The Messianic Aleph Tav את Scriptures
The following information is the additional commentary including the Introduction from each book and all the Aleph/Tav ALERTS from the Messianic Aleph Tav Scriptures (MATS) for your review.
The FIRST Testament (Old Testament) starts with the Pentateuch or Torah (instructions) and is comprised of 5 sections: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. The word Genesis means In the Beginning and the author of the Book is not identified but traditionally, the author has always been assumed to be Moses and there is no conclusive reason to deny this. The Book of Genesis does not state when it was written but scholars have argued the dates of authorship is sometime approximately between 1450 and 1400 B.C., which is the approximate time that Moses led the Israelites out of Egypt and the approximate time of Moses death.
The Pentateuch or Torah and the entire Tanakh were initially exclusively written in Ivri or Paleo-Hebrew letters, or a close related derivative. Generally considered to be an offshoot of ancient Phoenician script, Paleo-Hebrew represents the pen of David, the script of Moses and perhaps even the Finger of the Almighty on the stone tablets of the Ten Commandments. Today’s Modern Hebrew was acquired by Israelites from Assyria (Persia), somewhere around the 6th-7th century B.C. This was the same general time period as Israel’s exile to Babylon and many centuries after most of the Tanakh was written.
Consequently, after borrowing the new Babylonian-Hebrew Alpha-Bet from the Assyrians, the House of Judah’s Scribes began transliterating large portions of the Paleo-Hebrew Tanakh into the newer version but for many centuries they retained the Tetragrammaton (Tetragram YHVH) in Paleo-Hebrew in the Tanakh as the Dead Sea Scrolls affirmed. By the time of Y’shua the Messiah, the only known existing copies of the Tanakh had either all been transliterated into Babylonian (modern) Hebrew or translated into the Greek Septuagint and apparently all the ancient Paleo-Hebrew scrolls were no longer copied by the Scribes and eventually all disintegrated.
1. PARSHA (1) BEREISHIS (in the beginning) (Genesis 1:1-6:8)
Aleph/Tav אתUsed in GENESIS: אֶת et 0 times, אֶת־ et- 608 times, אֵת eet 42 times, אֶת־ Et- 11 times, אֵת Eet 1 time, אָתְּ aat 2 times, אַתְּ at 3 times, אַתְּ־ at- 1 time = Total 668
Vav/Aleph/Tav ואת Wa‘at וְאַתְּ 0 times, Wa‘eet וְאֵת 38 times, Wa‘et- וְאֶת־ 172 times = 210 Grand Total 878
Aleph/Tav ALERT: In the beginning of Genesis take notice where both the את and the ואת are placed during the creation starting with Genesis 1:1 which links the working of יהוה Father with and through את Y’shua (Elohim) as the Creator of the new Heavens and Earth as John states in John 1:1-3 In the beginning was the Word and the Word was with Elohim and the Word was Elohim. 2 The same was in the beginning with Elohim. 3 All things were made THROUGH Him and without Him nothing was made that was made. Gen 1:2 gives us a key to understanding Father’s Ruach ha-Kodesh (Holy Spirit), which is above the surface of the waters and is actually the working of יהוה Father’s Spirit, His presence in conjunction with Y’shua. Notice that on the third day that the Hebrew word “bara” for “create” or “asah” for “made” is not used and implies that the Yah-head causes the land to appear and then the plants to grow but nothing is actually created or made and consequently there are no Aleph/Tav Symbols! But on all the other days of creation, when the Yah-head is actually making or creating, the Aleph/Tav’s are always there. Amazing! The entire Tanakh gives us a perfect picture of the Yah-head as יהוה Father works His will in conjunction with and through את Y’shua together as ONE, but please understand, it is Father’s will that is predominate and insight into this is every time Y’shua speaks about Father in the Gospels. Case in Point: Matt 20:23 to sit on My right hand and on My left, is not Mine to give, but it shall be given to them for whom it is prepared of My Father…John 14:10 The Words that I speak unto you I speak NOT of Myself: but the Father that dwells in Me, He does the Works. For it is unto יהוה Father that the 24 elders in the throne room bow down and cast their crowns before His feet in Revelation 4:10. Genesis 3:8 And they heard את voice of יהוה our Elohim walking in the garden in the cool of the day…confirming what we thought all along, that the one walking and speaking to Adam and Eve in the cool of the day was את Y’shua working together as ONE with יהוה Father by the power of His Holy Spirit.
