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Generations of Kiya-tasherit

New - 28 January 2010

The Mother of All Family Trees

Generations 51 - 60

Generations of Kiya-tasherit


Generation No. 51

1. Kiya-tasherit [51] Amenhotep IV (Akhenaten) Moses (=Mery-kiya, Miriam) [50] Amenhotep III (=Tiye) [49] Tuthmosis IV (=Mutemwiya) [48] Amenhotep II (=Tiaa) [47] Tuthmosis III (=Meryetre-Hatshepsut) [46] Tuthmosis II (=Iset) [45] Tuthmosis I (=Mutnofret) [44] Amenhotep I (=Ahmose-Meritamon) [43] Ahmose I (=Ahmose-Nefertari) [42] Muddled Generations [33 - 41] Amenemhet IV (=Sobeknefru, d. of Igrath) [32] Amenemhet III (=Aat) [31] Senusret III (=Mereret) [30] Senusret II (=Nofret) [29] Amenemhet II (=Keminebu) [28] Senusret I (=Nefru) [27] Tohwait (=Amenemhet I) [26] Nefert (=Senusret of Elephantine) [25] Missing Generations [15-24] Ham (=Neelata-mek) [14] Tubal Cain (=Nin-banda) [13] Lamech (=Zillah) [12] Methusael (=Edna?) [11] Mehujael (=?) [10] Irad (=Baraka?) [9] Enoch (=Edna?) [8] Cain (=Luluwa) [7] Enki and Eve [6] Enki and Nin-khursag [5] Anu and Antu (OR Ki) [4] Anshar and Kishar [3] Lahmu and Lahamu [2] Tiamat and Absu [1]

married Ram (Rama, Aram, Arni) (descended from Hezron and Kanita, ~400 years earlier)

Children: Aminadab (Amenhotep (V))

Kiya-tasherit -- is the daughter of Mery-kiya and Akhenaten (aka Miriam and Moses). She is also the sister of Tutankhamen, who became one of the last four (five?) Pharaoh’s of the 18th Dynasty. Just as Tiye, Kiya-tasherit’s paternal grandmother (Moses’ mother), brought together the royal lines between the descendants of Jacob (Isaac’s son and Abraham’s patriarchal line grandson) and Egyptian pharaohs ultimately descended from the 12th Dynasty. Tiye’s bridge was the first such known link since Igrath (daughter of Esau and granddaughter of Isaac) took the plunge by marrying Amenemhet III of Egypt’s 12th Dynasty. Kiya-tasherit thus continued the tradition of legitimizing the patriarchal males, in this case, Ram (Rama), who was descended from Hezron... after a very long hiatus in proper record keeping. Also, just as Sobeknefru (c. 1780 BCE) and Moses (c. 1365 BCE) were extremely important by virtue of their combining distinct genetic lines, so was Aminadab (Amenhotep), the son of Ram and Kiya-tasherit. Curiously, the same name, Aminadab, is given the man descended directly from Jesus and Mary Magdalene, who married Eurgen, who was descended from James (Jesus’ brother).

According to Laurence Gardner, Genesis of the Grail Kings (page 213): The Old Testament writers followed an original line from Eve’s third son Seth, rather than from her first son, Cain. However, the story remains on the same terminal course towards David and the ensuing Messianic kings of Judah. We are now at the stage where the two families merge [again], with one illegitimate line coming out of Israel in descent from Judah and Tamar, while the other (the legitimate royal line) emerges from Egypt with Kiya-tasherit, the daughter of Moses and Miriam.

The marriage of Kiya-tasherit and Rama was a joining of two lines of royal descent from Eve of Elda, Lady of Life. This implied that all the descendants from their son, Aminadab and Rama’s daughter, Thehara (Tara) have ancestors in both Seth’s and Cain’s line, and thus include all of the patriarchs of Judaism, as well as ancient Egypt (including portions of the 18th dynasty: Moses, Miriam, Amenhotep I-III, Tuthmosis I-IV, Ahmose, and even possibly, Queen Hatshepsut).

