VAYECHI (ויגש)- And He lived- Audio Podcast January 14, 2023

And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem.

Speaking of His decease = exodus in Greek

They were talking about His exodus which he was about to accomplish at Jerusalem

I guess today the question would be what prophecy was Yeshua fulfilling?

What was Jesus really accomplishing for humanity here?

Today we will continue to attempt to explain the prophetic work of the King of Kings

Israel moves in to Goshen

17 years pass by and Jacob is about to die

This is exactly where we pick it up with our Torah portion today.

The last days of Jacob

Genesis 47:28 NKJV

And Jacob lived in the land of Egypt seventeen years. So the length of Jacob’s life was one hundred and forty-seven years.

From our last Torah portion when Jacob comes to Egypt with his clan - 70 in total,

Jacob was 130 years old when he comes to Goshen, now 17 years have passed

Now Jacob is 147 years old

Chizkuni, Genesis 47:28:1

ויחי יעקב, “Yaakov lived;” according to Rashi, the reason why this portion has not been separated from the preceding portion by as much as the space of a single letter, is because with the death of Yaakov the “eyes and the heart” of his descendants were as if closed to the spiritual mission they were to bring to the world, as they were being enslaved. You might well ask that seeing that Joseph his son ruled in Egypt for another 54 years during which all of his descendants enjoyed complete freedom, how is that possible? The answer is that this was not quite so. His family had become culturally too dependent on Egypt.

Genesis 47:29–30 NKJV

When the time drew near that Israel must die, he called his son Joseph and said to him, “Now if I have found favor in your sight, please put your hand under my thigh, and deal kindly and truly with me. Please do not bury me in Egypt, but let me lie with my fathers; you shall carry me out of Egypt and bury me in their burial place.” And he said, “I will do as you have said.”

Time to go draw near to Him, again

This brings us back to our previous Torah portion: Vagigash - draw near

The same principle applies at the end of our lives - we draw near to Him, and He will draw near to us:

Genesis 47:29 NKJV

Rashi:

BUT I WILL LIE WITH MY FATHERS — This ו of ושכבתי is the connecting link with the beginning of the verse above: Put thy hand beneath my thigh and swear unto me that you will not bury me in Egypt. For I must ultimately lie with my fathers (i.e. die as all my fathers have died) and you shall carry me out of Egypt. One cannot say that “I will lie with my fathers” means “make me lie with my fathers in the cave” (i.e. bury me), for immediately after this it is written “And thou shalt carry me out of Egypt and bury me in their burying place”. Further we find that wherever the term “lying with one’s fathers” is used it denotes dying and not burial. For instance, (1 Kings 2:10) “and David lay with his fathers”, and afterwards it states “and he was buried in the city of David”.

Here is the example:

1 Kings 2:1 NKJV

Now the days of David drew near that he should die, and he charged Solomon his son, saying:

Genesis 47:30 NKJV

but let me lie with my fathers; you shall carry me out of Egypt and bury me in their burial place.” And he said, “I will do as you have said.”

1 Kings 2:10 NKJV

So David rested with his fathers, and was buried in the City of David.

Back to the Torah portion:

Genesis 48:1–2 NKJV

Now it came to pass after these things that Joseph was told, “Indeed your father is sick”; and he took with him his two sons, Manasseh and Ephraim. And Jacob was told, “Look, your son Joseph is coming to you”; and Israel strengthened himself and sat up on the bed.

HE SAID TO JOSEPH — “he” means one of the messengers: it is an elliptical phrase. Some say, that Ephraim was regularly with Jacob for study and when Jacob became ill in the land of Goshen Ephraim went to his father in Egypt and reported it to him (Tanchuma 1:12:6).

Here are two names we want to focus on a bit more today:

Manasseh and Ephraim

Apparently, after a previous visit from Joseph, as he had returned to Goshen, he comes back, and Jacob takes ill.

