TORAH
PORTIONS
Uqm
MIKEYTS
(Of Ending)
Genesis 41:1-44:17
There
are 85 Aleph-Tavs in this week's Torah portion
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NOTE: All
of the yous and yours underlined as "you" and "your" indicates that the
you and the your are plural. Also any of the words that are in bold
pink
lettering as "you"
refers to the feminine gender, but it is only applied when it does not
commonly refer to a woman. This only is applied to this week's Torah
portion text at this time.
CHAPTER 41
Genesis 41:1-57
Gen 41:1 And was, from
the
end of two
years of days, and Pharaoh was calm-dreaming: and
behold, was standing upon the River (Nile), 2 and behold, seven cows were ascending
from the River (Nile), beautiful of form, and plump of flesh; and they were
tending on the marshy grass. 3 And
behold, seven other cows were ascending after them from
the River (Nile), evil of form, and lean (thin) of flesh; and they were
standing
beside the cows
upon the lip of the River (Nile). 4 And the cows of the evil of the
appearance
and lean (thin) of the flesh, they
ate ta the
seven cows beautiful and the plump of the form. And Pharaoh awoke.
5 And slept, and calm-dreamed a second:
and behold,
seven plump and good ears were ascending on one stalk. 6 And
behold, seven ears lean (thin) and of an eastern blast (scorch)
sprouted
after them.
7 And the lean (thin) ears, they
swallowed ta the seven plump and full
ears.
And Pharaoh awoke, and behold, was a calm dream.
8 And was in the breaking period (morning), and his spirit, she was
agitated (troubled); and sent and called ta-all of the magicians of
Egypt,
and ta-all of her wise men: and
Pharaoh accounted (enumerated, enrolled, scrolled, numbered) to
them ta-his calm dream; and no
one
could interpret (translate) them to Pharaoh.
9 And the Prince of the Cup Bearers spoke at ta-Pharaoh, to say, I am with
remembering ta-My sins
today (the day):
10 Pharaoh was wroth upon his servants, and gave me in gurding
(keeping, observing, watching) at
the house of the Prince of the Executioners, me and ta the Prince of the
Bakers:
11 And
we calm-dreamed a calm-dream at one night, I and he; a man according to
the
interpretation (translation) of his calm dream, we
calm dreamed.
12 And was there with us a young man, a Hebrew (Hebrite),
a servant to the Prince of the Executioners; and we accounted (enumerated,
enrolled, scrolled, numbered) to him,
and had
interpreted (translated) to us ta-our calm dreams; a man
according to
his calm-dream was
interpreted (translated). 13 And was, as the which were interpreted
(translated) to us, so
was (happened);
I was returned (restored) upon my station (office), and him was hanged.
14 And
Pharaoh sent and called ta-Joseph, and they hurried
(made him run) from
the bore-pit: and shaved, and changed his clothing, and came to
Pharaoh. 15 And Pharaoh said to
Joseph, I have calm-dreamed a calm-dream,
and no one could interpret (translate) him: and I, I have heard upon
you, to say,
you
can hear a calm-dream to interpret (translate) him. 16 And Joseph
answered ta-Pharaoh, to say, Not unto me:
Elohim shall answer ta-the peace (welfare) of
Pharaoh.
17 And Pharaoh spoke to Joseph, Behold, was in my calm-dream,
I
was standing upon the lip of the River (Nile): 18 and behold, seven
cows, plump of flesh, and beautiful of form, were ascending from the
River (Nile); and
they
were tending in the marshy
grass:
19 and, behold,
seven other cows ascended after them,
sickly (poor),
and much (very) evil of form, and lean (thin) of flesh I have not seen
like
them
in all of
the
land of Egypt for the evilness: 20 And the lean (thin) and the evil
cows, they
ate
ta the
first plump seven cows: 21 and they went
to their inwards
(stomachs), and we were not known, for they had
gone to their inwards
(stomachs); and their
appearance was evil as the which in the beginning.
And I
awoke.
22 And I looked in my calm-dream, and behold,
seven ears were ascending on one stalk, full and good: 23 and behold,
seven lean (thin) withered ears of an eastern blast (scorch) were
sprouting
after
them:
24 And the lean (thin) ears, they
swallowed (devoured) ta the seven good ears: and was
said to the magicians; and no one could tell (declare, predict) to me.
25 And Joseph said to Pharaoh, The calm-dream of Pharaoh, he
is
one: ta-which The Elohim will do
shall
be told (declared, predict) to
Pharaoh. 26 The seven good cows, they are seven
years; and the seven good
ears, they are seven years: he is one calm dream. 27 And the seven lean (thin) and evil cows ascending after
them,
they are seven years; and the seven
empty ears of an eastern blast (scorch), they are seven years of the
famine. 28
He is the Word which I
have spoken to Pharaoh: which The Elohim
will do shall be shown (appeared) to ta-Pharaoh. 29 Behold,
seven years of great plenty are coming in all of the land of Egypt: 30
and
seven years of famine, they shall arise after them;
and all of the plenty in the land of Egypt shall be forgotten; and the
famine shall finish (end, cease) ta-the land; 31 And the
plenty shall not be known in the land from the face of that
famine,
after thus; for he shall be much (very) heavy. 32 And upon the two
calm-dreams to Pharaoh, two times;
for the Word is established from with The Elohim, and The Elohim
is with hasting to do him.
33 And now, Pharaoh should look at a man intelligent
and
wise, and should position (set) him upon the land of Egypt.
34 Pharaoh should
do,
and should visit visitors (overseers) upon (over)
the land, and have a fifth of ta-the land of Egypt in the
seven
years of plenty, 35 and they will gather ta-all of the food of these coming
good
years, and heap (aggregate) winnowed grain (purged grain, barley grain)
under the hand of Pharaoh, and
they will
be guarded (kept, observed, watched) of food in the cities. 36 And
the food shall be for visiting (deposit) for the
land for
the seven years of the famine, which they
shall be in the land of
Egypt; and
the land, she shall not be cut off in the famine.
37 And the Word was good
in the eyes of Pharaoh, and in
the eyes of all his servants. 38 And Pharaoh said to his servants,
Can we find as (like) this man which is in him the Spirit of Elohim?
39 And
Pharaoh said to Joseph, Since (After) Elohim has made known you
ta-all of this, no one is
intelligent
and wise as (like) you: 40 You, you shall be over (upon) my house,
and
shall
touch (kiss) all
of my people upon (over) your
mouth: only the throne will I be
greater than
you.
41 And Pharaoh said to Joseph, See, I have given you
upon
(over) all of the land of Egypt. 42 And Pharaoh removed ta-his signet ring (seal ring)
from upon his
hand, and gave her
upon the hand of Joseph, and clothed him garments of linen (six
stringed linen, six bleached linen, bleached linen, six twined
linen, white linen), and
set the gold collar (chain) upon his neck; 43 And had him ride in
the
second chariot which belonged to him; and they cried to his face,
Kneel (Knee bend)!
And gave him over (upon) all of the land of Egypt.
44 And Pharaoh said to Joseph, I am
Pharaoh, and failing until you, a man shall not raise ta-his hand and ta-his foot in all of the land
of
Egypt.
45 And Pharaoh called the name of Joseph, Zaphnath Paaneah; and
gave to him ta-Asenath, daughter of
Poti Pherah, Priest of On, for a woman (wife).
And Joseph went out over (upon) the land of Egypt. 46 And Joseph
was
a son of thirty years in his standing to the face of
Pharaoh, King of Egypt. And Joseph went out from of the face of
Pharaoh, and went over in all of the land of Egypt.
47 And the land, she did (had made) by the handfuls in the
seven years of plenty. 48 And gathered ta-all of the food of the seven
years,
which they were in the land of Egypt, and gave the food in the cities:
the food of the field of the city which was all around her, was given
in her
midst. 49 And Joseph heaped (aggregated) the multiplying
(exceedingly, vehemently) much winnowed grain (purged grain, barley
grain) as the
sand of the
sea, until for was forsaken for enrolling (scrolling, numbering); for
can
not be enrolled, (scrolled, numbered).
50 And to
Joseph were birthed two sons, before she came the years of
the famine, which Asenath, daughter of Poti Pherah, Priest of On,
birthed
her to him. 51 And Joseph called ta-the name of the firstborn,
Manasseh:
For Elohim made me forget ta-all of my toil (worries,
weariness), and ta all of the house of my
father.
52 And called ta the name of the second,
Ephraim: For Elohim has fructified me in the land of my
affliction.
53 And
the seven years of the plenty which was in the
land of Egypt, they
finished (ceased). 54 And the seven years of
famine, they
began to arrive as the which Joseph spoke: and the
famine was in all of the
lands; and in all of the
land of Egypt was bread. 55 And all of the land of Egypt, she
hungered [(she was in the famine)], and the people
cried to Pharaoh for bread: and Pharaoh said to all of the
Egyptians,
Go to Joseph; which shall be said to you, you do. 56 And
the
famine was upon
all of the face of the Earth: And
Joseph opened ta-all which was in them, and
shever-sold to the Egyptians; and the
famine was strong in the land of Egypt. 57 And all of the Earth,
they
came to Egypt to Joseph to shever-buy; for the famine was strong
in all
of
the Earth.
(NOTE: Not all verses will have
comments)
Verses
one through four
1 And was, from
the
end of two
years of days, and Pharaoh was calm-dreaming: and
behold, was standing upon the River (Nile), 2 and behold, seven cows were ascending
from the River (Nile), beautiful of form, and plump of flesh; and they were
tending on the marshy grass. 3 And
behold, seven other cows were ascending after them from
the River (Nile), evil of form, and lean (thin) of flesh; and they were
standing
beside the cows
upon the lip of the River (Nile). 4 And the cows of the evil of the
appearance
and lean (thin) of the flesh, they
ate ta the
seven cows beautiful and the plump of the form. And Pharaoh awoke.
The cows obviously are female,
thus the matter is a "feminine" thing.
When it says "...of the end of two years of days,...", it means that
it was in the beginning of the Biblical year starting in the first
Biblical month of Aviv/Nissan. There are those that say that it
occurred in
the Biblical seventh month of Ethanim/Tishri, but I have a theory which
will be explained later.
In verse four of this week's Torah portion passage, the Hebrew text,
the Hebrew word for awoke is "vay-yee-kahts"- Vav, Yod, Yod, Kuph,
Tsade Tsophit (Uqyyw). Notice that there are two Yods
in the Hebrew word. The Yod in the Paleo-Hebrew is a picture of a hand.
This could mean that hwhy was using His "Two Hands" to
orchestrate Pharaoh in awaking him.
Notice also the words "they" and "them" are bold in pink. In the Hebrew
grammar text these words are in the feminine gender. This tells us that
the cows are feminine.
Verses five through seven
5 And slept, and calm-dreamed a second:
and behold,
seven plump and good ears were ascending on one stalk. 6 And
behold, seven ears lean (thin) and of an eastern blast (scorch)
sprouted
after them.
7 And the lean (thin) ears, they
swallowed ta the seven plump and full
ears.
And Pharaoh awoke, and behold, was a calm dream.
Why was it
mentioned that it was a dream after the second dream in verse seven,
but not in the first
dream in verse four? I don't have an answer to that at this time.
Indirectly related, Joseph, Pharaoh and the two chiefs were not the
only people in the
Tanakh that had a dream and
woke up. King Solomon had a dream, which is noted in the book of the
Kings
1 Kings 3:5 In
Gibeon hwhy appeared to
Solomon in a
dream by night: and Elohim said, Ask what I
shall give thee. 6 And Solomon said, Thou hast shewed unto Thy servant,
David,
my father, ta-great mercy, according as he
walked before Thee in truth, and
in righteousness, and in uprightness of heart with Thee; and Thou hast
kept for him this great kindness, that Thou hast given him a son to sit
on his throne, as it is this day. 7 And now, hwhy, my Elohim, Thou hast made ta-Thy servant king
instead of David my father: and I am but a little child: I know not how
to go out or come in. 8 And Thy servant is in the midst of Thy People
whom Thou
hast chosen, a Great People, that cannot be numbered nor counted for
multitude. 9 Give therefore Thy servant an understanding heart to
judge ta-Thy People, that I may
discern between good and bad: for who is
able to judge ta-this Thy so great a People?
10 And the speech pleased hwhy, that Solomon had asked
ta-this thing. 11 And
Elohim said unto him, Because thou hast asked ta-this
thing, and hast not asked for thyself long life; neither hast asked
riches for thyself, nor hast asked the life of thine enemies; but hast
asked for thyself understanding to discern judgment; 12 Behold, I have
done according to thy words: lo, I have
given thee a wise and an understanding heart; so that there was none
like thee before thee, neither after thee shall any arise like unto
thee. 13 And I have also given thee that which thou hast not
asked, both riches, and honour: so that there shall not be any among
the kings like unto thee all thy days. 14 And if thou wilt walk in
My Ways, to keep My Statutes
and My Commandments, as thy father, David, did walk, then I will
lengthen
ta-thy days. 15 And Solomon
awoke; and, behold, it was a dream....
There were dreams mentioned in the Brith Khadashah (the New Covenant),
in which a couple of examples are
noted in the Gospel of Matthew
Matthew 1:19 Then Joseph,
her husband, being a just man, and not willing to make her a publick
example, was minded to put her away privily. 20 But while he
thought on these things, behold, the Messenger
of hwhy appeared unto
him in a
dream, saying, Joseph, thou son of David, fear not to take unto
thee
Mary, thy wife: for that which is conceived in her is of the Holy
Spirit. 21 And she shall bring forth a Son, and thou shalt call His
Name YESHUA: for He shall save His People from their sins. 22 Now all
this was done, that it might be fulfilled which was spoken of hwhy by the prophet, saying,
23 Behold, a virgin shall be with Child, and shall bring forth a
Son, and they shall call His Name, Emmanuel, which being interpreted
is,
El With Us. 24 Then Joseph being raised from sleep did as the Messenger
of hwhy had bidden him, and took
unto him his wife:
Matthew 2:12 And [the magi]
being warned of hwhy in a dream
that they should
not return to Herod, they departed into their own country
another way.
In
verse five of this week's Torah portion passage, the Hebrew text, the
Hebrew word for slept is "vay-yee-shahn"- Vav, Yod, Yod, Kuph, Tsade
Tsophit (Uqyyw). Notice that there are two Yods
in the Hebrew word. The Yod in the Paleo-Hebrew is a picture of a hand.
This could mean that hwhy was using His "Two Hands" to
orchestrate Pharaoh in putting him to sleep.
In
verse seven of this week's Torah portion passage, the Hebrew text, the
Hebrew word for awoke is "vay-yeek-kahts"- Vav, Yod, Yod, Kuph, Tsade
Tsophit (Uqyyw). Notice that there are two Yods
in the Hebrew word. The Yod in the Paleo-Hebrew is a picture of a hand.
This could mean that hwhy was using His "Two Hands" to
orchestrate Pharaoh in awaking him.
Notice also the word "them" is bold in pink. In the Hebrew
grammar text this word is in the feminine gender. This tells us that
the ears of grain are feminine.
Verse eight
8 And was in the breaking period (morning), and his spirit, she was
agitated (troubled); and sent and called ta-all of the magicians of
Egypt,
and ta-all of her wise men: and
Pharaoh accounted (enumerated, enrolled, scrolled, numbered) to
them ta-his calm dream; and no
one
could interpret (translate) them to Pharaoh.
This scene reveals to us that man cannot interpret dreams or do
anything in
their own efforts. They are gifts from hwhy, and hwhy is in charge of
events, and not man.
When it says "her
wise men", it means Egypt's
wise men.
Looking at the word MAGICIANS
The Hebrew word
for magicians is in the Hebrew is "khahr-tohm"- Khet, Resh, Tet,
Mem Sophit
(Mjrx). It is from
Strong's Concordance number 2748, and its definition
From the
same as H2747; a horoscopist (as drawing magical lines or circles): -
magician.
from 2747
"kheh-reht" (jrx), and its definition
From a primitive root meaning to
engrave; a chisel or graver; also a style for writing: - graving tool,
pen.
This is where we get the
modern English word "cartoon".
Verses nine through thirteen
9 And the Prince of the Cup Bearers spoke at ta-Pharaoh, to say, I am with
remembering ta-My sins
today (the day):
10 Pharaoh was wroth upon his servants, and gave me in gurding
(keeping, observing, watching) at
the house of the Prince of the Executioners, me and ta the Prince of the
Bakers:
11 And
we calm-dreamed a calm-dream at one night, I and he; a man according to
the
interpretation (translation) of his calm dream, we
calm dreamed.
12 And was there with us a young man, a Hebrew (Hebrite),
a servant to the Prince of the Executioners; and we accounted (enumerated,
enrolled, scrolled, numbered) to him,
and had
interpreted (translated) to us ta-our calm dreams; a man
according to
his calm-dream was
interpreted (translated). 13 And was, as the which were interpreted
(translated) to us, so
was (happened);
I was returned (restored) upon my station (office), and him was hanged.