As you will see the Aleph/Tav את Symbols also show the connection of covenant ownership by יהוה Father with and through את Y’shua the Messiah in every aspect of His creation both of whom are Elohim (plural for G-ds). The day Adam is created there appears an את in front of Adam’s name (Gen 1:27) and the rib which is taken from Adam to create Eve is marked by the את (Gen 2:22). The first and only time an את appears in front of Eve’s name is after the fall in the Garden, when Adam has intercourse with her perhaps for the first time and she conceives Cain (Gen 4:1). In Genesis 5 there is an את in front of each male’s name recorded from Adam’s generation to Noah. Also the meaning of their names in the order they were born tell the Gospel Story of Y’shua the Messiah just like the meaning of the names of the sons of Jacob (Israel), whose descendants are the 12 tribes also tell the Gospel Story. This is important to note because the את does not appear in front of everyone’s name in the Tanakh and when it does it is relevant and is either a sign of covenant relationship, ownership or judgment. From this study I believe you will come to understand that יהוה Father and the extension through whom He has created everything and established His everlasting covenants and by whom atones for sin is in conjunction with and through the workings of את Y’shua the Messiah. Insight into this is Psalm 40:7 and Hebrews 10:7 Then said I, Lo, I come in the volume of the scroll it is written of Me, TO DO THY WILL, O Elohim (Father). As Isaiah proclaims also in 53:1 Who has believed our report? AND TO WHOM HAS THE ARM OF יהוה BEEN REVEALED? Both יהוה and את Y’shua working together as ONE, as we shall see.
2. PARSHA (2) NOACH (rest) (Genesis 6:9-11:32)
Aleph/Tav ALERT: In Genesis 11:26 and 27 when Abram’s birth is announced and on the day of his birth there is an את in front of his name. In Gen 15:18 on the day יהוה makes a covenant with Abram there is an את in front of Abram’s name. The very first time the words “My Covenant” is used in Gen 6:18 which describes the promise of יהוה covenant with Noah, there appears an את in front of the word “My”, symbolizing the covenant Noah made was actually with יהוה Father through את Y’shua. As you will notice, it is THROUGH את Y’shua throughout the Tanakh that all the everlasting covenants are made with יהוה Father starting in Gen 9:9-11 is the covenant both with יהוה through את Y’shua made with Noah; Gen 9:13 the covenant through Y’shua with all creation with the sign as the את My rainbow; Gen 17:7 is the covenant through את Y’shua with Abram after his name is changed to Abraham; Gen 17:19 is the covenant through את Y’shua with Isaac; Ex 6:4-5 mentions the covenant through את Y’shua makes with Abraham, Isaac, Jacob and all their descendants, the Children of Israel; Ex 19:5 is the covenant through את Y’shua with Moses; Num 25:12 is the Covenant of Peace through את Y’shua with Phinehas; Jeremiah 33:15-22 mentions the covenant through את Y’shua has with David and his throne; and a prophecy in Ezekiel 16:60-62 is the prophecy of the everlasting covenant יהוה Father will establish through את Y’shua the Messiah on Calvary. These are just a few examples which show how our heavenly Father worked with and through His son, Y’shua our Messiah, to establish everlasting covenants with Abraham and His seed (descendants) from the beginning. Once we come into covenant with יהוה Father through את Y’shua our Messiah, who is the door (John 10:7-9), when people bless us, they are blessing את יהוה (Yah-head) and when people curse or harm us, they are harming את יהוה for Y’shua said in Matt 25:40 the King will say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.’ 45 Then He will say, ‘Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.’
3. PARSHA (3) LECH LECHA (get yourself out) (Genesis 12:1-17:27)
Aleph/Tav ALERT: In Genesis 12:5 the first time we see את in front of Sarai is when she departs with Abram from Ur. Abraham and Sarah are the father and mother of the One True Faith (Eph 4:5) for those who seek to follow righteousness according to Isaiah 51:2 Look to Abraham your father and to Sarah who gave birth to you in pain; when he was but one I called him, then I blessed him and multiplied him. In Gen 12:14 when the Egyptians see Sarai for the first time they look at את the woman. Notice in Gen 13:16 and 16:10 the precise placement of the את in regard to Abram’s seed; it is את seed in Abram that is promised to be multiplied as the את dust of the earth. Signifying both יהוה through את is the one doing the multiplying. In Gen 12:7 we see that the את land promised to Abram belongs to יהוה and the covenant with the land is made with both יהוה through את. In Gen 15:8 when Abram asks יהוה how will he know he will inherit what יהוה promises, Adonai then ask Abram to bring Him animals for sacrifice to enter into blood covenant but when Abram brings the requested animals, it is clear that the presence of Y’shua is upon the sacrifices by virtue of where the את symbol is placed. In Gen 15:18 both יהוה and את are manifested as the “smoking furnace and a flaming torch” who make the covenant with Abram, while Abram is sleeping.