From Wikipedia: Kiya-tasherit is also known as Ankhesenpaaten Tasherit (or Ankhesenpaaten-ta-sherit), the daughter of Ankhesenamun or Kiya and probably the Pharaoh Akhenaten, father and husband of Ankhesenamun. The appearance of the god Aten in her name suggests that she was indeed a daughter of Akhenaten, since his successors reverted his religious reforms, and reverted to the worship of Egypt's traditional gods. Meanwhile, the name Aten was dropped from popular use during this time.

Her name means "Ankhesenpaaten the Younger". There were at least two other princesses with names ending in "Tasherit" (younger or little one); it seems there was a shortage of approved names in the royal court (most of the usual Egyptian names contained the name of a god, and during Akhenaten's reign the cults of all gods but Aten were forbidden.)

Ankhesenpaaten Tasherit was born in the last year of Akhenaten's reign and her existence is an important clue in determining how long Akhenaten reigned [but not necessarily how long he lived -- inasmuch as if Akhenaten was Moses, then his rule in Egypt ended when he left, but on the other hand, he died much later]. Since Ankhesenamun was born around the 5th year of her father's reign, the earliest year she could have had a child was around Year 17 of his reign, when she was 12 years old.

From Gardner: Note that Rama’s daughter, Thehara, was via his second marriage to Phozib, the latter assumed to have been descended from Shelah (albeit over ten generations separating them). Shelah was in turn one of the sons of Judah [28th in Seth’s royal line].

(See Figure 1 of Generations of Ahmose, for more details on Kiya-tasherit's origins.)


Figure 1. Kiya-tasherit and Her Descendants


2. Ram (Rama, Aram, Arni) [51] Missing Bible Generations [31 - 50] Hezron (=Kanita) [30] Pharez (=Barayah) [29] Judah (=Tamar) [28] Jacob (=Leah) [27] Isaac (=Rebecca) [26] Abraham (=Sarah, the Tehama) [25] Terah (=Tohwait) [24] Nahor (=Iyoska) [23] Serug (=Melka) [22] Reu (=Ora of Ur-Nammu) [21] Peleg (=Lamna) [20] Eber (=Azura) [19] Shelah [18] Arphaxad [17] Shem (=Seduka-tel-bab) [16] Noah (=Na’amath) [15] Lamech (=Bilanos) [14] Methuselah (=Edna (Ezrael)) [13] Enoch (=Edna) [12] Jared (=Baraka) [11] Mahlalail (=Sina) [10] Cainan (=Mualet) [9] Enosh (=Neom) [8] Seth (=Kalimath of Enki/Lilith) [7] Eve and Adam, [6] Enki and Nin-khursag [5] Anu and Antu [4] Anshar and Kishar [3] Lahmu and Lahamu [2] Tiamat and Absu [1]

m. Kiya-tasherit, daughter of Mery-kiya and Akhenaten (Miriam and Moses)

Children: Aminadab (Amenhotep)

Ram (Aram/Arni) apparently lived when the Israelites were in Egypt, toward the end of the 400 years of captivity, slavery, and “lives bitter with hard bondage” (not to mention a bit of rigor) [Exodus 1:14]. On the other hand, Ram appears to have married well, in fact -- for the son of a very long line of "slaves", Ram managed an extremely auspicious marriage, one which led him into the very, very royal household of the descendants of the powerful Egyptian 18th Dynasty. On this basis one would have to suggest that Rama Baby either really married up... or that perhaps he was not exactly a slave at the time! (Or even that none of his forebears were.) And if Moses/Akhenaten... as well as Ram (and their ancestors!) were royalty being treated in a royal fashion throughout their lives... (and then showing a bit of ingratitude by attempting to impose their god on others), then perhaps the Hebrews were never subjected to quite the 400 years of slavery as portrayed in the Book of Exodus... the latter after all that was only mentioned in passing.

