jacob, then God would have said something like, "You already own this land because you are a descendant of Abraham."

But God did not say this according to this text. God's statement - assuming we believe it is about land - in itself means that a descendant doesn't automatically receive the "God-given land" from his ancestors.

We also know this because throughout the early Bible, land ownership is not assumed in itself by the descendants of Jacob. There are some requisites. Here is another statement, given by Moses to his followers:

Be careful to follow every command I am giving you today, so that you may live and increase and may enter and possess the land the LORD promised on oath to your ancestors. (Deuteronomy 8:1)

If we assume this is about land, this is stating that the descendants of Jacob will have to follow the commandments spoken by Moses in order to receive and possess that land inheritance.

This means, if we assume this is about land, it is not actually assumed by ancestry alone.

Furthermore, we also know by this text that Abraham and Isaac no longer own that land. After they died, it was no longer theirs. Otherwise, why would God give it to Jacob? He would have to be taking it away from Abraham and Isaac in order to give it to Jacob.

This brings up the question of how Abraham and Isaac could even own the land after their physical bodies died and decomposed. How could they still own it?

This concept continues through the generations, as the assumption has been that Jacob's descendants continue to own those lands given to Abraham, Isaac and Jacob by the Supreme Being.

Yet we find the opposite is true. Over the centuries we find the lands of Judea supposedly given to Abraham, Isaac and Jacob were in fact conquered by many armies, and even the city of Jerusalem - which was built well after in the Fourth century BC - has been overthrown at least 23 times over the centuries according to historians. It was also completely destroyed twice by invading armies, and today is under the control of the United Nations and divided into four quarters - the Christian quarter, the Muslim quarter, the Armenian quarter and the Jewish quarter. It is hardly "owned" by the descendants of any single family or race of people as promoted by some sectarian institutions.

Furthermore, today many Palestinians argue they are in fact the descendants of Abraham just as many Jews argue they are. The reality is that over the past three to four thousand years the descendants of Abraham, Isaac and Jacob are now spread all over the middle east - and the world. And none of them have inherited "the lands."

The bottom line is that the descendants of Abraham, Isaac and Jacob and their descendants were not given those lands. If they were given those lands by God, they would have been able to control those lands over the centuries. Since they have not been able to control those lands, they could not have owned them.

Ownership means control. A person must control something in order to own it.

We humans like to say we own things, but this is an illusion. Humans cannot control anything on this planet because our physical bodies are temporary and are under the control of the elements of nature. Any supposed ownership - should a person be given a title or something - is not true ownership because there is no control. That land could fall into a sinkhole or be ripped apart by an earthquake or smothered by fire or flood. A piece of land centuries ago may be at the bottom of an ocean today. Or if it is a physical object, that physical object can be lost, stolen or otherwise decomposed by the elements of nature.

Only God can own any land. Only God can own anything because only God can control His creation. God's creation is owned and controlled only by Him.

And God did not give away land to Abraham, Isaac and Jacob or their descendants.

What does this text mean then?

Let's break it down:

The key words that are mistranslated are "land" "gave" and "descendants."

"Land" is being translated from ארץ ('erets). This can mean a piece of ground but "land" is not its primary meaning. It primary meaning relates to either the "whole earth (as opposed to a part)" or "earth (as opposed to heaven)" according to Gesenius' Lexicon. It can also mean region or country, but again, these are not the word's primary meaning.

The concept of "earth (as opposed to heaven)" relates to the fact that those who reside here on earth are now separated from God - as opposed to heaven, where its inhabitants relate personally with God.

"Descendants" is being translated from the Hebrew זרע (zera`). זרע (zera`) means "a sowing," "seed" "sowing time" even "of moral quality" according to the lexicon. It can also mean "seed" or "semen."

"Descendants" is a poor translation of זרע (zera`) because of the context of the statement. Rather, זרע (zera`) refers to those within whom a sowing of knowledge has taken place.

The word "give" comes from נתן (nathan), which can mean "give" but also means to "ascribe, employ, devote, consecrate, dedicate" as well. The usage here relates to devotion in the context of God and His servants - not land titleship.