Not only do we need to take a look at this passage as the account of Jacob being sick, and when he hears his son Joseph is coming, he strengthened himself, at a superficial level according to the narrative

Not only at this point in time, but as the End times - when Israel will be strengthened, when the Son of Man returns

Jacob goes on to recount his life story to Joseph making sure he mentions how God has blessed him, and his family

Genesis 48:3–4 NKJV

Then Jacob said to Joseph: “God Almighty appeared to me at Luz in the land of Canaan and blessed me, and said to me, ‘Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.’

Fruitful a multitude of people

I will make you a company of peoples (congregation of people) [Kahalamim] - get together for a reason and purpose behind it - gathering together

kahal = קָהָל

Strongs 7736

assembly

7736 קָהָל‎ (qā·hāl): n.masc.; ≡ Str 6951; TWOT 1991a—1. LN 11.12–11.54 assembly, community, congregation, i.e., a socio-religious group of believers, with customs, rituals, and a leadership structure (Lev 4:13); 2. LN 55.7–55.13 army, throng, horde, i.e., a group of soldiers gathered for military purposes (Eze 32:22); 3. LN 11.1–11.11 crowd, throng, mob, company, i.e., a group which can meet for any purpose (2Ch 30:13; Ne 8:17; Pr 21:16; Eze 16:40)1

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

The same word we us in Greek - ekklisia - to be called out= commonly known as church

1711 ἐκκλησία (ekklēsia), ας (as), ἡ (hē): n.fem.; ≡ DBLHebr 7736; Str 1577; TDNT 3.501—1. LN 11.32 congregation, an individual assembly of Christians

1711 ἐκκλησία (ekklēsia), ας (as), ἡ (hē): n.fem.; ≡ DBLHebr 7736; Str 1577; TDNT 3.501—1. LN 11.32 congregation, an individual assembly of Christians (or OT believers Ac 7:38; Heb 2:12), usually with leaders who conform to a standard, and have worship practices, with members interacting, more or less local (Mt 18:17; 1Ti 3:5; 1Co 11:16–22; Jas 5:14; Rev 1:4; 1Pe 5:13 v.r.); 2. LN 11.33 church, the totality of all congregations of Christians at all times (Mt 16:18); 3. LN 11.78 assembly, gathering of persons for a purpose, even riotous (Ac 19:32, 39, 40)1

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

ekklesia, church, qahal, congregation for a purpose- to be built upon the Rock

Matthew 16:13-18

On this rock I will built my qahal.

The only church in the wilderness is the congregation of Israel - Stephen refers to the church in the wilderness (qahal) in Acts 7 - assembly

Acts 7:38 NKJV

“This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us,

There was a church in the wilderness before Acts and the apostles. Not the same way as people refer to church today - a word only to refer to an assembly - a multitude of people who are called out and set apart - we get together for a purpose.

To build the congregation as a witness - not to build a building as a witness

Leviticus 16:17 NKJV

There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel.

qahal again

The same concept here with Jacob. The congregation that Jacob is calling out here is the church that Messiah called

Exodus 12:3 NKJV

Speak to all the congregation of Israel, saying: ‘On the tenth of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household.

(edah) = עֵדָה

community - assembly

6337 I. עֵדָה‎ (ʿē·ḏā(h)): n.fem.; ≡ Str 5712; TWOT 878a—1. LN 11.12–11.54 community, assembly, i.e., a socio-religious group as a congregation as a united gathering (Ex 12:3; Nu 16:5), note: for another interp in Jer 6:18, see 6338; 2. LN 11.1–11.11 gang, i.e., a band of evil people (Ps 22:17[EB 16]; 86:14); 3. LN 4.1–4.37 herd, i.e., a gathering of bovines (Ps 68:31[EB 30]); 4. LN 4.47–4.50 swarm, i.e., a group of flying insects (Jdg 14:8)1

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

From this word we find the root of the word witness:

