Keeping one's shoe tied

Sarai's relationship with her Father In-Law Tᵊrᵊhʰ, and her Brother Abvrᵊm, prior to Becoming His Wife.

ויקח תרח את אברם בנו ואת לוט בן הרן בן בנו ואת שרי כלתו אשת אברם בנו ויצאו אתם מאור כשדים ללכת ארצה כנעו ויבאו עד חרן וישבו שם

ויקח And He Took,
(תרח את Tᵊrᵊhʰ That is)
את Specifically
אברם בנו Abvrᵊm His Son,
ואת לוט And Lot, Who was
בן בנו the Son of His Son,
בן הרן the Son of Hᵊrən,
ואת שרי כלתו and his Spouse Sarai
who became
אשת אברם בנו the Wife of his Son Abvrᵊm

and he went forth with them from ᵊUr (the East) of כשדים (Kᵊsʰdîyᵊm), [the Chaldean, Kʰᵊltdî (Celtic)], to go into the land of Kᵊnəʰŋn; and they came unto Hʰᵊrən, and dwelt there. [Bᵊrəʰsʰᵊyîtʰ (Genesis) 11:29-31]

This rendering leaves כלתו -Daughter In-Law- both in the Glean, and Contextually implied, where it belongs, whereas the KJV reading should have rendered כלתו as Spouse, or Wife, which would have made it contextually clear, that Sarai was the surviving Widow of Hᵊrᵊn;

The following passage clearly places Sarai as the Sister of Abvrᵊm who Became His Bride, indicating, they were Brother and Sister Prior to Abvrᵊm Taking Sarai as His Wife,

• And yet indeed She {Sarah} is My Sister; She is the Daughter {In-Law} of My Father {Tʰᵊrəhʰ}, but not the Daughter of My Mother; and she {the Daughter of Tʰᵊrəhʰ) Became my Wife. [(Genesis) 20:12]

Without this clarification this passage looks like it is declaring Sarai to be the (Paternal Biological) Half Sister of Abvrᵊm (who Kept the Tʷrutʰ, which clearly States...)

'The Nakedness of your Sister, the Daughter of your Father, or Daughter of your Mother, whether she be born at home, or born abroad, even their Nakedness you shall Not Uncover. [ref., (Leviticus) 18:9]

• ....Abvrᵊhəm Obeyed My Voice, and Kept My Ordinances, My Commandments, My Statutes, and My תורת Laws. [(Gen) 26:5]

Thus Sarai, (the Barren Daughter In Law of Tʰᵊrəhʰ), was the surviving Widow of Hᵊrən, who had not Born him a Male Child, and it was Abvrᵊm who took Sarai (his Sister In-Law) as his Wife that he may perform the Duty of a Brother In-Law.

I suspect that Lot who (was not the Son of Barren Sarai) was born unto Haran from a Concubine.

At either rate, there is no other apparent reason in the (historical) context to mention Sarai being Barren without a Male Child, whereas the written context (that introduces Sarai into the narrative) is relating unto the reader a list of living Survivors which (the Deceased) Hᵊrən had left behind, to continue in the migration of Terah.

• When Brothers Live Together, and one of them Die, and have no בן Son, the Wife of the Dead shall not Marry an Outsider: her Husband’s Brother shall go to her, and Take her as his Wife, and perform the Duty of a Husband’s Brother unto her.

And it shall be, that the Firstborn which she Bears shall Succeed in the Name of his Brother which is Dead, that His Name be not put out of Israel.

Now if the man does not want to Take his Brother’s Wife, then let his Brother’s Wife go up to the gate unto the elders, and say, My Husband’s Brother Refuses to Raise Up unto his Brother a Name in Israel, he will not perform the Duty of My Husband’s Brother.

Then the elders of his city shall call him, and speak unto him: and if he retains his disposition, and says, I do not want to Take her;

Then shall his Brother’s Wife come unto him in the presence of the elders, and Loose his Shoe from off his Foot, and Spit in his Face, and shall answer and say, So shall it be done unto that man who Refuses to Build Up his Brother’s House.