We must also consider the context of God's statement. Consider one of the verses directly following God's appearance to Jacob:

Jacob set up a stone pillar at the place where God had talked with him, and he poured out a drink offering on it; he also poured oil on it. (Genesis 35:14)

Consider the state of mind and heart of a person who erects a pillar - an altar - at the location where God appeared. And then makes an offering to God there and pours oil on the altar to honor God. What is this? It is devotion. Jacob is showing his devotion to the Supreme Being.

Why would he do this? Because he was stoked that he got some land from God?

Don't be ridiculous. Jacob was devoted to God. He was loving God. He had a devotional relationship with God, evidenced by the fact that God appeared to him and spoke to him.

So why would God appear to someone as devoted as Jacob? To give his ancestors some land? That is a ridiculous assumption.

The reality is, God is instructing Jacob to pass on the teachings of love for God to others. He is telling Jacob to pass on his devotion to God throughout the world.

The word זרע (zera`) was used metaphorically - meaning to sow or plant the teachings of love for God and devotion to God in others.

This concept of sowing the seeds of knowledge with others is a popular metaphorical concept and it originates with God's discussions with Abraham, Isaac and Jacob. Why? Because they were each instructed by God to go out and teach to others - sow the seeds of knowledge and love for God in the hearts of others.

Which they did, evidenced by the growing faith in God among others in the region. Jesus understood this, as he used this metaphor in his parable of the farmer and the seeds.

In other words, זרע (zera`) has nothing to do with family descendants. It relates to those who are being taught to - those who follow in their footsteps. As a noun, it relates to those who become followers of those teachings.

And ארץ ('erets) - relating to "earth (as opposed to heaven)" - indicates that God was instructing Jacob to pass on those teachings of love for God throughout the earth.

In other words, he was instructing Jacob to become a missionary. A teacher. He was telling him to pass on the teaching of devotion throughout the world.

This is, in fact, the prime objective of the Old Testament. Before their corruption, the texts and teachings that comprise the Old Testament told of ancient teachers (often referred to as Prophets) - who loved God and taught love for God to others. This was their significance - it is not about a certain race of people given a bunch of land in the desert as many ecclesiastical institutions suggest.

Thus the Books of the Old Testament are not a chronology of a particular family. They tell of a history of Teachers who devoted their lives to the Supreme Being and passed on that devotion to others.

Did God rename Jacob as Israel?

The word "Israel" - taken from ישראל (Yisra'el) - means "God prevails!" The words relate to devotion.

And the word קרא (qara') means to glorify; and שם (shem) relates in this context to not just any name, but to "the Name (as designation of God)" - to glorify or memorialize this Name.

God was not re-naming Jacob at all: He was instructing him to glorify God in a certain way. In this case, to call out ישראל (Yisra'el) - or "God prevails!" This is a glorification of God. It is a chant - an ascription. It is not a name of a person.

Certainly a person who does glorify God could be called "a glorifier of God." And sometimes people in ancient times were named after their devotional slant. So Jacob could well be called the person who called upon (קרא (qara')) God's name (שם (shem) as "God prevails!" But this is not what God is saying in this text.

God could care less what people are named. God doesn't go around naming people. God is calling upon Jacob to glorify God's Holy Names. Why?

Because this is how a person rekindles their relationship with God. Through glorifying His Holy Names. Just consider some of the other verses that confirm this:

At that time men [of the earth] began to call on the Name of the LORD. (Genesis 4:26)

From there he [Abraham] went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and called on the Name of the LORD. (Genesis 12:8)

...and where he had first built an altar. There Abram called on the Name of the LORD. (Genesis 13:4)

Abraham planted a tamarisk tree in Beersheba, and there he called upon the Name of the LORD, the Eternal God. (Genesis 21:33)

Isaac built an altar there and called on the Name of the LORD. There he pitched his tent, and there his servants dug a well. (Genesis 26:25)

“You shall not misuse the Name of the LORD your God, for the LORD will not hold anyone guiltless who misuses His Name.” (Exodus 20:7)

“You shall not misuse the Name of the LORD your God, for the LORD will not hold anyone guiltless who misuses His Name.” (Deuteronomy 5:11)

“...he may minister in the Name of the LORD his God like all his fellow Levites who serve there in the presence of the LORD.” (Deuteronomy 18:7)

“If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously. Do not be afraid of Him.” (Deuteronomy 18:22)