6338 II. עֵדָה‎ (ʿē·ḏā(h)): n.fem.; ≡ Str 5713; TWOT 1576c, 1576e—1. LN 29.6–29.12 witness, i.e., an object which is given as a memorial or remembrance of an agreement (Ge 21:30; 31:52; Jos 24:27+), see also domain LN 33.262–33.273; 2. LN 33.262–33.273 witness, i.e., one who is able to give verbal testimony to an event (Jer 6:18+), note: for another interp in Jer 6:18, see 63371

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997)

Church building (not the church building ) is what is called to be a congregation, to be a witness of Messiah

Acts 1:7–8 NKJV

And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

The multitude of nations that will come from Jacob - those children of promise. We are to confess Him as saviour and tell people of this

Romans 10:9 NKJV

that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.

John 8:24–25 NKJV

Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins.” Then they said to Him, “Who are You?” And Jesus said to them, “Just what I have been saying to you from the beginning.

1 John 1:6 NKJV

If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth.

Genesis 35:11 NKJV

Also God said to him: “I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall proceed from you, and kings shall come from your body.

Rabbinical commentary - Jacob will have more children than the 12 - his own sons

Genesis 48:4–5 NKJV

and said to me, ‘Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and give this land to your descendants after you as an everlasting possession.’ And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine.

Rashi on Genesis 48:5:2

לי הם THEY SHALL BE MINE — they shall be counted amongst my other sons, to receive a portion in the Land each for himself (i.e. each to have his own territory exactly as each of my other sons has).

Genesis 48:8 NKJV

Then Israel saw Joseph’s sons, and said, “Who are these?”

Chizkuni, Genesis 48:8:1

“who are these?” According to the plain meaning of the text, Yaakov’s eyesight had been dimmed so that he could not recognise their facial features; This is why the Torah added that his failing eyesight was due to old age, (verse 10) If you were to counter that the Torah had described Yaakov just before as “seeing the sons of Joseph,” (verse 8) this was not sufficient to be able to identify them individually. He had no trouble indentifying Joseph as he recognised him by his voice.

Genesis 48:9 NKJV

Joseph said to his father, “They are my sons, whom God has given me in this place.” And he said, “Please bring them to me, and I will bless them.”

Tur HaArokh, Genesis 48:9:1 בני אשר נתן לי אלוקים בדה, “they are my sons whom the Lord gave me here.” There had been no need for Joseph to tell his father that these children had been born in Egypt, for Yaakov was not only aware of this but had already referred to them in verse 5 as the two sons who had been born for him in Egypt. The whole point Joseph was making was that these were the sons who had been given to him by G’d even before his father had come to Egypt. Yaakov had said that he considered them as his own sons, (not only as his grandchildren)

Genesis 48:10–11 NKJV

Now the eyes of Israel were dim with age, so that he could not see. Then Joseph brought them near him, and he kissed them and embraced them. And Israel said to Joseph, “I had not thought to see your face; but in fact, God has also shown me your offspring!”

Sforno on Genesis 48:10:1

לא יוכל לראות, he could not see clearly. In order for a blessing to take hold it is necessary for the one bestowing the blessing to see the party whom he blesses at the time the blessing is pronounced. [the same is true of a curse, this is why Balak took Bileam to a vantage point from which he could see the people of Israel whom he had been hired to curse, clearly. (Numbers 23,13). G’d also took Moses to a point from which he could see the land of Israel clearly so that he could bless the land.

Sforno on Genesis 48:10:2

וישק להם ויחבק להם, the physical contact was designed to make Yaakov more attached to them so that his blessing would be correspondingly more effective

Tur HaArokh, Genesis 48:10:1

וישק להם ויחבק להם, “he kissed and embraced them.” Man is not blessed with the presence of the Divine (spirit) unless he is in a state of joy, happiness. This is why being kissed and embraced by his father enabled the blessing to take hold on Joseph and his sons.

Genesis 48:12–13 NKJV

So Joseph brought them from beside his knees, and he bowed down with his face to the earth. And Joseph took them both, Ephraim with his right hand toward Israel’s left hand, and Manasseh with his left hand toward Israel’s right hand, and brought them near him.