And his name shall be called in Îsʰrᵊəl , The house of חלוץ הנעל {Hallucinal} the One who's Shoe is Untied. [ref., (Deuteronomy) 25:5-10]

Though the math is simple, this is where things get a little tricky, but if you read through it slowly, you should be able to see how it resolves perfectly in the end.

Technically Yᵊts'hʰᵊk is the (logistic) Firstborn of Hᵊrᵊn, yet this would leave Abvrᵊhəm (temporarily) without a Firstborn;

Thus the (logistic) Firstborn of Hᵊrᵊn, Yᵊts'hʰᵊk, who became the (logistical) Brother of Abvrᵊhəm, that also Dwelt With him, he would have the responsibility of performing the Duty of a Brother In-Law, and Raise up (a Firstborn) Seed unto Abvrᵊhəm, wherefore Ya'akov (the technical Firstborn of Yᵊts'hʰᵊk) became the (logistic) Firstborn of Abvrᵊhəm;

Notwithstanding this left the (logistic) Son of Hᵊrᵊn (Yᵊts'hʰᵊk) without a (Firstborn) Heir, wherefore his (logistic) Brother Îsʰrəél (Ben Abvrᵊhəm) became responsible to Raise up a Firstborn Seed unto his (logistic) Brother Yᵊts'hʰᵊk (Ben Hᵊrᵊn), subsequently, Manasseh, became the (logistic) Son of Yᵊts'hʰᵊk Ben Hᵊrᵊn, and Apʰrîyém became the (logistic) Firstborn of Îsʰrəél Ben Abvrᵊhəm.

It is at this historical point that the meticulous Chronological record in Genesis appears to lose the verasity of careful tracking, and annotation, as if a purpose (or two) had been achieved or resolved;

Nevertheless when Îsʰrəél paid off the debt to the lineage of Hᵊrᵊn with the Firstborn of Yôʷsᵊpʰ, he incurred a Debt, with Yôʷsᵊpʰ, which Apʰrîyém would inherit;

Thus, instead of the Firstborn of Apʰrîyém satisfying the logistic lineage of Hᵊrᵊn, Apʰrîyém would be Raising up Seed unto (his logistic Brother) Yôʷsᵊpʰ, which is what would have occurred even if there were no (prior) logistical debts to pay in the first place;

Yôʷsᵊpʰ (Multiply), and Apʰrîyém (Fruitful) are the fulfillment of the Promise which Alôʰhéyîm bestowed upon Adam, Noah, and the Patriarchs Abvrᵊhəm, Yᵊts'hʰᵊk, and Ya'akov.

• And Ya'akov said unto Yôʷsᵊpʰ, El Sʰᵊdəʰî appeared unto me at Luz in the land of Canaan, and Blessed me,

And said unto me, Behold, I will make you Fruitful {Apʰrîyém}, and Multiply {Yôʷsᵊpʰ} you, and I will make of you a multitude of people; and will give this land to your Seed after you for an everlasting possession.

And now your two sons, Apʰrîyém and Manasseh, which were born unto you in the land of Egypt before I came unto you into Egypt, are mine; as Reuben and Simeon, they shall be mine.

And your issue (Seed), which you beget after them, shall be yours, yet shall they be Called after the Name of their Brothers in their inheritance.

And Yôʷsᵊpʰ took them both, Apʰrîyém in his Right Hand toward the Left Hand of Îsʰrəél, and Manasseh in his Left Hand toward the Right Hand of Îsʰrəél, and brought them near unto him.

And Îsʰrəél stretched out his Right Hand, and laid it upon the Head of Apʰrîyém, who was the younger, and his Left Hand upon the Head of Manasseh, Guiding his hands Wittingly; for Manasseh was the Firstborn. [ref., (Genesis) 48:3-6 &13-14]

Carefully note the verbiage Ya'akov uses and how it is applicable to the Duty of a Brother In-Law, i.e., ...and your Seed which you Beget afterwards shall be yours...., and also note how the Seed of Yôʷsᵊpʰ are not Called after the Name of their Father, but after the Name of their Brothers.

