Abraham was in Egypt at the time of the so-called 1st dynasty in the time of Pharaoh Semerkhet in 1677 BC. This dynasty was descended from Abraham’s ancestors Reu and Sargon. Abraham (b.1754 BC d.1579 BC) was known to them as Dudimu or Thoth and Sarah as the beautiful Seshen (Lotus Lily). Hagar was Pharaoh’s daughter. Abraham as Abram was born in Ur Kasdim or Uruk (Burringurrah (Mt Augustus) in Western Australia). Wikipedia states:
"The Talmud (Yoma 10a) identifies the Biblical city of Erech with a place called "Urichus". (See background on Yoma 10.) T.G. Pinches in The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia A.T. Clay, writing in the 1915 International Standard Bible Encyclopedia article Ur of the Chaldees, understood this as an identification of Uruk (biblical Erech) with Ur Kaśdim."
Ur Kasdim can also be read Uruk Shadim (Uruk of winged demons). Uruk was destroyed in a Nuclear War at the same time as Sodom and Gomorrah in 1654 BC when Abraham was 99 years old. Until this time humans did not show aging according to Jewish tradition. After these events Abraham and his generation started to show signs of aging due to increased radiation and mutations which caused Isaac's blindness in latter life. There was another world wide nuclear war in 1513 BC which caused the nuclear winter of 7 years in the time of Joseph.
This blog post draws from Luke 1:73 the phrase:
The oath, which he swore to Abraham our father - Douai Rheims Bible
The oath which He swore to our father Abraham - King James Version
This is given as the following transliteration of the Hebrew version based on the Peshitta Aramaic version:
v'et ha-sh'vuot asher nishba l'Avraham avinu;
This is the Peshitta Aramaic:
ומומתא דימא לאברהם אבון.
Another Hebrew version gives in Hebrew:
אֶת־הַשְּׁבוּעָה אֲשֶׁר נִשְׁבַּע לְאַבְרָהָם אָבִינוּ:And in the Greek it is:
ὅρκον ὃν ὤμοσεν πρὸς Ἀβραὰμ τὸν πατέρα ἡμῶν.
And the Latin Vulgate gives:
iusiurandum quod iuravit ad Abraham patrem nostrumThe Benedictus (Song of Zechariah)can be divided into 18 parts and thus on its own be a form of the Shemoneh Esrei with the Glory be at the end being the 19th additional one. The version below is the translation into Hebrew from the Aramaic Peshitta text.
1.Baruch Adonai Elohay Yisrael, 2.ki pakad et amo u-fa-al lo y'shuah; 3.v'hekim lanu keren y'shuah b'veit David avdo; 4.kmo she-diber b'fi n'viyaiv ha-k'doshim asher me-olam; 5.l'hoshi-enu me-oyveinu u-miyad kol shoneinu; 6.v'asah chasdo im avoteinu, 7.v'zakar et b'ritotaiv ha-k'doshot; 8.v'et ha-sh'vuot asher nishba l'Avraham avinu; 9.latet lanu l'hivasha miyad oyveinu; 10.ul-avdo b'li pachad; 11.kol hayamim, bitzdakah u-bikrusha; 12.v'atah, ha-yeled, n'vi elyon tikarei, 13.ki telech lifne Adonai l'hachin et darko; 14.l'ma-an yiten et da'at ha-chayim l'amo bislichat chat-oyteihem; 15.b'rachamei chesed Elohaynu 16. asher bahem yif-k'denu ha-nogah mimarom; 17.l'haiyr l'yoshvei choshech v'tzalmavet, 18.l'yasher rag-leinu b'derech ha-shalom.
We see that in one Hebrew version is using et את and in the other vet ואת and in the phrase "And remembering his Holy Covenants"(v'zakar et b'ritotaiv ha-k'doshot) also uses et in regard to the covenant. In the other Hebrew version it is written as וְלִזְכֹּר אֶת־בְּרִית קָדְשׁוֹ (and to remember his Holy covenant). This use of et and vet alludes to the first line of the Bible which is Bereshit bara Elohim et HaShamayim vet HaAretz (In the beginning created Elohim Et the Heavens and Vet the Earth.
Abraham leaving Egypt
Alef TavEt את (which is Alpha and Omega in Greek) is considered to be a mystical reference to the Divine Presence according to the teaching of Jewish mysticism. Heavens is in the masculine and thus Et את is here seen as referring to the male Etאת. The Earth is feminine and so the vet ואת is considered the female Alef Tav who is a mirror of her Son represented by the vav ו united to the Et את.