48:13:1-3 Rabbeinu Bahya, Bereshit

ויקח יוסף את שניהם, “Joseph took both of them, etc.” He presented them to his father in the proper order, Menashe the older one on his father’s right, and Ephrayim the younger one on his father’s left.

Genesis 48:14 NKJV

Then Israel stretched out his right hand and laid it on Ephraim’s head, who was the younger, and his left hand on Manasseh’s head, guiding his hands knowingly, for Manasseh was the firstborn.

Yaakov realised that this was the order in which Joseph would place his sons before him. This is why he crossed his arms in order to place his right hand on the head of Ephrayim on the left hand on the head of Menashe. He possessed sufficient divine inspiration to foresee that historically Ephrayim would be of greater significance than his senior brother Menashe. This is why he said of Menashe (verse 19) “he too will become a nation, however his younger brother will be greater than he.”

Genesis 48:15–16 NKJV

And he blessed Joseph, and said: “God, before whom my fathers Abraham and Isaac walked, The God who has fed me all my life long to this day, The Angel who has redeemed me from all evil, Bless the lads; Let my name be named upon them, And the name of my fathers Abraham and Isaac; And let them grow into a multitude in the midst of the earth.”

Let them grow in a multitude

Because of the promise of being fruitful

It’s not the first born that man puts his seed into, but it is the first born that God puts His seed into - His word. He is the one who has the firstborn right and the blessing

Genesis 35:11 NKJV

Also God said to him: “I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall proceed from you, and kings shall come from your body.

Ephraim means fruitful

Genesis 41:52 NKJV

And the name of the second he called Ephraim: “For God has caused me to be fruitful in the land of my affliction.”

Now

Genesis 48:17–20 NKJV

Now when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; so he took hold of his father’s hand to remove it from Ephraim’s head to Manasseh’s head. And Joseph said to his father, “Not so, my father, for this one is the firstborn; put your right hand on his head.” But his father refused and said, “I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations.” So he blessed them that day, saying, “By you Israel will bless, saying, ‘May God make you as Ephraim and as Manasseh!’ ” And thus he set Ephraim before Manasseh.

It only makes sense that Jacob would bless as the first born the one who is fruitful not the one who will forget

He gave them both a tribal status- as he blesses them, he blesses Joseph as a first born by giving him double portion

Jacob grafted them in to the family

The Bible talks about adoption - truth of grafting

Becoming part of the family with equal status

Romans 8:15 NKJV

For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.”

Romans 8:23 NKJV

Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.

Romans 9:4 NKJV

who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises;

Galatians 4:5 NKJV

to redeem those who were under the law, that we might receive the adoption as sons.

Ephesians 1:5 NKJV

having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,

Genesis 48:19 NKJV

But his father refused and said, “I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations.”

1580 גּוֹי‎ (gôy): n.masc.; ≡ Str 1471; TWOT 326e—1. LN 11.55–11.89 people, nation, i.e., a large group based on various cultural, physical, geographical ties, often extended clan relationships (Ge 10:5; 25:23); 2. LN 4.1–4.37 a population of an animal (Joel 1:6; Zep 2:14+); 3. LN 11.12–11.54 the Gentiles, i.e., a national group or groups that are not Jewish, with the associative meaning of being uncultured, pagan and heathen (Ne 5:8)1

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

Ephraim as Tribal Eponym (that which something is believed to be named after)

Accounts of the exodus describe the tribe of Ephraim as relatively small, only 40,500.

However, Ephraim was given prominence in the camp among the Joseph tribes, listed as the head of the group of Ephraim, Manasseh, and Benjamin (Num 2:18–24)

The tribe of Ephraim played a significant role in the history of the Israelites from thenceforth, as both Samuel, an Ephraimite, and Saul, a Benjaminite (thus closely related to the Ephraimites), took positions of authority (1 Sam 1:1; 9:1).

