TORAH
PORTIONS
bsyw
VAY-YEYSHEV
(And Dwelt)
Genesis 37:1-40:23
There
are 50 Aleph-Tavs in this week's Torah portion
One could nickname it,
"ALL IN THE FAMILY"
Note:
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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
37
Genesis
37:1-36
Gen 37:1 And Jacob
dwelled
in the land of the sojournings of his father in the land of Canaan.
2 These are the birthings (generations) of Jacob. Joseph, a son of
seven ten (seventeen)
years, was tending among the flock of ta-his brothers; and he was
a young man at ta-the sons of Bilhah, and
ta-the sons of Zilpah, the wives
of his father: and Joseph brought their slander (defamation, evil
report) to their father. 3 And
Israel loved ta-Joseph than all of his sons,
for
he was a son of his old age to him: and did (made) for him a long coat
(robe) at
the sole. 4 And his brothers saw for their father loved
him than all of his brothers, and they hated him, and they were not
able at
speaking to peace at him [(speak of him for peace)].
5 And Joseph calm-dreamed a calm-dream, and told (declared) to
his brothers: and they still added at hating him [(and they hated him
yet more (addingly, still))]. 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). 8 And his brothers, they said
to him,
That reigning, you shall reign upon us? If ruling, you shall rule among
us? And they still added at hating
him [(and they hated him yet more (addingly, still))] upon his calm-dreams and upon
his
words.
9 And dreamed still (yet) another dream, and accounted
(scribed, enumerated, enrolled, scrolled) him to
his
brothers, and said, Behold, I have still (still have)
calm-dreamed a
calm-dream; and
behold,
the sun and the moon and the one ten (oneteen, eleven) stars were
bowing to me. 10 And was accounted (scribed, enumerated, enrolled,
scrolled) to
his father, and to his brothers:
and his father rebuked (reproved) against
him, and said to him, What is this calm-dream which you have
calm-dreamed?
That coming, I and your mother and your brothers, we shall come to bow to you to the Earth?
11 And his brothers, they envied (were envious, were jealous, were
zealous)
against him; and his father guarded (kept, observed, heeded) ta-the word.
12 And his
brothers, they went to tend (shepherd) the ta-flocks of their father in
Shechem. 13 And Israel said to Joseph, That your brothers are not
tending (shepherding) in Shechem? Come,
and I will send you to them. And said to him, Behold I. 14 And
said to
him, Go now, see ta-the peace (welfare) of
your brothers,
and ta-the peace (welfare) of the
flocks;
and return me word. And sent him from
the Deep Valley of Hebron (Emek Hebron), and came to Shechem.
15 And a
man
found him, and behold, was wandering in the field: and the man asked
him, to say, What do you seek? 16 And
said, I am seeking ta-My brothers: Tell (Declare) now, where
are they
tending (shepherding)?
17 And the man said, They pulled up (journeyed) from this (here);
for I heard
them
say, We will go to Dothan. And Joseph went after his brothers, and
found
them in Dothan.
18 And they saw him from afar off and before coming
near to them, and they conspired (deceived, dealt subtly at) him
for the death of him [(for his death, to have him die, to have him
dead)].
19 And they said a man to his brother, Behold, the
master of the
calm-dreams, yonder this, comes.
20 And come now, and we will kill him, and we will cast (throw,
send) him in
one of
the bore-wells, and we will say, An evil beast has eaten him: And we
shall
see what they shall become of his calm-dreams. 21 And Reuben heard
(listened), and delivered him from their hands; and said, We will not
strike
(slaughter) a soul!
22 And Reuben said to them, Do you not shed (gush out, spill)
blood! Cast
(Throw, Send) him
to
this bore-well which is in the wilderness, and you do not send (cast,
stretch forth, send forth) a
hand on him; by that, shall deliver [(at delivering)] him from
their hands to
return
him to his father.
23 And was, as the which Joseph came to his brothers, and
they
stripped ta-Joseph out of ta-his long coat (robe), ta-the long coat (robe) at the
sole which
was upon him; 24 And they took, and they cast (threw, sent)
him to
the
bore-well: and the bore-well was empty. Water was not in him.
25 And they sat (dwelled) to
eat bread: and they lifted up their eyes, and looked, and behold, a
travelled caravan of Ishmaelim coming from Gilead, and their camels
were
going to descend (take down) to Egypt were bearing
spices and balm and ladanum. 26 And
Judah said to his brothers, What shall profit (gain) for we would
kill of ta-our brother
and we would 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.
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.
29 And Reuben returned to the bore-well;
and behold, Joseph was not in the bored-well; and rented ta-his garment. 30 And
returned to his brothers, and said, The lad (boy), he is not; and
I,
where shall I go? 31 And they took ta-the long coat (robe) of
Joseph, and
they slaughterd a goat of the kids, and they dipped ta-the long coat (robe) in the
blood;
32 And they sent ta-the long coat (robe) that was
at
the
sole,
and they came to their father; and they said, We have
found this:
Discern now the long coat (robe), is she of your son, if
not. 33
And knew
her, and said, The long coat (robe) of my son! An evil beast has eaten
him! Torn, Joseph is torn! 34 And Jacob rented his
clothes, and put sackcloth on his loins, and bewailed (lamented)
upon his son
multiple
days. 35 And all of his sons and all of his daughters, they arose to
comfort
him; and refused to be comforted of them (to their comforting); and
said, For I will descend to my son bewailing (lamenting) to Sheol [(I will descend (go
down) to
Sheol bewailing (lamenting) for my son)].
And his father wept of him.
36 And the Midianim, they sold him to Egypt to Potiphar,
an officer (eunich) of Pharaoh, Prince of the Executioners.
(NOTE: Not all verses will have
comments)
Verses one and two
1 And Jacob
dwelled
in the land of the sojournings of his father in the land of Canaan.
2 These are the birthings (generations) of Jacob. Joseph, a son of
seven ten (seventeen)
years, was tending among the flock of ta-his brothers; and he was
a young man at ta-the sons of Bilhah, and
ta-the sons of Zilpah, the wives
of his father: and Joseph brought their slander (defamation, evil
report) to their father.
Notice it did not say that Joseph was with the sons of Leah. Why was
that? It sounds like there was a riff between the brothers of Leah and
the brothers of Rachel, in other words "sibling rivalry".
Recalling from last week's Torah portion of Vay-Yishlakh, Jacob was 91
years old when Joseph was born, and Joseph was
about six years old when the family returned to the land. That put
Jacob-Israel at 97 years old. Based on the account that Benjamin was
born, which would be within a year after returning to the land, they
returned to Hebron about a year later, putting Jacob-Israel at 98 years
old and Joseph at seven years old.
This
is a chart revealing the year of mankind and the ages of Joseph's
relatives when
Joseph was seventeen years old
six old
YEAR OF MAN WHEN JOSEPH WAS 17 YEARS
OLD |
NAME OF JOSEPH'S RELATIVE |
AGE OF JACOB'S RELATIVES WHEN
JOSEPH WAS 17 YEARS OLD |
AGE OF DEATH OF JOSEPH'S RELATIVES |
2216 YEARS OF MANKIND |
Isaac |
168 years old |
180 years old |
2216
YEARS OF MANKIND |
Jacob |
108
years old |
147
years old |
2216
YEARS OF MANKIND |
Esau |
108
years old |
(unknown) |
2216
YEARS OF MANKIND |
Reuben |
about 24 years old |
(unknown) |
2216
YEARS OF MANKIND |
Simeon |
about 23 years old |
(unknown) |
2216
YEARS OF MANKIND |
Levi |
about 23 years old |
137 years old |
2216
YEARS OF MANKIND |
Judah |
about 22 years old |
(unknown) |
2216
YEARS OF MANKIND |
Dan |
about 21 years old |
(unknown) |
2216
YEARS OF MANKIND |
Naphtali |
about 21 years old |
(unknown) |
2216
YEARS OF MANKIND |
Gad |
about 20 years old |
(unknown) |
2216
YEARS OF MANKIND |
Asher |
about 20 years old |
(unknown) |
2216
YEARS OF MANKIND |
Issachar |
about 19 years old |
(unknown) |
2216
YEARS OF MANKIND |
Zebulun |
about 19 years old |
(unknown) |
2216
YEARS OF MANKIND |
Dinah |
about 18 years old |
(unknown) |
2216
YEARS OF MANKIND |
Benjamin |
about 8 or 10
years old |
(unknown) |
If the
calculation is correct, this would take the time line to about 1784 BC.
That means that
Joseph met and knew his grandfather Isaac for a maximum of ten years in
this chapter's account, because based on verse fourteen, they were
dwelling at or
near Isaac's location in Hebron before he went to look for his
brothers. The family has lived in Canaan at this time for a total of
eleven years. That means
Jacob-Israel dwelt near, or with, his father, Isaac, after their return
from Padan Aram, for a total of twenty two years before
Isaac's death. I would not be surprised if Isaac knew about the
rumored tragedy of Joseph's death and hearing his son, Jacob-Israel
mourning for him.
By the time that Joseph was
seventeen years old, according to Wikipedia, based on the time
line, the Pharaoh who ruled in Egypt
at the time was Yakbim Skhaenre (or Yakbmu) who ruled
from 1805-1780 BC of the Fourteenth Dynasty, in the Second
Intermediate
Period.
This is what Wikipedia says regarding Yakbim Skhaenre:
"Sekhaenre Yakbim or
Yakbmu was a ruler during the Second Intermediate Period of Egypt.
Although his dynastic and temporal collocation is disputed, Danish
Egyptologist Kim Ryholt believes that he likely was the founder of the
Levantine-blooded Fourteenth Dynasty, while in older literature he was
mainly considered a member of the Sixteenth Dynasty.
His name never appears inside a cartouche, which was a pharaonic
prerogative; nevertheless, on his seals he is usually called "the good
god, Sekhaenre" (or simply "Sekhaenre") and "the son of Ra, Yakbim".
There is no direct evidence that Yakbim's throne name was Sekhaenre.
This theory is based on stylistic features of the seals and was
proposed by William Ayres Ward and later elaborated on by Ryholt;[6]
Daphna Ben-Tor disputed this identification, pointing out that the
seals of the several rulers living during this period are too similar
to make such correlations on the basis of mere design features.
Assuming that Ward was right, Sekhaenre Yakbim is attested by a
remarkable 123 seals, second only – for this period – to
the 396 of Sheshi. Based on that, Ryholt estimated for him a reign
length of around 25 years, in the interval 1805–1780 BCE.".
This are the only images
pertaining to Yakbim Skhaenre
Realize that all of Jacob's
children were born after the first seven
years Jacob served Laban originally for Rachel, and all of the children
were born by the end of Jacob's second seven years which he served for
Laban. Mark Biltz of El Shaddai Ministries put out a chart of his
version of the ages between Jacob's children
Verses three and four
3 And
Israel loved ta-Joseph than all of his sons,
for
he was a son of his old age to him: and did (made) for him a long coat
(a
long robe) at
the sole. 4 And his brothers saw for their father loved
him than all of his brothers, they hated him, and they were not able at
speaking to peace at him [(speak of him for peace)].
Ever heard of one of the Smothers Brothers famous statement when the
younger brother said to his older brother "Mom loved you best!". This
was a similar matter, but it was more meaningful to Jacob because he
was very old when Joseph was born.
Looking at the words:
LONG COAT (ROBE)
The Hebrew word for coat is
"k'toh-neth"- Kaph, Tav, Nun, Tav (tntk). It is from Strong's Concordance
number 3801, and its definition
From an unused root meaning to
cover (compare H3802); a shirt: - coat, garment, robe.