If on the other hand, the 400 years represents the Greatest Scribe’s and Writer’s Strike in History, then possibly, just possibly the Hebrew nation was pretty much free to come or go... and had decided to stay (perhaps knowing when they had a really good gig). It was only the upstart Moses, with his crazy, insane idea of only one “god”, that got everyone into trouble. Adding insult to injury, the defrocked, exiled Moses-turned-the-one-god’s-Main-Man -- the same Moses who had lost the Egyptian throne precisely because of said crazy, insane idea -- rallied the one-god crazies among the population, grabbed all their marbles (and then some), and left in a huff... actually about 7 plagues/huffs, as it turned out.

Wouldn’t it be a something if the Hebrews had never experienced any of the rigors and toils of 400 years of slavery (when allegedly their clearly dysfunctional “one-god” allowed them to languish). Consider, for example, the fact that the 400 years of bondage is encapsulated in only 11 verses (Exodus 1:11-22)... and this only as a prelude to trying to explain Moses. It might also be used to rationalize the actions of the Hebrews in thoroughly trashing Egypt during their departure, despite having been welcomed with open arms in their time of need 400 years earlier, and treated as royalty all during those four centuries of Egyptian hospitality!

It would also allow the Jews to claim having “lively” and yet god-fearing midwives (Exodus 1:17-19). It’s a strange combination, but someone has to claim them!

Accordingly to Laurence Gardner, Genesis of the Grail Kings (page 213-214):

"Between the books of Genesis and Exodus, some 400 years were strategically excluded from the generations that follow Judah and Tamar, and this is not rectified in Chronicles. Even the later-compiled New Testament lists follow this lead..."

"It is remarkable that the four generations from Rama to Boaz... are given such little space in the Bible, for they hold the key to the royal succession that was finally settled upon David, the great-grandson of Boaz who is prominently featured in Masonic ritual. But although remarkable, it is in no way surprising, because theirs was a history that was strategically veiled in order to promote a tradition based on the Sethian patriarchs, as against the Cainite kingly succession which came out of Egypt and flourished in Israel from the time of Moses.

One might be struck at this point that in addition to describing some astounding events (a Great Flood, the wholesale destruction of Sodom and Gomorrah, the Sun Standing Still, various and sundry battles), as well as some inexplicable theological oddities (a creator of man allegedly requiring a "recall" of the current models for purposes of circumcision... and so forth and so on)... that one of the essential, if not the primary purpose of the Biblical narrative... of the why behind even bothering to write a Bible... is as a viable description of the lineage of kings... and thus material evidence for any one king to claim legitimacy upon the throne. In fact, the Biblical chroniclers who actually committed the Torah to parchment, some 400 years after David, were absolutely intent on making the case for the line of kings from the first kings, Adam, Cain, et a... to the most recent incarnations. For this to be the Bible's primary focus and goal... is indeed a very important point.


Generation No. 52

Aminadab (Amenhotep) [52] Ram (=Kiya-tasherit) [51] Missing Generations [31 - 50] Hezron (=Kanita) [30] Pharez (=Barayah) [29] Judah (=Tamar) [28] Jacob (=Leah) [27] Isaac (=Rebecca) [26] Abraham (=Sarah, the Tehama) [25] Terah (=Tohwait) [24] Nahor (=Iyoska) [23] Serug (=Melka) [22] Reu (=Ora of Ur-Nammu) [21] Peleg (=Lamna) [20] Eber (=Azura) [19] Shelah [18] Arphaxad [17] Shem (=Seduka-tel-bab) [16] Noah (=Na’amath) [15] Lamech (=Bilanos) [14] Methuselah (=Edna (Ezrael)) [13] Enoch (=Edna) [12] Jared (=Baraka) [11] Mahlalail (=Sina) [10] Cainan (=Mualet) [9] Enosh (=Neom) [8] Seth (=Kalimath of Enki/Lilith) [7] Eve and Adam, [6] Enki and Nin-khursag [5] Anu and Antu [4] Anshar and Kishar [3] Lahmu and Lahamu [2] Tiamat and Absu [1]

Which can also be written (in accordance with the Equal Time Doctrine):