The Ephraimites eventually accepted the rule of the sons of David. However, under the influence of the prophet Ahijah, they propitiated the division of the kingdoms under Jeroboam, establishing the capitol at Shechem (2 Sam 2:9; 5; 1 Kgs 11:26–29; 12:1).

“Ephraim” then became a metonym (a word, name, or expression used as a substitute for something else with which it is closely associated) for the north, or for any of the 10 northern tribes (2 Chr 15:8–11, 30:1–18; 34:6–9; Isa 7:2–5, 8; Hos 5:3–9).

The territory of Ephraim was later conquered by the Assyrians, and the tribe was exiled.1

1 Charles Meeks, “Ephraim, Son of Joseph,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Diaspora (διασπορά, diaspora). The dispersion of Jewish people or communities outside the land of Israel. A theme especially in Second Temple Judaism (fifth century bc—ad 70) and the New Testament.

Biblical Relevance

“Diaspora” only occurs three times in the New Testament, but the concept permeates it.

1) John 7:35 records speculation about Jesus going to the Diaspora.

John 7:35 NKJV

Then the Jews said among themselves, “Where does He intend to go that we shall not find Him? Does He intend to go to the Dispersion among the Greeks and teach the Greeks?

2). Acts 2:9–11 describes the Diaspora geographically, and also describes Paul’s ministry in the Diaspora.

Acts 2:9–11 NKJV

Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.”

3. James 1:1 and 1 Peter 1:1 are addressed to people in the Diaspora.

James 1:1 NKJV

James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings.

1 Peter 1:1 NKJV

Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

Several uses of “Diaspora” in the Septuagint (the Greek translation of the Old Testament) relate to exile and judgment.

Diaspora in the Septuagint

The terms “exile” and “Diaspora” are not synonymous in the Old Testament. While they are closely related, the Septuagint never uses “Diaspora” to translate words for the exile or exiles.

In the Old Testament, “exile” refers to specific groups of people being removed from the land of Israel as a result of God’s judgment. “Diaspora” is less specific with regard to time and circumstance. It is used to translate words related to scattering or winnowing (Jer 15:7), banishment (Deut 30:4; Psa 147:2; Neh 1:9), and horror or disgrace (Deut 28:25; Jer 34:17; Dan 12:2).

Paul also meets Jewish leaders in Rome shortly after his arrival (Acts 28:16–29). Many of Paul’s letters are written to churches where Jewish Christians are present.

The Epistle of James is addressed to “the twelve tribes in the Diaspora” (Jas 1:1). The “twelve tribes” could be:

1. A literal reference to a predominantly Jewish (as opposed to gentile) audience

2. A metaphorical reference to all Christians, including gentiles, as a “true Israel.”

If James was written to a predominantly Jewish audience, then “Diaspora” most likely referred to readers living outside of Palestine. Bauckham argues that the letter of James was intended to circulate widely among the Diaspora (James, 11–28). This option works well with an early date (ad 44–62), when the highest percentage of Christians was Jewish. At that point, there was probably not a great degree of separation of Jewish Christians from their synagogues.

The other option is that the “twelve tribes in the Diaspora” could refer to all Christians as a true Israel (Dibelius, James, 66–67; Schmidt, TDNT 2:103). Popkes suggests that the Jewish author refers to the church as a whole, which “stands in the continuity of Israel’s salvation history” (Popkes, “Mission,” 89). If, however, the author was Jewish, a figurative use would be surprising (Davids, James, 64).

First Peter addresses chosen people who are sojourners or strangers “of the Diaspora” in Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 1:1). This is a geographical use of the term. The letter also employs themes of exile and alienation (e.g., 1 Pet 1:17; 2:11) associated with the Diaspora. The readers probably found life in a hostile environment challenging (Elliott, 1 Peter, 312–14). Peter makes it clear that their Diaspora status does not imply God’s judgment or discipline. He affirms the audience as “chosen” (1 Pet 1:1), sanctified, recipients of God’s mercy, and heirs in Christ (Green, 1 Peter, 13–14).