SOLE
The Hebrew word for sole is
"pahs"- Peh, Samek (op). It is from
Strong's Concordance number 6446, and its definition
From
H6461; properly the palm (of the hand) or sole (of the foot), (compare
H6447); by implication (plural) a long and sleeved tunic (perhaps
simply a wide one; from the original sense of the root, that is, of
many breadths): - (divers) colours.
from 6461 "pah-sahs" (oop), and its definition
A
primitive root; probably to disperse, that is, (intransitively)
disappear: - cease.
In other words, this was a long coat that was more of an appearance, as
the appearance of a leader, or a
king. This is commonly translated as "many colors". I didn't use this
translation, because there isn't strong enough proof of this as many
colors.
This is what a typical shepherd would wear
Notice the bottom of their dress attire is above their ankles. Compare
it to the coat Israel
made for Joseph with the edge down to the floor, this is an example of
one that goes to the sole of this person's foot
In my opinion, it could have
had the emphasis to what a person of high status would wear.
Verses five through eight
5 And Joseph calm-dreamed a calm-dream, and told (declared) to
his brothers: and they still added at hating him [(and they hated him
yet more (addingly, still), and they
still hated him)]. 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). 8 And his brothers, they said
to him,
That reigning, you shall reign upon us? If ruling, you shall rule among
us? And they still added at hating
him [(and they hated him yet more (addingly, still), and they
still hated him)] upon his calm-dreams and upon
his
words.
The first dream's main item used is the sheaves of grain. This dream
does not include his father or the mothers.
By the time
Joseph dreamed his first dream, Benjamin was only ten years old.
This also means
that the sheaves symbolize
the people of the earth. Each sheaf of each of the twelve brothers
represent the descendants of the "physical" twelve tribes, because each
grain and stalk in a bundle
represents a descendant of that brother.
Looking at the word CALM-DREAM
The Hebew word for calm-dream
is
"khoh-lohm"- Khet, Lamed, Vav, Mem Sophit (Mwlx). It is from
Strong's Concordance number 2472, and its definition
From
H2492; a dream: - dream (-er).
from 2492 "khah-lahm" (Mlx), and its definition
A
primitive root; properly to bind firmly, that is, (by implication) to
be (causatively to make) plump; also (through the figurative sense of
dumbness) to dream: - (cause to) dream (-er), be in good liking,
recover.
This is where we get our modern English word "calm", because our dreams
are "calm".
Verses nine and ten
9 And dreamed still (yet) another dream, and accounted
(scribed, enumerated, enrolled, scrolled) him to
his
brothers, and said, Behold, I have still (still have)
calm-dreamed a
calm-dream; and
behold,
the sun and the moon and the one ten (oneteen, eleven) stars were
bowing to me. 10 And was accounted (scribed, enumerated, enrolled,
scrolled) to
his father, and to his brothers:
and his father rebuked (reproved) against
him, and said to him, What is this calm-dream which you have
calm-dreamed?
That coming, I and your mother and your brothers, we shall come to bow to you to the Earth?
First, why did Jacob
say that Joseph's mother will come to bow to him
to the earth? Joseph's mother,
Rachel,
is dead. Was Joseph
adopted to one of the other mothers? I don't have an answer to that.
The second dream bear the symbols of the sun, the moon and the stars.
The symbols that were used were the sun (the father), the moon (the
mother) and
the stars (the brothers). This is a short term prophecy that the whole
family will be bowing down to Joseph.
These symbols also refer to the
kingdom of heaven where believers who do not know of their tribal
heritage
will be grafted into one the stars- one of the twelve brothers, and are
grafted into the Israelite branch.
This also
represents the woman, who is the symbol of Israel, that the dragon
wants to destroy, which is noted in the book of Revelation
Revelation 12:1 And there
appeared a great wonder in the heavens; a woman clothed
with the sun, and the moon under her feet, and upon her head a crown of
twelve stars: 2 And she being
with Child cried, travailing in birth, and pained to be delivered.
3 And there appeared another wonder in the heavens; and behold a
great
red dragon, having seven heads and ten horns, and seven crowns upon his
heads. 4 And his tail drew the third part of the stars of the
heavens,
and did cast them to the earth: and the dragon stood before the woman
which was ready to be delivered, for to devour her Child as soon as It
was born. 5 And she brought forth a Man Child, who was to rule all
nations with a rod of iron: and her Child was caught up unto hwhy, and to His Throne.
6 And the woman fled into the wilderness, where she hath a place
prepared of hwhy, that they should feed her
there a thousand two hundred and threescore days. 7 And there was war
in the heavens: Michael and his angels fought against the dragon; and
the
dragon fought and his angels, 8 And prevailed not; neither was
their place found any more in the heavens. 9 And the great dragon was
cast
out, that old serpent, called the Devil, and Satan, which deceiveth the
whole world: he was cast out into the earth, and his angels were cast
out with him. 10 And I heard a loud voice saying in the heavens,
Now is
come salvation, and strength, and the Kingdom of our Elohim, and the
power of His Messiah: for the accuser of our brethren is cast down,
which accused them before our Elohim day and night. 11 And they
overcame him by the Blood of the Lamb, and by the word of their
testimony; and they loved not their lives unto the death.
12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe
to the inhabiters of the earth and of the sea! for the devil is come
down unto you, having great wrath, because he knoweth that he hath but
a short time. 13 And when the dragon saw that he was cast unto the
earth, he persecuted the woman which brought forth the Man Child.
14 And to the woman were given two wings of a great eagle, that
she might fly into the wilderness, into her place, where she is
nourished for a time, and times, and half a time, from the face of the
serpent. 15 And the serpent cast out of his mouth water as a flood
after the woman, that he might cause her to be carried away of the
flood. 16 And the earth helped the woman, and the earth opened her
mouth, and swallowed up the flood which the dragon cast out of his
mouth. 17 And the dragon was wroth with the woman, and went to
make war with the remnant of her seed, which keep the Commandments
of hwhy, and have the Testimony of
Yeshua Messiah.
Yeshua is connected with this woman, symbolized the woman bearing the
sun, moon and stars, originally revealed by Joseph's dream.
The apostle Paul explains the natural branches of the descendants of
Jacob and those who are "grafted in" to the Israelite branch, which is
noted in his letter to the assembly in Rome.
Romans 11:1 I say then,
Hath hwhy cast away His People? Let it
not be. For I also am an Israelite, of the seed of Abraham, of the
tribe of Benjamin. 2 hwhy hath not cast away His
People which He foreknew. Wot ye not what the Scripture saith of Elias?
how he maketh intercession to hwhy against Israel, saying,
3 Lord, they have killed Thy prophets, and digged down Thine
altars; and I am left alone, and they seek my life. 4 But what
saith the answer of hwhy unto him? I have reserved to
Myself seven thousand men, who have not bowed the knee to the image of
Baal. 5 Even so then at this present time also there is a remnant
according to the election of grace. 6 And if by grace, then is it
no more of works: otherwise grace is no more grace. But if it be of
works, then is it no more grace: otherwise work is no more work.
7 What then? Israel hath not obtained that which he seeketh for;
but the election hath obtained it, and the rest were blinded
8 (According as it is written, hwhy hath given them the spirit
of slumber, eyes that they should not see, and ears that they should
not hear;) unto this day. 9 And David saith, Let their table be
made a snare, and a trap, and a stumblingblock, and a recompence unto
them: 10 Let their eyes be darkened, that they may not see, and bow
down their back alway. 11 I say then, Have they stumbled that they
should fall? Let it not be: but rather through their fall salvation is
come unto the Gentiles, for to provoke them to jealousy. 12 Now if the
fall of them be the riches of the world, and the diminishing of them
the riches of the Gentiles; how much more their fulness? 13 For I speak
to you Gentiles, inasmuch as I am the apostle of the Gentiles, I
magnify mine office: 14 If by any means I may provoke to emulation
them which are my flesh, and might save some of them. 15 For if
the casting away of them be the reconciling of the world, what shall
the receiving of them be, but life from the dead? 16 For if the
firstfruit be Holy, the lump is also Holy: and if the root be Holy, so
are the branches. 17 And if some of the branches be broken off,
and thou, being a wild olive tree, wert graffed in among them, and with
them partakest of the root and fatness of the olive tree; 18 Boast not
against the branches. But if thou boast, thou bearest not the Root, but
the Root thee. 19 Thou wilt say then, The branches were broken
off, that I might be graffed in. 20 Well; because of unbelief they were
broken off, and thou standest by faith. Be not highminded, but fear: 21
For if hwhy spared not the natural
branches, take heed lest he also spare not thee. 22 Behold
therefore the goodness and severity of hwhy: on them which fell,
severity; but toward thee, goodness, if thou continue in His goodness:
otherwise thou also shalt be cut off. 23 And they also, if they
abide not still in unbelief, shall be graffed in: for hwhy is able to graff them in
again. 24 For if thou wert cut out of the olive tree which is wild by
nature, and wert graffed contrary to nature into a good olive tree: how
much more shall these, which be the natural branches, be graffed into
their own olive tree? 25 For I would not, brethren, that ye should
be ignorant of this mystery, lest ye should be wise in your own
conceits; that blindness in part is happened to Israel, until the
fullness of the Gentiles be come in. 26 And so all Israel shall be
saved: as it is written, There shall come out of Sion the Deliverer,
and shall turn away ungodliness from Jacob: 27 For this is My
Covenant unto them, when I shall take away their sins.
Verse eleven
11 And his brothers,
they envied (were jealous, were zealous)
against him; and his father guarded (kept, observed, watched) ta-the word.
Mary, Yeshua's mother, also kept a word, which is noted in the Gospel
of
Luke
Luke 2:8 And there were
in the same country shepherds abiding in the field, keeping watch over
their flock by night. 9 And, lo, the Messenger of hwhy came upon them, and the
Glory of hwhy shone round about them: and
they were sore afraid.
10 And the Messenger said unto them, Fear not: for, behold, I
bring
you good tidings of great joy, which shall be to all people. 11 For
unto you is born this day in the City of David a Saviour, which is
Messiah hwhy. 12 And this shall be a sign
unto you; Ye shall find the Babe wrapped in swaddling clothes, lying in
a manger. 13 And suddenly there was with the Messenger a multitude
of
the heavenly host praising hwhy, and saying, 14 Glory
to hwhy in the highest, and on earth
peace, good will toward men. 15 And it came to pass, as the angels
were gone away from them into the heavens, the shepherds said one to
another, Let us now go even unto Bethlehem, and see this thing which is
come to pass, which hwhy hath made known unto us.
16 And they came with haste, and found Mary, and Joseph, and the
Babe lying in a manger. 17 And when they had seen It, they made known
abroad the saying which was told them concerning this Child.
18 And all they that heard it wondered at those things which were
told them by the shepherds. 19 But Mary kept
all these things, and pondered them in her heart.
Mary kept the
words the shepherds said to her, as Jacob-Israel kept the words Joseph
said to him.
Both times in
these dreams, the brothers, except for Benjamin, expressed their hatred
for Joseph. This will be a preparation for what is going to happen to
Joseph.
When Joseph spoke both of his dreams to his family, he picked up on his
father's "blabber-mouthing" trait. Jacob blabber mouthed to Laban of
his
matters when he was in Padan Aram, so did Joseph to his family twice in
Hebron. Like father, like son. Joseph being
hated by his brothers was comparable to Yeshua being hated by
his Jewish brothers, which ultimately result in His crucifixion.