Aminadab (Amenhotep) [52] Kiya-tasherit (=Ram) [51] Akhenaten (Moses) (=Mery-kiya, Miriam) [50] Amenhotep III (=Tiye) [49] Tuthmosis IV (=Mutemwiya) [48] Amenhotep II (=Tiaa) [47] Tuthmosis III (=Meryetre-Hatshepsut) [46] Tuthmosis II (=Iset) [45] Tuthmosis I (=Mutnofret) [44] Amenhotep I (=Ahmose-Meritamon) [43] Ahmose I (=Ahmose-Nefertari) [42] Missing Generations [33 - 41] Amenemhet IV (=Sobeknefru, d. of Igrath) [32] Amenemhet III (=Aat) [31] Senusret III (=Mereret) [30] Senusret II (=Nofret) [29] Amenemhet II (=Keminebu) [28] Senusret I (=Nefru) [27] Tohwait (=Amenemhet I) [26] Nefert (=Senusret of Elephantine) [25] Missing Generations [15-24] Ham (=Neelata-mek) [14] Tubal Cain (=Nin-banda) [13] Lamech (=Zillah) [12] Methusael (=Edna?) [11] Mehujael (=?) [10] Irad (=Baraka?) [9] Enoch (=Edna?) [8] Cain (=Luluwa) [7] Enki and Eve [6] Enki and Nin-khursag [5] Anu and Antu (OR Ki) [4] Anshar and Kishar [3] Lahmu and Lahamu [2] Tiamat and Absu [1]

In fact, we might (for simplicity’s sake) define AMINADAB [1-52] as either of these two. This should save a few megabytes. It would also leave Aminadab’s son, Nashon, with the moniker:

Nashon (Nahshon/Naasson/Putiel) [53] AMINADAB [1-52]. (We’ll go back to the longer and more impressive version when we’re trying to make a point... or for pure vanity... and thus to perhaps make a point of vanity or in vain.)

married Thehara (daughter of Phozib, descended from Shelah and Judah)


Elisheba (m. Smenkhkare of Egypt (Aaron) Pharaoh briefly after Moses, c. 1361 BC)

NOTE: Aminadab, in this context, is not the Aminadab referenced in Wikipedia, but is the latter’s grandson. The older Aminadab, according to Laurence Gardner, was ultimately Amenhotep IV (son of Amenhotep III), who then became Akhenaten (see pages 12-13 of Bloodline of the Holy Grail). The Aminadab here is Moses’ grandson.

Note also that Elisheba’s (and Smenkhkare of Egypt’s) line of Aaronite Priests (see Figure 1) will eventually include the Hasmoneans, House of the Maccabees. These are the same Maccabees that were the direct ancestors of Mary Magdalene. Clearly, this makes the claim that Mary is descended from royalty as well as Jesus (the latter who's royal status was inherited from Mary, who is more easily and definitively identified as BVM, i.e., the “Blessed Virgin Mary”). There has been speculation by some scholars that Mary Magdalene’s line had a greater claim to the throne than did Jesus’ line... thus suggesting that “Jesus married up”... in much the same manner as Charles, Prince of Wales, married up when he married Diana Spencer, when Diana’s family had a greater claim to the English crown than did the House of Windsor. In this connection, it is important to note also that the Aaronite Priests line of royalty bypasses the legendary King David, Solomon, and all the rest on their merry way to begat Mary (BVM)... not to mention Joseph... assuming of course we can take a bit of a leap around Sheatial and Zorobabbel. (See: Descendants of David.) The curious bit is that there were more shaky moments in perhaps Joseph's and BVM Mary's lines than those leading to Mary Magdalene.

Meanwhile, the word about Aminadab tends to boil down to the fact that we don't know a lot about him. His name denotes a princely station, a variant of the Egyptian pharaonic name Amenhotep. The rest is pure genealogy, in that Aminadab and Thehara (his half-sister) were critical instruments in being the recipient of gens from both the Seth and Cain lines. His grandson, Salma, would then complete the Cain-Seth recombining of lines by marrying Rachab.