The book of Revelation deals with relationships between churches and synagogues in the Diaspora.

What is the purpose of Diaspora?

Let’s get back to our Torah Portion

Genesis 48:19 NKJV

multitude of nations .” 33 מְלֹֽא ← 34 הַ35 גּוֹיִֽם melo ha goy 4393 1471

The New King James Version (Nashville: Thomas Nelson, 1982), Ge 48:19.

multitude of nations .” 33 מְלֹֽא ← 34 הַ35 גּוֹיִֽם melo ha goy 4393 1471

Melo ha goyim - fullness of the Gentiles - to complete his purpose

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

When Jacob prays for Ephraim he is praying the fullness of the Gentiles

Romans 11:25–27 NKJV

For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; For this is My covenant with them, When I take away their sins.”

Broken branches from both a natural cultivated tree and a wild tree - fig trees

If we are not Jewish we are still represented in Ephraim

Paul, whether driving in Greek, latin, or any other language, I am sure he is thinking in Hebrew - at least he is thinking about the Hebrew scriptures

Fullness in Greek in Verse

Romans 11:25 NKJV

4445 πλήρωμα (plērōma), ατος (atos), τό (to): n.neu.; ≡ DBLHebr 4850; Str 4138; TDNT 6.298—1. LN 59.36 contents, what fills something up (1Co 10:26); 2. LN 59.32 completeness, fullness, a total quantity (Ro 11:25; Col 2:9); 3. LN 67.69 end, fulfillment; a totality of a time period (Gal 4:4)1

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

4850 מְלֹא‎ (melō(ʾ)): n.masc.; ≡ Str 4393; TWOT 1195b—1. LN 59.35–59.43 what fills, what makes something full, an amount, quantity, or length that fills a space completely (Ex 16:33; Eze 41:8), note: in some contexts related to a specific amount that fills a container, or the hand; 2. LN 63.1–63.4 fullness, everything, all, i.e., the totality of a collection or mass (1Ch 16:32); 3. LN 11.1–11.11 group, formally, abundance, i.e., a gathering or categorization of those of a similar class or kind (Ge 48:19; Isa 31:4)1

1 James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

multitude of nations .” 33 מְלֹֽא ← 34 הַ35 גּוֹיִֽם melo ha goy 4393 1471

The New King James Version (Nashville: Thomas Nelson, 1982), Ge 48:19.

Melo ha goy only appears once in the Tanahk Gen 48:19

Genesis 49:1–2 NKJV

And Jacob called his sons and said, “Gather together, that I may tell you what shall befall you in the last days: “Gather together and hear, you sons of Jacob, And listen to Israel your father.

Closing

Joseph being a type of Jesus received a double portion in his heritage and inheritance

He is rewarded because he is able to sustain Israel in time of famine

Israel is strengthened by his presence - just the same way Yeshua will strengthen Israel when He returns

Jacob is prophesying this over the children of Joseph

This was recorded and reaffirmed by the prophets

Ezekiel speaks of this

Ezekiel 36:1–7 NKJV

“And you, son of man, prophesy to the mountains of Israel, and say, ‘O mountains of Israel, hear the word of the Lord! Thus says the Lord God: “Because the enemy has said of you, ‘Aha! The ancient heights have become our possession,’ ” ’ therefore prophesy, and say, ‘Thus says the Lord God: “Because they made you desolate and swallowed you up on every side, so that you became the possession of the rest of the nations, and you are taken up by the lips of talkers and slandered by the people”— therefore, O mountains of Israel, hear the word of the Lord God! Thus says the Lord God to the mountains, the hills, the rivers, the valleys, the desolate wastes, and the cities that have been forsaken, which became plunder and mockery to the rest of the nations all around— therefore thus says the Lord God: “Surely I have spoken in My burning jealousy against the rest of the nations and against all Edom, who gave My land to themselves as a possession, with wholehearted joy and spiteful minds, in order to plunder its open country.” ’ “Therefore prophesy concerning the land of Israel, and say to the mountains, the hills, the rivers, and the valleys, ‘Thus says the Lord God: “Behold, I have spoken in My jealousy and My fury, because you have borne the shame of the nations.” Therefore thus says the Lord God: “I have raised My hand in an oath that surely the nations that are around you shall bear their own shame.