In
verse ten, the Chief of the Cup Bearers to Pharaoh was saying to
Pharaoh that
"Pharaoh"
was angry with me, in the third person, and did not say to Pharaoh
"You" were angry with me. The only reason this could be was that this
Pharaoh whom the Chief of the Cup Bearers spoke to was not the same
Pharaoh that restored his position two years earlier. It is theory that
it was a
different Pharaoh
who came to the throne within the two years
after the Chief Cup Bearer was restored to his position. In my opinion,
based on this possible theory, hwhy allowed Joseph
to stay in prison until the next Pharaoh took over the throne.
Indirectly related, speaking of dreams, hwhy talks about
dreams in the latter
days, which is noted in the book of the Acts
Acts 2:17 And it shall
come to pass in the last days, saith hwhy, I will pour out of My
Spirit upon all flesh: and your sons and your daughters shall prophesy,
and your young men shall see visions, and your old men shall dream
dreams:
This Acts passage came from the book of the prophet Joel
Joel 2:28 And it shall come to
pass afterward, that I will pour out ta-My Spirit upon all flesh; and
your sons and your daughters shall prophesy, your old men shall dream
dreams, your young men shall see visions:
This Pharaoh whom the Chief Cup Bearer noted was most likely the
previous Pharaoh, and the
current Pharaoh was his son who took over the throne within two years
after Joseph interpreted their dreams in prison.
It says in verse
twelve that the person in charge was, "the Chief of the Executioners".
Question: "Is
this the same Chief of the Executioners, who is Potiphar, which is
mentioned in the previous
Torah portion of Vay-Yeyshev"?
Genesis 37:36 And the Midianim, they sold
him to Egypt to Potiphar,
an officer (eunich) of Pharaoh, Prince of the Executioners.
In my humble opinion, this shows that this was most likely Potiphar's
prison that
Joseph and
the
two chiefs were in.
Verse fourteen
14 And
Pharaoh sent and called ta-Joseph, and they hurried
(made him run) from
the bore-pit: and shaved, and changed his clothing, and came to
Pharaoh.
Bill Cloud of Shoreshim
Ministries and Jacob's
Tent noted that when Joseph shaved, "all" of
his body was shaved. Joseph was bald from the top of his head to his
feet. Bill
Cloud also noted that by the time he was cleaned, shaved and given new
garments, Joseph looked like an Egyptian. Thank you Bill.
Verses fifteen and sixteen
15 And Pharaoh
said to
Joseph, I have calm-dreamed a calm-dream,
and no one could interpret (translate) him: and I, I have heard upon
you, to say,
you
can hear a calm-dream to interpret (translate) him. 16 And Joseph
answered ta-Pharaoh, to say, Not unto me:
Elohim shall answer ta-the peace (welfare) of
Pharaoh.
Notice that Joseph did not say "Yes I can", but he gave the credit to
Elohim. It is hwhy that gives the
gifts. The apostle Paul gives a great example, which he noted in his
letter to the
assembly at Corinth
1 Corinthians 12:1 Now
concerning spiritual gifts, brethren, I would not have you ignorant.
2 Ye know that ye were Gentiles, carried away unto these dumb
idols, even as ye were led. 3 Wherefore I give you to understand,
that no man speaking by the Spirit of Elohim calleth Yeshua accursed: and
that no man can say that Yeshua is Elohim, but by the Holy Spirit. 4
Now there are diversities of gifts, but the same Spirit. 5 And
there are differences of administrations, but the same Lord. 6 And
there are diversities of operations, but it is the same Elohim which
worketh all in all. 7 But the manifestation of the Spirit is given
to every man to profit withal. 8 For to one is given by the Spirit the
word of wisdom; to another the word of knowledge by the same Spirit; 9
To another faith by the same Spirit; to another the gifts of healing by
the same Spirit; 10 To another the working of miracles; to another
prophecy; to another discerning of spirits; to another divers kinds of
tongues; to another the interpretation of tongues: 11 But all these
worketh that one and the selfsame Spirit, dividing to every man
severally as he will.
This would
include that interpretation of dreams that was given to Joseph in this
week's Torah portion passage.
Verses seventeen through twenty
four
17 And Pharaoh spoke to Joseph, Behold, was in my calm-dream,
I
was standing upon the lip of the River (Nile): 18 and behold, seven
cows, plump of flesh, and beautiful of form, were ascending from the
River (Nile); and
they
were tending in the marshy
grass:
19 and, behold,
seven other cows ascended after them,
sickly (poor),
and much (very) evil of form, and lean (thin) of flesh I have not seen
like
them
in all of
the
land of Egypt for the evilness: 20 And the lean (thin) and the evil
cows, they
ate
ta the
first plump seven cows: 21 and they went
to their inwards
(stomachs), and we were not known, for they had
gone to their inwards
(stomachs); and their
appearance was evil as the which in the beginning.
And I
awoke. 22 And I looked in my
calm-dream, and behold,
seven ears were ascending on one stalk, full and good: 23 and behold,
seven lean (thin) withered ears of an eastern blast (scorch) were
sprouting
after
them:
24 And the lean (thin) ears, they
swallowed (devoured) ta the seven good ears: and was
said to the magicians; and no one could tell (declare, predict) to me.
Notice in verse
eleven in this week's Torah portion chapter in which Pharaoh said that
in his dream that he has
never seen cows
so sick in Egypt, not knowing that in a future time in Egypt, they
would experience things they have never seen in Egyptian history.
Notice
also the words "they", "their" and "them" are bold in pink. In the
Hebrew
grammar text these words are in the feminine gender. This tells us that
the cows are feminine. But notice that in verse twenty three the word
"them" is not bold in pink, because in the Hebrew grammar text that it
is not in the feminine gender but in the "masculine" gender. Why? I
don't know at this time.
Verses twenty five through
thirty two
25 And Joseph said to Pharaoh, The calm-dream of Pharaoh, he
is
one: ta-which The Elohim will do
shall
be told (declared, predict) to
Pharaoh. 26 The seven good cows, they are seven
years; and the seven good
ears, they are seven years: he is one calm dream. 27 And the seven lean (thin) and evil cows ascending after
them,
they are seven years; and the seven
empty ears of an eastern blast (scorch), they are seven years of the
famine. 28
He is the Word which I
have spoken to Pharaoh: which The Elohim
will do shall be shown (appeared) to ta-Pharaoh. 29 Behold,
seven years of great plenty are coming in all of the land of Egypt: 30
and
seven years of famine, they shall arise after them;
and all of the plenty in the land of Egypt shall be forgotten; and the
famine shall finish (end, cease) ta-the land; 31 And the
plenty shall not be known in the land from the face of that
famine,
after thus; for he shall be much (very) heavy. 32 And upon the two
calm-dreams to Pharaoh, two times;
for the Word is established from with The Elohim, and The Elohim
is with hasting to do him.
As Hebraic Roots teachers say, "History repeats itself". It is a
possibility that the seven years of famine is a prophetic event of the
seven years of the tribulation to come. Notice hwhy used the length
of "seven years". Why not four, or five, or three? hwhy uses this
specific number in various accounts throughout the Tanakh.
Indirectly related, another account of applying something twice in
establishing a future event, which
is noted in the book of the prophet Daniel
Daniel 5:22 And thou his
son, O Belshazzar, hast not humbled thine heart, though thou knewest
all this; 23 But hast lifted up thyself against the Lord of Heaven; and
they have brought the Vessels of His House before thee, and thou, and
thy lords, thy wives, and thy concubines, have drunk wine in Them; and
thou hast praised the elaha of silver, and gold, of brass, iron, wood,
and stone, which see not, nor hear, nor know: and the Elaha in whose
Hand thy breath is, and whose are all thy ways, hast thou not
glorified: 24 Then was the part of the Hand sent from Him; and this
writing was written. 25 And this is the writing that was written, MENE, MENE,
TEKEL, UPHARSIN. 26 This is the interpretation of the thing: MENE; Elaha
hath
numbered thy kingdom, and finished it. 27 TEKEL; Thou art
weighed in the balances, and art found wanting. 28 PERES; Thy kingdom
is divided, and given to the Medes and Persians.
Verses thirty three through
thirty six
33 And now, Pharaoh should look at a man intelligent
and
wise, and should position (set) him upon the land of Egypt.
34 Pharaoh should
do,
and should visit visitors (overseers) upon (over)
the land, and have a fifth of ta-the land of Egypt in the
seven
years of plenty, 35 and they will gather ta-all of the food of these coming
good
years, and heap (aggregate) winnowed grain (purged grain, barley grain)
under the hand of Pharaoh, and
they will
be guarded (kept, observed, watched) of food in the cities. 36 And
the food shall be for visiting (deposit) for the
land for
the seven years of the famine, which they
shall be in the land of
Egypt; and
the land, she shall not be cut off in the famine.
Notice that Joseph was humbled that he did not say to Pharaoh "Appoint
me, Pharaoh, to do this". He was very humble to say to Pharaoh to
appoint "overseers", third person personel, but Joseph most likely
didn't intend to volunteer himself, but acted out in innocence. If
Joseph did intentionally wanted to volunteer himself without saying it,
he could have heard Yeshua saying this verse 1,500 years in advance
when Yeshua said to His disciples, which is noted in the Gospel of
Matthew
Matthew 10:16 Behold, I
send you forth as sheep in the midst of wolves: be ye therefore
wise as serpents, and harmless as doves.
According to Yair Davidiy of Brit
Am and Hebrew Nations,
the
Ten Northern Tribes were divorced from hwhy
and were exiled into the nations between 732 and 722 BC. The tribes
traveled north and west, as far as Britain and North America. In my
learning of
Anglo-Saxon Britain, during the Anglo-Saxon period between 590 and 1066
AD, there was an agriculture law called "the Feudal System" where the
farmers give a portion of their growth to the nobles of the time in
exchange for their protection. This could have carried over from the
time of Joseph.
In the Anglo-Saxon "Feudal System", a farmer will provide a portion of
his produce to the lord of the manor.
In relating back to the beginning of this week's Torah portion chapter,
I noted that this
occurred in the first Biblical month of Aviv/Nissan and not in the
seventh
Biblical month of Ethanim/Tishri. In order for them to take time to
build the storehouses, if they did it during the latter part of the
Biblical year, it will get cold, and would be a little bit more
difficult, whereas if they did it during the Spring, they would have
more of the time during the summer months to build, which would be a
more better
reason for this account to occur on Aviv/Nissan. Though the seventh
Biblical
month of Ethanim/Tishrei is a harvest period, it doesn't start in the
Biblical year, and the storehouses would not have been made while it
was cold.
Whereas, the Bibliclal month of Aviv/Nissan starts the Biblical Harvest
Year's
cycle which the storehouses would have been built to store the grain,
and the
storehouses would have been ready for the Biblical Fall harvest.
!!!hwhy Kl dbk
In verse thirty six of this week's Torah portion passage, the phrase
"they shall be" in the Hebrew text is "tee-h'yey-nah"- Tav, Heh, Yod,
Yod, Nun Sophit (Nyyht). Notice that
there are two Yods in the Hebrew word. The Yod in the Paleo-Hebrew is a
picture of a "hand". This could tell us that hwhy was using His
"Two Hands" to supply the grain for the world during the seven years of
the famine.
!!!hwhy Kl dbk
Verses thirty seven through forty
37 And the Word was good
in the eyes of Pharaoh, and in
the eyes of all his servants. 38 And Pharaoh said to his servants,
Can we find as (like) this man which is in him the Spirit of Elohim?
39 And
Pharaoh said to Joseph, Since (After) Elohim has made known you
ta-all of this, no one is
intelligent
and wise as (like) you: 40 You, you shall be over (upon) my house,
and
shall
touch (kiss) all
of my people upon (over) your
mouth: only the throne will I be
greater than
you.
Notice that Joseph let Pharaoh do the accreditation regarding Joseph,
and not Joseph himself. Joseph had indirectly presented his resume to
Pharaoh through his suggestion from his personal experience and
expertise and knowledge without being in the state of asking for
the job.
In
verse thirty seven of this week's Torah portion passage, the Hebrew
text, the
Hebrew word for good is "vay-yee-tahv"- Vav, Yod, Yod, Tet, Bet (bjyyw). Notice that there are two Yods
in the Hebrew word. The Yod in the Paleo-Hebrew is a picture of a hand.
This could mean that hwhy was using His "Two Hands" to make
Pharaoh see this as a "good idea".
Verses forty-one through forty
three
41 And Pharaoh said to Joseph, See, I have given you
upon
(over) all of the land of Egypt. 42 And Pharaoh removed ta-his signet ring (seal ring)
from upon his
hand, and gave her
upon the hand of Joseph, and clothed him garments of linen (six
stringed linen, six bleached linen, bleached linen, six twined
linen, white linen), and
set the gold collar (chain) upon his neck; 43 And had him ride in
the
second chariot which belonged to him; and they cried to his face,
Kneel (Knee bend)!
And gave him over (upon) all of the land of Egypt.
The apostle
Stephen noted this week's Torah portion passage, which is noted in the
book of the Acts
Acts 7:9 And the
patriarchs, moved with envy, sold Joseph into Egypt: but hwhy
was with him, 10 And delivered him out of all his afflictions, and
gave
him favour and wisdom in the sight of Pharaoh king of Egypt; and he
made him governor over Egypt and all his house.
hwhy made
Joseph go through different hats before He promoted him, through
Pharaoh, to be the Viceroy in Egypt. There is a saying, "hwhy promotes,
and hwhy demotes", in
which this
phrase is based from the book of Psalms
Psalms 75:6 For promotion is not from the
dawn, and from the dusk, and from the desert. 7 And
Elohim judges: this one shall be humbled, and this one shall be
exalted.
Joseph went
through two promotions and two demotions before this third promotion to
be the second most powerful man in the Egyptian Empire. This is what we
go through in our lives as believers in the Messiah as well. We get
promoted in a location,
and then lose that location but get promoted somewhere else. Just
because we thought we made it, hwhy is saying to
us, "This is just a stage of My ultimate plan for you". Though it
doesn't look
that way to us, we as believer's cannot see hwhy's ultimate and
long term plan
for us. Like Joseph, he couldn't see hwhy's full plan why
he experienced these ups and downs in his life.
Verse forty two of this week's Torah portion passage says that Joseph
was given a garment of linen. This is the same
kind of garment that was required for a Levitical Priest to wear, which
is noted in the Torah portion of P'kudey, in the book of Exodus
Exodus 39:27 And they did (made) ta-the Coats (Tunics) of linen (six stringed linen, six
bleached linen,
bleached linen, white
linen), a doing (work) of
a fabricator (texturer, cunning
worker, needleworker), for Aaron, and for his
sons, 28 And ta
the Turban (Mitre) of linen (six stringed linen, six
bleached linen,
bleached linen, white
linen), and ta-the Embellished (Fancy)
Bonnets of
linen (six stringed linen, six
bleached linen,
bleached linen, white
linen), and ta-the Breeches of flax
(bahd-linen),
of twisted (twined) linen (six stringed linen, six
bleached linen,
bleached linen, white
linen), 29 And the Girdle of
twisted (twined) linen (six stringed linen, six
bleached linen,
bleached linen, white
linen), and
blue, and
purple, and crimson (red) worm [(worm of the crimson (red))], a
doing (work) of a fabricator (texturer,
cunning
work, needler); as
the which hwhy commanded ta-Moses.
Was hwhy trying to say,
in a way, that Joseph was like a Priest?
Indirectly related, Mark Biltz of El Shaddai
Ministries noted a comparison of Joseph receiving the
garment of Viceroy to David and Jonathan, the son of King Saul, giving
his garment to David, which is noted in the book of the prophet Samuel
1 Samuel 18:1 And it came to
pass, when he had made an end of speaking unto Saul, that the soul of
Jonathan was knit with the soul of David, and Jonathan loved him as his
own soul. 2 And Saul took him that day, and would let him go no
more home to his father's house. 3 Then Jonathan and David made a
covenant, because he loved him as his own soul. 4 And Jonathan
stripped himself of ta-the robe that
was upon him,
and gave it to David, and his garments, even to his sword, and to his
bow, and to his girdle. 5 And David went out whithersoever
Saul
sent him, and behaved himself wisely: and Saul set him over the men of
war, and he was accepted in the sight of all of the People, and also in
the sight of Saul's servants.
Mark Biltz noted
that when Jonathan gave the robe to David to put on, Jonathan also gave
David the heir title to the throne. It is compared to Pharaoh giving
the Viceroyship to Joseph without succession to the throne.
Verse forty four
44 And Pharaoh said to Joseph, I am
Pharaoh, and failing until you, a man shall not raise ta-his hand and ta-his foot in all of the land
of
Egypt.
The question is
"Who was this Pharaoh"? Later in the
book of Genesis, Joseph provides a hint to his brothers regarding
Pharaoh when he said to them, which is noted in the Torah portion of
Vay-Yigash, in the book of Genesis
Genesis 45:8 And now you, you did not send me here,
but The Elohim: and has set me
for a father to Pharaoh, and for a lord (master) to all of his
house,
and a
ruler in all of the land of Egypt.