In the verses from the Zohar below ones sees the Et associated with Abraham. A surface reading would assume that this is saying that Abraham was saved or redeemed by Jacob or the merits of Jacob. This is puzzling in itself as Abraham lived before Jacob and this incident in Abraham's life occurred when he was a baby or small child before he had gained any merit and his family were idol worshippers. This is alluding to the mystery of Eternity and the Divine Will.
Abraham in his homeland of Uruk Shadim in the far South during the reign of Queen Enmerkar (r.1736-1696 BC)
Read in a deeper mystical sense we see that it is actually Et the Divine Presence who is represented by Jacob or Israel in Eternity as the Blessed Holy One himself. So it is the crucified, risen and ascended Messiah, who Issac and his sacrifice are a type, that redeems Abraham from Out of Eternity. He is the supernal Jacob also called Tiferet and Blessed Holy One. The beginning of the Benedictus in Luke 1, refers to him as Baruch Adonai Elohay Yisrael.
Zohar: Acharei Mot: Verse 12
וַיְדַבֵּר יְיָ'אֶל מֺשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֺן. רִבִּי חִזְקִיָּה פָּתַח וְאָמַר, לָכֵן כֺּה אָמָר יְיָ'אֶל בֵּית יַעֲקֺב אֲשֶׁר פָדָה אֶת אַבְרָהָם וְגוֹ.'הַאי קְרָא קַשְׁיָא, לָכֵן כֺּה אָמַר יְיָ'אֲשֶׁר פָדָה אֶת אַבְרָהָם מִבָּעֵי לֵיהּ. מַאי, כֺּה אָמַר יְיָ'אֶל בֵּית יַעֲקֺב אֲשֶׁר פָדָה אֶת אַבְרָהָם.
"And spoke YHVH to Moses after the death of the two sons of Aaron" (Leviticus 16:1): Rabbi Chizkiyah opened saying, "Therefore, thus says YHVH concerning the house of Jacob, who redeemed Et Abraham..." (Isaiah 29:22). This verse is troublesome. It should read, 'Therefore, thus says YHVH, who redeemed Et Abraham.' Why does it say "Therefore, thus says YHVH concerning the house of Jacob, who redeemed Et Abraham?"
Acharei Mot: Verse 13
אֶלָּא הָא אוּקְמוּהָ וְהָא אִתְּמַר, דְּיַעֲקֺב פָדָה אֶת אַבְרָהָם וַדַּאי. דִּבְהַהִיא שַׁעֲתָא דְּנָפַל בְּגוֹ נוּרָא דְּכַשְׂדָּאֵי, דָּנוּ דִּינֵיהּ קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, בְּגִין מַאי יִשְׁתְּזִיב הַאי, זְכוּת אַבְהָן לֵית לֵיה. א"ל, יִשְׁתְזֵיב בְּגִין בְּנוֹי, דְּהָכִי תַּנְיָא, בְּרָא מְזַכֵי אַבָא. אָמְרוּ, הָא יִשְׁמָעֵאל דְּנָפִיק מִנֵּיהּ. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, הָא יִצְחָק, דְּיוֹשִׁיט קְדָלֵיהּ עַל גַּבֵּי מַדְבְּחָא. אַמְרוּ, הָא עֵשָׂו דְּנָפִיק מִנֵּיהּ. אָמַר, הָא יַעֲקֺב, דְּאִיהוּ כּוּרְסְיָא שְׁלֵימָתָא, וְכָלבְּנוֹהִי שְׁלֵימִין קָמַאי. אַמְרוּ, הָא וַדַּאי בִּזְכוּתָא דָּא יִשְׁתְּזִיב אַבְרָהָם הה"ד אֲשֶׁר פָדָה אֶתאַבְרָהָם.
We have already learned that Jacob surely redeemed Et Abraham. At the hour that he fell into the fire of the Chaldeans (Ka-Shadi), his judgement was being judged by her before the Holy One, blessed be He. In what merit should this one be saved as he lacks ancestral merits? Alef, said to Lamed: 'He should be saved because of his sons.' As we have learned, a son can bring merits for his father. The others replied: But Ishmael will issue from her portion. The Holy One, blessed be He, replied, 'But Isaac, who will extend his throat on the altar.' The other said: But Esau will derive from her portion. He said, 'But Jacob will, who is a whole throne, and Kol (all) her sons are perfect before Me.' They concurred by saying: Thus know in remembrance this is known as the merit Abraham was given by the four (dalet) (to be rescued or saved). Such is the meaning of, "who redeemed Et Abraham."