Ezekiel 36:19–30 NKJV

So I scattered them among the nations, and they were dispersed throughout the countries; I judged them according to their ways and their deeds. When they came to the nations, wherever they went, they profaned My holy name—when they said of them, ‘These are the people of the Lord, and yet they have gone out of His land.’ But I had concern for My holy name, which the house of Israel had profaned among the nations wherever they went. “Therefore say to the house of Israel, ‘Thus says the Lord God: “I do not do this for your sake, O house of Israel, but for My holy name’s sake, which you have profaned among the nations wherever you went. And I will sanctify My great name, which has been profaned among the nations, which you have profaned in their midst; and the nations shall know that I am the Lord,” says the Lord God, “when I am hallowed in you before their eyes. For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God. I will deliver you from all your uncleannesses. I will call for the grain and multiply it, and bring no famine upon you. And I will multiply the fruit of your trees and the increase of your fields, so that you need never again bear the reproach of famine among the nations.

Ezekiel 37:1–12 NKJV

The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones. Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. And He said to me, “Son of man, can these bones live?” So I answered, “O Lord God, You know.” Again He said to me, “Prophesy to these bones, and say to them, ‘O dry bones, hear the word of the Lord! Thus says the Lord God to these bones: “Surely I will cause breath to enter into you, and you shall live. I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I am the Lord.” ’ ” So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone. Indeed, as I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no breath in them. Also He said to me, “Prophesy to the breath, prophesy, son of man, and say to the breath, ‘Thus says the Lord God: “Come from the four winds, O breath, and breathe on these slain, that they may live.” ’ ” So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army. Then He said to me, “Son of man, these bones are the whole house of Israel. They indeed say, ‘Our bones are dry, our hope is lost, and we ourselves are cut off!’ Therefore prophesy and say to them, ‘Thus says the Lord God: “Behold, O My people, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel.

Ezekiel 37:15–28 NKJV

Again the word of the Lord came to me, saying, “As for you, son of man, take a stick for yourself and write on it: ‘For Judah and for the children of Israel, his companions.’ Then take another stick and write on it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel, his companions.’ Then join them one to another for yourself into one stick, and they will become one in your hand. “And when the children of your people speak to you, saying, ‘Will you not show us what you mean by these?’— say to them, ‘Thus says the Lord God: “Surely I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his companions; and I will join them with it, with the stick of Judah, and make them one stick, and they will be one in My hand.” ’ And the sticks on which you write will be in your hand before their eyes. “Then say to them, ‘Thus says the Lord God: “Surely I will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land; and I will make them one nation in the land, on the mountains of Israel; and one king shall be king over them all; they shall no longer be two nations, nor shall they ever be divided into two kingdoms again. They shall not defile themselves anymore with their idols, nor with their detestable things, nor with any of their transgressions; but I will deliver them from all their dwelling places in which they have sinned, and will cleanse them. Then they shall be My people, and I will be their God. “David My servant shall be king over them, and they shall all have one shepherd; they shall also walk in My judgments and observe My statutes, and do them. Then they shall dwell in the land that I have given to Jacob My servant, where your fathers dwelt; and they shall dwell there, they, their children, and their children’s children, forever; and My servant David shall be their prince forever. Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant with them; I will establish them and multiply them, and I will set My sanctuary in their midst forevermore. My tabernacle also shall be with them; indeed I will be their God, and they shall be My people. The nations also will know that I, the Lord, sanctify Israel, when My sanctuary is in their midst forevermore.” ’ ”