This Vay-Yigash Torah portion passage reveals to us that Pharaoh was a
young child at
the time
Joseph first came to him, otherwise, Joseph would not have said that he
was in the role of
a "father" to the Pharaoh, other than the Pharaoh was a "young"
Pharaoh. I will explain this later in this chapter.
This could also be symbolic of
Pharaoh symolizing hwhy and Joseph symbolizing Yeshua. It
is
also comparable to hwhy allowing Moses to be like Elohim
and Aaron being the voice of hwhy, which is noted in the Torah
portion of Sh'moth, in the book of Exodus
Exodus 4:10 And Moses
said to hwhy, On me, Adonai, I am not a
man
of words, also from yesterday, from threes, also from since you
have spoken to your
servant: for I am heavy of mouth, and heavy of tongue. 11 And hwhy said to him, Who has
set the mouth to the Adam? Or who has set the dumb (speechless, tongue
tied), or deaf,
or the seeing,
or the
blind? That not I, hwhy? 12 And now, go, and I, I am
with your mouth, and I will teach you which you shall speak. 13
And said,
On me, Adonai, send now on the hand you will send.
14 And the Anger of hwhy glowed against Moses,
and said, That not is Aaron, the Levite, your brother? I know that
speaking, he can
speak. And behold also, he is coming out to meet you: and will see you,
and will rejoice in his heart. 15 And you will speak to
him, and you will put ta-the Words in his mouth: and
I, I am with your mouth and with his mouth, and I will teach you ta which you shall do. 16 And he
shall speak to the People for you: And shall be, he shall
be for you for a mouth, and you, you shall be to him for
Elohim.
As hwhy and Yeshua, as
Moses and Aaron, and as Pharaoh and Joseph.
Verses forty five and forty six
45 And Pharaoh called the name of Joseph, Zaphnath Paaneah; and
gave to him ta-Asenath, daughter of
Poti Pherah, Priest of On, for a woman (wife).
And Joseph went out over (upon) the land of Egypt. 46 And Joseph
was
a son of thirty years in his standing to the face of
Pharaoh, King of Egypt. And Joseph went out from of the face of
Pharaoh, and went over in all of the land of Egypt.
In verse forty
five, Pharaoh changed Joseph's name to Zaphnath
Paaneah.
Looking at the word ZAPHNATH
PAANEAH
The Hebrew name for Zaphnath
Paaneah is "Tsaph-nath
Pah-ney-akh"- Tsade, Peh, Nun, Tav; Peh, Ayin, Nun, Khet (xnep tnpu). It is from
Strong's Concordance number 6847, and its definition
Of
Egyptian derivation; Tsophnath-Paneach, Joseph’s Egyptian name: -
Zaphnath-paaneah.
There is no
meaning of his name mentioned, but doing more research, this is what it
reveals:
Zaphnath
Looking at his first name, by
researching,
we find the word "tsah-phahn"- Tsade, Peh, Nun (npu). It is from
Strong's Concordance number 6845, and its
definition
A primitive
root; to hide (by covering over); by implication to hoard or reserve;
figuratively to deny; specifically (favorably) to protect,
(unfavorably) to lurk: - esteem, hide (-den one, self), lay up, lurk
(be set) privily, (keep) secret (-ly, place).
It means "to
hide" and "secret". One with enough Hebrew grammar knowledge could
figure out that the tav in the end of the word is
plural in the feminine form. Thus the word is interpreted as "secrets".
Paaneah
Looking at his
second name, It can be divided it into two parts:
Paa
The Hebrew word for Paa is
"pah"- Peh, Ayin (ep). It is found
in Strong's Concordance number 6463 "pah'ah" (hep), and its definition
A primitive
root; to scream: - cry.
This part of the word means "to cry out".
Neah
The Hebrew word
for Neah is "Ney-akh"- Nun, Khet (xn). It is found
in
Strong's Concordance number 5117 "noo-akh" (xwn), and its definition
A
primitive root; to rest, that is, settle down; used in a great variety
of applications, literally and figuratively, intransitively,
transitively and causatively (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.): - cease, be confederate, lay, let
down, (be) quiet, remain, (cause to, be at, give, have, make to) rest,
set down. Compare H3241.
This is the same
Hebrew word where Noah gets
his name from. It means "rest".
Based on these findings, this is the meaning of Joseph's new name,
Tsaph-nath
Paneyakh:
"Secrets Cried Out In Rest"
It is shown in verse sixteen that Joseph married Asenath, daughter of
Poti Pherah,
Priest of On.
Looking at the following words:
ASENATH
The Hebrew word for Asenath is
"Ahs-nath"- Aleph, Samek, Nun, Tav (tnoa). It is from
Strong's Concordance number 621, and its definition
Of
Egyptian derivation; Asenath, the wife of Joseph: - Asenath.
Researching further, there is another name, and it is "Ahs-nah" (hnoa). It is from
Strong's Concordance numer 619, and its definition
Of
uncertain derivation; Asnah, one of the Nethinim: - Asnah.
Researching further, there is a Hebrew word "Ah-sahm"- Aleph, Samek,
Mem
Sophit (Moa). It is from Strong's Concordance
number 618, and its definition
From
an unused root meaning to heap together; a storehouse (only in the
plural): - barn, storehouse.
In the Hebrew, The Nun in pronouns is considered feminine. To me,
Asenath's root name "Asan" (noa) is the
feminine form of "Asam" (Moa). This would
mean that Asenath's name means "Storehouse", or we would say "a storage
house". It probably meant that Asenath was born in a storehouse, and
its
ironic that Joseph suggested to Pharaoh in verse thirty six of this
week's Torah portion passage to "store"
grain to prepare for the years of the famine coming ahead. In an
agricultural perspective, one reaps what one sows. Pharaoh
realized this, and it was fortunate that there was a young virgin named
"Storehouse" in his court. One could say that in a joking way, Pharaoh
was saying to Joseph "You want a
storehouse? Here is your wife......... "Storehouse!"......"Asenath!"".
!!!hwhy Kl dbk
POTI PHERAH
The
Hebrew name for Poti Pherah is "Poh-tee Pheh-rah"- Peh, Vav, Tet, Yod;
Peh,
Resh, Ayin (erp yjwp). It is from Strong's Concordance number
6319, and
its definition
Of Egyptian derivation; Poti-Phera,
an Egyptian: - Poti-pherah.
It does not reveal what his
name means in this definition, but researching further, this is
what is found:
Poti
As I mentioned in last week's
Torah portion of Vay-Yeyshev, in the book of Genesis, The is a person
named "Putiel". This could be the similar part of Poti Pherah's name.
The Hebrew word Putiel is a
"Poo-tee-ehl"- Peh, Vav,
Tet, Yod, Aleph, Lamed (layjwp) is from
Strong's Concordance number 6317, and its definition
From an
unused root (probably meaning to disparage) and H410; contempt of God;
Putiel, an Israelite: - Putiel.
Putiel's name means "Contempt of El". "Puti" means
"Contempt".
Pherah
The Hebrew word
for Pherah is "peh-rah"- (erp). It is from Strong's
Concordance number 6545, and its defintion
From
H6544; the hair (as dishevelled): - locks.
from 6544
"pah-rah"
(erp), and its definition
A
primitive root; to loosen; by implication to expose, dismiss;
figuratively absolve, begin: - avenge, avoid, bare, go back, let,
(make) naked, set at nought, perish, refuse, uncover.
Pherah means, in this case
"dismiss". I will explain.
Looking at all this
information, a question came to me, "Is Potiphar and Potipherah the
same
person"? In my opinion, he was, and this will also be explained.
When Joseph was raised by Pharaoh to become second in
command of Egypt, Joseph was given the daughter of Poti Pherah to be
his
wife. Now adding this to the case of Potiphar's name, during Joseph's
time serving "Potiphar", Potiphar's name means "Contempt of Violation"
which later would manifest when Joseph was tempted by Potiphar's wife
who falsely accused Joseph of "contempt of violation" by violating her.
Later, when Joseph was ascended to be the Viceroy of Egypt, he married
the daughter of "Poti Pherah" In Joseph's case, Poti Pherah's name
which we
now know means "Contempt Dismissed", meaning that Potiphar now
realized
that Joseph was innocent of his wife's accusations against him. As a
result,
Potiphar changed his name to Poti Pherah to show that he "dismissed"
the
charges against Joseph. Also adding to this insight, the last
Hebrew
letter of Poti Pherah's name is "Ayin" (e), and this is also a Paleo-Hebrew
picture of the "eye". When Potiphar (rpyjp) added the Ayin, or the "eye" to his
name (erp
yjwp), he was saying to Joseph "I "see"
now that you were innocent of my wife's accusations against you".
Also notice that Hebrew of Poti Pherah's name has added a "Vav" (w) to his original
name. In the Paleo-Hebrew, it is a picture of a nail or a tent peg, and
it is a means to "add" something to the tent. Poti Pherah was also
saying to Joseph, based on his name "You used to be my servant under my
old name 'Potiphar', but now you have been "added" (erp
yjwp) to my
family and became a "tent nail" (or "tent peg") to become part of my
house, a.k.a.
"tent"".
Also, regarding the Vav in Poti Pherah's name, the fact that it was in
his name "Poti"- meaning "contempt", it means that Joseph's accusation
of "contempt" was "nailed". This was a precursor hint of something
symbolically nailed it to
the cross, as when Yeshua took all the sins, including Joseph's false
charges of contempt, to the cross.
Based on these notions, Poti Pherah means "Contempt Dismissed".
!!!hwhy Kl dbk
Based on verse forty six of this week's Torah portion passage, Joseph
was twenty eight years old when he
interpreted the chiefs' dreams two years prior. When Joseph became
Viceroy of Egypt, he was thirty years old.
This
is a chart revealing
the year of mankind and the
ages of Joseph's relatives when Joseph was
thirty years old
YEAR OF MAN WHEN JOSEPH WAS 30 YEARS
OLD |
NAME OF JOSEPH'S RELATIVE |
AGE OF JACOB'S RELATIVES WHEN
JOSEPH WAS 30 YEARS OLD |
AGE OF DEATH OF JOSEPH'S RELATIVES |
2229 YEARS OF MANKIND |
Isaac |
Isaac died at 180 years old when
Joseph was 29 years old |
180 years old |
2229 YEARS OF MANKIND |
Jacob |
121
years old |
147
years old |
2229 YEARS OF MANKIND |
Esau |
121
years old |
(unknown) |
2229 YEARS OF MANKIND |
Reuben |
about 37 years old |
(unknown) |
2229 YEARS OF MANKIND |
Simeon |
about 36 years old |
(unknown) |
2229 YEARS OF MANKIND |
Levi |
about 36 years old |
137 years old |
2229 YEARS OF MANKIND |
Judah |
about 35 years old |
(unknown) |
2229 YEARS OF MANKIND |
Dan |
about 34 years old |
(unknown) |
2229 YEARS OF MANKIND |
Naphtali |
about 34 years old |
(unknown) |
2229 YEARS OF MANKIND |
Gad |
about 33 years old |
(unknown) |
2229 YEARS OF MANKIND |
Asher |
about 33 years old |
(unknown) |
2229 YEARS OF MANKIND |
Issachar |
about 32 years old |
(unknown) |
2229 YEARS OF MANKIND |
Zebulun |
about 32 years old |
(unknown) |
2229 YEARS OF MANKIND |
Dinah |
about 31 years old |
(unknown) |
2229 YEARS OF MANKIND |
Benjamin |
about 21 or 23 years old |
(unknown) |
As I noted in
last week's Torah portion of Vay-Yeyshev, in the book of
Genesis, when Joseph revealed the Chief Cup Bearer and the Chief
Baker's dreams two years prior, Jacob-Israel was 121 years old
and Isaac died was 180 years old. That means
Jacob-Israel and the rest of his sons were dwelling in Hebron for
nineteen
years when Joseph interpreted the dreams in prison. Now Joseph is
thirty, putting Jacob at 120 years old, one year after Isaac died at
180 years old. This also tells us that Isaac also died when it was
Joseph's time to become Viceroy of Egypt, and it reveals to us
that hwhy allowed Isaac
to die when Joseph became Viceroy of Egypt. Why? I don't know. Also, I
want to thank Mark Biltz of El
Shaddai Ministries for correcting me on the age of Jacob in
relation to Jospeh in which he was ninety years old when Joseph was
born. Thank you Mark.
Based on past calculations, if the time line is correct, this would
take us to about 1771 BC.
There are many
chronologies of
Egyptian kings. First of all, I am still searching
to figure out who this Pharaoh is
that Joseph met. One theory is based on the Pharaohs of
the Bible
website in which the Pharaoh most likely in Joseph's time was Ahmose I
of the Egyptian Eighteenth Dynasty in the New Kingdom period. But
another source is from Tim Mahoney
in his 2014 documentary film, "Patterns of Evidence" in which he and
David Rohl, author of "Exodus - Myth Or History?" noted that the
Egyptian kings who reigned during the time of the Exodus were from the
Middle Kingdom of the 14th and 15th dynasties. I have yet to figure out
who could potentially be the Pharaoh during Joseph's time of this
week's Torah portion passage.
By the time that Joseph was thirty
years old, according to Wikipedia, based on the time
line, the Pharaoh who ruled in Egypt was Ya'ammu Nubwoserre who ruled
from 1780-1770 BC of the Fourteenth Dynasty, in the Second Intermediate
Period. This is what Wikipedia says
regarding Ya'ammu Nubwoserre:
"Nubwoserre Ya'ammu (also rendered as Ya'amu, Jamu and Jaam) was a ruler during
the Second Intermediate Period of Egypt.
This
Asiatic-blooded ruler is traditionally placed in the 16th Dynasty, an
hypothesis still in use nowadays by scholars such as Jürgen von
Beckerath; although recently Kim Ryholt proposed him as the second
ruler of the 14th Dynasty.
This ruler seems
to have made little use of the cartouche — which was a pharaonic
prerogative — since it was used only for the throne name,
Nubwoserre, though not always. His personal name never appears inside a
cartouche, and is simply reported as "the son of Ra, Ya'ammu".
Similar to his
suggested predecessor Yakbim Sekhaenre, there is no direct evidence
that Ya'ammu's throne name was Nubwoserre: the association is based on
stylistic features of the seals and was proposed by William Ayres Ward
and later elaborated by Ryholt; Daphna Ben-Tor
disputed this identification, pointing out that the seals of the many
rulers living during this period are too similar to make such
correlations on the basis of mere design features. The Turin King List
can not help with this issue since the ruler does not appear on it,
likely due to a lacuna.
Assuming that Ward
and Ryholt were right, Nubwoserre Ya'ammu is attested by 26 rather
crude scarab seals (more precisely, 19 naming Nubwoserre and 7 naming
Ya'ammu); based on that, Ryholt estimated for him a reign length
of around 10 years, in the interval 1780-1770 BCE. However, about the
events of his reign absolutely nothing is known.
Israeli
Egyptologist Raphael Giveon identifies
Ya'ammu with his proposed predecessor Yakbim".
This is also what Wikipedia says
regarding the Fourteenth Dynasty:
"The Fourteenth Dynasty of
Egypt was a
series of rulers reigning during the Second Intermediate Period over
the Nile Delta region of Egypt. It lasted between 75 (c.
1725–1650 BC) and 155 years (c. 1805–1650 BC), depending on
the scholar. The capital of the dynasty was probably Avaris. The 14th
dynasty existed concurrently with the 13th dynasty based in Memphis.
The rulers of the 14th dynasty are commonly identified by Egyptologists
as being of Canaanite or West Semitic descent, owing to the distinct
origins of the names of some of their kings and princes, like Ipqu
(West Semitic for "grace"), Yakbim ("ia-ak-bi-im", an Amorite name), Qareh (West
Semitic for "the
bald one"),
or Yaqub-Har".
According to
David Rohl in Timothy Mahoney's documentary "Patterns of
Evidence: The
Exodus", the area that the Israelites resided was
in Avaris in
Egypt. It was later
renamed Rameses, and is known today as Tell El
Daba,
because according to them, it was at Avaris
that Joseph's family resided.
This is a map showing the territory occupied by the Fourteenth Dynasty
highlighted in orange
These are the only images pertaining to Ya'ammu Nubwoserre
Whoever the Egytian king was that Joseph met, this king had politically
and economical motives, because one: there were other dynasties around
him, two: economically, he was rolling the dice with Joseph in Pharaoh
hearing that he could have potential economic control over his
competative Egyptian dynasties surrounding him. If it came to pass as
Joseph said, the Pharaoh whom Joseph met would have economic dominance
over the other dynasties as well as other nations.
Verses forty seven through forty
nine
47 And the land, she did (had made) by the handfuls in the
seven years of plenty. 48 And gathered ta-all of the food of the seven
years,
which they were in the land of Egypt, and gave the food in the cities:
the food of the field of the city which was all around her, was given
in her
midst. 49 And Joseph heaped (aggregated) the multiplying
(exceedingly, vehemently) much winnowed grain (purged grain, barley
grain) as the
sand of the
sea, until for was forsaken for enrolling (scrolling, numbering); for
can
not be enrolled, (scrolled, numbered).