“The priests, the sons of Levi, shall step forward, for the LORD your God has chosen them to minister and to pronounce blessings in the Name of the LORD and to decide all cases of dispute and assault.” (Deuteronomy 21:5)

“Then all the peoples on earth will see that You are called by the Name of the LORD, and they will revere You.” (Deuteronomy 28:10)

“I will proclaim the Name of the LORD. Oh, praise the greatness of our God!” (Deuteronomy 32:3)

David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the Name of the LORD Almighty, the God of the armies of Israel, whom you have defied.” (1 Samuel 17:45)

Jonathan said to David, “Go in peace, for we have sworn friendship with each other in the Name of the LORD, saying, ‘The LORD is witness between you and me, and between your descendants and my descendants forever.’” Then David left, and Jonathan went back to the town. (1 Samuel 20:42)

He and all his men set out from Baalah of Judah to bring up from there the ark of God, which is called by the Name, the Name of the LORD Almighty, who is enthroned between the cherubim that are on the ark. (2 Samuel 6:2)

After he had finished sacrificing the burnt offerings and fellowship offerings, he blessed the people in the Name of the LORD Almighty. (2 Samuel 6:18)

The people, however, were still sacrificing at the high places, because a temple had not yet been built for the Name of the LORD. (1 Kings 3:2)

“You know that because of the wars waged against my father David from all sides, he could not build a temple for the Name of the LORD his God until the LORD put his enemies under His feet.” (1 Kings 5:3)

“I intend, therefore, to build a temple for the Name of the LORD my God, as the LORD told my father David, when He said, ‘Your son whom I will put on the throne in your place will build the temple for My Name.’” (1 Kings 5:5)

“My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel.” (1 Kings 8:17)

“The LORD has kept the promise he made: I have succeeded David my father and now I sit on the throne of Israel, just as the LORD promised, and I have built the temple for the Name of the LORD, the God of Israel.” (1 Kings 8:20)

When the queen of Sheba heard about the fame of Solomon and his relation to the Name of the LORD, she came to test him with hard questions. (1 Kings 10:1)

Then you call on the name of your god, and I will call on the Name of the LORD. The god who answers by fire – He is God.” Then all the people said, “What you say is good.” (1 Kings 18:24)

With the stones he built an altar in the Name of the LORD, and he dug a trench around it large enough to hold two seahs of seed. (1 Kings 18:32)

The king said to him, “How many times must I make you swear to tell me nothing but the truth in the Name of the LORD?” (1 Kings 22:16)

He turned around, looked at them and called down a curse on them in the Name of the LORD. Then two bears came out of the woods and mauled forty-two of the youths. (2 Kings 2:24)

But Naaman went away angry and said, “I thought that he would surely come out to me and stand and call on the Name of the LORD his God, wave his hand over the spot and cure me of my leprosy.” (2 Kings 5:11)

“Sing to the LORD! Give praise to the LORD! He rescues the life of the needy from the hands of the wicked.” (Jeremiah 20:13)

After David had finished sacrificing the burnt offerings and fellowship offerings, he blessed the people in the Name of the LORD. (1 Chronicles 16:2)

So David went up in obedience to the word that Gad had spoken in the Name of the LORD. (1 Chronicles 21:19)

David said to Solomon: “My son, I had it in my heart to build a house for the Name of the LORD my God.” (1 Chronicles 22:7)

“Now devote your heart and soul to seeking the LORD your God. Begin to build the sanctuary of the LORD God, so that you may bring the ark of the covenant of the LORD and the sacred articles belonging to God into the temple that will be built for the Name of the LORD.” (1 Chronicles 22:19)

Solomon gave orders to build a temple for the Name of the LORD and a royal palace for himself. (2 Chronicles 2:1)

“Now I am about to build a temple for the Name of the LORD my God and to dedicate it to Him for burning fragrant incense before Him, for setting out the consecrated bread regularly, and for making burnt offerings every morning and evening and on Sabbaths and New Moons and at the appointed feasts of the LORD our God. This is a lasting ordinance for Israel.” (2 Chronicles 2:4)

“My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel.” (2 Chronicles 6:7)