Verses twelve through fourteen
12 And his
brothers, they went to tend (shepherd) the ta-flocks of their father in
Shechem. 13 And Israel said to Joseph, That your brothers are not
tending (shepherding) in Shechem? Come,
and I will send you to them. And said to him, Behold I. 14 And
said to
him, Go now, see ta-the peace (welfare) of
your brothers,
and ta-the peace (welfare) of the
flocks;
and return me word....
This is a
similar pattern used by the prophet Isaiah, which is noted in his book
Isaiah 6:6 Then flew one
of the seraphims unto me, having a live coal in his hand, which he had
taken with the tongs from off the altar: 7 And he laid it upon my
mouth, and said, Lo, this hath touched thy lips; and thine iniquity is
taken away, and thy sin purged. 8 Also I heard ta-the voice of Adonai, saying, Whom shall I
send, and who will go for us? Then said I, Behold I; send me. 9 And he said,
Go, and tell this people, Hear ye indeed, but understand not; and see
ye indeed, but perceive not.
Looking at the word SHECHEM
The Hebrew word for Shechem is
"Sh'khehm"- Shin, Kaph, Mem Sophit (Mks). It is from
Strong's Concordance number 7927, and its definition
The same
as H7926; ridge; Shekem, a place in Palestine: - Shechem.
from 7926 "sh'khehm" (Mks) and its
definition
From
H7925; the neck (between the shoulders) as the place of burdens;
figuratively the spur of a hill: - back, X consent, portion, shoulder.
from 7925 "shah-khahm" (Mks), and its definition
A
primitive root; properly to incline (the shoulder to a burden); but
used only as denominative from H7926; literally to load up (on the back
of man or beast), that is, to start early in the morning: - (arise, be
up, get [oneself] up, rise up) early (betimes), morning.
Shechem means "Shoulder".
Shechem is the same location where Mount Gerizim and Mount Ebal are
located where the sons of Israel are to say the blessings and the
cursings, which is noted in the Torah portion of Ki Thavo, in the book
of Deuteronomy
Deuteronomy 27:11 And Moses commanded ta-the People on that day, to
say,
12 These, they shall stand to bless ta-the People
upon Mount
Gerizim
in your going over ta-the Jordan;
Simeon, and
Levi, and Judah, and
Issachar, and Joseph, and Benjamin: 13 and these, they shall
stand
upon the despisement (curse) on Mount Ebal; Reuben, Gad, and Asher, and
Zebulun,
Dan, and Naphtali.
Bill Cloud of Shoreshim
Ministries realized this verse, which is noted in the book of
the porophet Isaiah
Isaiah 9:6 For a Child was
birthed to us, a
Son was given to us: and the
government, she shall be upon His Shoulders: and His Name shall
be
called Wonderful, Counsellor, the Mighty El, the Everlasting Father,
the Prince of Peace.
Bill Cloud realized that this was Yeshua, the future High Priest, but
also Mount Gerizim and Mount Ebal were the "shoulders" of "Shechem".
Back in this week's Torah portion passage, looking at the map below,
one can
see the most probable route that Joseph took to get
to Shechem
As one can see, Joseph's journey was not a hop, skip and a jump away,
but about a "fifty mile
journey" from his home. That was for a seventeen year old boy
traveling
by himself? How would you like to send your teenager on a far away
distance
walk, by himself, in the wilderness, without knowing what could
potentially happen
to him. Was Jacob
that nieve to send his son by himself in the wilderness? What was he
thinking?
This is a panorama view of the location of Shechem, modern day Nablus,
with Mount Gerizim
and Mount Ebal where Joshua had six of each of the twelve tribes of
Israel stood to say the blessings and curses
This is an image comparing the high priest's shoulder pieces to the two
mountains at Shechem
This is a topical view of Shechem and the two mountains
This is a topical sketch
Based on these views, it is shaped like a natural ampitheater. They are
also shaped like a major entrance. hwhy
brought Abram to the major entrance to the promise land that he and his
descendants were going to inherit, Jacob and his went through here in
his return from . The Israelites followed after their
ancestor's footsteps to "enter" to inherit the land. As the majority of
the Hebraic Roots teachers say "History repeats itself".
This
is also the same location that Joshua build an altar to hwhy,
which is noted in the book of Joshua
Joshua 8:30 Then Joshua built
an altar unto hwhy Elohim of Israel in mount
Ebal, 31 As Moses the servant of hwhy commanded ta-the Sons of Israel, as it is
written in the book of the Torah of Moses, an altar of whole stones,
over which no man hath lift up any iron: and they elevated Elevation
Offerings unto hwhy, and sacrificed peace
offerings. 32 And he wrote there upon the stones ta a copy of the Torah of Moses,
which he wrote in the presence of the Sons of Israel.
Looking at verse twelve of
this week's Torah portion passage, part of the phrase says "...the ta-flocks...".
In the Hebrew text, the Aleph-Tav has dots above each of the two letters
Monte Judah of Lion and Lamb
Ministries in his July 2004 Yavoh magazine, in his
artice "The Jots and Tittles of Moses", regarding the dots above the
Aleph-Tav noted regarding the dots:
"As I
mentioned in the previous instance, the jots have to do with Jacob's
family. This text is particularly profound as it the beginning of the
story of Joseph (the start of the story of redemption). This is the
beginning point for the Passover. This is the beginning point for
explaining the Messiah's work".
It means the Aleph-Tav Flock is Joseph's physical brothers, as
well as those who are grafted into the Israelite branch through Yeshua
our Messiah, because Yeshua became the symbolic Joseph as "Yeshua, son
of Joseph" who came to
save His flock- past, present and future, and to those who are not of
the physical flock but are grafted
into it through His Blood.
Notice in verse fourteen in this week's that Jacob's name was "Israel"
who told Joseph to bring back word to him. This week's Torah portion
passage will play out at a future date in the next couple of Torah
portions. To be continued.
Verses fourteen
through seventeen
14 ...And sent him from
the Broad Valley of Hebron (Emek Hebron), and came to Shechem.
15 And a
man
found him, and behold, was wandering in the field: and the man asked
him, to say, What do you seek? 16 And
said, I am seeking ta-My brothers: Tell (Declare) now, where
are they
tending (shepherding)?
17 And the man said, They pulled up (journeyed) from this (here);
for I heard
them
say, We will go to Dothan. And Joseph went after his brothers, and
found
them in Dothan.
First of all, who was this man
that came out of nowhere? Was this person a Messenger of hwhy?
There have been instances where
believers have seen angel unawares, in different dress forms. It has
been told at times that they have been dressed in a sweater and khakis.
I'm also speculating that this was Yeshua.
Looking at the word DOTHAN
The Hebrew word for Dothan is
"Doh-thah-yeen" and "Dothahn"- Dalet, Tav,
(Ayin), Nun Sophit (Nytd and Ntd). It is from
Strong's Concordance
number 1886, and its defintiion
Of
uncertain derivation; Dothan, a place in Palestine: - Dothan.
It is possible that it comes from
the Hebrew word "dath" (td), from Strong's
Concordance number
1882. This is its definition
(Chaldee);
corresponding to H1881; decree, law.
from 1881 "dath" (td), and its definition
Of
uncertain (perhaps foreign) derivation; a royal edict or statute: -
commandment, commission, decree, law, manner
Dothan means "Decree".
Based on the context, it looks
like this was "Joseph's Decree" by the Messenger of hwhy- Yeshua- to see his brothers for
the upcoming
events that will happen to him in his life.
Both Hebrew versions of Dothan are
used in verse seventeen. The first Dothan includes the Yod, but the
second one doesn't
17 And the man said, They pulled
up (journeyed) from this (here);
for I heard
them
say, We will go to Dothan (Nytd). And Joseph went after his
brothers, and
found
them in Dothan (Ntd).
The first Dothan with the Yod,
which is a Paleo-Hebrew picture of a hand, implies that "hwhy's Hand"
was involved when He was telling Joseph that they were in Dothan. When
the Yod was removed after Joseph's arrival, hwhy removed His "Hand" away to allow
the upcoming circumstances to occur.
This map below shows two possible routes Joseph and his brothers
would
have taken to get to Dothan
Notice that in order for Joseph and his brothers to get to Dothan, they
had to go through the "Natural Entrance" between Mount Gerizim and
Mount Ebal, as if they were "officially" entering into the promise land.
These are images of the area of Dothan today, modern day Dotan
This is a street view of Tel Dothan looking southward
This is an excavating site at Tel Dothan looking northward
These are satellite images of Mevo Dothan (Dothan's approach) not far
off from
Tel Dothan
This is a street view of Mevo Dothan from Tel Dothan looking westward
This is Mevo Dothan looking at the Dothan valley
There was another account of Dothan, which was noted in the book of
the
Kings
2 Kings 6:8 Then the king
of Syria warred against Israel, and took counsel with his servants,
saying, In such and such a place shall be my camp. 9 And the man
of the Elohim sent unto the king of Israel, saying, Beware that thou
pass not such a place; for thither the Syrians are come down. 10 And
the king of Israel sent to the place which the man of the Elohim told
him and warned him of, and saved himself there, not once nor twice. 11
Therefore the heart of the king of Syria was sore troubled for this
thing; and he called his servants, and said unto them, Will ye not shew
me which of us is for the king of Israel? 12 And one of his servants
said, None, my lord, O king: but Elisha, the prophet that is in Israel,
telleth the King of Israel ta-the words that thou speakest
in thy bed chamber. 13 And he said, Go and spy where he is, that I may
send and fetch him. And it was told him, saying, Behold, he is
in Dothan. 14 Therefore sent he thither horses, and
chariots, and a great host: and they came by night, and compassed the
city about. 15 And when the servant of the man of the Elohim was
risen early, and gone forth, behold, an host compassed ta-the city both with horses and
chariots. And his servant said unto him, Alas, my master! how shall we
do? 16 And he answered, Fear not: for they that be with us are
more than they that be with them. 17 And Elisha prayed, and
said, hwhy, I pray thee, open ta-his eyes, that he may see.
And hwhy opened ta-the eyes of the young man;
and he saw: and, behold, the mountain was full of horses and chariots
of fire round about Elisha. 18 And when they came down to him,
Elisha prayed unto hwhy, and said, Smite ta-this people, I pray thee,
with blindness. And he smote them with blindness according to the word
of Elisha. 19 And Elisha said unto them, This is not the way,
neither is this the city: follow me, and I will bring you to the man
whom ye seek. But he led them to Samaria. 20 And it came to pass,
when they were come into Samaria, that Elisha said, hwhy, open ta-the eyes of these men, that
they may see. And hwhy opened ta-their eyes, and they saw;
and, behold, they were in the midst of Samaria. 21 And the king of
Israel said unto Elisha, when he saw them, My father, shall I smite
them? Shall I smite them? 22 And he answered, Thou shalt not smite
them: wouldest thou smite those whom thou hast taken captive with thy
sword and with thy bow? Set bread and water before them, that they may
eat and drink, and go to their master. 23 And he prepared great
provision for them: and when they had eaten and drunk, he sent them
away, and they went to their master. So the bands of Syria came no more
into the land of Israel.
Verses eighteen through twenty
18 And they saw him from afar off and before coming
near to them, and they conspired (deceived, dealt subtly at) him
for the death of him [(for his death, to have him die, make him dead)].
19 And they said a man to his brother, Behold, this is the beyond
master
(husband) of the
calm-dreams comes.