The grain is symbolized for "the physical people". Looking at verse
forty nine, that fact that the grain was beyond numbering was symbolic
of those who are believers in Yeshua, who are grafted
in to the branch.
When Joseph is storing grain, he is symbolically storing people. Joseph
is a type and shadow of Yeshua, and Yeshua is "storing" His People
while the world is a symbol of the famine, and Yeshua uses us as
believers to meet
the need for the people of world who are in famine in spirit, who need
Yeshua in their lives.
Looking at the word GRAIN
The Hebrew word for grain is
"bahr"- Bet, Resh (rb). It is from
Strong's Concordance number 1250, and its definition
From
H1305 (in the sense of winnowing); grain of any kind (even while
standing in the field); by extension the open country: - corn, wheat.
from 1305 "bah-rahr" (rrb), and its definition
A
primitive root; to clarify (that is, brighten), examine, select: - make
bright, choice, chosen, cleanse (be clean), clearly, polished, (shew
self) pure (-ify), purge (out).
This is where we get our
modern English word "barley".
Verses fifty through fifty two
50 And to
Joseph were birthed two sons, before she came the years of
the famine, which Asenath, daughter of Poti Pherah, Priest of On,
birthed
her to him. 51 And Joseph called ta-the name of the firstborn,
Manasseh:
For Elohim made me forget ta-all of my toil (worries,
weariness), and ta all of the house of my
father.
52 And called ta the name of the second,
Ephraim: For Elohim has fructified me in the land of my
affliction.
Looking at the following words:
MANASSEH
The Hebrew word for Manasseh
is "M'nah-sheh"-
Mem,
Nun, Shin, Heh (hsnm). It is from
Strong's Concordance number 4519, and its definition
From
H5382; causing to forget; Menashsheh, a grandson of jacob, also the
tribe descendant from him, and its territory: - Manasseh.
from 5382 "nah-shah" (hsn), and its definition
A
primitive root; to forget; figuratively, to neglect; causatively, to
remit, remove: - forget, deprive, exact.
Manasseh means
"forget".
EPHRAIM
The Hebrew name for Ephraim is
"Eh-phrah-yeem"- Aleph, Peh, Resh, Yod, Mem Sophit (Myrpa). It is from
Strong's Concordance number 669, and its defintion
Dual of a
masculine form of H672; double fruit; Ephrajim, a son of Joseph; also
the tribe descended from him, and its territory: - Ephraim Ephraimites
from 672 "eh-phrath" and "Eh-phrah-thah" (trpa, htrpa), and its
definition
From
H6509; fruitfulness; Ephrath, another name for Bethlehem; once used in
Psa_132:6 perhaps for Ephraim; also of an Israelitish woman: - Ephrath,
Ephratah.
from 6509
"pah-rah" (hrp), and its defintion
A
primitive root; to bear fruit (literally or figuratively): - bear,
bring forth (fruit), (be, cause to be, make) fruitful, grow, increase.
Ephraim means "to
bear fruit" or "fruitfulness". Notice that one of the definitions is
"ephrathah", the same word which is the name of Ephrathah, a location
near Bethlehem, where Joseph's mother, Rachel, is buried. Question: "Is
Ephraim's
name also Joseph's memorial for his mother"? I don't have an answer to
that at this time.
In our personal lives, we are to "forget" our past so that we can be
"fruitful" in hwhy, in our
walk with Him and in our walk with Him. This is what the apostle Paul
wrote in
his letter to the
assembly in
Corinth
2 Corinthians 5:17 Therefore
if any man be in Messiah, he is a new creature: old things are passed
away; behold, all things are become new.
The apostle Paul also wrote in his letter to the assembly in
Philippi
Phillipians 3:13 Brethren, I
count not myself to have apprehended: but this one thing I do,
forgetting those things which are behind, and reaching forth unto those
things which are before,
Verses fifty three through fifty
seven
53 And
the seven years of the plenty which was in the
land of Egypt, they
finished (ceased). 54 And the seven years of
famine, they
began to arrive as the which Joseph spoke: and the
famine was in all of the
lands; and in all of the
land of Egypt was bread. 55 And all of the land of Egypt, she
hungered [(she was in the famine)], and the people
cried to Pharaoh for bread: and Pharaoh said to all of the
Egyptians,
Go to Joseph; which shall be said to you, you do. 56 And
the
famine was upon
all of the face of the Earth: And
Joseph opened ta-all which was in them, and
shever-sold to the Egyptians; and the
famine was strong in the land of Egypt. 57 And all of the Earth,
they
came to Egypt to Joseph to shever-buy; for the famine was strong
in all
of
the Earth.
The seven year honeymoon was over for Joseph. This famine will be the
precursor to what will happen to Joseph's family back in Canaan. This
would place Joseph around thirty eight years old by the beginning of
the
seven years famine.
This
is a chart revealing the year of mankind and age of Joseph's relatives
when Joseph was
thirty eight years old
YEAR OF MAN WHEN JOSEPH WAS 38 YEARS
OLD |
NAME OF JOSEPH'S RELATIVE |
AGE OF JACOB'S RELATIVES WHEN
JOSEPH WAS 38 YEARS OLD |
AGE OF DEATH OF JOSEPH'S RELATIVES |
2237 YEARS OF MANKIND |
Isaac |
Isaac died at 180 years old when
Joseph was 29 years old |
180 years old |
2237 YEARS OF MANKIND |
Jacob |
129
years old |
147
years old |
2237 YEARS OF MANKIND |
Esau |
129
years old |
(unknown) |
2237 YEARS OF MANKIND |
Reuben |
about 45 years old |
(unknown) |
2237 YEARS OF MANKIND |
Simeon |
about 44 years old |
(unknown) |
2237 YEARS OF MANKIND |
Levi |
about 44 years old |
137 years old |
2237 YEARS OF MANKIND |
Judah |
about 43 years old |
(unknown) |
2237 YEARS OF MANKIND |
Dan |
about 42 years old |
(unknown) |
2237 YEARS OF MANKIND |
Naphtali |
about 42 years old |
(unknown) |
2237 YEARS OF MANKIND |
Gad |
about 41 years old |
(unknown) |
2237 YEARS OF MANKIND |
Asher |
about 41 years old |
(unknown) |
2237 YEARS OF MANKIND |
Issachar |
about 40 years old |
(unknown) |
2237 YEARS OF MANKIND |
Zebulun |
about 40 years old |
(unknown) |
2237 YEARS OF MANKIND |
Dinah |
about 39 years old |
(unknown) |
2237 YEARS OF MANKIND |
Benjamin |
about 29 or 31 years old |
(unknown) |
2237 YEARS OF MANKIND |
Mannaseh |
about 7 years old |
(unknown) |
2237 YEARS OF MANKIND |
Ephraim |
about 6 years old |
(unknown) |
Based on past
calculations, if the time line is correct, this would
take us to about 1763 BC.
By the time that Joseph was thirty
seven years old, according to Wikipedia, based on the time
line, There were two Pharaohs who ruled in Egypt. One of them was Userkare
Khendjer who ruled
from 1764-1759 BC of the
Thirteenth Dynasty, in the Second Intermediate Period.
This
is what Wikipedia says regarding Userkare
Khendjer:
"Userkare Khendjer during the was the
twenty-first pharaoh of the Thirteenth Dynasty of EgyptSecond
Intermediate Period. Khendjer possibly reigned for 4 to 5 years,
archaeological attestations show that he was on the throne for at least
3 or 4 years 3 months and 5 days. Several absolute dates have been
proposed for his reign, depending on the scholar: 1764—1759 BC as
proposed by Ryholt and Baker, 1756—1751 BC
as reported by Redford, and 1718—1712 BC as per Schneider. Khendjer had a small
pyramid built for himself in Saqqara and it is therefore likely that
his capital in Memphis".
These are the only images
pertaining to Userkare
Khendjer
This is an image of the remains of Usekare Khendjer's Pyramid
These are sketches of Usekare Khendjer's Pyramid
This
is what Wikipedia says regarding Userkare Khendjer's pyaramid:
"The Pyramid of Khendjer was a pyramid built
for the burial of the 13th dynasty pharaoh Khendjer, who ruled Egypt c.
1760 BC during the Second
Intermediate Period. The pyramid, which
is part of larger complex comprising a morturary temple, a chapel, two
enclosure walls and a subsidiary pyramid, originally stood around
37 m (121 ft) high and is now completely ruined. The
pyramidion was discovered during excavations under the direction of
Gustave Jéquier in 1929, indicating that the pyramid was
finished during Khendjer's lifetime. It is the only pyramid known to
have been completed during the 13th dynasty".
You can access the article by clicking on the link below to get to the
webpage.
https://en.wikipedia.org/wiki/Pyramid_of_Khendjer
The Tour Egypt
website has an article regarding Userkare Khendjer's pyramid titled
"The Pyramid of Khendjer at Sout Saqqara in Egypt". You can access the
article by clicking on
the link below to get to the webpage.
http://www.touregypt.net/featurestories/khendjerp.htm
The other Pharaoh who ruled in Egypt by the time
that Joseph was thirty eight years old, according to Wikipedia, based
on
the time
line, was Qareh Khawoserre who ruled
from 1770-1760 BC of the Fourteenth Dynasty, in the Second Intermediate
Period. This is what Wikipedia says
regarding Qareh Khawoserre:
"Qareh Khawoserre
was possibly the third king of the Canaanite 14th Dynasty of Egypt, who
reigned over the eastern Nile Delta from Avaris during the Second Intermediate Period. His reign is
believed to have lasted about 10 years, from 1770 BC until 1760 BC or
later, around 1710 BC. Alternatively, Qareh could have been a later
vassal of the Hyksos kings of the 15th Dynasty and would then be
classified as a king of the 16th Dynasty.
Qareh's name is
West Semitic and means "The bald
one". His existence is only attested by thirty royal seals inscribed with his name, only
one of which has a known provenance: Jericho in Canaan. Qareh's name
was earlier misread as Qar, Qur, and Qal.
The egyptologist
Kim Ryholt equates Qareh with the prenomen Khawoserre, which is
also only attested through scarab seals. Qareh's chronological position
is uncertain, with Ryholt and Darrell Baker placing him as the third
king of the 14th dynasty based on the style of his seals. On the other
hand, Thomas Schneider and Jürgen von Beckerath see him as a ruler
of the 16th dynasty. Alternatively, James Peter Allen proposes that he
was an Hyksos ruler of the early 15th dynasty"
This is the only image relating
to Qareh Khawoserre
CHAPTER 42
Genesis 42:1-38
Gen 42:1 And Jacob saw
for exists shever-grain in Egypt, and Jacob said to his
sons, To why do you look (stare)? 2 And he said, Behold, I have
heard for exists shever-grain in
Egypt: Descend (Go down) to there, and shever-buy for us from there;
and we
will
live and we will not die. 3 And the ten brothers of Joseph, they
descended
(went down) to
shever-buy
winnowed grain (purged grain, barley grain) from
Egypt. 4 And ta-Benjamin, brother of Joseph,
Jacob did not send at ta-his
brethren; for was said, Lest harm shall befall (encounter) him.
5 And the Sons of Israel came to shever-buy in the midst that came of
them:
for the famine was in the land of Canaan. 6 And Joseph, he
was
the governor (dominator) over (upon) the land, he was
the one shever-selling to all of the people of the Earth: And the
brothers of
Joseph, they came,
and they bowed down their noses to the Earth to him.
7 And Joseph saw ta-his brothers, and recognized
(discerned)
them, and was a foreigner to them, and spoke harshly (roughly, cruely,
severely) with
them; and
said to them, From where have you come? And they said,
From the
land of Canaan to
shever-buy food. 8 And Joseph recognized (discerned) ta-his brothers, and they did
not recognize (discerned) him.
9 And Joseph remembered ta the calm-dreams which had
calm-dreamed
of
them, and said to them, You
are foot spies; you
have come to see ta-the nakedness (barrenness) of
the
land. 10 And they said to him, No, my lord (master), and your
servants have
come to shiver-buy
food. 11 All of us are sons of one man; we are honest (innocent). We,
your
servants, are not foot spies. 12 And said to them, No, for of the
nakedness (barrenness) of
the land you have
come to see. 13 And they said, Your servants are
two ten (twoteen, twelve)
brothers. We are
sons of one man in the land of Canaan; and behold, the smallest
(youngest)
is at ta-our father today, and
the one is not of us.
14 And Joseph said to them, He is which I spoke to
you, to say, You are foot spies: 15 On
this
you shall be proved (tested, tried): Pharaoh
lives, but you
shall go out from this (here), for but your brother, the smallest
(youngest), in
coming here (of them?).
16 Send one from you,
and take (fetch) ta-your brother, and you
shall be imprisoned, and your
words shall be proved (tested, tried) that truth is with you: and
if not, Pharaoh
lives, for you are
foot
spies.
17 And gathered (received, added) them for guarding (keeping,
observing, watching) of three
days.
18 And Joseph said to them in the third day, This do, and
live; I revere (give awe, fear) ta-The Elohim: 19 If you are
honest (innocent), one of your
brothers shall be imprisoned in
the house of your guarding (keeping,
observing, watching): and go of you,
bring shever-grain at the
famine of your
houses: 20 And you will bring ta-your brother, the smallest
(youngest),
to
me; and your
words shall be confirmed (verified, supported), and you shall not die.
And they
did so.
21 And they
said a man to his brother, Truly, we are guilty (shamed) upon our
brother which
we saw the (anguish (distress, pain,
tribulation) of his soul in his
beseeching (imploring) to us, and we did not listen; upon thus, this (anguish (distress, pain,
tribulation) has
come to us. 22 And Reuben answered them, to say, That not [(That to
him)] I
say to
you,
to say, Do you not sin against the lad (boy, child); and you did not listen? And
also
behold, his blood is required. 23 And they did not know not for Joseph
heard them; for the interceder (interpreter) was between them.
24 And
turned from upon them, and wept; and
returned to them, and spoke to them, and took from them ta-Simeon, and imprisoned
(bound) him to
their eyes.
25 And Joseph commanded, and they filled ta-their vessels of winnowing
grain (purged grain, barley grain),
and to the returning a man of their silver to his sack, and to give
provision (victuals, venison, game) to them for the way: and did so to
them,
26 and they
lifted up ta-their shever-grain upon
their donkeys, and they went from there. 27 And the one opened ta-his sack to give provender
(fodder)
for his donkey in the lodge, and saw ta-his silver; and behold, he
was in the mouth of his expanded bag. 28 And said to his brothers,
My silver is returned;
and also, behold, is in my expanded bag: and their hearts went out, and
they
were dreaded a man to his brothers, to say, What is this has Elohim
done to us?
29 And they came to Jacob their father to the land of
Canaan, and they told (declared) to him of ta all that befell (happened) of
them; to
say, 30 The man, the lord (master) of the land, spoke harshly
(severely, cruely) with
us, and gave us as foot spies at ta-the land. 31 And we
said to him, We are honest (innocent); we are not foot spies:
32 We are two ten (twoteen, twelve) brothers, sons of our father; the one is not,
and the smallest (youngest) is today (the day) at ta-our father in the land of
Canaan. 33
And the man, the lord (master) of the land, said to us, On this
shall I
know for you are
honest (innocent); deposit the one of your
brothers with me, and
take and go at ta-the famine of your
houses: 34 and bring ta-your brother, the smallest
(youngest),
to
me: and I will
know for you are not
foot spies, for you
are
honest: I will give ta-your brother to you, and you
will trade (make merchant) at ta-the land.
35 And was, they were emptying their sacks, and behold, of a man, a bundle of his silver was in
his sack: and they, they and their father, saw the bundle of his
silver, and
they were afraid.
36 And Jacob, their father, said to them, You have
bereaved (deprived) me: Joseph is not, and Simeon is not, and you will
take ta-Benjamin?!: All of these,
they are
upon me. 37 And Reuben spoke to his father, to say, If I do not bring him to you,
you can make die ta-my two
sons: Give him upon my hand, and
I, I
will return him to you. 38 And he said, My son shall not descend
(go down)
with you; for his
brother is dead, and he by his aloneness remains: If harm shall befall
(encounter) him
in the
way which you are going in her, and you will descend (bring
down)
ta-my grayness in
sorrow to Sheol.
(NOTE: Not all verses will have
comments)
Verses one and two
1 And Jacob saw
that exists shever-grain in Egypt, and Jacob said to his
sons, To why do you look (stare)? 2 And he said, Behold, I have
heard for exists shever-grain in
Egypt: Descend (Go down) to there, and shever-buy for us from there;
and we
will
live and we will not die.
The writer noted the brothers are "staring", or "gazing", as if it
was hopeless. What Jacob did was the equivalence of a "Cher" moment to
Nicholas Cage in the movie "Moonstruck" when she slaps Nicholas in the
face and says to him "Snap out of it"!