“The LORD has kept the promise he made. I have succeeded David my father and now I sit on the throne of Israel, just as the LORD promised, and I have built the temple for the Name of the LORD, the God of Israel.” (2 Chronicles 6:10)

The king said to him, “How many times must I make you swear to tell me nothing but the truth in the Name of the LORD?” (2 Chronicles 18:15)

The other events of Manasseh’s reign, including his prayer to his God and the words the seers spoke to him in the Name of the LORD, the God of Israel, are written in the annals of the kings of Israel. (2 Chronicles 33:18)

“Naked I came from my mother’s womb, and naked I will depart. The LORD gave and the LORD has taken away; may the Name of the LORD be praised.” (Job 1:21)

“I will give thanks to the LORD because of his righteousness and will sing praise to the Name of the LORD Most High.” (Psalm 7:17)

“Some trust in chariots and some in horses, but we trust in the Name of the LORD our God.” (Psalm 20:7)

“The nations will revere the Name of the LORD, all the kings of the earth will revere Your glory.” (Psalm 102:15)

“So the Name of the LORD will be declared in Zion and His praise in Jerusalem.” (Psalm 102:21)

“Praise the LORD. Praise, O servants of the LORD, praise the Name of the LORD.” (Psalm 113:1)

“Let the Name of the LORD be praised, both now and forevermore.” (Psalm 113:2)

“From the rising of the sun to the place where it sets, the Name of the LORD is to be praised.” (Psalm 113:3)

“Then I called on the Name of the LORD: “O LORD, save me!” (Psalm 116:4)

“I will lift up the cup of salvation and call on the Name of the LORD.” (Psalm 116:13)

“I will sacrifice a thank offering to You and call on the Name of the LORD.” (Psalm 116:17)

“That is where the tribes go up, the tribes of the LORD, to praise the Name of the LORD according to the statute given to Israel.” (Psalm 122:4)

“Our help is in the Name of the LORD, the Maker of heaven and earth.” (Psalm 124:8)

“May those who pass by not say, “The blessing of the LORD be upon you; we bless you in the Name of the LORD.”“ (Psalm 129:8)

“Praise the LORD. Praise the Name of the LORD; praise Him, you servants of the LORD” (Psalm 135:1)

“Let them praise the Name of the LORD, for He commanded and they were created.” (Psalm 148:5)

“Let them praise the Name of the LORD, for His Name alone is exalted; His splendor is above the earth and the heavens.” (Psalm 148:13)

“The Name of the LORD is a strong tower; the righteous run to it and are safe.” (Proverbs 18:10)

“At that time gifts will be brought to the LORD Almighty from a people tall and smooth-skinned, from a people feared far and wide, an aggressive nation of strange speech, whose land is divided by rivers – the gifts will be brought to Mount Zion, the place of the Name of the LORD Almighty.” (Isaiah 18:7)

“Therefore in the east give glory to the LORD; exalt the Name of the LORD, the God of Israel, in the islands of the sea.” (Isaiah 24:15)

“Let him who walks in the dark, who has no light, trust in the Name of the LORD and rely on his God.” (Isaiah 50:10)

“And foreigners who bind themselves to the LORD to serve Him, to love the Name of the LORD, and to worship Him...” (Isaiah 56:6)

“From the west, men will revere the Name of the LORD, and from the rising of the sun, they will revere His glory.” (Isaiah 59:19)

“At that time they will call Jerusalem The Throne of the LORD, and all nations will gather in Jerusalem to honor the Name of the LORD. No longer will they follow the stubbornness of their evil hearts.” (Jeremiah 3:17)

Then the officials and all the people said to the priests and the prophets, “This man should not be sentenced to death! He has spoken to us in the Name of the LORD our God.” (Jeremiah 26:16)

Now Uriah son of Shemaiah from Kiriath Jearim was another man who prophesied in the Name of the LORD (Jeremiah 26:20)

“You will have plenty to eat, until you are full, and you will praise the Name of the LORD your God, who has worked wonders for you; never again will my people be shamed.” (Joel 2:26)

“And everyone who calls on the Name of the LORD will be saved” (Joel 2:32)

“...we will walk in the Name of the LORD our God for ever and ever.” (Micah 4:5)

“He will stand and shepherd his flock in the strength of the LORD, in the majesty of the Name of the LORD his God.” (Micah 5:4)