20 And come now, and we will kill (smite) him, and we will cast (throw,
send) him in
one of
the bore-wells, and we will say, An evil beast has eaten him: And we
shall
see what they shall become of his calm-dreams.
The brothers' anger that has been built up for some time is finally
going to get the best of them.
The brothers said to say
to their father in verse twenty that an "evil beast has eaten
him". These words will
come to pass, but not the way that it will be conventionally
produced, as we will see later in this week's Torah portion chapter.
Also, Mark Biltz of El
Shaddai Ministries noted that the brother who led the idea to
slay Joseph, and based this notion of an account, which is noted in the
Torah portion
of Mikeyts, in the book of Genesis
Genesis 42:17 And gathered (added) them for
keeping (guarding) 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, one of your
brothers shall be imprisoned in
the house of your
keeping (guarding): and go of you,
bring shever-grain at the
famine of your
houses: 20 And you will bring ta-your brother, the youngest,
to
me; and your
words shall be confirmed (verified), and you shall not die. And they
did so. 21 And they
said each to his brother, Truly, we are guilty (shamed) upon our
brother whom
we saw the anguish (pain) of his soul in his
beseeching (imploring) to us, and we did not listen; upon thus, this
distress (anguish, pain) has
come to us. 22 And Reuben answered them, to say, That not (to him) I
say to
you,
to say, Do you not sin against the child; and you did not listen? And
also
behold, his blood is required. 23 And they did not know not that Joseph
heard them; for the interceder 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
bound
(imprisoned) him to
their eyes.
Joseph let the brothers were
let go except Simeon. The reason he was still
imprisoned, because
it is well 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, 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.
Hence that
spirit of hatred was passed onto
him
Reuben's made the statement regarding Simeon, which is noted in the
Torah portion of Mikeyts, in the book of Genesis
Genesis 42:22 And Reuben answered them, to
say, That not (to him) I
say to
you,
to say, Do you not sin against the child; and you did not listen?...
Mark Biltz 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
imprisoned, and it was manifested by putting Simeon or "Hearing" in
prison. Thank you Mark.
Verses twenty-one and twenty two
21 And Reuben heard
(listened), and delivered him from their hands; and said, We will not
strike
(slaughter) a soul!
22 And Reuben said to them, Do you not shed (gush out, spill)
blood!
Cast
(Throw, Send) him
to
this bore-well which is in the wilderness, and you do not send (cast,
stretch forth, send forth) a
hand on him; by that, shall deliver [(at delivering)] him from
their
hands to
return
him to his father.
Reuben was doing the right thing, but he did it with an ulterior
motive by trying to get brownie points with his father to make up for
what he
did with his Bilhah, Rachel's female servant, also one of Jacob's
wives, by laying with her. He wasn't doing it for
Joseph, Jacob's favorite son, but for himself, and if Reuben saved
Joseph, he presumed that he would get favor with his father as a step
of restoration.
Verses twenty three and twenty
four
23 And was, as the which Joseph came to his brothers, and
they
stripped ta-Joseph out of ta-his long coat (robe), ta-the long coat (robe) at the
sole which
was upon him; 24 And they took, and they cast (threw, sent)
him to
the
bore-well: and the bore-well was empty. Water was not in him.
When the brothers stripped Joseph of his long coat, they stripped him
of his authority, but they did not only had attacked Joseph, but
also indirectly
their father, Jacob, who had that coat made for Joseph. This is
symbolically what
the
Jews and Romans did to Yeshua and to hwhy by stripping
Yeshua of His Garments when they crucified Him on the cross. This could
also apply to us as believers in which we could spiritually stripped of
our authority, whether through our employment, our position in
authority,
or in our spiritual walk.
This incident against Joseph was making Joseph "hitting rock bottom"
literally and spiritually by being thrown down into
a dry bore-well. That dry well is a symbol of a believer of Yeshua
who's well, or
spirit, is dry. What Joseph experienced is how we as believers went
through, or are going through, or could go through, as we hit rock
bottom and we feel that
we are helpless and there is no way out.
The only way that Joseph could look for help is up, but he knows that
his brothers who are there, won't help him. Like us as believers, we
can look up to our Abba Father, but our prayers are not heard.
These are images of a well that is located at Tel Dothan, which is
presumably Joseph's
well:
These images were taken in 1900
These images were taken between 1898 and 1914
This image was taken in 1900
Verses twenty five through
twenty seven
25 And they sat
(dwelled) to
eat bread: and they lifted up their eyes, and looked, and behold, a
travelled caravan of Ishmaelim coming from Gilead, and their camels
were
going to descend (take down) to Egypt were bearing
spices and balm and ladanum. 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.
After their
cruel
act of throwing their brother down callously into a dry well, the first
thing they did in verse twenty five is to eat bread. Whether the
brothers realized it or not,
they have
made a Food Covenant together that they would not kill Joseph, and that
cannot be broken. As I noted in past Torah portions, a Food Covenant is
the final act to seal an agreement, a covenant, or a vow, and once this
Food Covenant is taken and eaten, it cannot be reversed or broken.
The Ismaelim are
the descendants of Ishmael, Isaac's brother, in which they are also
Isaac's
nephews.
Also, when Judah said to his brothers to sell Joseph to the Ishmaelim,
It is probable that
Joseph most likely heard what they said, and he must have been scared
to death. Also, Ephraim Judah of Lion and Lamb Ministries
noted that in
relation to ulterior motives, like Reuben for favor gain, Judah had an
ulterior motive by selling Joseph for "monetary gain". If one noticed,
the Jews are dominant in the monetary society. Has anyone heard of the
Vanderbuilts? They are Jews, if not descendants of Judah, that are
one of
the powerful banking industries. Even about 3,500 years later, there
are some Jews today that do things for "monetary gain". The act
of Judah's idea to sell Joseph can be compared to Judah's descendants
selling items at the Temple, which is noted in the Gospel of John
John 2:13 And the Jews'
Passover was at hand, and Yeshua went up to Jerusalem, 14 And found in
the Temple those that sold oxen and sheep and doves, and the changers
of money sitting: 15 And when He had made a scourge of small
cords, He drove them all out of the Temple, and the sheep, and the
oxen; and poured out the changers' money, and overthrew the tables;
16 And said unto them that sold doves, Take these things hence;
make not My Father's House an house of merchandise.
What Judah's did in his
ulterior
motives which was initiated in Joseph had passed down to
his descendants, and those ulterior motives were manifested during
Yeshua's
time on earth, as in the example of the Jewish money exchangers which
they used
"offerings for "money"". See how many of the Jewish people still do
it to this very day.
This is a map marking the Ishmaelim Caravan route passing through Dothan
This is a view of Dothan valley area where Joseph's brothers might have
seen the Ishmaelim caravan
This is an image of Mevo Dothan view looking northward
Verse twenty eight
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.
Wait a minute! It was just mentioned that they were Ishmaelim, but the
Midianim were not descendants of Ishmael, but of Abraham's third wife,
Keturah, which is noted in the Torah portion of Khai-yey Sarah, in the
book of Genesis
Genesis
25:1 And Abraham added and took a
woman (wife) [(And was the adding of
Abraham and the taking of a woman (wife))], and her name was Keturah.
2 And she
birthed to
him ta-Zimran, and ta-Jokshan, and
ta-Medan, and ta-Midian,
and ta-Ishbak, and ta-Shuah.
How did descendants of Midian get involved with the descendants of
Ishmael? They somehow had to have known that they were relatives
through their father Abraham and joined forces together. The
descendants of Ishmael would provide the transportation for the
merchandise and the descendants of Midian would provide the merchant
expertise.
This was a "family act" against Joseph by his brothers and by his
cousins. Like Yeshua was betrayed by his own brothers---> the Jews.
This act against
Joseph was a prophetic act to what happened to Yeshua
when Judas Iscariot sold Him for thirty pieces of silver, which is
noted in the Gospel of Matthew
Matthew 26:14 Then one of the
twelve, called Judas Iscariot, went unto the Chief Priests, 15 And
said unto them, What will ye give me, and I will deliver Him unto you?
And they
covenanted with him for thirty pieces of silver. 16 And
from that time he sought opportunity to betray Him.
It is ironic that Judas was his first name, the same name of Joseph's
brother, Judah, who suggested in verse twenty six and twenty seven to
sell Joseph.
Verses twenty three through
twenty
eight of this week's Torah portion is a scene, in the negative effect,
compared to Eliezer and
Rebekah, Jacob and Rachel, and Moses and the daughters of Midian.
Also, in another perspective, the fact that the brothers hated Joseph
was part of hwhy's plan in
Joseph's life to fulfill His ultimate goal for him to be the Viceroy of
Egypt. We as believers in Messiah also are doing His will. Yeshua
stated in the Gospels of John and Luke
John 15:18 If the world hate
you, ye know that it hated Me before it hated you.
Luke 21:17 And ye shall be hated of all men
for My Name's sake.
Luke 14:26 If any man come to Me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters, yea, and his
own life also, he cannot be My disciple.
The apostle Stephen gave testimony of this week's Torah portion
passage, which is noted in the book of the Acts
Acts 7:8 And he gave him
the covenant of circumcision: and so Abraham begat Isaac, and
circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat
the twelve patriarchs. 9 And the patriarchs, moved with envy, sold
Joseph into Egypt: but hwhy was with him,
Verse twenty nine
29 And Reuben
returned to the bore-well;
and behold, Joseph was not in the bored-well; and rented ta-his garment.
Reuben's action to ripping his
garment could have been a precursor for the Levitical High Priest not
to rend his garment, which is noted in the Torah portion 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;
When the High Priest rented
his High Priest garment, he nullifies his Priesthoodship. The example
of
that
is when Caiaphus, the High Priest at the time of Yeshua, rented his
garment in
front of Yeshua, which noted in the Gospel of Matthew
Matthew 26:60 But found
none: yea, though many false witnesses came, yet found they none. At
the last came two false witnesses, 61 And said, This Fellow said,
I am able to destroy the Temple of hwhy, and to build it in three
days. 62 And the High Priest arose, and said unto Him, Answerest
Thou nothing? What is it which these witness against Thee? 63 But
Yeshua held His Peace. And the High Priest answered and said unto him,
I adjure thee by the Living Elohim, that Thou tell us whether Thou be
the Messiah, the Son of Elohim. 64 Yeshua saith unto him, Thou hast
said: nevertheless I say unto you, Hereafter shall ye see the Son of
Man sitting on the Right Hand of Power, and coming in the clouds of
the heavens. 65 Then the High
Priest rent his clothes, saying, He hath spoken blasphemy; what
further need have we of witnesses? behold, now ye have heard His
blasphemy.
When Caiaphas rented his High
Priest garment, he nullified his High Priesthoodship. Yeshua was next
in
line to the High Priesthood, because He bore a garment without a seam.
It could be possible that Joseph's long coat was also without seam.
That
would make his long coat more unique.
When Reuben rented his garment, whether he
knew it or not, he nullified his firstborn right through that renting,
and by Biblical rights, the next born, in Jacob's family would be the
next firstborn by his other wife, Rachel, and the firstborn in her
family was----> Joseph! Also, in Rebuen renting his garment, he
nullified his premise and ulterior motives in getting Joseph out of the
bore-well.
Also, Reuben's plan did not work, because as mentioned prior that he
had an
ulterior motive, and hwhy did not honor his ulterior motive.
Verse thirty
30 And
returned to his brothers, and said, The lad (boy), he is not; and
I,
where shall I go?