Generation No. 53

Nashon (Nahshon/Naasson/Putiel) [53] AMINADAB (=Thehara) [1-52]

married Simar (daughter of Yuhannas)


(a daughter - m. Elieazar, son of Elisheba and Aaron) leading to Aaronite Priests
Salma (Salmon)

From Wikipedia/Gardner, Nashon was, according to the Book of Exodus, a descendant of Judah, brother-in-law of Aaron (Smenkhkare, Egyptian pharaoh) and an important figure in the Hebrew's Passage of the Red Sea which according to the Jewish Midrash he initiated by walking in head deep until the sea split. The popular Yiddish saying "to be a Nachshon" means to be an "initiator." (also, “dumb as a fence post... unless he's a good swimmer”). According to Num 1:7, he is at least 20 years old during the census in the Sinai, at the beginning of The Exodus. By the same account of The Exodus, Nahshon did not survive the forty year sojourn in the wilderness to enter the Promised Land. [Note that Numbers 1:5-15 also provides the names of the descendants of the tribal descendants of Judah’s twelve sons.]

Owning to his, alleged, direct descent from Judah and to his being the progenitor of so many kings, Nahshon is extolled by the rabbis as a most noble man. Nahshon's sister Elisheba married Aaron, and this is especially mentioned as a hint that one should take care to select a wife whose brothers are noble. [Good advice even now.]

The Midrash relates that during the Exodus, when the Israelites reached the Red Sea, it did not automatically part. [Apparently, the Israelites had failed to file an Environmental Impact Statement.] The Israelites stood at the banks of the sea and wailed with despair [just thinking about filing an Environmental... which was pretty terrifying.] But Nahshon entered the waters. Once he was up to his nose in the water, the sea parted. This is the origin of his name "Nahshol" = "stormy sea-waves", and the reason he was chosen to be the first to bring the dedicatory offering.

Nahshon was a model prince, and was called "king". When the princes of the different tribes were required to bring their offerings, each on a separate day, Moses was embarrassed, not knowing who should be the first; but all Israel pointed at Nahshon, saying, "He sanctified the name of God by springing first into the Red Sea; he is worthy to bring down the Shekhinah; therefore he shall be the first to bring the offering." The offering brought by Nahshon is pointed out as having been his own and not that of his tribe. Nahshon was the ancestor of six men — David, the Messiah, Daniel, Hananiah, Mishael, and Azariah — each of whom was distinguished for six praiseworthy qualities. [For Daniel, it was (prophetically) modesty and humility. As for the bit about lying down with lions, just consider the number of Leos in Daniel’s past!]


Generation No. 54

Salma (Salmon) [54] Nashon (=Simar) [53] AMINADAB (=Thehara) [1-52]

married Rachab of Jerico (Rahab/Saphila, descended from Bezaleel, “The Master Craftsman”,
... who in turn is descended from Uri/Ben Hur, Hur, Caleb =Ephrath and ultimately
...from Hezron and his wife, Kanita) -- See Figure 1

Salma is the son of Nahshon, and is mentioned in 1 Chronicles 2:10-11 and Ruth 4:20,21. According to The Exodus, of those who were at least twenty years of age when leaving Egypt, only Caleb and Joshua would cross the Jordan River. Unlike his father Nachson, Salma/Salmon was therefore less than twenty years of age at the beginning of the Exodus and was the first in his genealogy to cross the Jordan River.

According to Wikipedia, Salma’s son was Boaz, whereas Gardner (Genesis of the Grail Kings, page 259) shows approximately three “missing Bible generations” between Salma and Boaz.

Note that this is apparently on the basis of there being 40 years per generation. From c. 1360 BCE (Kiya-tasherit) to c. 1000 BCE (David), this would suggest 9 generations. Given that we know of six of those intervening generations (Aminadab, Nashon, Salma... Boaz, Obed, Jesse), we can assume that there are three “missing generations”.