“Then will I purify the lips of the peoples, that all of them may call on the Name of the LORD and serve him shoulder to shoulder.” (Zephaniah 3:9)

“But I will leave within you the meek and humble, who trust in the Name of the LORD.” (Zephaniah 3:12)

“Blessed is he who comes in the name of the Lord!” (Matthew 21:9)

“‘Blessed is he who comes in the name of the Lord.’” (Matthew 23:39)

“Blessed is he who comes in the Name of the Lord!” (Mark 11:9)

“‘Blessed is he who comes in the Name of the Lord.’” (Luke 13:35)

“Blessed is the king who comes in the Name of the Lord!” (Luke 19:38)

“Blessed is he who comes in the Name of the Lord!” (John 12:13)

“And everyone who calls on the Name of the Lord will be saved.” (Acts 2:21)

So Saul stayed with them and moved about freely in Jerusalem, speaking boldly in the Name of the Lord. (Acts 9:28)

“Nevertheless, God’s solid foundation stands firm, sealed with this inscription: “The Lord knows those who are His,” and, “Everyone who confesses the Name of the Lord must turn away from wickedness.”” (2 Timothy 2:19)

“Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the Name of the Lord.” (James 5:10)

“Everyone who calls on the Name of the Lord will be saved.” (Romans 10:13)

We can see from these verses how critically important the glorification of God and His Holy Names - glorifying God - is to ones spiritual life. Glorifying God reconnects us to the Supreme Being. It cleanses our heart and it re-kindles our innate love of the Supreme Being. This is why God is instructing Jacob not only to glorify God, but to pass this process of devotional glorification of God on to others.

And we too can take this instruction, and glorify God in order to reconnect with Him and renew our innate loving relationship with Him.

Consider another translation of this verse in Chapter 35 of the New Book of Genesis.  

Genesis 48:3-4 - "I will make you a community of peoples ..."

Jacob said to Joseph, "God Almighty appeared to me at Luz in the land of Canaan, and there he blessed me and said to me, 'I am going to make you fruitful and increase your numbers. I will make you a community of peoples, and I will give this land as an everlasting possession to your descendants after you.'" (Genesis 48:3-4)

Why is Jacob telling this to Joseph?

Jacob has become ill, and Joseph came to his bedside:

Some time later Joseph was told, "Your father is ill." So he took his two sons Manasseh and Ephraim along with him. When Jacob was told, "Your son Joseph has come to you," Israel rallied his strength and sat up on the bed. (Genesis 48:1-2)

Whether we accept that Joseph is also Jacob's physical son, Joseph is visiting Jacob as a student. This is why Jacob begins to detail an appearance of the Supreme Being.

As discussed with earlier texts, this text is odd when translated and interpreted to be a father-son relationship combined with some sort of land inheritance.

As for land inheritance, we know that this actually never came to pass. The scribes that put forth this thesis that God was granting Abraham and Jacob and their direct descendants a bunch of dry, barren famine-ridden desert is contradicted by history.

Joseph's descendants did not inherit any lands in Canaan. This land was successively conquered over the centuries by the Persians, the Greeks (Alexander the Great), the Babylonians, the Assyrians, the Romans, the French and other Europeans over the centuries. These armies made sure that no one had any land inheritance, because these conquerors successively governed and controlled the land with an iron fist. Some of them - such as the Babylonians - actually exiled the Israelites from these lands.

If one wants to romanticize that some quasi-descendants of Abraham came to control modern Israel, well, that is certainly a reach. The country of Israel is a democracy and the population is composed of various peoples from around the world, including about a quarter Arab. Israel is not a monarchy controlled by a descendant of Abraham. It is a democracy and therefore governed by virtue of democratic elections and representatives.

Yes, a majority of the Israeli population follow the Jewish faith. But that doesn't mean they are descendants of Abraham. The Israeli population is composed of people from around the world.

If the land was not governed and controlled by Jacob's descendants, then they were never actually given that land. If they were given the land, then this land would be privately owned or divided up by the actual family members of this family.

But that is not what happened. They never owned or controlled that mostly-barren desert land, and still do not to this day.