One can play from the movie
scene
"Gone With The Wind" by the brothers replying "Frankly, Reuben,
we don't give a damn".
Verse thirty-one
31 And they took ta-the long coat (robe) of
Joseph, and
they slaughterd a goat of the kids, and they dipped ta-the long coat (robe) in the
blood;
This could be
compared
to Yeshua whose Body was slaughtered and had been covered completely in
blood at the cross.
Verse thirty two
32 And they sent ta-the long coat (robe) that of
the
sole,
and they came to their father; and they said, We have
found this: Discern now the long coat (robe), is she of your son, if
not.
Notice the brothers said to
their father
"your son" instead of "our brother", like as if they alienated
themselves from Joseph being part of "their family" or "their sibling"
or "Joseph".
Very "Labanesque" in how they carefully worded their intent.
Verse thirty three
33
And knew
her, and said, The long coat (robe) of my son! An evil beast has eaten
him! Torn, Joseph is torn!
Notice that Jacob said the same words that the brothers spoke in verse
twenty in this week's Torah portion chapter
Genesis 37:20 And come now, and we will
kill (smite) him, and we will cast (throw,
send) him in
one of
the bored-wells, and we will say, An evil beast
has eaten him: And we
shall
see what shall become of his calm-dreams.
Looking at the words:
Brothers: 20 ...An evil
beast has eaten him:
Jacob: 33 ...an evil
beast has eaten
him!
The bread that the brothers ate after they threw Joseph into the dry
well was a Food Covenant. The words they spoke was part of that Food
Covenant. The brothers reaped what they sowed by having their father
speak the exact same words they said in which they were going to say to
their
father.
Verse thirty four
33
And knew
her, and said, The long coat (robe) of my son! An evil beast has eaten
him! Torn, Joseph is torn!
Jacob's renting of his clothes
for
his beloved son was a type and shadow of the account between hwhy, the
Heavenly Father, and Yeshua, which are noted in the Gospels of Mark and
Luke
Mark 15:37 And Yeshua
cried with a loud Voice, and gave up the Spirit. 38 And the Veil of
the Temple was rent in twain from the top to the bottom.
Luke 23:44 And it was
about the sixth hour, and there was a darkness over all the earth until
the ninth hour. 45 And the sun was darkened, and the Veil of
the Temple was rent in the midst. 46 And when Yeshua had
cried with a
loud Voice, He said, Father, into Thy Hands I commend My Spirit: and
having said thus, He gave up the Spirit.
What Jacob did
for his beloved son,
Joseph, was symbolic to hwhy, the Heavenly Father, who was
residing in
the Temple, and when Yeshua died, the Heavenly Father mourned for His
Beloved Son's death, by symbolically renting His Garment via the
Veil of His Temple.
Verse thirty five
35 And all of his sons and
all of his daughters, they arose to
comfort
him; and refused to be comforted of them (to their comforting); and
said, For I will descend to my son bewailing (lamenting) to Sheol [(I will descend (go
down) to
Sheol bewailing (lamenting) for my son)].
And his father wept of him.
This could be compared to when
the sons of
Benjamin up to the age of two were killed by Herod, and the scripture
saying Rachel could not comfort her sons, because they were not, which
is noted in the Gospel of Matthew
Matthew 2:16 Then Herod,
when he saw that he was mocked of the wise men, was exceeding wroth,
and sent forth, and slew all the Sons that were in Bethlehem, and
in all the coasts thereof, from two years old and under, according to
the time which he had diligently enquired of the wise men. 17 Then
was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was
there a voice heard, lamentation, and weeping, and great mourning,
Rachel weeping for her sons, and would not be comforted, because
they are not.
Looking at the word SHEOL
The Hebrew word for Sheol is
"Sh'ohl"- Shin, Aleph, Lamed (las). 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
our modern English word "soul". Sheol is called "the Place for
the Soul".
Verse thirty six
36 And the Midianim, they sold him to Egypt to Potiphar,
an officer (eunich) of Pharaoh, Prince of the Executioners.
Looking at the word POTIPHAR
The Hebrew word for Potiphar
is "Poh-tee-phahr"-
Peh, Tet, Yod, Peh, Resh (rpyjp). It is from Strong's Concordance
number 6318, and its definition
Of
Egyptian derivation; Potiphar, an Egyptian: - Potiphar.
It does not
show a meaning, but looking at another name Putiel this is what we find:
The Hebrew word for Putiel is
"Poo-tee-eyl",
Vav, Tet, Yod, Aleph, Lamed (layjwp). It 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.
The
last part of Potiphar's last name (rp) could be taken
from "parar" (rrp). It is from
Strong's Concordance number 6565, and its definition
A
primitive root; to break up (usually figuratively, that is, to violate,
frustrate): - X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint, dissolve,
divide, make of none effect, fail, frustrate, bring (come) to nought, X
utterly, make void.
Potiphar's name
could potentially mean "Contempt Violation".
When Potiphar's wife
lied against Joseph to her husband, Potiphar, he had Joseph in
"contempt
violation"- hence Potiphar's name.
I am still looking into his name, but I have a thought which will be
implied later in the Torah.
Looking at the word OFFICER (EUNICH)
The Hebrew word for Officer
(Eunich)
is "Sah-rees"- Samek, Resh, Yod, Samek (oyro). It is from Strong's Concordance
number 5631, and its definition
From
an unused root meaning to castrate; a eunuch; by implication valet
(especially of the female apartments), and thus a minister of state: -
chamberlain, eunuch, officer. Compare H7249.
It is possible that Potiphar was castrated, which I will explain later.
Notice that Jacob's name is first mentioned as "Israel" in
verse one when he was talking to Joseph, but at the end of the chapter,
he is known as
"Jacob" when presuming that Joseph died. This means that when he
is called "Israel", it refers to the "eternal" and "kingdom" purpose,
and when he is called "Jacob", it refers to the "temporal" and "wordly"
purpose.
This would be the last time that
Jacob
was called
"Israel" for a long time. I will reveal back to this account in a later
Torah portion when his name goes back to Israel and why.
CHAPTER 38
Genesis 38:1-30
Gen 38:1 And was in that
time, and Judah descended (went down) from ta his brothers, and bent away
(inclined, stretched forth) unto an Adullamite, and his name was Hirah.
2 And
Judah saw
there a daughter of a Canaanite man, and his name was Shuah; and took
her, and went to her. 3 And she conceived, and she birthed a
son; And called ta-his name, Er. 4 And she
conceived still, and she birthed a son; And she called ta-his name, Onan. 5 And
she added still, and she birthed a son; And she called ta-his name, Shelah:
and was
in
Chezib in birthing her of him.
6 And Judah took a woman (wife)
for Er,
his
firstborn, and her name was Tamar. 7 And Er, firstborn of Judah, was
evil in the Eyes of hwhy; and hwhy made him die. 8 And
Judah
said to Onan, Go to the woman (wife) of your brother, and shall
have her of a brother-in-law role (husband-brother role) [(levirate marry
her)], and
raise seed for your brother. 9 And Onan knew for the seed
shall not belong
to
him; and was, but was going in to the woman (wife) of his
brother, and was wasted (spilled, ruined) to
the Earth, failing at giving seed for his
brother. 10 And which was done was evil in the Eyes of hwhy: and made him die also.
11 And Judah said to Tamar, his daughter-in-law, Dwell a widow at the
house of your father until Shelah, my son, is grown (greatened): for
had said, Lest
he shall die also as his brothers. And Tamar, she went and she dwelled
at the house of her father.
12 And the days, they were many, and the daughter of
Shuah, woman (wife) of Judah, she died; and Judah was comforted, and
ascended upon the shearers of his flock, he and Hirah, his neighbor
(friend),
the
Adullamite, to Timnath. 13
And was told (declared) to Tamar, to say, Behold, your father-in-law is
ascending
to
Timnath to shear his flock. 14 And she removed the garments of her
widowhood from upon her, and she concealed herself in a veil, and she
was veilwrapped, and she sat in the entrance of Enaim
which is upon
the way to
Timnath; for saw for Shelah
was grown (greatened), and was not given of her to him for a woman
(wife). 15 And Judah
saw her, and reckoned (considered, presumed) her to be a harlot (an
adulterer); for
had concealed
her
face. 16 And bent away (inclined, stretched forth) to the way to
her, and said,
Come (Bring) now, I
will go to you; for not had known for she was his
daughter-in-law. And she said, What will you give to me for you will
go in to me? 17 And said, I, I will send a young goat of the kids from
the
flock. And she said, If you will give a pledge (exchange) until you
send. 18
And said, What is the pledge (exchange) which I shall give
to
you? And she
said, Your
signet ring (seal ring),
and your thread bracelet, and your staff which is in your hand. And
gave to her, and gone to her, and she was conceived (pregnant) by
him. 19 And
she
arose, and she left, and she removed her veil from upon her, and
she wrapped (clothed) on the
garments of her widowhood.
20 And Judah sent ta-the young goat of the kids on
the
hand of his neighbor (friend), the Adullamite, to take back the pledge (exchange) from the
hand of the woman: and did not find her. 21 And asked ta-the men of her place, to say,
Where is the sacred prostitute she was in the Enaim upon the way? And
they
said, She
has
not a sacred prostitute in this (here). 22 And returned to Judah, and
said, I have not found her; and also the men of the place, they said,
She has not a sacred prostitute in this (here). 23 And Judah
said, she shall take
for
herself,
lest we shall be for despisement (disrespect): behold, I sent this
young goat, and you did
not find
her.
24 And was according to [(as of)] three renewed months, and was
told (declared) to Judah, to say, Tamar, your daughter-in-law, did
harlotry (adultery);
and also, behold, is pregnant by whoredom (adultery). And Judah said,
Bring
her out, and she shall be burned. 25 She was brought out, and she
was sent to her father-in-law, to say, I have been conceived (pregnant)
by the man which
these belong to
him: And she said, Discern now to whose are these: the
signet ring (seal ring), and the thread bracelet, and the staff.
26 And Judah
discerned, and
said, Righteous of her than me [(Her righteousness than I)]; for upon
thus I did not give her to
Shelah, my son. And did not add still to know her.
27 And was
in the time to her birthing, and behold, twins were in her womb. 28
And was, in her birthing, and a hand gave out:
and the midwife, she took, and she tied scarlet upon his hand, to say,
This came out first.
29 And was, as returning (withdrawing) his
hand, and behold, his brother came out: and she said, What have you
breached out (broken out) upon yourself a breach (break)? And called
his name,
Pharez. 30 And afterward, his brother which the
scarlet was upon his
hand came out: And called his
name, Zarah.
(NOTE: Not all verses will have
comments)
Verse one
1 And was in that
time, and Judah descended (went down) from ta his brothers, and bent away
(inclined, stretched forth) unto an Adullamite, and his name was Hirah.
Looking at the word HIRAH
The Hebrew word for Hirah is
"Khee-rah"- Khet, Yod, Resh, Heh (hryx). It is from
Strong's Concordance number 2437, and its defintion
From
H2357 in the sense of splendor; Chirah, an Adullamite: - Hirah.
from 2357 "khah-rahr" (rrx), and its definition
A
primitive root; to blanch (as with shame): - wax pale.
Hirah means "Splendor".
Verse two
2 And
Judah saw
there a daughter of a Canaanite man, and his name was Shuah; and took
her, and went to her.