Additional Missing Generations (55-57)


Generation No. 58

Boaz (Booz) [58] Missing Generations [55-57] Salma (=Rachab) [54] Nashon (=Simar) [53] AMINADAB (=Thehara) [1-52]

married Ruth (the Moabite, but conveniently descended from Lot, Abraham’s Nephew)



From Wikipedia: Boaz was a rich landowner who noticed Ruth, the widowed Moabite daughter-in-law of Naomi, a relative of his, gleaning grain from his fields. He soon learns of the difficult circumstances her family is in and Ruth's loyalty to Naomi. In response, Boaz invites her to eat with him and his workers regularly as well as deliberately leaving grain for her to claim while keeping a protective eye on her. Eventually, Boaz and Ruth strike up a friendship which leads to Ruth asking him to marry her. [The movie on this episode is entitled Golde Diggers of 1111 BC.] Boaz accepts, but worries about a family member who has a superior right to her hand.

Cleverly, Boaz arranges a meeting with the relative and in the presence of ten town leaders convinces him to buy Naomi's husband's land. Once the relative agrees to redeem the land, Boaz informs him that redeeming the land also requires him to take Ruth as his wife as was customary under the laws and culture of Israel. This was so Ruth could have children who could carry on her late husband's family name and keep the land in the family. At hearing this stipulation, the relative refused to buy the land for fear it would complicate his own inheritance (estate). At that point, he transferred his right to buy the land to Boaz. He did this by removing his sandal and handing it to Boaz. This was a customary symbol in Israel during this era for anyone transferring the right to purchase [sort of a heel-to-heel male bonding]. This was considered a public validation of the transaction, and thus the path was made clear for Boaz and Ruth to be joined in marriage.

Although Boaz is noted to be much older than Ruth in the traditional account and he marries her for Naomi's sake, most dramatic adaptations have Boaz as a handsome young man so as to enhance the romantic nature of the story.

The Talmud tells that Boaz was a just, pious, and learned judge. The custom of using the Divine Name in greeting one's fellow-man formulated by him and his bet din ("court of law") received the approval of even the heavenly bet din (Babylonian Talmud). The midrash Ruth Rabbah notes Boaz being a pious man, who on his first meeting with Ruth, perceived her conscientiousness in picking up the grain as strictly prescribed by the Law. [A law for everything!] This, as well as her grace and her chaste conduct during work, induced Boaz to inquire about the stranger, although he was not in the habit of inquiring after women. [Yeah... right.]

In the conversation that followed between Boaz and Ruth, the pious proselyte said that, being a Moabite, she was excluded from association with the community of God. Boaz, the old dog, replied that the prohibition in Scripture applied only to the men of Moab — and not to the women. [A really creative use of legal loopholes; this Boaz is no... Bozo.] He furthermore told her that he had heard from the prophets that she was destined to become the ancestress of kings and prophets; and he blessed her with the words: "May God, who rewards the pious, also reward you" [Wow! What a pick up line!] Boaz was especially friendly toward the poor stranger during the meal, when he indicated to her by various symbolic courtesies she would become the ancestress of the Davidic royal house, including the Messiah. [Obviously, as an older, more mature man, Boaz have learned some ingenious ways to attract a female! Even using “various symbolic courtesies”... sort of like charades for bachelorettes.] As toward Ruth, Boaz had also been kind toward his kinsmen, Naomi's sons, and on hearing of their death, taking care they had an honorable burial.

Although Boaz was the prince of the people, he himself supervised the threshing of the grain in his barn, in order to circumvent any immorality or theft, both of which were rife in his days [including, presumably, older men promising younger women the honor of becoming the ancestress of a Messiah]. Glad in his heart that the famine was over in Israel, he sought rest after having thanked God and studied for a while in the Torah. Aroused out of his first sleep by Ruth [probably a wet dream], he was greatly frightened, as he thought she were a devil; and he was convinced of the contrary only after touching the hair of her head, since devils were believed to be bald. [Can you believe this stuff? Even some scholars today believe it!] When he perceived the pure and holy intentions of Ruth [Giant Smiley Face inserted here], he not only did not reprove her for her unusual behavior [Duh!], but he blessed her, and gave her six measures of barley, indicating thereby that six pious men should spring from her, who would be gifted by God with six excellences. [The depths of this fantasy rival the best of The Adventures of Pokemon and Pokewomon... as well as Amazon Women of Transylvania.]