Even Jerusalem was not retained by Abraham's descendants. Jerusalem was captured by outsider conquerors 44 times, and besieged 23 times. And today the city is divided into four quarters. These are:
-The Jewish quarter
-The Muslim quarter
-The Amenian quarter
-The Christian quarter

Therefore, not even Jerusalem has been owned and controlled by Abraham's and Jacob's descendants. Therefore, they were never given this land by God. See below to find out what Abraham and Jacob - and Joseph - were being given. Let's understand the topic of the discussion first:

What is the meaning of 'fruitful' here?

The word "fruitful" here comes from the Hebrew word פרה (parah). This means not only "to bear fruit" but also to "branch off."

Certainly this word is being used metaphorically, as human beings do not have branches nor do fruit grow off of us.

However, to assume that the term "bearing fruit" means having children is making an assumption well beyond the common use of the phrase, both in normal speech and in speech pertaining to spiritual topics.

A person "bears fruit" when they are productive. This may include, but does not require having children in order to be productive. And the context of this discussion - especially relating to discussions between God and His loving servants - being productive means passing on His teachings (the "Truth") to others. It means changing peoples hearts.

This is confirmed by Jesus as he discussed being "fruitful" with his disciples:

"This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples." (John 15:8)

and

"You did not choose me, but I chose you and appointed you so that you might go and bear fruit—fruit that will last—and so that whatever you ask in my name the Father will give you." (John 15:16)

Jesus is clearly identifying that bearing fruit has nothing to do with having a big family, as most of his students here were in fact single and celibate. Jesus is talking about spreading his teachings to others. He confirms this later in this same discussion:

"And you also must testify, for you have been with me from the beginning." (John 15:27)

To "testify" is clearly referring to passing on what Jesus taught them to others. Jesus is indicating that they should be clear on his teachings since they have been following him from the beginning of his missionary work.

Why would Jesus have a different meaning for the same word as used by God? Jesus was God's representative - so we can certainly derive its meaning from Jesus' teachings.

Certainly they were both using "bearing fruit" metaphorically. But we must understand that when a tree gives fruit it is not the same as procreation. A fruit is not a little tree. A fruit is something the tree produces - and used for food. The seeds within the fruit can be planted to yield another tree. But the fruit is not another tree.

This is confirmed by the fact that פרה (parah) also refers to "branching off." When a person "branches off" it means that they are passing something on to others outside of himself. They are reaching out to others.

And this is exactly what occurred among the Israelites. We find many instances in the Old Testament where the term is applied not to some incestual family - but to a group of people who fervently followed the teachings of Abraham, Isaac, Jacob, Moses and other Prophets - all representatives of God who bore "fruit" by passing those teachings on to others.

Why are these Prophets so popular and respected even to this day? Because they went out ("branched out") and bore fruit by passing on God's teachings to others. This is why they are so famous - not because they each had a bunch of kids.

This is confirmed in these verses:

The descendants of Jacob numbered seventy in all; Joseph was already in Egypt. Now Joseph and all his brothers and all that generation died, but the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them. (Exodus 1:5-7)

Here we see the contrast between the number of family members and the number of Israelites. The number of Israelites were able to expand quickly (contrasting only 70 family members) because the definition of an Israelite is not what family they were born from - but whether they followed the teachings of Jacob (Israel). If they followed his teachings - loving and worshiping the Supreme Being - they were considered a follower of Israel - an Israelite.

In other words, they 'increased in numbers' because more and more people began to follow the teachings of Abraham and Jacob. They were not necessarily all from the same family.

Were all the Prophets related?

To assume that all the Prophets were in the same family is also erroneous. Was Joshua the son of Moses? No. Was Samuel the son of Eli? Was David the son of Samuel or Saul? No. The lineage being discussed is a lineage of teachings - not an incestual family.

"I will make you a community of peoples" refers to the coming broad acceptance of Jacob's teachings by many followers, which would form a large swath of people from different areas, all who worshiped God by following Jacob's teachings and the teachings of his students.

And as far as giving away land - we've discussed this previously at length. The Supreme Being does not give land to temporary physical bodies or groups of temporary physical bodies.

If God gave Jacob's descendants land, why could they not be able to control it over the centuries? Because God didn't give them land. God is not a land-grant office. God maintains ownership and control of all lands. Humans cannot truly own land because our bodies are not permanent. These physical bodies are incapable of retaining control over anything in the physical world. Our bodies live for a few years and then die, and then become part of the land as they decompose.