Looking at the word SHUAH
The Hebrew word for Shuah is
"Shoo-ah"- Shin, Vav, Ayin (ews). It is from
Strong's Concordance number 7770, and its definition
The same
as H7769; shua, a Canaanite: - Shua, Shuah.
from 7769 "shoo-ah" (ews), and its
definition
From
H7768; a halloo: - cry, riches.
from 7768 "shah-vah" (ews), and its definition
A primitive root; properly to be
free; but used only causatively and reflexively to halloo (for help,
that is, freedom from some trouble): - cry (aloud, out), shout.
Shuah means "Cry", "Shout" as well as "Free".
Judah's baby must have "cried" a lot. Also, based on Shuah's name, in
Judah's circumstances, it looks like that Judah felt "free" to be away
from
his father, Jacob, from Jacob's continuous mourning for Joseph.
Verse three
3 And she conceived, and she
birthed a
son; And called ta-his name, Er.
Looking at the word ER
The Hebrew word for Er is
"Eyr"- Ayin, Resh (re). It is from
Strong's Concordance number 6147, and its definition
From
H5782; watchful; Er, the name of two Israelites: - Er.
from 5782 "oor" (rwe), and its
definition
A
primitive root (rather identical with H5783 through the idea of opening
the eyes); to wake (literally or figuratively): - (a-) wake (-n, up),
lift up (self), X master, raise (up), stir up (self).
from 5783 "oor" (rwe), and its definition
A
primitive root; to (be) bare: - be made naked.
In a way, Er's name means "Expose".
Verse four
4 And she
conceived still, and she birthed a son; And she called ta-his name, Onan.
Looking at the word ONAN
The Hebrew word for Onan is
"Oh-nahn"- Aleph,
Vav, Nun, Nun Sophit (Nnwa) is from
Strong's Concordance number 209, and its definition
A
variation of H207; strong; Onan, a son of Judah: - Onan.
from 207 "oh-noh" (wnwa or wna), and its
definition
From
H202; strong; Ono, a place in Palestine: - Ono.
from 202 "ohn" (Nwa), and its
definition
Probably
from the same as H205 (in the sense of effort, but successful);
ability, power, (figuratively) wealth: - force, goods, might, strength,
substance.
from 205 "ah-vehn" (Nwa), and its defintion
From
an unused root perhaps meaning properly to pant (hence to exert
oneself, usually in vain; to come to naught); strictly nothingness;
also trouble, vanity, wickedness; specifically an idol: - affliction,
evil, false, idol, iniquity, mischief, mourners (-ing), naught, sorrow,
unjust, unrighteous, vain, vanity, wicked (-ness.) Compare H369.
Onan means "Strong", but it could also mean "Evil", as we will see
later.
Verse five
5 And
she added still, and she birthed a son; And she called ta-his name, Shelah:
and was
in
Chezib in birthing her of him.
Chezib is today Chezib (Aczib). It is about ten miles Northwest of
Hebron
Looking at the words:
SHELAH
The Hebrew word for Shelah is
"Shey-lah"- Shin, Lamed, Heh (hls). It is from
Strong's Concordance number 7956, and its defintion
The same
as H7596 (shortened); request; Shelah, the name of a postdiluvian
patriarch and of an Israelite: - Shelah.
from 7596 "shey-lah" (hls), and its
definition
From
H7592; a petition; by implication a loan: - loan, petition, request.
from 7592 "sha'al" or "shah-eyl" (las), and its defintion
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.
It sounds like Judah "inquired" hwhy regarding this
child.
CHEZIB
The Hebrew word for Chezib is
"Kheh-zeev"- Kaph, Zayin, Yod, Bet (byzk). It is from
Strong's Concordance number 3580, and its definition
From
H3576; falsified; Kezib, a place in Palestine: - Chezib.
from 3576 "kah-zahv" (bzk), and its definition
A
primitive root; to lie (that is, deceive), literally or figuratively: -
fail, (be found a, make a) liar, lie, lying, be in vain.
Chezib means "Vain" or "Fail".
This is probably why Judah had to
"inquire" his wife's pregnancy for Shelah, because they were in a
"vain" location. Sounds like us as believers if we are in a vain place
where we need to inquire our Heavenly Father. Also, Chezib means
"decieve" which we will see in context later.
Verse six
6 And Judah took a woman (wife)
for Er,
his
firstborn, and her name was Tamar.
Notice that it was Judah, Er's father, that became Er's matchmaker. I
would not be surprised that the Jews got this tradition of matchmaking
based on this verse.
Looking at the word TAMAR
The Hebrew word for Tamar is
"Tah-mahr"- Tet,
Mem, Resh (rmj) is from Strongs's Concordance
number 8559, and its defintion
The
same as H8558; Tamar, the name of three women and a place: - Tamar.
from 8558 "tah-mahr", and its
definition
From
an unused root meaning to be erect; a palm tree: - palm (tree).
Tamar means "Erect".
In other words, she had an "erected posture" that
influence Judah to take for his son, Er for a wife. This is the same
Hebrew word used for the seventy palms in Elim where the Israelites
settled for a bit sometime after crossing the Sea of Reeds.
Putting all of
the words of the names and places together, it makes a phrase:
"One of splendor cries out
freely
to expose the evil who inquire deception by one being erected"
This reveals a prophecy of Yeshua who was of splendor that cried out to
expose the evil of the Jewish authorities who inquired in deceit to
crucify Him on the cross.
!!!hwhy Kl dbk
Verse seven
7 And Er, firstborn of Judah,
was
evil in the Eyes of hwhy; and hwhy made him die.
The reason hwhy killed him,
because his name means "expose", which means he is exposing things. He
probably wanted to "expose" Tamar, and hwhy did not like
that, and killed him for it. So in playing of his name Erhead became
dead Er.
Verses eight through ten
8 And
Judah
said to Onan, Go to the woman (wife) of your brother, and shall
have her of a brother-in-law role (husband-brother role) [(levirate marry
her)], and
raise seed for your brother. 9 And Onan knew for the seed
shall not belong
to
him; and was, but was going in to the woman (wife) of his
brother, and was wasted (spilled, ruined) to
the Earth, failing at giving seed for his
brother. 10 And which was done was evil in the Eyes of hwhy: and made him die also.
Verse eight of this week's
Torah portion passage reveals to us that
was the a brother-in-law act, which was most likely the culture of the
day in the Middle East.
Onan's name means strong, but
Judah knew that his "strong seed" will be relating to him. Notice also
the
searching out of his name also means "wicked" and "evil". Onan did an
"evil" act by spilling his seed to the ground, and hwhy saw the "evil" Onan did, He killed
him.
Verse eleven
11 And Judah said to Tamar,
his daughter-in-law, Dwell a widow at the
house of your father until Shelah, my son, is grown (greatened): for
had said, Lest
he shall die also as his brothers. And Tamar, she went and she dwelled
at the house of her father.
One could
say that Judah made a "Shelah Chezib" or in Hebrew "Vain Petition" to
Tamar, in which Chezib, meaning "vain", was the place of Shelah's birth
as noted in verse five of this week's Torah portion's chapter, where Er
was born in the land
of Chezib, in the Hebrew also means "deception", Judah deceived"
preventing Tamar from
having his third and now only son left to be her husband.
Verse twelve
12 And the days, they were many, and the daughter of
Shuah, woman (wife) of Judah, she died; and Judah was comforted, and
ascended upon the shearers of his flock, he and Hirah, his neighbor
(friend),
the
Adullamite, to Timnath.
Timnath, or Timnah, is Today Tel Batash. It is about ten miles
North-Northest of Cazib, modern day Achzib, and about twenty miles
Nortwest of
Hebron
These are images of the location of remains of the buildings, walls,
and olive presses at Timnath (Tel Batash)
This is
what Wikipedia's says regarding Timnath:
Timnath or Timnah was a Philistine
city in Canaan that is mentioned in the Hebrew Bible in Judges 14. It has been
identified with Tel Batash (Hebrew: תל בטש), a tel located
in the Sorek Valley, near moshav Tal Shahar, Israel.
Based on verse twelve, Judah's wife was still alive after his first
two
sons died by the Hand of hwhy.
Looking at the word TIMNATH
The Hebrew word
for Timnath
is "Teem-nah"- Tav, Mem, Nun, Heh (hnmt). The Hebrew
text for the word in this verse is "Teemnath" in the feminine form (tnmt). It is from
Strong's Concordance number 8553,
and its definition
From
H4487; a portion assigned; Timnah, the name of two places in Palestine:
- Timnah, Timnath, Thimnathah.
from 4487 "mahn-nah" (hnm), and its
definition
A
primitive root; properly to weigh out; by implication to allot or
constitute officially; also to enumerate or enroll: - appoint, count,
number, prepare, set, tell.
Not mentioned in the order, but there is a Hebrew word that connected
with 4487, and its from 4521 "m'nath" (tnm), and its definition
From
H4487; an allotment (by courtesy, law or providence): - portion.
It was most likely that Timnath means "Portion" or "Allotment", which
we will see how it is applied later in this week's Torah portion.
Verses thirteen and fourteen
13
And was told (declared) to Tamar, to say, Behold, your father-in-law is
ascending
to
Timnath to shear his flock. 14 And she removed the garments of her
widowhood from upon her, and she concealed herself in a veil, and she
was veilwrapped, and she sat in the entrance of Enaim
which is upon
the way to
Timnath; for saw for Shelah
was grown (greatened), and was not given of her to him for a woman
(wife).
Why did Tamar dress like a prostitute? Why didn't she just
confronted Judah and asked, "Why haven't you given me Shelah for a
husband"? The thing is that she knew it would be impossible to do it
that way, so she had a plan, which will be shown in a moment.
Looking at the word
ENAIM
The Hebrew word for Enaim
is "Ey-na-yeem"- Ayin, Yod, Nun, Yod, Mem
Sophit (Mynye). It is from
Strong's Concordance number 5879, and its defintion
Dual of
H5869; double fountain; Enajim or Enam, a place in Palestine: - Enaim,
openly (Gen. H38 : H21).
from 5869 "ai-yeen" (nye), and its
definition
Probably
a primitive word; an eye (literally or figuratively); by analogy a
fountain (as the eye of the landscape): - affliction, outward
appearance, + before, + think best, colour, conceit, + be content,
countenance, + displease, eye ([-brow], [-d], -sight), face, + favour,
fountain, furrow [from the margin], X him, + humble, knowledge, look,
(+ well), X me, open (-ly), + (not) please, presence, + regard,
resemblance, sight, X thee, X them, + think, X us, well, X you
(-rselves).
Enaim means "Eye" and "Sight".
The name was based on the matter of the places "sight". It is ironic
that Judah will see Tamar dressed as a harlot and looking at her based
on her "sight", but Judah was spiritually blind in not giving his son,
Shelah, to her for a husband.
Verses fifteen through nineteen
15 And Judah
saw her, and reckoned (considered, presumed) her to be a harlot (an
adulterer); for
had concealed
her
face. 16 And bent away (inclined, stretched forth) to the way to
her, and said,
Come (Bring) now, I
will go to you; for not had known for she was his
daughter-in-law. And she said, What will you give to me for you will
go in to me? 17 And said, I, I will send a young goat of the kids from
the
flock. And she said, If you will give a pledge (exchange) until you
send. 18
And said, What is the pledge (exchange) which I shall give
to
you? And she
said, Your
signet ring (seal ring),
and your thread bracelet, and your staff which is in your hand. And
gave to her, and gone to her, and she was conceived (pregnant) by
him. 19 And
she
arose, and she left, and she removed her veil from upon her, and
she wrapped (clothed) on the
garments of her widowhood.
