We have mentioned the Covenant between the Halves in Gen 15.7-18 several times. The animals were cut in half by the backbone and the participants would walk in between the parts saying that if one of them ever broke this covenant, let what happened to this animals happen to them. We see in v 11 that birds of prey came upon the carcasses, but Abraham drove them away. Birds of prey have a name in the Pseudo-pigrapha and they are called “Azazel” and this is a name for the false messiah. This was the understanding in the First Century.
We find out that the sun was going down in v 12, just like it was with Jacob in Gen 28.11, and he fell asleep. Then, God will speak to both of them. God speaks to Abraham and tells him that his descendants will be strangers in a land that is not theirs, and they will be oppressed for 400 years. Jacob receives the birth right, but has to go into exile (out of the land).
Hos 6.1-3 says that on the third day Israel will be raised up to live before the Lord. Psa 90.4 and 2 Pet 3.8 talk about how a day is lioke a thousand years, so it alludes to the same thing. So, at the end of the 4000 years (four days), Messiah comes. But we have within one generation of his coming the destruction of Jerusalem, the Temple, the cities and the people go into exile (Galut). They will be in exile “two days” or two thousand years, and in the “third day” (Messianic Kingdom) he will raise them up.
Jacob goes to Paddan-Aram for 20 years. This alludes to the “two days” or 2000 years of Hos 6.1-3. He leaves in the 21st year (after 20 years). How long was it when Jacob entered Egypt till the time Israel leaves in the Exodus? It will be 210 years, and this alludes to the 21 years with Jacob in Paddan-Aram in “exile.” Everything that had been laid down in Genesis is being laid down again. It tells the same story but in a different context.
If you miss one story, hopefully, you will catch the second, or the third, etc. By looking at the stories over and over again we will see different sides of it. Right now, we only see through a glass “dimly” (1 Cor 13.9-13). Paul is using a midrash on Exodus, describing Moses. He saw things clearly, with eyes that could see plainly (Num 12.6-8). We don’t see things that way, we see through a mirror dimly. This alludes to the bronze mirrors the women gave that were used in the Mishkan. You don’t see yourself plainly using those, but the image is distorted. But we suffer from the “lullaby affect.”
The reason that the Haggadah uses Devarim and not Exodus in telling the story of Passover and the Exodus is because it deals with Shavuot. Shavuot is when Moses brought the people to worship God at Sinai. That was the sign to Moses in Exo 3.12. The verse says, “Certainly I will be with you, and this shall be the sign to you, that it is I who have sent you, when you have brought the people out of Egypt, you shall worship God at this mountain.”
Now, Laban is seen in the Haggadah as worse than Pharaoh. Jacob goes to Paddan-Aram and eventually becomes a slave, and Jacob goes into Egypt and eventually becomes a slave. Laban is worse than Pharaoh because Pharaoh decreed only against the males, but Laban attempted to uproot everything. Laban sought the destruction of Jacob (Israel) by wanting him to remain in Paddan-Aram. He wanted the children of Jacob to assimilate, to marry the children of Paddan-Aram. He wanted them to give up their identity and be like him. Assimilation would be the total destruction of Israel. That is why Antiochus Epiphanes was so evil, he wanted Israel to do the same thing.
Jacob has gotten very rich, and remember in the Covenant between the Halves that the people were going to leave with much possessions and abundance.
We read in Exo 3.22 that Israel will “deliver/save” the Egyptians by all the gold, silver and clothing that will be given to them as they depart, just like Jacob. We have already presented evidence that this is the way this verse is to be understood, not “plunder the Egyptians.” Gen 30.43 to 31.3 tells us of Jacob’s wealth, but it was honestly gained. Gen 31.1-3 are like the same old lie “The Jews have all the money.” These verses allude to how Israel will be brought into the land during the time of Jacob’s trouble (Jer 30. 4-7). This old lie will come up again in the Birth Pains. The favor of the nations will change to jealousy and animosity towards the Jews.
Jacob goes back to the land in the 21st year and this alludes to the 210 years after Jacob arrives that they leave and go back to the land. They will leave on Nisan 15, 430 years after the Covenant between the Halves “on the very day” (Exo 12.41). So, we have a parallel between Jacobs exit from Paddan-Aram (Gen 31.3) and the Exodus from Egypt (Exo 12.41). This also teaches us about the Exodus of the Jewish people out of the lands of the world and returning back to Israel at the beginning of the Birth Pains.
These different passages will use the same words and phrases. The words will also be in a certain sequence. Now, we have mentioned this before but we are going to mention it again. Gen 31.1 through 33.17 is also a picture of Israel returning back to the land before the seven year Birth Pains begin. The festivals of Rosh Ha Shannah, Yom Kippur and Sukkot are alluded to in these verses. There are certain words and phrases that are associated with these festivals and they can be seen all through these passages, and we will give a few examples.
Rosh Ha Shannah is alluded to in Gen 31.13 with “arise” and “return.” In Gen 31.17 we have “arose”; Gen 31.38,41 with “twenty years” (2000 years); Gen 31.42 “he rendered judgment” alludes to Rosh Ha Shannah being a “Yom Ha Din” or “day of judgement.” Yom Kippur is alluded to in Gen 32.24 when a “man wrestled with him” (Yeshua wrestles with Israel); Gen 32.28 says, “I have seen God face to face (face to face is an idiom for Yom Kippur); Gen 32.32 says, “sun arose (Messiah-Psa 19, Mal 4.2) upon him” and “he was limping on his thigh (Jacob had a different walk). Sukkot is alluded to in Gen 33.17 where it says that “Jacob journeyed to Sukkot” and “made booths (sukkah) for his livestock, therefore, the place is called Sukkot.” This is a picture of the Messianic Kingdom.
“Booths” (sukkot) or “stalls” for his livestock became an idiom for the blessing of God. Mal 4.2 says, “But for you who fear my name the sun of righteousness (Messiah) will rise with healing in its wings, and you will go forth and skip about like calves from the stalls.” So, “skip about like calves from the stalls” became an idiom for Sukkot, based on this verse and Gen 33.17.
We have a picture that is developing here in these verses in Gen 31 to 33. Jacob leaves the land of exile due to hatred and false accusations. He is told to “return to the land” in Ch 31 and this will happen on Rosh Ha Shannah, at the beginning of the Day of the Lord (2 Thes 2.1-3; Rev 4.1). In Ch 32, we see Israel wrestling with an angel in the form of a man (Yeshua, the angel or messenger of God). He prevails and says he seen God “face to face.” This is an idiom for Yom Kippur. In the future, Israel will wrestle with God, but will prevail and be saved by faith and delivered, believing in Yeshua after coming “face to face” when Russia will be defeated on a Yom Kippur, at the beginning of the fourth year of the Birth Pains. Then Israel will find a resting place in Sukkot, a type of the Messianic Kingdom in Ch 33.
In Gen 31.22-23 we have some key verses. It says “When it was told on the third day that Jacob had fled, then he took his kinsmen with him, and pursued him…” Do you see the parallel? We have a parallel with the leaving of Egypt. Laban goes after Jacob and Pharaoh went after Israel (Jacob) after he is told the people were going back to the land. This is not a coincidence, it is a message.
What language was the Bible written in? Hebrew? Well, yes and no. The Bible was written in Hebrew, but it was also written in what we call “sub-languages.” The festivals have their own sub-language. The Temple has its own sub-language, and so on. SO, the Lord is telling this same story about Jacob leaving in the sub-language of the festivals. We must understand the various sun-languages in the Scriptures in order to understand the Scriptures in the way God communicated them.
In Part 12 we will pick up here.