The names of the six men differ in various passages, but David and the Messiah are always among them. Boaz fulfilled the promises he had given to Ruth, and when his kinsman (the sources differ as to the precise relationship existing between them) would not marry her because he did not know the halakah which decreed that Moabite women were not excluded from the Israelitic community, Boaz himself married her. Boaz was eighty and Ruth forty years old, but their marriage did not remain childless, though Boaz died the day after his wedding. [All that work and then to die on the wedding night...? Sigh. What is the world coming to?]

[You know, I never realized just how much fun Biblical Scripture could be! This could light up the fires of the afternoon television Soap Operas.]


Generation No. 59

Obed [59] Boaz (=Ruth) [58] Missing Generations [55-57] Salma (=Rachab) [54] Nashon (=Simar) [53] AMINADAB (=Thehara) [1-52]

married Abalit, daughter of Sonas



The name Obed is cognate with Arabic "Abd", meaning "servant, worshipper".


Generation No. 60

Jesse [60] Obed (=Abalit) [59] Boaz (=Ruth) [58] Missing Generations [55-57] Salma (=Rachab) [54] Nashon (=Simar) [53] AMINADAB (=Thehara) [1-52]

married Habliar, daughter of Abrias

Children (7 sons):

Eliab, Aminadab, Shimeah, Nethanel, Raddai, Ozem
and of course... (drum roll)... David

The Bible also says that David had two sisters, Zeruiah and Abigail. However, they are never called daughters of Jesse in the masoretic text, but instead daughters of Nahash. This has lead to speculation as to whether they were daughters of David's mother from an earlier marriage with one certain Nahash. Meanwhile, some believe that Nahash could be another name for Jesse, or the name of David's mother.

Jesse (Yishay) (“God (Yahweh) Exists" or "God's gift") is the father of the Biblical David, who became the king of the nation of Israel. His son David is sometimes called simply "Son of Jesse" (ben yishay). Jesse was a Bethlehemite, i.e., he lived in Bethlehem, in Judah, and was a farmer and breeder of sheep. [Much like Abraham’s sheep herding career... i.e., not really. Jesse was royal.] Curiously, Jesse is important in Judaism because he was the father of one of the most famous kings of Israel [and grandson of a legendary “player” in romantic matters]. Jesse is important in Christianity because, in part, he is mentioned in the genealogy of Jesus Christ.

The Bible says that [Jesse’s eldest son] Eliab was apparently tall and had fair features, but not the proper heart to be king of Israel. [If one buys into the traditional interpretation of Jesse as a sheep herder, then one must ask: How and why does a “farmer and breeder of sheep” think in terms of his son having or not having the correct credentials to be king of Israel?] "Do not consider his appearance or his height...the Lord looks at the heart." David, the youngest, would become the second king of Israel after Saul. He is described as "ruddy, with a fine appearance and handsome features" and later as "a brave man and a warrior," who "speaks well and is a fine-looking man." [One might suspect that David had a hand in the editing of such documents. This sort of thing has always been pretty much standard operating procedure.]

The name, Jesse, a Hebrew name, is used widely, but sparingly. The name Jessica is a European female derivative of the Hebrew original. From the eleventh century the Tree of Jesse has been portrayed in religious illuminations, manuscripts, wall paintings, wood carvings and stone including a tomb stone; stained glass windows, floor tiles and embroidery. In the representation of the Tree, it is usual for Jesse to be portrayed recumbent with a tree rising from his body, and the ancestors of Christ portrayed in its branches with Prophets and Christ at the summit.

The name Jesse is particularly referenced in Isaiah, Chapter 11: 1-3:

“ And there shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots... ”

This is regarded by Christians as a prophecy of Jesus, who Christians consider to be the Messiah.

And now... The Generations of David.


Moses and Miriam

Forward to:

Generations of David




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