The first and only time we see an את in front of Hagar’s name is when Sarai gives her to wed Abram in Gen 16:3 And after Abram had lived ten years in the land of Canaan, took Sarai, wife of Abram, את Hagar, her Egyptian maid and gave her to her husband Abram to be his wife…signifying she was now in את covenant with the את seed of Abram. In Gen 17:5 יהוה Father through את Y’shua changes Abram’s name to Abraham. In Gen 17:7-9 the everlasting covenant that is made with Abraham and his descendants is with יהוה Father through את Y’shua. In Gen 17:11, 14 and 23 regarding circumcision notice it is את flesh of Abraham and his descendants that will be required to be circumcised for the covenant. We know from Gen 17:19 that את names Isaac, as יהוה Father through את establishes His covenant with him, clearly both יהוה and את working together as ONE the plan of redemption.
4. PARSHA (4) VAYERA (and he appeared) (Genesis 18:1-22:24)
Aleph/Tav ALERT: Scholars have always debated who the 3 men were speaking to Abram and who of the two went to Sodom and Gomorrah but both Abram and Lot bowed down and worshiped upon seeing these so-called Angels or men. An angel will never receive worship (Rev 19:10) and the Hebrew word used for their Worship is Strong’s #7812 shachah which is the strongest Hebrew word for worship there is, used a total of 172 times in the Tanakh. As this story unfolds it becomes very clear Abraham and Lot are speaking with את Y’shua. For no angel would receive worship and carry on a conversation with Abraham on whether or not He should destroy Sodom and Gomorrah without it being את Elohim.
This same Hebrew word Angel that is used to describe the two men who went to Sodom and Gomorrah (Gen 19:1) is also used to describe the Angel who spoke to Moses from the burning bush who also received worship (Gen 3:2). In Gen 18:19 we see יהוה Father makes the comment that Abraham will command את his children and that יהוה may bring upon Abraham everything את that which He has spoken about him…speaking about His promises. The placement of the את gives us insight. In Gen 18:28 will you destroy for lack of five את all the cities?…implying that it is יהוה Father through את that will be deciding whether or not to destroy Sodom and Gomorrah. Gen 19:10 But reached out the men את their hands and pulled את Lot into the house and shut the door…implying it is את that pulls Lot into the house and shuts the door. The fact, that Lot has an את in front of his name indicates he is a covenant child of את יהוה. In Gen 19:13-14 For will destroy We את this place, because is waxed (known) greatly the outcry against them before את the face of יהוה; and יהוה has sent us to destroy it. 14 And Lot went out and spoke to his sons-in-law, who married his daughters and said, get up, get out of this place; for will destroy יהוה את this city…implying that both יהוה and את are in agreement and will together destroy Sodom and Gomorrah because the cities sin has come up before את the face of יהוה but Gen 19:25 and 19:29 makes it clear that it is both יהוה through את that actually destroys the cities stating that 25 And He overthrew את cities and all the plain and all the inhabitants of the cities and that which grew on the ground…29 And it came to pass, when destroyed Elohim את the cities of the plain, remembered Elohim את Abraham and sent את Lot out of the midst of the destruction, when He overthrew את the cities in which Lot lived.
Also in Gen 19:15 then the angels hurried Lot saying, get up, take את your wife…implying that Lots wife is a covenant child of את and she is an example how covenant children can forfeit their lives if they disobey Elohim. All through the Tanakh the placement of the את (mark) of Y’shua in front of people’s names makes it clear who they belong to by covenant and make no mistake את children are representatives of את יהוה on earth. To harm them is to harm את יהוה and to bless them is to bless את יהוה Elohim (plural). A perfect case in point is Genesis 20:2 when Abimelech takes את Sarah into his house and in Gen 20:3, that night Elohim comes to Abimelech in a dream and says to him, “you are about to die”, because the woman who you have taken is another man’s wife. יהוה Father working His will, through את Y’shua both Elohim working together as ONE, this is the characteristics of the divine Yah-head unfolding.