Looking at the word GRAIN
The Hebrew word for grain is
"shah-vahr"- Shin, Bet, Resh (rbs) It is from
Strong's Concordance number 7666, and its definition
Denominative
from H7668; to deal in grain: - buy, sell.
from 7668
"sheh-vehr" (rbs), and its
definition
The same
as H7667; grain (as if broken into kernels): - corn, victuals.
from 7667 "sheh-vehr" or "shey-vehr" (rbs), and its
defintion
From
H7665; a fracture, figuratively ruin; specifically a solution (of a
dream): - affliction, breach, breaking, broken [-footed, -handed],
bruise, crashing, destruction, hurt, interpretation, vexation.
from 7665 "shah-vahr" (rbs), and its defintion
A
primitive root; to burst (literally or figuratively): - break (down,
off, in pieces, up), broken ([-hearted]), bring to the birth, crush,
destroy, hurt, quench, X quite, tear, view [by mistake for H7663].
This is where we get our modern
English word "shiver".
In this week's Torah passage the Hebrew word for "existed" in verse one
and
"exists" in verse two in the Hebrew text is "yesh" (sy). This Hebrew
word could also be short for "Yeshua". Applying Yeshua to the text, it
would read this way:
1 And Jacob saw for Yeshua had shever-grain in Egypt, and
Jacob said to his
sons, To why do you look (stare)? 2 And he said, Behold, I have
heard for Yeshua has shever-grain in
Egypt: Descend (Go down) to there, and shever-buy for us from there;
and we
will
live and we will not die.
!!!hwhy Kl dbk
Verses three and four
3 And the ten brothers of
Joseph, they
descended
(went down) to
shever-buy
winnowed grain (purged grain, barley grain) from
Egypt. 4 And ta-Benjamin, brother of Joseph,
Jacob did not send at ta-his
brethren; for was said, Lest harm shall befall (encounter) him.
Jacob learned his lesson when he sent Joseph alone by keeping Benjamin,
meaning
"Son the Right", at home. But he sent his ten other sons. They could
also be symbolized as the Lost Ten Northern Tribes of Israel.
The apostle Stephen noted verses one through four of this week's Torah
portion passage, and it is noted in the book of
Acts
Acts 7:11 Now there came
a dearth over all the land of Egypt and Chanaan, and great affliction:
and our fathers found no sustenance. 12 But when Jacob heard that
there was grain in Egypt, he sent out our fathers first.
Verses five and six
5 And the Sons of Israel came to shever-buy in the midst that came of
them:
for the famine was in the land of Canaan. 6 And Joseph, he
was
the governor (dominator) over (upon) the land, he was
the one shever-selling to all of the people of the Earth: And the
brothers of
Joseph, they came,
and they bowed down their noses to the Earth to him.
Don't forget, this was just ten brothers. This is what was said
regarding Joseph's first dream which is noted in the Torah portion of
Vay-Yeyshev,
in the book of Genesis
Genesis 37:7 And
behold, we were with binding bundles (sheaves) in the midst of the
field,
and behold, my bundle (sheaf) arose
and also stood; and behold, your bundles (sheaves), they came
around,
and they
bowed to my bundle (sheaf).
Only
the ten brothers are the ones who worked in the field while Benjamin
was still at home, because Joseph was about seven years old at the time
Benjamin was born. Remember that Jacob served six years for Laban's
flock after Joseph was born, and returned to Canaan at the same age.
And within a year's time they were in Canaan, Benjamin was born and
Rachel died, putting Joseph at
seven years old. By the time
Joseph dreamed his first dream, Benjamin was only ten years old, too
young to be working out in the field. Joseph's first dream was yet to
be
fulfilled. That is why Joseph commanded them to bring Benjamin down to
fulfill Joseph's first dream.
Verses seven and eight
7 And Joseph saw ta-his brothers, and recognized
(discerned)
them, and was a foreigner to them, and spoke harshly (roughly, cruely,
severely) with
them; and
said to them, From where have you come? And they said,
From the
land of Canaan to
shever-buy food. 8 And Joseph recognized (discerned) ta-his brothers, and they did
not recognize (discerned) him.
Bill Cloud of Shoreshim
Ministries noted that Joseph looked liked and Egyptian,
hairless, and wearing Egyptian
clothing, and Egyptian makeup, and walked like an Egyptian. His
brothers did not recognize him based on his outward appearance.
One could also imply to those who are the descendants of the Lost Ten
Northern Tribers of Israel, who are mainly descendants of Joseph, that
the Southern House of Judah doesn't recognize them even to this day.
Indirectly related, this can be compared to Yeshua's Southern House of
Judah relatives, who did not
recognize Him while on earth, because they did not recognize the time
of His visitation, which is noted in the Gospel of Luke
Luke 19:41 And when He was
come near, He beheld the city, and wept over it, 42 Saying, If
thou hadst known, even thou, at least in this thy day, the things which
belong unto thy peace! But now they are hid from thine eyes.
43 For the days shall come upon thee, that thine enemies shall
cast a trench about thee, and compass thee round, and keep thee in on
every side, 44 And shall lay thee even with the ground, and thy
Children within thee; and they shall not leave in thee one stone upon
another; because
thou knewest not the time of thy visitation.
Verse nine
9 And Joseph remembered ta the calm-dreams which had
calm-dreamed
of
them,...
Joseph realized in this verse that he recalled his dreams back in
Canaan, and realized they had to be fulfilled. This was not an issue
saying "Oh, I forgot" moment. As I mentioned before in past Torah
portions, when it said that hwhy remembered
Rachel, it wasn't saying that hwhy forgot her, but
it was an act of saying that it was the next step on His list of His
bigger agenda to reach His overall goal. So also was this matter with
Joseph that hwhy was recalling
Joseph his first dream, because it was hwhy's next step of
His bigger agenda for Joseph's family.
Verse nine
9 ...and said to them, You
are foot spies; you
have come to see ta-the nakedness (barrenness) of
the
land.
Joseph realized
that the brothers needed to redeem what they did to him in their
hatred against him by not helping him when he cried out in the pit, and
sold
him to the Midianites. He used the idea to redeem this matter in this
phase of the overall plan by calling them out to be spies to spy out
the land.
Verses ten through thirteen
10 And they said to him,
No, my lord (master), and your
servants have
come to shiver-buy
food. 11 All of us are sons of one man; we are honest (innocent). We,
your
servants, are not foot spies. 12 And said to them, No, for of the
nakedness (barrenness) of
the land you have
come to see. 13 And they said, Your servants are
two ten (twoteen, twelve)
brothers. We are
sons of one man in the land of Canaan; and behold, the smallest
(youngest)
is at ta-our father today, and
the one is not of us.
I thought that it was only Joseph that took on the blabber mouth, like
his father. In the brothers' response it shows that they also
bear their father's blabber mouth trait. Also, their revealing of the
younger brother to Joseph would give Joseph an opportunity to make his
brothers bring down Benjamin to Egypt.
Verses fourteen through twenty
14 And Joseph said to them, He is which I spoke to
you, to say, You are foot spies: 15 On
this
you shall be proved (tested, tried): Pharaoh
lives, but you
shall go out from this (here), for but your brother, the smallest
(youngest), in
coming here (of them?).
16 Send one from you,
and take (fetch) ta-your brother, and you
shall be imprisoned, and your
words shall be proved (tested, tried) that truth is with you: and
if not, Pharaoh
lives, for you are
foot
spies. 17 And gathered (received, added) them for guarding (keeping,
observing, watching) of three
days.
18 And Joseph said to them in the third day, This do, and
live; I revere (give awe, fear) ta-The Elohim: 19 If you are
honest (innocent), one of your
brothers shall be imprisoned in
the house of your guarding (keeping,
observing, watching): and go of you,
bring shever-grain at the
famine of your
houses: 20 And you will bring ta-your brother, the smallest
(youngest),
to
me; and your
words shall be confirmed (verified, supported), and you shall not die.
And they
did so.
Notice in verse seventeen that Joseph keeps them in prison for three
days. Why three days? Was that the same amount of time Joseph was kept
the pit by his brothers? I don't have an answer at this time.
Verses twenty-one through twenty
four
21 And they
said a man to his brother, Truly, we are guilty (shamed) upon our
brother which
we saw the (anguish (distress, pain,
tribulation) of his soul in his
beseeching (imploring) to us, and we did not listen; upon thus, this (anguish (distress, pain,
tribulation) has
come to us. 22 And Reuben answered them, to say, That not [(That to
him)] I
say to
you,
to say, Do you not sin against the lad (boy, child); and you did not listen? And
also
behold, his blood is required. 23 And they did not know not for Joseph
heard them; for the interceder (interpreter) was between them.
24 And
turned from upon them, and wept; and
returned to them, and spoke to them, and took from them ta-Simeon, and imprisoned
(bound) him to
their eyes.
Now we know that Joseph was in anguish when he heard all of this,
because
he was recollecting back at the time while he was in the pit, adding
their side of the account to what they said to each other, especially
Reuben.
What Joseph did by putting the
brothers in prison was an act of what the brothers did to Joseph when
they put him in the empty well. He did not do it as a means of payback,
but a means for them to see what he went through, an act of reaping and
sowing, and to make them
humble themselves and repent from their evil act against him.
The brothers were let go except Simeon. The reason he was still
imprisoned, because
it is commonly determined that he was the one that made the suggestion
to
kill him. He was the one that was named by Leah, because she saw
Jacob's hatred against her. Hence that spirit of hatred was passed onto
him. This is the account of Simeon's birth which is noted in the Torah
portion of Vay-Yeytsey, in the book of Genesis
Genesis 29:31 And hwhy saw that Leah was hated, and
opened ta-her womb: and Rachel was
barren.... 33 And she
conceived still, and she birthed a son; and she said, For hwhy had heard for I am hated,
and has given to me ta-this one: And she called
his name, Simeon.
This is based on Reuben's statement in verse twenty two of this week's
Torah portion passage
22 And Reuben answered them,
to say, That not [(That to
him)] I
say to
you,
to say, Do you not sin against the lad (boy, child); and you did not
listen?...
Mark Biltz from El Shaddai
Ministries noted that Simeon's name
means "hear". Joseph put "Hear" in prison, because they did not hear
Reuben back in Canaan to not harm Joseph. Hence, their "hearing" was
symbolically and spiritually
imprisoned, and it was manifested by putting Simeon, or "hear", in
prison. One would think that when the brothers saw their brother,
"Simeon", or "Hear", was being put in prison and kept behind, that they
would have gotten a hint that Joseph was in their surroundings,
but they didn't. We as believers in the Messiah experience not hearing
our Heavenly Father at times, and it would result in us being put into
a "spiritual prison", and thus our "spiritual hearing" will be
imprisoned. Adding, in verse twenty two, Reuben said to them that they
did not "listen" to him in warning them to not harm Joseph. That word
"listen" is the Hebrew word "shema". Joseph could have also received
that as a hint from hwhy via Reuben to
which one of the brothers sould be kept in prison, which would
obviously be "hear"------> "Simeon"!. Thank you Mark.
Verses twenty five through
twenty eight
25 And Joseph commanded, and they filled ta-their vessels of winnowing
grain (purged grain, barley grain),
and to the returning a man of their silver to his sack, and to give
provision (victuals, venison, game) to them for the way: and did so to
them,
26 and they
lifted up ta-their shever-grain upon
their donkeys, and they went from there. 27 And the one opened ta-his sack to give provender
(fodder)
for his donkey in the lodge, and saw ta-his silver; and behold, he
was in the mouth of his expanded bag. 28 And said to his brothers,
My silver is returned;
and also, behold, is in my expanded bag: and their hearts went out, and
they
were dreaded a man to his brothers, to say, What is this has Elohim
done to us?
In verse twenty seven, one of the brothers found their silver back in
their sacks while and were terrified. This scene is a type and shadow
on the Sukkoth story
in the Gospel of Luke, when Joseph and Mary were at the lodging place
in
Bethlehem with their donkey in which they traveled, and they were given
a
stable as a place to stay, and Mary
(symbolized by the expanding sack- symbolized for Mary's womb) gave
birth to Yeshua (symbolized by the silver). Question: "Who
was the brother that opened the sack"? In my humble opinion, I think it
was Judah, since Joseph, Mary's husband,
was of the tribe of Judah. Also, the fact that the brother said that
his silver is restored, the silver is a representation of Yeshua, whose
name means
"Salvation" who is the "restorer" of all things.
Verses twenty nine through
thirty eight
29 And they came to Jacob their father to the land of
Canaan, and they told (declared) to him of ta all that befell (happened) of
them; to
say, 30 The man, the lord (master) of the land, spoke harshly
(severely, cruely) with
us, and gave us as foot spies at ta-the land. 31 And we
said to him, We are honest (innocent); we are not foot spies:
32 We are two ten (twoteen, twelve) brothers, sons of our father; the one is not,
and the smallest (youngest) is today (the day) at ta-our father in the land of
Canaan. 33
And the man, the lord (master) of the land, said to us, On this
shall I
know for you are
honest (innocent); deposit the one of your
brothers with me, and
take and go at ta-the famine of your
houses: 34 and bring ta-your brother, the smallest
(youngest),
to
me: and I will
know for you are not
foot spies, for you
are
honest: I will give ta-your brother to you, and you
will trade (make merchant) at ta-the land. 35 And was,
they were emptying their sacks, and behold, of a man, a bundle of his silver was in
his sack: and they, they and their father, saw the bundle of his
silver, and
they were afraid.
36 And Jacob, their father, said to them, You have
bereaved (deprived) me: Joseph is not, and Simeon is not, and you will
take ta-Benjamin?!: All of these,
they are
upon me. 37 And Reuben spoke to his father, to say, If I do not bring him to you,
you can make die ta-my two
sons: Give him upon my hand, and
I, I
will return him to you. 38 And he said, My son shall not descend
(go down)
with you; for his
brother is dead, and he by his aloneness remains: If harm shall befall
(encounter) him
in the
way which you are going in her, and you will descend (bring
down)
ta-my grayness in
sorrow to Sheol.
Notice first that Jacob did not react to them regarding what they said
to Joseph until after the silver was found. Why was that? I don't know
an answer to that at this time.
The reason
Joseph returned the silver to their sacks, because Joseph had
first hand experience and first hand knowledge and experience that the
people's silver will be exhausted
in a short period of
time, which is noted in the Torah portion of Vay-Yigash, in the book of
Genesis
Genesis 47:13 And was no bread in
all of the land; for the famine
was very heavy, and the land of Egypt and all of the land of Canaan,
she
was
fainted (languished) from the famine. 14 And Joseph gleaned
(gathered) ta-all of the silver that was
found
in
the land of Egypt, and in the land of Canaan, on the shever-grain which
they
had shever-bought: and Joseph brought ta-the silver to the house of
Pharaoh. 15 And the silver had ceased
(completed)
from
the land of Egypt, and from
the
land of Canaan, and all of Egypt. They came unto Joseph, to say, Bring
(Give)
bread to us: and to why should we die in before you? For the silver has
spent (ended).
Later in the Vay-Yigash Torah portion account, it says that they
sold
their livestock throughout most of the first year
Genesis 47:16 And Joseph said,
Bring (Give) your
livestock;
and if the silver has been spent (ended), I will give to you on your livestock. 17
And they brought ta-their livestock to
Joseph:
and Joseph
gave bread to them on their horses, and on their livestock of the
flocks, and on their livestock of the herds, and on their donkeys: and
sustained (continued) them on the bread on
all of their livestock in that
year. 18 And that
year, she was completed (fulfilled). And
they
came to him in the second
year, and they said to him, We will not conceal from my lord (master),
how
that our
silver is completed (failed); and the livestock of our animals belong
to my
lord; We have nothing left to the face of my lord (master) but failing
(except)
our bodies
and our grounds:
Livestock in Egypt and the rest of the world was their main source of
assets, but
silver was not, because livestock increases and silver does not. Plus
the majority of the people of Egypt who were farmers did not have much
of silver. That
is
why the silver ran out quicker than the livestock in the land of Egypt.
Joseph knew this information
based on first hand experience with the Egyptian people, and he was
concerned that his family's silver will be spent as well. That is why
Joseph returned the silver back to them by putting the silver in their
sacks, so that they would not know about it until they were far away
from Joseph's presence.
We can get an idea that this week's Torah portion account of their
return home occurred
early in the first year. Don't forget, there were over seventy family
members that needed to be fed, including the remnant of the people of
Shechem, and those whom fought at Shechem with Simeon and Levi and
their families, and it will not take long for the grain
to be utilized with that many mouths to be fed. When Jacob realized
their silver was restored, he and the family were afraid. For the
majority of farmers,
silver was harder to obtain than livestock. For those who had silver
were very careful in holding on to it. If any silver was missing, they
would have made a humongous deal about it then, compared to someone
taking a hundred dollar bill from someone's wallet or purse. When
the brothers saw the silver back in their sacks, they had the right to
be
terrified, because they could be potentially searched out for stealing
from Egypt, which could result in death to all of the brothers. That is
possibly why Jacob could have thought of that notion when he said in
verse thirty seven that he was bereaved.
In verse thirty six of this week's Torah portion passage, Jacob noted
the two names: Joseph and Simeon. Putting the meanings of the two names
together, it says "add hearing". This is was like hwhy was saying to
the brothers via Jacob "add hearing" to your situation. This is like us
as believers at times when we need to "spiritually add the spirit of
hearing" in our lives to hear our Heavenly Father via His Word or
actually hearing His Voice.