Judah must have
desperately wanted to go in to her, not realizing that she
was Tamar. It is ironic
that Judah will see Tamar dressed as a harlot and looking at her based
on her appearance, but being "blind in the eyes" as referring to the
location of the account, "Enaim", for not giving her to his son,
Shelah. hwhy allowed it to
happen, because Judah did not honor his
word that he spoke to Tamar to wait until Shelah grew up. hwhy also allowed it
to happen, because Judah was of the family, and Tamar, in a sense, was
a
"Leah" to him by hiding herself, in this case, by playing a harlot, as
Jacob could not
see that it was Leah that night until the daytime. Talk about a
Labanism connection. It all runs in the family.
Also, in verse
seventeen of this week's Torah portion passage, Tamar did not inquire
one, nor two, but three items as collateral
from Judah until he brings a kid of the goats to her. Why was Judah
willing to give up that many items just to lay with Tamar who was
playing the role of a harlot? What was he thinking? Was it because a
kid was worth more than the three items he was giving her for
collateral? To a herdsman, a kid or a sheep is very valuable in the
culture of the day, more than silver or gold, because silver and gold
doesn't grow and increase, but livestock do. Also, one has to factor in
that a shepherd's staff was valuable item which contained markings of
locations and routes
containing areas that are lush where one can go to tend and feed the
flocks, as well as other information and soures. The signet ring is
also a seal as well as their identity ring.
A thread bracelet, I am not sure.
Looking at the word PLEDGE (EXCHANGE)
The Hebrew word for
pledge (exchange)
is "ah-rah-vohn"- Ayin, Resh, Bet, Vav, Nun Sophit (Nwbre). It is from
Strong's Concordance number 6162, and its defintion
From
H6148 (in the sense of exchange); a pawn (given as security): - pledge.
from 6148 "ah-rahv" (bre), and its
definition
A
primitive root; to braid, that is, intermix; technically to traffic (as
if by barter); also to give or be security (as a kind of exchange): -
engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give
pledges, be (-come, put in) surety, undertake.
Notice that one of the definitions from the Hebrew word ah-rahv means
"mixing" as in "mixing period" or "evening".
The real question one should ask is "What was hwhy's purpose for
Judah giving these three items to Tamar? We will see as we reveal these
three items later on.
Looking at the following words:
SIGNET RING (SEAL RING)
The Hebrew word for signet
ring (seal ring) is "khoh-tham"- Khet, (Vav), Tav, Mem Sophit (Mtwx, Mtx). It is from
Strong's Concordance number 2368, and its definition
From
H2856; a signature ring: - seal, signet.
from 2856 "khah-thahm" (Mtx), and its definition
A primitive root; to close up;
especially to seal: - make an end, mark, seal (up), stop.
This seal was symbolic of the seal of the Ruakh HaKodesh (the Holy
Spirit). This is what the apostle Paul wrote in his letter to the
assembly in Ephesus
Ephesians 4:30 And grieve
not the Holy Spirit of hwhy, whereby ye
are sealed unto the day of redemption.
This is one item to say that Tamar and on of her children would be
"sealed" to be of the line
of
Yeshua.
THREAD BRACELET
The Hebrew word for thread
bracelet is "pah-theel"- Peh, Tav, Yod, Lamed (lytp). It is from
Strong's Concordance number 6616, and its defintion
From
H6617; twine: - bound, bracelet, lace, line, ribband, thread, wire.
from 6617 "pah-thahl" (ltp), and its definition
A
primitive root; to twine, that is, (literally) to struggle or
(figuratively) be (morally) tortuous: - (shew self) froward, shew self
unsavoury, wrestle.
This was not a typical metal bracelet, like the golden bracelets
Rebekah
received from Eliezer, Abraham's senior servant, which is noted in the
Torah portion of Khai-yey Sarah, in the book of Genesis, which is the
Hebrew "tsameed" (dymu), which
guaranteed Rebekah to be betrothed to Isaac, but it was a "thread
bracelet". This is the same Hebrew word used in hwhy's Commandment
to Moses to
make tassels, which is noted in the Torah portion Sh'lakh L'kha, in the
book of
Numbers
Numbers 15:37 And hwhy
spoke to Moses, to say,
38 Speak to the Sons of Israel, and you shall say to
them:
and they shall do (make)
for themselves tassels (fringes) upon the corners (wings) of their
garments for their
generations, and they shall give upon the tassels (fringes) of the
corners (wings) a
thread (lytp)
of blue:
There is strong probability that this thread bracelet was "red"
or "scarlet", and this scarlet thread bracelet is symbolic of the
lineage of Yeshua, as compared to the example of Rahab, the harlot, who
became part of the lineage of Yeshua, which is noted in the book of
Joshua
Joshua 2:1 And
Joshua,
son of Nun, sent out of Shittim two men to spy secretly, saying, Go
view
the land, even Jericho. And they went, and came into an harlot's house,
named Rahab, and lodged there.... 18 Behold, when we come into the
land, thou
shalt bind this line of scarlet thread in the window which thou didst
let us down by: and thou shalt bring thy father, and thy mother,
and thy brethren, and all thy father's household, home unto thee.... 21
And she said, According unto your words, so be it. And she sent them
away, and they departed: and she bound
the scarlet line in the window.
This shows that Tamar was guaranteed to be an ancestor of Yeshua
through the possession of Judah's scarlet thread bracelet, as we will
see shortly.
STAFF
The Hebrew word for staff is
"maht-teh" or "maht-tah"- Mem, Tet, Heh (hjm). It is from
Strong's Concordance number 4294, and its definition
From
H5186; a branch (as extending); figuratively a tribe; also a rod,
whether for chastising (figuratively correction), ruling (a sceptre),
throwing (a lance), or walking (a staff; figuratively a support of
life, for example bread): - rod, staff, tribe.
from 5186 "nah-tah" (hjn), and its definition
A
primitive root; to stretch or spread out; by implication to bend away
(including moral deflection); used in a great variety of applications:
- + afternoon, apply, bow (down, -ing), carry aside,
decline, deliver, extend, go down, be gone, incline, intend, lay, let
down, offer, outstretched, overthrown, pervert, pitch, prolong, put
away, shew, spread (out), stretch (forth, out), take (aside), turn
(aside, away), wrest, cause to yield.
When Judah gave his staff to Tamar, this was saying that she would be
guaranteed of the lineage of authority as well as the lineage of "the
Shepherd" who is Yeshua, the Messiah, as He said Himself, which is
noted in the Gospel
of John
John 10:11 I am the Good
Shepherd: the Good Shepherd giveth His Life for the
sheep. 12 But he that is an hireling, and not the shepherd, whose
own the sheep are not, seeth the wolf coming, and leaveth the sheep,
and fleeth: and the wolf catcheth them, and scattereth the sheep.
13 The hireling fleeth, because he is an hireling, and careth not
for the sheep. 14 I am the Good
Shepherd, and know My Sheep, and am known of Mine. 15 As the
Father knoweth Me, even so know I the Father: and I lay down My Life
for the sheep. 16 And other sheep I have, which are not of this
fold: them also I must bring, and they shall hear My Voice; and there
shall be one fold, and One Shepherd. 17 Therefore doth My Father love
Me, because I lay down My Life, that I might take it again. 18 No
man taketh It from Me, but I lay It down of Myself. I have power
to lay It down, and I have power to take It again. This Commandment
have I received of My Father.
These three
things that Judah gave Tamar were symbolic guarantees that she would be
of the line of Yeshua, who is of the line of Judah, and these three
things guarantee her to be Judah's wife. All I can say is "Amen, amen
and amen".
Verses twenty through twenty
two
20 And Judah sent ta-the young goat of the kids on
the
hand of his neighbor (friend), the Adullamite, to take back the pledge (exchange) from the
hand of the woman: and did not find her. 21 And asked ta-the men of her place, to say,
Where is the sacred prostitute she was in the Enaim upon the way? And
they
said, She
has
not a sacred prostitute in this (here). 22 And returned to Judah, and
said, I have not found her; and also the men of the place, they said,
She has not a sacred prostitute in this (here).
It sure sounds like Judah was duped. As Forrest Gump said in the self
named movie "Stupid is, as stupid does".
Verse twenty three
23 And Judah
said, she shall take
for
herself,
lest we shall be for despisement (disrespect): behold, I sent this
young goat, and you did
not find
her.
Judah said this, because he would have to keep his word to the pledge,
but whether he realized it or not, what he said spoke volumes. When he
said "...she shall take for herself", he was saying that she was
guaranteed
those three items. In other words, Judah was saying that "She would be
of
the lineage of Yeshua by the collateral of the signet ring, the scarlet
thread bracelet, and the staff". Also regarding this week's Torah
portion passage, when
Hiram, the Adullamite, brought the kid of the goats to give to Tamar to
get his three items back, she was not there. But, hwhy allowed it that
way, because she was to be the one of the lineage of Yeshua, Another
reason was that she was to receive "a goat", but didn't, because she
was
to be the lineage of "a shepherd" who tend "sheep", not of goats, who
is
Yeshua, the Good Shepherd, who tends sheep, and not goats.
Indirectly related, Yeshua gave a good
example of the Parable of the Sheep and The Goats, where the sheep
did things to Yeshua they did not know they did, wheras the goats did
not, which is noted in the Gospel of Matthew
Matthew 25:31 When the
Son of Man shall come in His Glory, and all the Holy Angels with him,
then shall He sit upon the Throne of His Glory: 32 And before Him
shall be gathered all nations: and He shall separate them one from
another, as a shepherd divideth his sheep from the goats: 33 And
He shall set the sheep on His Right Hand, but the goats on the Left.
34 Then shall the King say unto them on His Right Hand, Come, ye
blessed of My Father, inherit the Kingdom prepared for you from the
foundation of the world: 35 For I was an hungred, and ye gave Me
meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye
took Me in: 36 Naked, and ye clothed Me: I was sick, and ye visited Me:
I was in prison, and ye came unto Me. 37 Then shall the righteous
answer Him, saying, Lord, when saw we Thee an hungred, and fed Thee? Or
thirsty, and gave Thee drink? 38 When saw we Thee a stranger, and
took Thee in? Or naked, and clothed Thee? 39 Or when saw we Thee
sick, or in prison, and came unto Thee? 40 And the King shall
answer and say unto them, Verily I say unto you, Inasmuch as ye have
done it unto one of the least of these My brethren, ye have done it
unto Me. 41 Then shall He say also unto them on the Left Hand, Depart
from Me, ye cursed, into everlasting fire, prepared for the devil and
his angels: 42 For I was an hungred, and ye gave Me no meat: I was
thirsty, and ye gave Me no drink: 43 I was a stranger, and ye took
Me not in: naked, and ye clothed Me not: sick, and in prison, and ye
visited Me not. 44 Then shall they also answer Him, saying, Lord, when
saw we Thee an hungred, or athirst, or a stranger, or naked, or sick,
or in prison, and did not minister unto Thee? 45 Then shall He
answer them, saying, Verily I say unto you, Inasmuch as ye did it not
to one of the least of these, ye did it not to Me. 46 And these
shall go away into everlasting punishment: but the righteous into life
eternal.
In other words, Tamar was to receive sheep as well as being an ancestor
of "the Shepherd" who tends to sheep.