5. PARSHA (5) CHAYEI SARAH (life of Sarah) (Genesis 23:1-25:18)
Aleph/Tav ALERT: The very first time Rebekah’s name is mentioned in the Torah in Gen 22:23 there is an את in front of her name. In Gen 24:23 by virtue of where the את is placed in this scripture it would appear that when Abraham’s servant, Eliezer sees Rebekah for the first time he asks her, from whom she has descended from to make sure she is not a Canaanite, so that he will fulfill his master’s wish to see promptly if she is a worthy candidate for Isaac. This verse is repeated in Gen 24:47 as Eliezer recounts to Laban his meeting with Rebekah for the first time that day and Eliezer knows immediately she is the one for Isaac and gives thanks to את יהוה the Elohim who has led Eliezer in the right way to bring an את daughter of my master’s brother to his son. In Gen 24:35 Eliezer tells Rebekah’s brother, Laban that יהוה has blessed את his master greatly. Eliezer also shares with Laban in Gen 24:36 that his master (Abraham) has given to Isaac everything את has given to his master…implying that everything that comes from יהוה Father is through את Y’shua the Messiah.
6. PARSHA (6) TOLDOT (generations) (Genesis 25:19-28:9)
Aleph/Tav ALERT: Concerning the life of Jacob and Esau, in Gen 25:28, both Jacob and Esau have את symbols in front of their names in the beginning of their life together but the LAST time we see the את symbol used in front of Esau’s name in the Torah is in Gen 27:1, on the day Isaac calls to Esau to ask him to hunt him some savory meat so that he (Isaac) may bless Esau as the first born. Once Jacob deceives Isaac and receives the first born blessing in Esau’s place, we NEVER see the את symbol in front of Esau’s name again in the Torah, even though it is used another 78 times but continues to be only in front of Jacobs name thereafter. The reasoning why Esau has no את symbols after Gen 27:1 is explained by Moses in Gen 25:34 so despised Esau his את birthright! Consequently, not only is it important to notice where the את is placed but also where the את is NOT placed.
7. PARSHA (7) VAYETZE (and he went out) (Genesis 28:10-32:3)
Aleph/Tav ALERT: Concerning the name Rachel which is used a total of 45 times in the Torah, the את is used only 6 times in front of her name during key events starting in Gen 29:10 when Jacob sees Rachel for the first time; Gen 29:18 when Jacob confesses his love for her and commits to work for Laban for 7 years to earn her hand in marriage; Gen 29:28 when Rachel is finally given to him in marriage; Gen 29:30 when Rachel sleeps with Jacob for the first time; Gen 30:22 when Elohim remembers Rachel and opens her womb for the first time; and the last time is in Gen 33:2 just before they confront Esau we see a ואת in front of her name as the order of the family is given. Special attention should be noted that the את is also used in place of Rachel’s name, such as in Gen 29:21 where Jacob says to Laban, give me את my wife. Also in Gen 29:27 where Laban says to Jacob complete the week with Leah and we will give you also את (Rachel) for serving me another seven more years…the scripture actually reads, ‘complete the week and we will give you also את for serving me another seven more years’.
8. PARSHA (8) VAYISHLACH (and he sent) (Genesis 32:4-36:43)
Aleph/Tav ALERT: Concerning Dinah…her name is only used 8 times in the Torah, 4 of which appears an את in front of her name and twice an את is in place of her name. The first time her name is used in Gen 30:21 at her birth it is clear that the scripture implies את names her. The first time we see an את in front of her name is when the scripture speaks of her being defiled by Shechem in Gen 34:5 and 13 so it is actually both Dinah and the את that are defiled, such is the strength of covenant with the Yah-head. We see Dinah’s name replaced by the את in Gen 34:3 when Shechem says he loved את the young woman and spoke kindly to her…and in Gen 34:4 Shechem spoke to his father Hamor saying get me את the young woman to marry. The 3rd time the את is used in front of Dinah’s name is in Gen 34:26 when her brother’s Simeon and Levi kill both Shechem and his father Hamor and took את Dinah out of Shechem’s house…The last time in the Torah in Gen 46:15 we see a ואת used when speaking on the genealogy.