Another question: "How come Jacob's servants and the remnant of
the Shechemite women and children- now all grown up and probably had
children of their own- were not mentioned in this passage"? They were
most likely still living with them, and they had to be fed as well. Did
they go to Egypt to buy grain also? The scriptures do not say.
In verse thirty
seven of this week's Torah portion passage, Reuben said one of the
worst statements a son
can make to a
father, but notice
that Jacob did not say to Reuben "That was the stupidest statement I
have ever heard out of your mouth". Maybe in the back of his mind Jacob
wanted to, in slang terms, kill
Reuben for laying with
Rachel's female servant, Bilhah, one of Jacob's other wives.
Nevertheless, he did not
respond to Reuben, because it was not worth answering, knowing in
general that what he said to him was a stupid statement.
Jacob did not want Benjamin to leave his sight, because he did not want
to lose Rachel's other son. If Benjamin died on route, Jacob would have
died too. This would have resulted in Yeshua being disqualified to be
the Messiah, which I will explain later.
Looking at the word SHEOL
The Hebrew word for Sheol is
"Sh'ohl"- Shin, Aleph, Vav, Lamed (lwas). It is from Strong's
Concordance number 7585, and its definition
From
H7592; hades or the world of the dead (as if a subterranian retreat),
including its accessories and inmates: - grave, hell, pit.
from 7592 "shah'ahl" or "shah-eyl" (las), and its definition
A primitive root; to inquire; by
implication to request; by extension to demand: - ask (counsel, on),
beg, borrow, lay to charge, consult, demand, desire, X earnestly,
enquire, + greet, obtain leave, lend, pray, request, require, + salute,
X straitly, X surely, wish.
Sheol means "grave".
This is where we
get
our modern English word "soul". This place could also be called "The
Place for
the Soul", because this is the place where souls
go when one has physically died on the earth.
Notice also in this week's Torah portion chapter that their father was
named "Jacob" in
this chapter, and not once was he named "Israel". It is, because Jacob
was
acting out in the flesh and acting out in fear of letting go of
Benjamin to be with his brothers. This also
reavealed that Jacob was resisting hwhy's Will. But both of hwhy's dreams
through Joseph had to be fulfilled, starting first
with the first of the two dreams that Joseph had, regarding "all" of
his
brothers to bow to Joseph, including Benjamin. That is why Jacob was
called "Jacob".
CHAPTER 43
Genesis 43:1-34
Gen 43:1 And
the famine was heavy in the land. 2 And was, as the which they had
finished to eat ta-the shever-grain which they
had brought from Egypt, and the saying of their father to them, Return,
shever-buy for us a little food [(for us some food)]. 3 And Judah
spoke to him, to say,
That testifying (witnessing. protesting), testified (witnessed,
protested) the
man against us, to say, You shall not see my face failing (except,
unless) your brother
shall be with you.
4 If you will exist with sending ta-our brother with us, we will
descend (go
down)
and we will shever-buy for you food: 5 and if you are not sending,
we will
not
descend (go
down): For
the man said to us, You shall not see my face failing (except,
unless) your brother
sahll be
with you. 6 And
Israel said, To why did you
do evil to me,
to the telling (declaring) to the man
that is still to you
a brother? 7 And they said, Asking, the
man
asked to us and to our birthed ones (kindred), to say, That still is your father alive?
That exists
to you a
brother? And we told (declared) to him upon the mouth of these words:
That
knowing, would we have known for shall say, Descend (Bring down) ta-your brother?
8 And Judah said to Israel his father, Send the young man
with
me, and we will arise, and we will go; and we will live, and we will
not
die, also we, also you, also our little ones. 9 I, I will be his
surety (undertaking, pledge);
you shall beseech (seek, require)
him from my hand: If I do not bring him to you, and present (establish)
him to your
face, and I
will be a sinner to you all of the days: 10 For if not we had
delayed (hesitated, lingered), by now
we would have returned this two times.
11 And their father, Israel, said to them, If so, then do this;
take from
the best prunings of the land in your vessels,
and descend (bring down) to the man a Donation Offering (Tribute
Offering, Present Offering) of a little balm (balsam), and a little
thickness (honey),
spices (aromatic gum), and ladinum, pistachios, and almonds:
12 And take
double
of silver in
your hand; and ta-the silver that
was returned in the mouth of your
expanded sacks, you will return in
your
hand; perhaps he was in oversight (error, mistake): 13 And take ta-your brother, and
arise, return to the
man: 14 And El Shaddai may give to you mercies to the face
of
the
man, and shall send to you
ta-your other brother,
and ta-Benjamin. And as the which I
am,
I
am bereaved (deprived), I am bereaved (deprived).
15 And the men, they took ta-this Donation Offering (Tribute
Offering, Present Offering), and
they took double of silver in their hand, and ta-Benjamin; and they arose, and
they
descended (went down) at Egypt,
and they stood to the face of Joseph. 16 And Joseph saw ta-Benjamin with them, and
said to the which [(to that which)] is over (upon) his house,
Bring ta-the men to the house, and
slay (slaughter) a slaying (slaughter), and prepare (have ready,
erect); for
the men, they shall eat with me in the noonday. 17 And the man did as
the
which
Joseph said; and the man brought ta-the
men to the house of Joseph. 18 And the men, they were afraid, for they
were
brought at the house of Joseph; and they said, Upon the word of
the
silver that was returned
in our expanded sacks in her beginning we have with brought; to roll
(commit)
upon us, and to fall upon us, and to take us for slaves,
and ta-our donkeys [(and to take us
and ta-our donkeys for slaves)].
19 And they approached to the man who was over (upon) the house of
Joseph,
and they spoke to him at the entrance of the house, 20 And they
said, On me, my lord (master), descending (coming down), we descended
(came down) in the beginning to shever-buy food: 21 And was, when we
came to the lodge, and we
opened ta-our expanded sacks, and
behold, the silver of a man was in the mouth of
his expanded sack, our silver in his weight: and we are returning him
in
our
hand. 22 And other silver we have descended (brought down) in our hands
to
shever-buy food: we did not know who put our slver in our expanded
sacks.
23 And he
said, Peace be to you,
do you not fear: your
Elohim and
the Elohim of your
father has given to you
treasure (secret riches, hidden riches) in your
expanded sacks: Your
silver
came to me. And brought out ta-Simeon to them.
24 And
the man brought ta-the men to the house of
Joseph,
and
gave water, and they washed their feet; and gave fodder (provender) to
their
donkeys, 25 and they prepared ta-the Donation Offering (Tribute
Offering, Present Offering) unto the coming
of Joseph in the
noonday: for they heard for they were eating bread there. 26 And
Joseph came to the house, and they brought ta-the Donation Offering (Tribute
Offering, Present Offering) to him which was in their
hand to the house, and they bowed
to him to
the Earth. 27 And asked to them of their peace (welfare),
and said, Is the
peace to your
father, the old man which you
said? That he is still alive? 28 And they
said, Peace is to your servant, to our father, he is still alive. And
they stooped, and they bowed.
29 And lifted up his eyes, and saw ta-Benjamin, his
brother, son of his mother, and said, Is this your brother, the smallest
(youngest),
of
which you
said to me? And said, Elohim be gracious (favorable) to you, my
son. 30 And Joseph hurried; for his bowels (mercies) were deeply moved
(deeply affected, yearned, passionate) to
his brother: and sought (besought) to weep; and came (entered) to an
inner chamber (chamber),
and wept there. 31 And washed his face, and went out,
and was restrained (composed, contained), and said, Set (Put) out
bread.
32 And they set
to
him by his apartness, and to them by their apartness, and to the
Egyptians that are eating with him by their apartness: for the
Egyptians, they are not able to eat bread at ta-the Hebrews (Hebrim);
for she is an abomination (a disgust, a
detestable, an abhorrence) to Egypt.
33 And they sat (dwelled) to his face, the firstborn according to
[(as)] his
birthright, and the smallest (youngest) according to [(as)] his
smallness (youth): and the men, they
marveled (were amazed, were astonished) a man to his neighbor.
34 And carried (bore, lifted up) furnishings (rewards, burdens,
portions)
from ta his face to them:
and the furnishing (reward, burden, portion) of Benjamin, she was
multiple (more) than the
furnishings (rewards, burdens, portions) of all
of them, of five hands. And they
imbibed (drank), and they were drunk (intoxicated) with him.
(NOTE: Not all verses will have
comments)
Verses one through five
1 And
the famine was heavy in the land. 2 And was, as the which they had
finished to eat ta-the shever-grain which they
had brought from Egypt, and the saying of their father to them, Return,
shever-buy for us a little food [(for us some food)]. 3 And Judah
spoke to him, to say,
That testifying (witnessing. protesting), testified (witnessed,
protested) the
man against us, to say, You shall not see my face failing (except,
unless) your brother
shall be with you.
4 If you will exist with sending ta-our brother with us, we will
descend (go
down)
and we will shever-buy for you food: 5 and if you are not sending,
we will
not
descend (go
down): For
the man said to us, You shall not see my face failing (except,
unless) your brother
sahll be
with you.
Based on the time line, this week's Torah portion passage took place
within a
year's time from the brothers' first trip to Egypt that their father
asked them to go back to Egypt a second time,
which means that this would be in the second year of the famine, which
is noted in the Torah portion of Vay-Yigash, in the book of
Genesis
Genesis 45:6 The famine has been in the
nearness of the
land for
this two years: and are still
five years where shall be no
plowing and
harvest.
It can be calculated that the brothers went to Egypt the first time in
the first year, and now it is the second year, which means they were in
Canaan for about a year before they returned.
In verse four of this week's Torah portion passage, in the Hebrew text,
the Hebrew word for "are" in the phrase "you will exist" is "yesh" (sy). Yesh could be
the shortened form of "Yeshua". This verse could be retranslated as
this:
4 If your Yeshua
is with sending ta-our brother with us, we will
descend (go
down)
and we will shever-buy for you food:
!!!hwhy Kl dbk
Verses six and seven
6 And
Israel said, To why did you
do evil to me,
to the telling (declaring) to the man
that is still to you
a brother? 7 And they said, Asking, the
man
asked to us and to our birthed ones (kindred), to say, That still is your father alive?
That exists
to you a
brother? And we told (declared) to him upon the mouth of these words:
That
knowing, would we have known for shall say, Descend (Bring down) ta-your brother?
No, you didn't,
Judah. This is what Judah said in chapter
forty two of this week's Torah portion
Genesis 42:7 And Joseph saw ta-his brothers, and recognized
(discerned)
them, and was a foreigner to them, and spoke harshly (roughly, cruely,
severely) with
them; and
said to them, From where have you come? And they said,
From the
land of Canaan to
shever-buy food. 8 And Joseph recognized (discerned) ta-his brothers, and they did
not recognize (discerned) him. 9 And Joseph remembered ta the calm-dreams which had
calm-dreamed
of
them, and said to them, You
are foot spies; you
have come to see ta-the nakedness (barrenness) of
the
land. 10 And they said to him, No, my lord (master), and your
servants have
come to shiver-buy
food. 11 All of us are sons of one man; we are honest (innocent). We,
your
servants, are not foot spies. 12 And said to them, No, for of the
nakedness (barrenness) of
the land you have
come to see. 13 And they said, Your servants are
two ten (twoteen, twelve)
brothers. We are
sons of one man in the land of Canaan; and behold, the smallest
(youngest)
is at ta-our father today, and
the one is not of us.
Among the times
that Joseph spoke in chapter forty two's Torah portion passage, Joseph
did not ask them anything regarding
any member of the family, nor asked them if they had another brother,
but Jospeh asked
them of their purpose in the land and accused them of being spies in
land. Judah and his brothers
spoke it, or blabber mouthed it, on their own free will, a trait
they obtained from their father, Jacob. Judah also bore the genes of
Laban's slyish trait.
Looking at this further, it looks like they indirectly blamed Joseph
for requesting Benjamin to be with him, but Judah hid his blame for
blabbering that they had another brother.
Also, when the brothers spoke this information to their father that
they
had another brother, whether they realized it or not, they could habe
potentially
harmed their father more as a result.
In verse seven of this week's Torah portion passage, the "exists" in
the
phrase "That exists to you a brother?" in the Hebrew text is (sy). Yesh could be
the shortened form of "Yeshua". This verse could be retranslated as
this:
7 And they said, Asking, the
man
asked to us and to our birthed ones (kindred), to say, That still is your father alive?
That Yeshua
is
to you a
brother? And we told (declared) to him upon the mouth of these words:
That
knowing, would we have known for shall say, Descend (Bring down) ta-your brother?
The two places where the Hebrew word "yesh" is noted in verses four and
seven in this week's Torah portion chapter tells us that "Yeshua" was
to go down to Egypt. This is what hwhy told Jacob in
starting his
journey to go down to Egypt, which is noted in the Torah portion of
Vay-Yigash, in the book of Genesis
Genesis 46:1 And
Israel pulled up, and of all which belonged to him, and came to Beer
Sheba,
and sacrificed Sacrifices to the Elohim of his father, Isaac. 2
And
Elohim spoke to Israel in the appearance (viewings, vistions) of
the night,
and said, Jacob! Jacob! And said, Behold I. 3 And said, I
am The El, the Elohim of your father: Do you not fear from descending
(going
down) to Egypt; for I will make of you there for a great nation: 4
I, I will
descend (go down) with you to Egypt; and I, also
ascending, will I ascend you,: and Joseph shall put his hand upon your
eyes.
This is Yeshua that went down to Egypt with Jacob. It occurred again
when Yeshua as a two year old went down to Egypt with His parents,
Joseph and Mary, in escaping from king Herod's wrath in killing the
male children from two years and lower which would have included Yeshua
if He and His parents stayed in Judah.
!!!hwhy Kl dbk
Verses eight through ten
8 And Judah said to Israel his father, Send the young man
with
me, and we will arise, and we will go; and we will live, and we will
not
die, also we, also you, also our little ones. 9 I, I will be his
surety (undertaking, pledge);
you shall beseech (seek, require)
him from my hand: If I do not bring him to you, and present (establish)
him to your
face, and I
will be a sinner to you all of the days: 10 For if not we had
delayed (hesitated, lingered), by now
we would have returned this two times.
In other words, Judah revealed
that they ran out of grain for their family earlier than we realized.
They weren't starving, but
they were out of a main staple in their diets. When Judah said
that they could have returned twice with grain, he was telling us that
they were without grain for roughly a few months.
Questions: "Where are the
Shechemites whom
they have taken from
Shechem"? Were they still living with them at that time of the famine"?
There is no mention of them in the recent Torah accounts since leaving
Shechem. They most likely were still living with them at this time.
Based on this week's Torah portion
passage, Judah was finally waking up when he was the major influence in
selling Joseph to the Ishmaelites and
Midianites, which is noted in the Torah portion of Vay-Yeyshev, in the
book of Genesis
Genesis 37:26 And
Judah said to his brothers, What shall profit (gain) for we would
kill
(smite) of ta-our brother
and conceal ta-his blood? 27 Come, and we
will sell him to the Ishmaelim,
and our hand, she shall not be against him; for he is our brother of
our
flesh.
And his brothers, they listened.
Judah redeemed himself in saying to his
father that he will take responsibility for the welfare of Benjamin.
Indirectly related in what
Judah did, it had a future
affect when
Judah took responsibility for Benjamin.
Looking at the tribes that formed the Southern House of Judah, it
consists of Judah
and
Benjamin, which the prophet Ahijah spoke to king Jereboam, which is
noted in the book of the Kings
1 Kings 11:29 And it
came to pass at that time when Jeroboam went out of Jerusalem, that the
prophet Ahijah, the Shilonite, found him in the way; and he had clad
himself with a new garment; and they two were alone in the field:
30 And Ahijah caught the new garment that was on him, and rent it
in twelve pieces: 31 And he said to Jeroboam, Take thee ten
pieces: for thus saith hwhy, the Elohim of Israel,
Behold, I will rend ta-the kingdom out of the hand
of Solomon, and will give ta the ten tribes to thee: 32
(But he
shall have one tribe [Benjamin] for My servant David's sake,
and for Jerusalem's sake, the city which I have chosen out of all the
tribes of Israel:)
There was no doubt that these two tribal territories were put next to
each other, because Judah took responsibility for Benjamin in this
week's Torah portion chapter, and Israel accepted his suggestion.
Also, Judah was
willing to take on the sins if he failed to protect and to keep
Benjamin with
them throughout their trip. This would be was a type and shadow of
Yeshua, a descendant of the tribe of Judah, taking on the sins of the
world,
especially for the twelve tribes of Israel.
Ending this week's Torah portion
passage, Judah became
the defender Benjamin, meaning "son of the right hand". It is too bad
the Jewish leaders during Yeshua's day did
not learn from their patriarch, Judah, by being a surety for "the Son
of the Right Hand", who is Yeshua, when He was tried, and was given the
opportunity to set
Him free by Pontius Pilate during Passover before He was crucified.