חלוץ הנעל The play on words naturally infers, a (Clerical) Brother In-Law (Tʷrᵊtʰ) is Hallucinating if they think they have an Option to Decline from their Duties, esp., as it pertains to Raising Up Seed for a (physically, or spiritually) Dead Brother.

• John Baptized in the Wilderness, and Preached the Baptism of Repentance [Specifically] For the Remission of Sins. [Mark 1:4]

When the people approached John to be Baptized, (like a Widow who's Brother in Law Refuses to Perform his Duty), John (Gracefully) Stooped Down, and Untied the Shoes of those who brought forth Fruit Worthy of Repentance, yet (instead of Spitting in their faces he) Forgave them for being Negligent in their Duties, namely Raising Up Seed unto Father Abvrᵊhəm.

But when John saw how many of the Pharisee, and Sadducee came to his Baptism, he virtually Spit in their Faces when he said unto them...

....O generation of Vipers, Who has Warned you to Flee from the coming Wrath?

Bring forth therefore Fruits Suitable for Repentance:

And think not to say within yourselves, We have Abvrᵊhəm as our Father: for I say unto you, that Alôʰhéyîm is able of these Stones to Raise Up Children unto Abvrᵊhəm. [ref., Matthew 3:7-9]

And (he) preached, saying, There Comes one after me that is more Potent than I, the Latchet of whose Shoes I am not Qualified to stoop down and Loose. [Mark 1: 7]

Yᵊsʰûʷəʰ not only Raised Up (spiritual) Seed unto Abvrᵊhəm, he being the Resurrection, Raised Up the Dead, therefore it would have been inappropriate for (anyone, let alone) John to Loose the Shoes of Yᵊsʰûʷəʰ.

• When Yᵊsʰûʷəʰ came from Galilee to Yʷrdᵊn unto John, to be Baptized of him, John, {who's Baptism was specifically for the Remission of Sins} forbad him, saying, I need to be Baptized by you, yet {here} you are coming to me {to be Baptized}?

And when Yᵊsʰûʷəʰ replied, he said to him, Αρες Permit άρτι the expiation of my sin: ούτως for just that {Coming To You, when you should be Coming To Me} γαρ πρεπον for the Assigning of an Appropriate Reason, έστιν is ημίν to us πληρωσαι πασαν the entire fulfillment of δικαιοσύνην Righteousness. Then he αφιησιν Obliged, and Forgave him. [ref., Matthew 3:13-15]

Herein Yᵊsʰûʷəʰ (who demonstrated what it means to bring forth Fruit Suitable for Repentance, also Defined the parameters of Righteousness).

Notwithstanding it was indeed the Many Members of the Body of Yᵊsʰûʷəʰ that were Sinful, and needed the Cleansing of John's Baptism;

When one takes into account that Setʰ (After the Image & In the Likeness) was a Reflection of Adam, who in turn was (In the Image & After the Likeness) a Reflection of Alôʰhéyîm, meaning, Setʰ was the Express Image of Alôʰhéyîm,

And that he is also The (Only Begotten) Son of Adam that had Bodily Members to survive the Flood of Noah's day, thus the saying, (We are the Many Members of his Body), is literal in both the Physical, and Spiritual sense.

Subsequently, when John Baptised Yᵊsʰûʷəʰ every Human Being alive on earth was Baptised with Rûʷəkʰ H'Kôdᵊsʰ, which also made the Covenant of Grace Readily Available (unto those who Received, and Believed the Report of One Heaven Sent).

It's true, Alôʰhéyîm can Raise up Children from the Stones laying upon the ground, nevertheless John was actually referring to his own Testis as Raising up Children unto Father Abvrᵊhəm, because he was Father Abvrᵊhəm.