Acharei Mot: Verse 17
בָּה שַׁעֲתָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְכוּרְסְיָיא, כּוּרְסְיָיא דִּילִי, בְּמַאן מִלָּה מֵאִינּוּן מִלִּין, אַשְׁזִיב לְאִינּוּן צַדִּיקַיָּיא. אָמַר לֵיהּ, בְּהַאי מִלָּה דְּכֻלְּהוּ חַיְּיכִין בָה, אַשְׁזִיב לוֹן לֹא עַתָּה יֵבוֹשׁ יַעֲקֺב וְלֹא עַתָּה פָּנָיו יֶחֱוָרוּ. כְּמָה דְּקָאֵים יַעֲקֺב לְגַבֵּי דְּאַבְרָהָם בְּנוּרָא, יְקוּם הַשְׁתָּא לְגַבֵּי אִלֵּין, הה"ד, כֺּה אָמַר יְיָ'אֶל בֵּית יַעֲקֺב אֲשֶׁר פָדָה אֶתאַבְרָהָם לֹא עַתָּה יֵבוֹשׁ יַעֲקֺב וְגוֹ.'מֵהַאי כִּסּוּפָא דְּלֵצָנוּתָא.
At that hour, the Holy One, blessed be He, said to the throne, 'My throne, for which word, among all the words, should I save these righteous men?' She replied: For the word that all the others mocked, I would save them, "Jacob shall not now be ashamed, neither shall his face now grow pale." Just as Jacob stood fast when Abraham was cast into the fire, now it will stand fast for these (Hananiah, Mishael and Azariah). This is what is written, "Thus says YHVH concerning the house of Jacob, who redeemed Et Abraham, Jacob shall not now be ashamed..." by their contempt and the mockery.
Abraham leaving his homeland in Uruk Shadim for the Middle East around 1684 BC during the reigns of Ilta the Queen of Kish in the Land of Uruk-Shadim (r.1686-1674 BC) and Dumuzi the King of Uruk in the land of Uruk Shadim (r.1684-1674 BC)
We see the Abraham and the three from the fiery furnace in the time of Daniel are saved by this metaphorical Et that manifests the merits of Jacob who embodies all the merits of the Patriarchs and Tzaddikim of Israel. In this story the mysterious fourth Son of Man with them is the Et.
In the Benedictus of Luke 1 above, we see the Et linked to His people (verse 68), to His Covenants (verse 72), to his ways (verse 76) and his Knowledge (verse 77). The Vet or Et is inked to his oaths or oath in verse 73. It is interesting that in the translation above which uses the plural for both the covenants and oaths uses Vet in regard to the oaths which are feminine. The other Hebrew translation uses the singular for oath and Holy Covenant and uses Et in both cases.Thus the Et את (Alef Tav) is the Messiah who is the God-Man and the 'face upon the deep' (Genesis 1:2) linked with haShamayim השמים (Genesis 1:1) which represents the "face upon the rakia of the Heavens" (Genesis 1:20) which is St Joseph in Eternity. The Vet ואת (And alef tav) in Genesis 1 is Our Lady in Eternity as the 'face upon the waters' linked to haAretz וארץ (Genesis 1:1) which represents Luisa as the 'face upon all (kol) of the Earth' (Genesis 1:29). The Et also is thus a son of Abraham and a son of Isaac and a son of Jacob and Vet is a daughter of Abraham and a daughter of Isaac and a daughter of Jacob.
The heh ה linked to shamayim שמים represents Our Lady in synergy (מרחפת m'rachefet) with the Holy Spirit (Genesis 1:2) linked to Joseph and the heh ה linked to ארץ earth represents Our Lady in synergy with the Holy Spirit linked to Luisa לא. Thus the male upper Etאת as the Messiah is the male Kol (כל) or Kol Alef כל אthus Kola כלא who is the Yehi Or (יהי אור Let there be Light) of Genesis 1:3.
The female upper Vet ואת is Our Lady as the female Kol כל or Kol Alef כל א thus kola כלא who is the vayhi Or ויהי אור (and there was light) of Genesis 1:3. The shamayim שמים who is Joseph is the male lower kol כל or beitKol ב כל that is son בן of Abraham and son בר of Jacob and the greater light (sun) of Genesis 1:6. The Aretz ארץ who is Luisa is the lower כלBeit Kol ב כלor Bakol בכל who is the daughter בת of Abraham and daughter of Edom, who is the lesser light (moon) of Genesis 1:16.
Abram and his wife Sarai leaving Uruk Shadim or Ka-Shadi in 1684 BC