Verses eleven through fourteen
11 And their father, Israel, said to them, If so, then do this;
take from
the best prunings of the land in your vessels,
and descend (bring down) to the man a Donation Offering (Tribute
Offering, Present Offering) of a little balm (balsam), and a little
thickness (honey),
spices (aromatic gum), and ladinum, pistachios, and almonds:
12 And take
double
of silver in
your hand; and ta-the silver that
was returned in the mouth of your
expanded sacks, you will return in
your
hand; perhaps he was in oversight (error, mistake): 13 And take ta-your brother, and
arise, return to the
man: 14 And El Shaddai may give to you mercies to the face
of
the
man, and shall send to you
ta-your other brother,
and ta-Benjamin. And as the which I
am,
I
am bereaved (deprived), I am bereaved (deprived).
What Israel was saying to them was to take what they had at least to
eat:
honey, pistachios and almonds. When they ran out of grain, they ate
these foods for the time being. Also, they could have eaten some
livestock for
meat during the time that they were without grain.
Notice that Jacob's name is now "Israel", because he is involved with
one of the steps to fulfill hwhy's Will and
Bigger Plan by allowing
Benjamin to go down with Judah to Egypt. Also notice that Jacob-Israel
noted Simeon to Judah in verse fourteen as his "other brother".
Why did Jacob-Israel not say "Simeon", or "Simeon, my son"? Did he
still have resentment for
what Simeon did to Shechem and all the men residing with him? I think
the answer is that Israel finally "heard" the voice of his sons, and
submitted to the Voice of hwhy through them.
Amen.
Looking at the word EXPANDED SACK
The Hebrew word for expanded
sack is
"ahm-tah-khath"- Aleph, Mem, Tav, Khet, Tav (txtma). It is from Strong's
Concordance number 572, and its definition
From
H4969; properly something expansive, that is, a bag: - sack.
from 4969 "mah-thakh" (txm), and its definition
A primitive root; to stretch out: -
spread out.
Compare to the sack noted in the previous Torah portion chapter
Looking at the word SACK
The Hebrew word for sack is
"sahk"- Shin, Kuph (qs). It is from Strong's
Concordance number 8242, and its definition
From
H8264; properly a mesh (as allowing a liquid to run through), that is,
coarse loose cloth or sacking (used in mourning and for bagging); hence
a bag (for grain, etc.): - sack (-cloth, -clothes).
from 8264 "sah-kahk" (qqs), and its definition
A primitive root; to course (like a
beast of prey); by implication to seek greedily: - have appetite,
justle one against another, long, range, run (to and fro).
These expanded sacks
must be different from the regular sacks that they used in their first
trip down to Egypt in the previous Torah portion chapter, so that they
can handle a larger amount in general, like a medium sized cooler
compared to a super sized cooler.
Verses fifteen through seventeen
15 And the men, they took ta-this Donation Offering (Tribute
Offering, Present Offering), and
they took double of silver in their hand, and ta-Benjamin; and they arose, and
they
descended (went down) at Egypt,
and they stood to the face of Joseph. 16 And Joseph saw ta-Benjamin with them, and
said to the which [(to that which)] is over (upon) his house,
Bring ta-the men to the house, and
slay (slaughter) a slaying (slaughter), and prepare (have ready,
erect); for
the men, they shall eat with me in the noonday. 17 And the man did as
the
which
Joseph said; and the man brought ta-the
men to the house of Joseph.
Indirectly related, this scene is similar to Abraham's scene when the
three men passed by
Abraham's tent in the noonday and invited them to stay and eat, which
is
noted in the Torah portion of Vay-Yeyra, in the book of Genesis
Genesis
18:1 And hwhy appeared
unto him among the Oak trees of Mamre: and he was
sitting at the
entrance of
the tent according to the heat of the day; 2 and lifted up (was
bearing
up) his eyes, and
looked; and behold, Three Men were standing upon
him:
and saw, and ran to meet (encounter) Them from the entrance of the
tent, and he
bowed
to the Earth, 3 And said, Adonai, if now I have
found grace (favor) in Your Eyes, do you not now go over from upon
Your
servant: 4 Take now a little water, and wash Your
feet, and stay (support) under the tree: 5 and I will fetch a morsel
of bread, and refresh Your
Hearts; afterward, You may go over: for
upon thus You are
going over upon Your
servant. And They
said, So you
shall do as the which you
have spoken.
6 And Abraham hurried (hastened) to the tent to Sarah,
and
said, Haste! (Hurry!) Three measures of grounded flour, knead, and
do (make) baked cakes! 7 And Abraham ran to the herd,
and took a tender and good son of a herd, and gave to the young
man; and hurried (hasted) to do (prepare) him.
Like
great-grandfather, like great-grandson. What Joseph did was an
Abrahamic act to his brothers. Joseph must have planned this in advance.
Notice that it says that Joseph saw Benjamin. That speaks volumes.
This was the first time in twenty two years since he saw his brother.
Joseph must have been reminiscing of his relationship with his brother
and all of the things they did together when he was in Hebron.
Verses eighteen through twenty
two
18 And the men, they were
afraid, for they
were
brought at the house of Joseph; and they said, Upon the word of
the
silver that was returned
in our expanded sacks in her beginning we have with brought; to roll
(commit)
upon us, and to fall upon us, and to take us for slaves,
and ta-our donkeys [(and to take us
and ta-our donkeys for slaves)]. 19
And they approached to the man who was over (upon) the house of
Joseph,
and they spoke to him at the entrance of the house, 20 And they
said, On me, my lord (master), descending (coming down), we descended
(came down) in the beginning to shever-buy food: 21 And was, when we
came to the lodge, and we
opened ta-our expanded sacks, and
behold, the silver of a man was in the mouth of
his expanded sack, our silver in his weight: and we are returning him
in
our
hand. 22 And other silver we have descended (brought down) in our hands
to
shever-buy food: we did not know who put our slver in our expanded
sacks.
Mark Biltz from El Shaddai Ministries noted
that when
the brothers sold Joseph to the Midianites, they should have changed
their
minds and should of had the Midianim return the silver to the
Ishamelim, and took Joseph back, but they
didn't, which is noted in the Torah portion of Vay-Yeyshev, in the book
of Genesis
Genesis 37:28 And men, Midianim, merchant
(trading) men, they came over; and they
drew,
and they
ascended ta-Joseph from the bore-well,
and they
sold ta-Joseph to the Ishmaelim in
twenty of silver: and they
brought (made go) ta-Joseph to Egypt.
But in Egypt, they redeemed themselves by humbling themselves
in
willingness to return the silver to the man in charge of Joseph's
house, and thus, the brothers revealed that their hearts were changed.
Another issue redeemed by the brothers.
Notice in verse nineteen of this week's Torah portion passage that
Joseph made the man over his house. Joseph was having the man do what
Potiphar and the Chief of the prisoners did to Joseph.
Verse twenty three
23 And he
said, Peace be to you,
do you not fear: your
Elohim and
the Elohim of your
father has given to you
treasure (secret riches, hidden riches) in your
expanded sacks: Your
silver
came to me. And brought out ta-Simeon to them.
The man said first that Elohim and the Elohim of your father gave them
the treasure. Then he said "Your silver came to me". It was like he was
saying "The Elohim gave the silver to me to give back to you".
Verses twenty four through
twenty eight
24 And
the man brought ta-the men to the house of
Joseph,
and
gave water, and they washed their feet; and gave fodder (provender) to
their
donkeys, 25 and they prepared ta-the Donation Offering (Tribute
Offering, Present Offering) unto the coming
of Joseph in the
noonday: for they heard for they were eating bread there. 26 And
Joseph came to the house, and they brought ta-the Donation Offering (Tribute
Offering, Present Offering) to him which was in their
hand to the house, and they bowed
to him to
the Earth. 27 And asked to them of their peace (welfare),
and said, Is the
peace to your
father, the old man which you
said? That he is still alive? 28 And they
said, Peace is to your servant, to our father, he is still alive. And
they stooped, and they bowed.
Simeon was returned to the brothers, and
were brought to eat bread with Joseph. Based on Mark Biltz of El Shaddai Ministries who
noted that Simeon, or "Hear", was put in jail, for their brothers
failed to "hear", has been released. In other words, their "hearing"
has been restored when they brought their brother Benjamin with them to
Egypt as Joseph commanded. It isn't just hearing that Joseph was
telling them to bring Benjamin
down, but the brothers listened to hwhy. That is why
their Simeon: "Hearing" was given back.
When the brothers, including Benjamin, bowed together to Joseph, the
first dream
of hwhy through Joseph
was fulfilled which is noted in the Torah portion of Vay-Yeyshev, in
the book of Genesis
Genesis 37:6 And
said to
them, Hear now of this calm-dream which I have calm-dreamed: 7 And
behold, we were with binding bundles (sheaves) in the midst of the
field,
and behold, my bundle (sheaf) arose
and also stood; and behold, your bundles (sheaves), they came
around,
and they
bowed to my bundle (sheaf).
Monte Judah of Lion and
Lamb Ministries noted this factor that the symbols of the twelve
brothers in the first dream were sheaves of grain, and the eleven
brothers' grain bowed themselves to Joseph's grain. And in the
brothers' visitation to Egypt to see Joseph, they bowed themselves to
Joseph to buy grain.
Joseph's first dream was fulfilled.
Verses twenty nine and thirty
29 And lifted up his eyes, and saw ta-Benjamin, his
brother, son of his mother, and said, Is this your brother, the smallest
(youngest),
of
which you
said to me? And said, Elohim be gracious (favorable) to you, my
son. 30 And Joseph hurried; for his bowels (mercies) were deeply moved
(deeply affected, yearned, passionate) to
his brother: and sought (besought) to weep; and came (entered) to an
inner chamber (chamber),
and wept there.
What Joseph expressed was true brotherly love, because he was his only
other brother by their mother Rachel. This showed how much he missed
seeing his own brother.
Verses thirty-one and thirty two
31 And washed his face,
and went out,
and was restrained (composed, contained), and said, Set (Put) out
bread.
32 And they set
to
him by his apartness, and to them by their apartness, and to the
Egyptians that are eating with him by their apartness: for the
Egyptians, they are not able to eat bread at ta-the Hebrews (Hebrim);
for she is an abomination (a disgust, a
detestable, an abhorrence) to Egypt.
I don't know the reason they considered the Hebrews an abomination. One
probability is that they were shepherds, and they didn't accept
shepherds at the same table with them. Another probability is that
there was an
account that was most likely passed down to the Egyptian leaders of a
certain Hebrew household, and it is noted in the Torah portion of Lekh
L'kha, in the book of Genesis
Genesis 12:10 And a
famine was in
the
land: and Abram descended (went down) to Egypt to sojourn there; for
the famine
was heavy in the land. 11 And was, as the which had drawn near to come
to Egypt, and said to Sarai his woman, Behold now, I
know that you are a beautiful (fair) woman of appearance: 12 and shall
be when
the Egyptians, they shall see you, and they shall say,
This is his woman: and they will kill me, and you they will let
live (keep alive).
13 Say now, you are my sister: by that, shall be good (well) to me on
over you [(on your transition)]; and my soul, she shall live on your
occasion
(circumstance, account). 14 And was, as Abram came to Egypt, and
the Egyptians, they
saw ta-the woman for she was very
beautiful (fair), 15 and the princes of
Pharaoh, they saw
her, and they praised her to
Pharaoh: and the woman, she was taken at the house of Pharaoh, 16 and
did good (well) to Abram on over her [(on her transition)]: and had to
him
flocks, and herds, and he donkeys, and male servants, and female
servants, and she donkeys, and
camels. 17
And hwhy plagued ta-Pharaoh and ta-his house of great plagues
upon the word of Sarai, woman of Abram. 18 And Pharaoh
called to
Abram,
and
said, What is this you have done to me? To why you did not tell to
me that she is your wife? 19 To why did you say, She is my sister? And
I took her to me for a wife: And now behold your woman. Take and go.
20 And Pharaoh commanded the men upon him: and they s
Because Abraham and his household were shepherds, and because of what
happened to the Pharaoh at the time when he was plagued as a result of
posessing Abram's wife, Sarai, this account was most likely passed down
to the Egyptian leaders throughout the years and decades, which
resulted in the Egyptian leaders deciding that the shepherds were an
abomination to their nation. Also notice that in the Lekh L'kha account
that there was no mention of any abomination for a shepherd during
Abram's time, otherwise, the Pharaoh would have not had anything to do
with Abram's wife.
Verse thirty three
33 And they sat (dwelled) to his face, the firstborn according to
[(as)] his
birthright, and the smallest (youngest) according to [(as)] his
smallness (youth): and the men, they
marveled (were amazed, were astonished) a man to his neighbor.
This should have been other hints to them that the lord of Egypt was
not a typical Egyptian. Who would ever heard of foreign strangers
eating bread with the second most powerful man in Egypt and set them at
the table based in the order of their birth. Didn't the
brethren question this matter to themselves, let alone questioning how
they were placed in their birth order? They should have known that only
one other person could know their birth order- their missing brother,
Joseph.
I heard some Messianic brethren say that Joseph said to them it was his
silver cup that showed them the birth order of the brethren. There is
no mention of a silver cup in this event or noted of this account
anywhere in the Tanakh, or
in the Brith Khadashah (the New Covenant). The silver cup
was not mentioned until the brethren were leaving to return to Canaan
in the next chapter of this week's Torah portion.
Verse thirty four
34 And carried (bore,
lifted up) furnishings (rewards, burdens,
portions)
from ta his face to them:
and the furnishing (reward, burden, portion) of Benjamin, she was
multiple (more) than the
furnishings (rewards, burdens, portions) of all
of them, of five hands. And they
imbibed (drank), and they were drunk (intoxicated) with him.
Why did Benjamin receive five times the amount of his brothers? For
one, he was Joseph
full brother. This should also have been a hint to the other brothers
that the Viceroy was not an Egyptian, and they should have questioned
themselves who he was. Other than that, I don't have another answer to
this at
this time.
CHAPTER 44
Genesis 44:1-17
Gen 44:1 And
commanded ta-which is over (upon) his
house,
to
say, Fill ta-the expanded bags of the men
with
food as the which they
are
able to carry (bear, lift up), and put the silver of a man in the
mouth of his expanded sack. 2 And you shall put ta-my goblet, the goblet of silver, in the
mouth of the expanded sack of the smallest (littlest), and ta the silver of his
shever-grain. And
did according to [(as)] the word of Joseph which was spoken.
3 At the breaking period
(morning) light, and
the men, they were sent, they and their donkeys. 4 They, they had
gone out of ta-the city, they have not been
far, and Joseph said that (the one) which is over (upon) his house,
Arise, pursue (chase, tread down) after
the men; and you reach (overtake, attain) them, and you shall say to
them, To why
have you
repaid to evil instead of to good? 5 Is that not this which my lord
(master)
imbibes (drinks) on him, and he
divining (enchanting), shall divine (enchant) on him. You have done the evil
which you have
done?
6 And
reached (overtook, attained) them, and spoke to them ta-these words. 7 And they
said to him, To why shall my lord (master) speak according to
[(as)]
these
words? Far be it [(Beginning)] to your servants from doing according to
[(as)] this
word:
8 Behold, the silver which we found in the mouth of our expanded
sacks,
we had returned to you from the land of Canaan: and how should
we steal silver or gold from the house of your lord (master)?
9 Which (Whomever)
shall be found with him from your servants, and the death [(and shall
die)], and also we,
we will be to my lord (master) for slaves. 10 And said, Also now,
so
shall he be according to [(as)] your
words: Which (Whomever) shall be found with him shall be a slave to me;
and
you, you shall be
innocent (guiltless, free).
11 And they hurried, and a man, they descended (let down, lowered,
brought down) ta his expanded sack to the
Earth, and a man, they opened his expanded sack. 12 And inspected
(investigated) on the greatest (oldest) at the beginning, and finished
on
the smallest (youngest: and the goblet was found in the expanded sack
of
Benjamin.
13 And they
rented their clothes, and a man, they loaded upon his donkey, and
they
returned to the city.
14 And Judah and his brothers came to the house of
Joseph; and
he was still there: and they fell to his face to the Earth.
15 And
Joseph said to them, What is this doing (deed) which you
have done? That not do you
know for divining (enchanting), shall divine (enchant) a man which is
like me?
16 And Judah said, What can we say to my lord (master)? What
can we
speak? And what can we righteousfy (justify)? The Elohim has found ta-the
iniquity of your servants: Behold, we are slaves to my lord (master),
also we,
also which the goblet was found in his hand. 17 And said, Far be
it (Beginning) to
me from doing this: the
man which the goblet was found in his hand, he shall be to me a
slave; and you shall
ascend for peace to your
father.
(NOTE: Not all verses will have
comments)
Verses one and two
1 And
commanded ta-which is over (upon) his
house,
to
say, Fill ta-the expanded bags of the men
with
food as the which they
are
able to carry (bear, lift up), and put the silver of a man in the
mouth of his expanded sack. 2 And you shall put ta-my goblet, the goblet of silver, in the
mouth of the expanded sack of the smallest (littlest), and ta the silver of his
shever-grain. And
did according to [(as)] the word of Joseph which was spoken.