What was God giving to Jacob?

The word ארץ ('erets) is being translated to "land" here. But the word has many other possible translations, including "whole earth," "earth (as opposed to heaven)," "country," "territory," "district," "region," "tribal territory," "ground," "soil," "land of the living" and many others.

It is only practical that God would be discussing a particular region on the earth as one might discuss a territory of a sales person: "This is your territory." It doesn't mean the person owns that region. It simply means that specific to their duty - here passing on the teachings of God - God can assign a territory.

We can also know within the context of this statement by God regarding being fruitful that Jacob will have many followers, we can know that God is discussing that Jacob's teachings will reach far and wide. Jacob will followers all over the world, or in the immediate term, throughout the region. But we also know his teachings will be spread through the generations throughout the world.

This is because Jacob was "fruitful": he was a missionary, and so were his students.

This is confirmed when the Pharaoh asked Jacob how old he was:

"The years of my pilgrimage are a hundred and thirty. My years have been few and difficult, and they do not equal the years of the pilgrimage of my fathers." (Genesis 47:9)

A 'pilgrimage' refers to being a missionary. Here the Hebrew word מגור (maguwr) - which can refer to a lifetime, also refers to temporary quarters, and thus traveling, and in the case of Jacob, Isaac and Abraham - traveling and preaching. They were missionaries.

Consider this statement:

So Israel set out with all that was his, and when he reached Beersheba, he offered sacrifices to the God of his father Isaac. (Genesis 46:1)

and

Jacob and all the people with him came to Luz (that is, Bethel) in the land of Canaan. There he built an altar, and he called the place El Bethel, because it was there that God revealed himself to him when he was fleeing from his brother. (Genesis 35:5-7)

Yes, Jacob was a missionary. He was guided by the Supreme Being to move to new places and pass on the word of God to others. He built temples in different places. He had many followers.

What about the promised land?

Either we accept that the Supreme Being promised to Jacob something He couldn't deliver, or the transcription/translation is incorrect.

Many believe the former. They just think that somehow God lost control over those lands. Many think the so-called "devil" is battling God and won over the land - taken it from God's people or something.

This is not true. The Supreme Being is always in control. He never loses control over anything. If He really gave Jacob land then Jacob would not have had to even go to Egypt in the first place. If God gave Jacob and his descendants land "as an everlasting possession" then that land would have never been divided and conquered by others over the centuries.

What is being discussed is the fact that God is granting Jacob and those who follow him - עולם אחזה - a spiritual inheritance - a place for them in the spiritual realm.

Many have in fact interpreted promises of "land" by God as being some kind of "promised land" But as we see played out in the Bible, there was no 'promised land' on the earth.

Anyway, giving such a barren and famine-ridden land would be more of a curse than a gift. What kind of gift is a war-torn piece of barren land in the desert? Is this really a "promised land?"

This assumption is ridiculous, and it is obvious that such an interpretation is intended to claim rights to certain lands.

The correct interpretation is that the Supreme Being is promising those who use their physical lifetimes to worship Him and serve Him that they will be able to return to the spiritual realm after their physical lifetimes are over. He is promising them a return to the spiritual realm.

This is confirmed by the use of the words עולם (`owlam) and אחזה ('achuzzah) at the end of God's statement. אחזה ('achuzzah) refers to an inheritance of a place or abode, while עולם (`owlam) refers to "everlasting, indefinite or unending future, eternity."

And since we know there was no eternal giving of any land to Jacob - as his body died shortly after detailing this to Joseph - this is obviously referring to the spiritual realm - the eternal world where there is no death.

This inheritance of the spiritual realm refers not only to Jacob, but Jacob's followers in the future. This is confirmed by the word אחר ('achar) which relates to "after" or "behind" - referring to following.

This is proceeded by the word זרע (zera`). As we've discussed previously, this word refers to sowing - or seed. This is related to the passing on of the teachings - the origin of the word dissemination - to pass on. This relates to those who have received the teachings - which relate to love for God and an eternal inheritance in the spiritual world.

Consider another translation of these verses in Chapter 48 of the New Book of Genesis.