9. PARSHA (9) VAYESHEV (and he settled) (Genesis 37:1-40:23)
Aleph/Tav ALERT: Like Dinah the first time the name Joseph is use in Gen 30:24 he is being given his name by את and the following verse (25) he is born and an את is in front of his name from birth signifying his covenant relationship with Messiah and the Yah-head. Joseph’s name is used a total of 157 times in the Torah, with the את appearing in front of his name 13 times and it is common knowledge that his life is a type and foreshadow of Y’shua the Messiah for Joseph will save the Egyptians and the Israelites from starvation. Key points of interest for the את are as follows, in Gen 37:23 when Joseph is stripped by his brothers of his clothing they were actually stripping את coat from Joseph, a type and foreshadow of Y’shua who would be stripped of his robe and humiliated by the Romans. In Gen 37:28 Joseph’s name is used 3 times in this one verse and every time there is an את in front of his name symbolizing it was את Joseph who was lifted out of the pit, את Joseph that was sold for 20 pieces of silver and את Joseph was sold by his brothers. In Gen 37:31 when Joseph’s brothers take Joseph’s את coat, they are actually dipping it into the blood of a goat, which is a type and foreshadow of את blood which will be shed. All these verses are symbols of a type and foreshadow in future events that would unfold in the life of Y’shua the Messiah the את being sold by his brethren (House of Judah), having his blood stained clothing stripped from off his back and thrown into the pit of death.
10. PARSHA (10) MIKETZ (at the end of) (Genesis 41:1-44:17)
Aleph/Tav ALERT: Continuing with the life of Joseph, whose life is a type and foreshadow of Y’shua the Messiah. We see in Gen 41:8…and Pharaoh told them את his dreams…implying that Pharaohs dreams are prophetic and given to him by את. We see in Gen 41:9 that it is את that causes the chief butler of Pharaoh to remember Joseph and that Pharaohs authority is actually given to him by את. In Gen 41:16 we see that it is the את that will give the interpretation of peace to Pharaohs dream. In Gen 41:34-35 we see that it is את that owns the land and the food of Egypt and in Gen 41:42 we see authority over Egypt is transferred to Joseph by an את ring which Pharaoh gives to Joseph to wear.
11. PARSHA (11) VAYIGASH (and he drew near) (Gen 44:18-47:27)
Aleph/Tav ALERT: Continuing with the story of Joseph and his brothers we see in Gen 44:22 and 34 that their father Jacob (Israel) sits in a position of authority over the 12 sons as את and eventually they will have to confront Jacob and confess what they have sworn never to tell him under penalty of death to each other, that they were responsible for getting rid of Joseph. This is also a type and foreshadow of the House of Judah one day realizing what they did to Y’shua and having to both confess and seek forgiveness before our heavenly Father. In Gen 46:30 Jacob finally sees Joseph again, whom he thought was dead and says now he can die because he has seen the face of את in Joseph’s face, who has saved Jacob and the Children of Israel and all Egypt from starvation.
12. PARSHA (12) VAYECHI (and he lived) (Genesis 47:28-50:26)
Aleph/Tav ALERT: As Jacob’s (Israel) life is coming to a close Joseph brings him his two sons Manasseh and Ephraim for him to bless. In Gen 48:1 and 13 we see that both Manasseh and Ephraim belong to את. In Gen 48:5 Jacob tells Joseph that Manasseh and Ephraim are now his sons and in verse 11 Jacob reveals that Elohim has revealed to him what will happen to את seed, his descendants. When Jacob lays his hands on Manasseh and Ephraim in Gen 48:14 to bless them, Jacob’s hands are now את Y’shua’s hands as Jacob crosses his forearms making the sign of the Paleo-Hebrew Tav (covenant) and grafts Joseph’s two sons into the covenant tribes of Israel. In Gen 49:1 it is את Y’shua that reveals to the sons of Jacob what will befall them in the last days and it is interesting to notice through the prophecy where the few את with adjoining Hebrew letters are placed and their possible meaning. In chapter 50 it is interesting to see that the word father is used 13 times to describe Jacob (Israel) after his death and 6 times there is an את in front of his title reflecting respect to Jacob’s authority and covenant position relative to Y’shua the Messiah as Father of the 12 tribes.