This was Joseph's next phase by giving his
brothers the next test to redeem themselves when they did not defend
Joseph during his youth by expressing hatred against him, escpecially
in revealing his dreams to them. Also the brothers had to redeem
themselves for not giving regard for their father in his love for
Joseph. To me, this was a fine line situation, because the brothers
knew that if Benjamin was not with them in return, it would kill their
father. Nevertheless, Joseph had his men
put his silver cup in Benjamin's sack.
These are the symbols of each of the items:
Silver: Redemption
Benjamin's expanded sack:
Mary, Yeshua's mother
The Silver Goblet in Benjamin's
sack: Yeshua, the Son of
the Right
Verses three through six
3 At the breaking period
(morning) light, and
the men, they were sent, they and their donkeys. 4 They, they had
gone out of ta-the city, they have not been
far, and Joseph said that (the one) which is over (upon) his house,
Arise, pursue (chase, tread down) after
the men; and you reach (overtake, attain) them, and you shall say to
them, To why
have you
repaid to evil instead of to good? 5 Is that not this which my lord
(master)
imbibes (drinks) on him, and he
divining (enchanting), shall divine (enchant) on him. You have done the evil
which you have
done?
6 And
reached (overtook, attained) them, and spoke to them ta-these words.
Why did Joseph make the man to say to his brothers that the silver cup
is
what he divines? My thought is that Joseph was playing the role of his
grandfather, Laban, who worshiped his silver home (trophy) idols. Laban
confronted
Jacob regarding his missing idols, which is ntoed in the Torah portion
of
Vay-Yeytsey, in the book of Genesis
Genesis 31:29 Exists to the force of my
hand to do with you
evil: and The
Elohim of your
fathers spoke to me earlier (last night), to say, Guard (Watch,
Observe, Take
heed) to yourself from speaking with Jacob from good unto evil.
30 And
now, leaving (walking), you have left (walked), for longing (pining),
you have
longed (pined) for the house
of your father, to why have you stolen ta-my elohim?
Joseph and his brothers were present when Laban spoke to their father.
Joseph could have recalled this matter and used Laban's playbook
account
between Laban and his father, Jacob, to make his brothers redeem
what they did
to him.
Verses seven through nine
7 And they
said to him, To why shall my lord (master) speak according to
[(as)]
these
words? Far be it [(Beginning)] to your servants from doing according to
[(as)] this
word:
8 Behold, the silver which we found in the mouth of our expanded
sacks,
we had returned to you from the land of Canaan: and how should
we steal silver or gold from the house of your lord (master)?
9 Which (Whomever)
shall be found with him from your servants, and the death [(and shall
die)], and also we,
we will be to my lord (master) for slaves.
Notice the words in verse nine
9 Which (Whomever)
shall be found with him from your servants, and the death [(and shall
die)],...
If it sounds familiar, it should. They
were of age during this account between Jacob and Laban, their
grandfather, which is noted in the Torah portion of Vay-Yeytsey, in the
book of Genesis
Genesis 31:31 And Jacob answered and said
to Laban, For I was afraid: for
I said, Lest you pluck away (forcefully take) ta-your daughters from with me.
32 With which you
find ta-your elohim
shall not live
before
our brothers: Discern for yourself what is
with me and take for yourself.
And Jacob did not know for
Rachel had stolen them.
The brothers most likely remembered this statement that their father
spoke when he was
confronted by Laban at the border of Canaan, and applied it to their
situation with the man of Joseph. This would have been a costly mistake
they made
at the moment, in which they wished they could have taken back.
Was it another blabber
mouth, out of the air statement they made like their father,
Jacob-Israel, did? Or was
it an act that hwhy allowed to
occur in this week's
Torah portion passage to make
Joseph's brothers redeem what their father said to Laban in last week's
Torah portion of Vay-Yeytsey? I don't know.
Nevertheless, this was an act
of redemption.
Remember that
Joseph was also present during the time of
his father's confrontation with Laban, because Joseph was about six or
seven
years old, and would have been concious enough to recall and remember
his father's account with his uncle, Laban. In historical
context, Joseph did not have his own tent, but he would have been in
his mother's tent, which was Rachel's tent. Rachel was the one who
took her father's household idols, in Hebrew "t'raphim" (modern English
"trophy"). It was most likely that Joseph was present with his mother,
Rachel, when
Laban
went into his mother's tent, and witnessed of all that happened. It is
also probable that Joseph knew, since he lived in her mother's tent,
that he saw his mother bring in the idols before they left Padan Aram.
Going back to Laban's search, it is speculation that Joseph must have
been told by his mother, Rachel, not to tell anyone that she had the
idols before Laban came in to their tent. Joseph would have not
forgotten this incident.
Fast forward this week's Torah
portion passage to the
confrontation
between the man of Joseph's house and
Joseph's brethren. Joseph had to recall the incident with his mother
and Laban, and it is my opinion that Joseph made matters to redeem what
his
mother did back in Padan Aram, before crossing the
Yabbok river, by having his own silver goblet put in Benjamin's sack.
Looking at the word FAR BE IT
(BEGINNING)
The Hebrew word for far be it
(beginning) is
"khah-lee-lah"- Khet, Lamed, Yod, Lamed, Heh (hlylx). It is from Strong's
Concordance number 2490, and its definition
A
directive from H2490; literally for a profaned thing; used
(interjectionally) far be it!: - be far, (X God) forbid.
from 2490"khah-lahl" (llx), and its
definition
A
primitive root (compare H2470); properly to bore, that is, (by
implication) to wound, to dissolve; figuratively to profane (a person,
place or thing), to break (one’s word), to begin (as if by an
opening-wedge); denominatively (from H2485) to play (the flute): -
begin (X men began), defile, X break, defile, X eat (as common things),
X first, X gather the grape thereof, X take inheritance, pipe, player
on instruments, pollute, (cast as) profane (self), prostitute, slay
(slain), sorrow, stain, wound.
from 2470 "shah'ahl" or "khah-lah" (hlx), and its definition
A primitive root (compare H2342,
H2490); properly to be rubbed or worn; hence (figuratively) to be weak,
sick, afflicted; or (causatively) to grieve, make sick; also to stroke
(in flattering), entreat: - beseech, (be) diseased, (put to) grief, be
grieved, (be) grievous, infirmity, intreat, lay to, put to pain, X
pray, make prayer, be (fall, make) sick, sore, be sorry, make suit (X
supplication), woman in travail, be (become) weak, be wounded.
from 2485
"khah-leel" (lylx), and its definition
From H2490; a flute (as
perforated): - pipe.
from 2342
"kheel" or "khool" (lwx lyx), and its definition
A primitive root; properly to twist
or whirl (in a circular or spiral manner), that is, (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively to wait, to pervert: - bear, (make to) bring forth, (make
to) calve, dance, drive away, fall grievously (with pain), fear, form,
great, grieve, (be) grievous, hope, look, make, be in pain, be much
(sore) pained, rest, shake, shapen, (be) sorrow (-ful), stay, tarry,
travail (with pain), tremble, trust, wait carefully (patiently), be
wounded.
I'll reveal this a little later.
Verse ten
10 And said, Also now,
so
shall he be according to [(as)] your
words: Which (Whomever) shall be found with him shall be a slave to me;
and
you, you shall be
innocent (guiltless, free).
Notice that the
man of Joseph overrode the brothers' rule of judgment
before he searched their sacks. The man of Joseph redeemed their
father's
judgment he stated to Laban, Jacob's father-in-law, back in the Torah
portion of Vay-Yeytsey, in the book of Genesis. Laban should have
overrode Jacob's judgment and nullified it, but didn't. But the
man of Joseph redeemed it by
saving Benjamin from his brother's judgment of death that would have
come upon him, redeeming what happened with Rachel, resulting in her
death, because the man of Joseph knew that it was in Benjamin's sack
from the beginning.
Verses eleven
through thirteen
11 And they hurried, and a man, they descended (let down, lowered,
brought down) ta his expanded sack to the
Earth, and a man, they opened his expanded sack. 12 And inspected
(investigated) on the greatest (oldest) at the beginning, and finished
on
the smallest (youngest: and the goblet was found in the expanded sack
of
Benjamin.
13 And they
rented their clothes, and a man, they loaded upon his donkey, and
they
returned to the city.
When the man of Joseph found the silver cup in
Benjamin's sack, what Joseph did was an act as redemption for
two reasons:
First: Joseph's mother,
Rachel,
hid her father's idols in the
camel's sack and sat upon them acting as if she was in the time of
women,
and kept the truth hidden until her death, whereas Joseph redeemed her
mother by allowing his men to find the silver goblet, which was an
equivalence of
Laban's house idols, exposing Benjamin, Rachel's other son, to be the
guilty person who had possession of the silver goblet, the alternate
household idols that belonged to Laban, hence redeeming their mother's
wrong doing.
Second:
Joseph made Benjamin the wrongdoer by bearing the silver cup for the
next step later to test his brothers to see if they will redeem
themselves
for what they did to Joseph by not
defending their father through their hatred against Joseph by
throwing
Joseph into the pit and selling him to the Midianite slave traders.
Also, as the man
of Joseph opened
their
sacks and searched for the cup in which he already knew who had it, he
went to each brother in their birth order from the eldest to the
youngest. Didn't any of the brothers
think to themselves how he knew of their birth order? One would think
they should have taken the hint that there had to be "someone" who knew
their birth order, and the only person who would know was "Joseph".
Benjamin's brothers were most likely very afraid when they saw that the
cup was in Benjamin's sack so much that they rented their
garments. To
me, that was intense. Their torn
garments was a two-fold purpose:
First: When they
sold Joseph back in Canaan, they tore
Joseph's garment and made no big deal about the mater. They redeemed
themselves for their wrong doing by tearing their own garments. They
were also
terrified when they had to confront Joseph as well as being terrified
for their father's sake on account of Benjamin, because they were not
terrified or remorseful when they sold Joseph nor terrified or
remorseful for their father when
they approached him showing Joseph's garment to him, knowing what
they did to Joseph. This was another step in
Joseph's brothers redeeming themselves.
Second: When they tore
their
garments, they nullified their judgment against their brother by
nullifying their roles as judge when they made their statement to the
man of Joseph that the one who had the silver goblet will die, thus
making their
judgment of non-effect, and making the man of Joseph's judgement
active, effective
and valid. This act was probably a precursor to the Commandment for the
High Priest to not rend his garment, which is noted in the Torah
portion of , in the book of Emor, in the book of Leviticus
Leviticus 21:10 And the Great (High) Priest
from his brethren which has the Oil of
the
Anointing poured on his head, and has ta-his hand filled
(consencrated) has clothed on
ta-the Garments, shall not loose
(uncover) ta-his head,
and shall
not rent his Garments;
This week's Torah portion passage can also be compared to an account,
which is noted in the Gospel of John
Mark 14:60 And the High Priest
stood up in the midst, and asked Yeshua, saying, Answerest Thou
nothing? What is it which these witness against Thee? 61 But He held
His Peace, and answered nothing. Again the High Priest asked Him, and
said unto Him, Art Thou the Messiah, the Son of the Blessed?
62 And Yeshua said, I am: and ye shall see the Son of Man sitting
on the Right Hand of pPower, and coming in the clouds of heaven. 63 Then the High
Priest rent his clothes, and saith, What need we any further
witnesses?
When Caiaphus, the High Priest, rented his High Priest garment, hge
nullified his role as High
Priest, and validating Yeshua as the new and current Eternal High
Priest, because as I noted in some of my Torah portion commentaries,
and in my teaching, "The Azazel Scapegoat, The Goat Dedicated to hwhy,
and the Brith Khadashah Account", Yeshua was a descent of Aaron and
wore the unseamed
garment.
!!!hwhy Kl dbk
Looking at the word BEGINNING
The Hebrew word for beginning
is
"khah-lahl"- Khet, Lamed, Lamed (llx). It is from Strong's
Concordance number 2490, and its definition
A
primitive root (compare H2470); properly to bore, that is, (by
implication) to wound, to dissolve; figuratively to profane (a person,
place or thing), to break (one’s word), to begin (as if by an
opening-wedge); denominatively (from H2485) to play (the flute): -
begin (X men began), defile, X break, defile, X eat (as common things),
X first, X gather the grape thereof, X take inheritance, pipe, player
on instruments, pollute, (cast as) profane (self), prostitute, slay
(slain), sorrow, stain, wound.
from 2470 "shah'ahl" or "khah-lah" (hlx), and its definition
A primitive root (compare H2342,
H2490); properly to be rubbed or worn; hence (figuratively) to be weak,
sick, afflicted; or (causatively) to grieve, make sick; also to stroke
(in flattering), entreat: - beseech, (be) diseased, (put to) grief, be
grieved, (be) grievous, infirmity, intreat, lay to, put to pain, X
pray, make prayer, be (fall, make) sick, sore, be sorry, make suit (X
supplication), woman in travail, be (become) weak, be wounded.
from 2485
"khah-leel" (lylx), and its definition
From H2490; a flute (as
perforated): - pipe.
from 2342
"kheel" or "khool" (lwx lyx), and its definition
A primitive root; properly to twist
or whirl (in a circular or spiral manner), that is, (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively to wait, to pervert: - bear, (make to) bring forth, (make
to) calve, dance, drive away, fall grievously (with pain), fear, form,
great, grieve, (be) grievous, hope, look, make, be in pain, be much
(sore) pained, rest, shake, shapen, (be) sorrow (-ful), stay, tarry,
travail (with pain), tremble, trust, wait carefully (patiently), be
wounded.
It could be translated in the case of the man opening the sacks as
"bore" or "break" or even "play", but it commonly is translated as
"began". This is the similar Hebrew word that was applied in verse
seven of this week's Torah portion chapter "khah-lee-lah" which is an
act of reaping and sewing of the Hebrew words when Joseph's servant
reapingly "began" opening the expanded baskets through the pleading by
the brother of "Far be it (beginning)".
!!!hwhy Kl dbk
Verses fourteen and fifteen
14 And Judah and his brothers came to the house of
Joseph; and
he was still there: and they fell to his face to the Earth.
15 And
Joseph said to them, What is this doing (deed) which you
have done? That not do you
know for divining (enchanting), shall divine (enchant) a man which is
like me?
I question why Joseph said that he can divine. Most likely he said this
based on the fact that he dreamed prophetic dreams, and used this means
to hint to his
brothers, which was hint number four, that he was Joseph. This should
have also hinted to Joseph's brothers that the Goblet was the code word
for Joseph, and the divining was also a code word for Joseph's two
dreams.
Verses sixteen
16 And Judah said, What
can we say to my lord (master)? What
can we
speak? And what can we righteousfy (justify)? The Elohim has found ta-the
iniquity of your servants: Behold, we are slaves to my lord (master),
also we,
also which the goblet was found in his hand.
Judah, for the sake of their father and Benjamin, speaks on
behalf of the brothers, because he told his father back in chapter
forty three of this week's Torah portion that he would be responsible
for Benjamin.
Genesis 43:8 And Judah said to Israel
his father, Send the young man
with
me, and we will arise, and we will go; and we will live, and we will
not
die, also we, also you, also our little ones. 9 I, I will be his
surety (undertaking, pledge);
you shall beseech (seek, require)
him from my hand: If I do not bring him to you, and present (establish)
him to your
face, and I
will be a sinner to you all of the days:
Notice that Judah says to Joseph in verse sixteen of this week's Torah
portion passage
16 ...The Elohim has found ta-the
iniquity of your servants:...
Judah realized that hwhy sees all and
knows all things and has revealed his sins, which is based in the book
of
the Acts
Acts 1:24 ...Thou, Lord,
which knowest the hearts of all men...
Judah redeemed himself through his plea to Joseph to be slaves to him,
because he and his brothers made Joseph a slave in giving him away to
the Midianim and the Ishmaelim, which is noted in the Torah portion of
Vay-Yeyshev, in the book of Genesis, as noted earlier. Judah could have
realized that he
and his brothers needed to reap what they sowed, as well as to save
Benjamin's life as well as their father's life, by offering themselves
to become slaves
to Joseph.
Verse seventeen
17 And said, Far be
it (Beginning) to
me from doing this: the
man which the goblet was found in his hand, he shall be to me a
slave; and you shall
ascend for peace to your
father.
This next statement by Joseph to his brothers would be his brothers'
final test in redeeming themselves regarding their brother, Benjamin, by making
him a slave and to send Judah and the rest of the brothers back home to
their father. The brothers should have done this back in Canaan, when
they
sold Joseph to the Midianites by changing their minds in selling Joseph
to the Midianim.
Say that Joseph kept Benjamin to himself and let the brothers go,
going back to chapter forty two of this week's Torah portion passage,
in verse eight, where Judah said he
would be a sinner to his father, Yeshua could not come to earth,
because
His father, Joseph, was a descendant of Judah, and Yeshua would have
been born under
a cursed tribe.
We will see what Joseph's response will be in next week's Torah portion.
That ends the commentary on this week's Torah portion.
Any questions or comments can
be written to
the.aleph-tav.project@msn.com
SHABBATH
SHALOM
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