Verse twenty four
24 And was according to [(as of)] three renewed months, and was
told (declared) to Judah, to say, Tamar, your daughter-in-law, did
harlotry (adultery);
and also, behold, is pregnant by whoredom (adultery). And Judah said,
Bring
her out, and she shall be burned.
hwhy most likely
based this statement by Judah to a daughter of a Levitical Priest,
which is
noted in the Torah portion of Emor, in the book of Leviticus
Leviticus 21:9 And if a daughter of a man of
a Priest, she profanes
(pollutes) herself to
whore, she is profaning (polluting) ta-her father: she
shall be burned up in the
fire.
Judah has a surprise coming to him, which we shall see shortly.
Twenty five and twenty six
25 She was brought out, and
she
was sent to her father-in-law, to say, I have been conceived (pregnant)
by the man which
these belong to
him: And she said, Discern now to whose are these: the
signet ring (seal ring), and the thread bracelet, and the staff.
26 And Judah
discerned, and
said, Righteous of her than me [(Her righteousness than I)]; for upon
thus I did not give her to
Shelah, my son. And did not add still to know her.
Judah humbled
himself and
expressed her justness in what Tamar did, because he did not give her
Shelah when he was grown up enough to be her husband. When Tamar
revealed the
items to him, she was saying to Judah "I am of the line of Yeshua, and
you can't take that away from me". In picking up from verse twelve
earlier in this week's Torah portion chapter, this also connects to the
account
earlier when Judah layed with Tamar in "Timnath", which means means
"portion" or
"allotment". When this Torah portion passage revealed that Timnah bore
Judah's seed, it was saying that Tamar justly received her "portion" or
"allotment" through Judah's seed in her to be part of the lineage of
promise and blessing in the line of Abraham, and the future ancestor of
Yeshua.
!!!hwhy Kl dbk
Verses twenty seven through
thirty
27 And was
in the time to her birthing, and behold, twins were in her womb. 28
And was, in her birthing, and a hand gave out:
and the midwife, she took, and she tied scarlet upon his hand, to say,
This came out first.
29 And was, as returning (withdrawing) his
hand, and behold, his brother came out: and she said, What have you
breached out (broken out) upon yourself a breach (break)? And called
his name,
Pharez. 30 And afterward, his brother which the
scarlet was upon his
hand came out: And called his
name, Zarah.
As I noted earlier, the scarlet bracelet that Judah gave to Tamar for a
pledge was symbolic for the lineage of Yeshua. In verse twenty eight,
we see that they used a scarlet thread to say that Zarah was the
firstborn. The Hebrew word "patheel" is not used, but the Hebrew word
"sh'nee" meaning
scarlet" was used. It shows that Zarah has now been included to be of
the
lineage of Yeshua.
Looking at the following words:
PHAREZ
The Hebrew word for Pharez is
"Peh-rets"- Peh, Resh, Tsade (urp). It is from
Strong's Concordance number 6557, and its definition
The same
as H6556; Perets, the name of two Israelites: - Perez, Pharez.
from 6556 "peh-rets" (urp), and it
definition
From
H6555; a break (literally or figuratively): - breach, breaking forth
(in), X forth, gap.
from 6555 "pah-rats" (urp), and its definition
A
primitive root; to break out (in many applications, direct and
indirect, literally and figuratively): - X abroad,
(make a) breach, break (away, down, -er, forth, in, up), burst out come
(spread) abroad, compel, disperse, grow, increase, open, press,
scatter, urge.
Pharez means "Break" or "Breech".
ZARAH
The Hebrew word for Zarah is
"Zeh-rakh"- Zayin, Resh, Khet (xrz). It is from
Strong's Concordance number 2226, and its definition
The same
as H2225; Zerach, the name of three Israelites, also of an Idumaean and
an Ethiopian prince: - Zarah, Zerah.
from 2225 "zeh-rakh" (xrz), and its
definition
From
H2224; a rising of light: - rising.
from 2224 "zah-rakh" (xrz) and its defintion
A
primitive root; properly to irradiate (or shoot forth beams), that is,
to rise (as the sun); specifically to appear (as a symptom of leprosy):
- arise, rise (up), as soon as it is up.
Zarah means "Rising (of Light)".
Zerah bears the scarlet thread. Typically, one bearing a scarlet thread
would mean that he was an ancestor of Yeshua, the Messiah, like Rahab,
the Canaanite, hanging a scarlet thread on the wall in Jericho, saving
her from the destruction of the people in the city of Jericho and
becoming an ancestor to Yeshua. But Zarah was not an ancestor of
Yeshua, but Pharez. But it is interesting that Zarah is noted in the
genealogy
of Yeshua, which is noted in the Gospel of Matthew
Matthew 1:1 The book of the
generation of Yeshua Messiah, the Son of David, the Son of Abraham. 2
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and
his brethren; 3 And Judas begat
Phares and Zara of Thamar; and Phares begat Esrom; and Esrom
begat Aram;
Why Zarah was included in the genealogy, I don't know. It is not normal
for an ancestral uncle to be mentioned in the ancestral end of one's
pedigree, but the fathers and mothers, other than the fact he received
the scarlet thread. It has yet to be revealed. I give Don Broadhead the
credit for guiding me with this realization. Thank you, Don.
CHAPTER 39
Genesis 39:1-23
Gen 39:1 And Joseph
had descended (was brought down) to Egypt; and Potiphar, an officer
(eunuch) of
Pharaoh, Prince
of the Executioners, an Egyptian (Egyptite) man, bought him from the
hand of the
Ishmaelim which had descended him [(brought him down)] there. 2
And hwhy was at ta-Joseph, and was a
prosperous man; and was in the house of his lord (master), the
Egyptian (Egyptite).
3 And his lord (master) saw for hwhy was with him, and of all
(everything) which
He did, hwhy was
prospering in his hand. 4 And Joseph found grace (favor) in his
eyes, and ministered him: and made him overseer (visitor) upon his
house, and of
all existed
to him was given in his hand. 5 And was, from since the
overseeing (visiting) of him
in his house, and upon (over) of all which existed to him, and hwhy blessed ta-the house of the Egyptian
(Egyptite) on
the sake (circumstance) of
Joseph; and the blessing of hwhy was on all which existed to
him
in
the house and in the field. 6 And had relinquished all which belonged
to
him
in
the hand of Joseph; and did not know of him anything, for but the
bread which he was eating.
And Joseph was fair of form, and fair of appearance.
7 And was after these words, and the woman (wife) of his lord (master), she lifted up ta-her eyes to Joseph; and she
said, Lay with me, 8 and refused. And said to the woman (wife) of
his lord (master),
Behold, my lord (master) does not know what is with
me in the house, and of
all
which exists to him was given in my hand; 9 No one is greater in this
house than I; and has not withheld (restrained) from me anything, for but
you
in which you are his woman (wife): and how can I do this great
evil and
I shall sin to Elohim? 10 And was, as her speaking to Joseph
day at day, and did not listen to her to lay beside her, to be
with her.
11 And was according to [(as)] this day, and went to
the house to do his work; and a man from the men of the
house was not there in the house. 12 And she caught (manipulated) him
on his garment, to
say, Lay
with me: and relinquished (forsook) his garment in her hand, and fled,
and went out to
the
outside. 13 And was, as saw her for had relinquished (forsook) his
garment
in her hand, and was fled to the outside, 14 And she called to the men
of her house, and she spoke to them, to say, See, has brought a
Hebrew (Hebrite) to us to mock (laugh) against us; had came to me
to lay with me,
and I
cried in a great (loud) voice: 15 And was, as hearing him for I
raised my voice and I cried, and relinquished (forsook) his garment
beside me,
and fled, and went out to the outside. 16 And she rested his
garment
beside her,
until his lord (master) came to his house.
17 And she spoke to him according to [(as)] these words, to
say, The Hebrew
(Hebrite) servant, which you have brought to
us, came to me to mock against me: 18 And was, as I raised my
voice and I cried, and relinquished (forsook) his garment beside me,
and
fled to the outside. 19 And was, as his lord (master) was hearing ta-the words of his woman
(wife), which
spoke of her to him, to say, According to (As) these words your
servant did to me; and his anger glowed.
20 And the lord (master) of Joseph took him, and gave
him to the house of the prison (dungeon) place which the
prisoners
of
the king were imprisoned:
and was there in the house of the prison (dungeon). 21 And hwhy was at ta-Joseph, and extended
(stretched out, bent out) kindness to
him,
and was given grace (favor) in the eyes of the Prince of the House of
the
Prison (Dungeon).
22 And the Prince of the House of the Prison (Dungeon) gave in the hand of
Joseph ta all of the prisoners which
were
in
the house of the prison (dungeon); and of ta all which they did there, he
was doing. 23 The Prince of the House of the Prison (Dungeon) did not look at ta-any of anything in his
hand; in the which hwhy was with him, and the which
he
was doing, hwhy was prospering.
(NOTE: Not all verses will have
comments)
Verse one
1 And Joseph
had descended (was brought down) to Egypt; and Potiphar, an officer
(eunuch) of
Pharaoh, Prince
of the Executioners, an Egyptian (Egyptite) man, bought him from the
hand of the
Ishmaelim which had descended him [(brought him down)] there.
This is picking up
where we left off from the last verse at the
end of chapter thirty seven of this week's Torah portion.
Verse two
2 And hwhy was at ta-Joseph, and was a
prosperous man; and was in the house of his lord (master), the
Egyptian (Egyptite).
hwhy was doing
the work for Joseph as one of the steps to a future event which will
reveal hwhy's plan for
Joseph, which will occur in the next Torah portions.
Verses three and four
3 And his lord (master) saw for hwhy was with him, and of all
(everything) which
He did, hwhy was
prospering in his hand. 4 And Joseph found grace (favor) in his
eyes, and ministered him: and made him overseer (visitor) upon his
house, and of
all existed
to him was given in his hand.
How often does one hear or read that someone "saw" that hwhy was with
somebody? King Abimelech also saw that hwhy was with Isaac
in what he was doing, and he kicked him out of the area, which is noted
in the Torah portion of Toldoth, in the book of Genesis
Genesis 26:26 Then Abimelech went to him
from Gerar, and Ahuzzath, his companion, and Phichol, prince of his
army. 27 And Isaac said to them, Why do you come to
me, and you, you were hating me, and you have sent me away from
with
you? 28 And they
said, Seeing, we have seen that hwhy is with you:...
The only way to see that hwhy was with them
is through the fruition of their works and results, as in the case of
Joseph. We as believers in Yeshua reveal that hwhy is with us
through our faith, which the apostle Paul noted in his letter to the
assembly in Rome
Romans 3:27 Where is boasting
then? It is excluded. By what Torah? Of works? Nay: but by the law of
faith. 28 Therefore we conclude that a man is justified by faith
without the deeds of the Torah.
Joseph finding grace in the eyes of Potiphar can be compared to Noah
finding grace in the eyes of hwhy, which is noted
in the Torah portion of B'reyshith, in the book of Genesis
Genesis 6:8 And Noah found
grace in the Eyes of hwhy.
In verse four of this week's Torah portion passage, in the Hebrew text,
the Hebrew word for "exists" is "yesh" (sy). The Hebrew
word "yesh" can be the shortened name for "Yeshua". This Torah
portion could be phrased this way:
4 And Joseph found grace
(favor) in his
eyes, and ministered him: and made him overseer (visitor) upon his
house, and of
all Yeshua
belonged
to him was given in his hand.
!!!hwhy Kl dbk
Verses five and six
5 And was, from since
the
overseeing (visiting) of him
in his house, and upon (over) of all which existed to him, and hwhy blessed ta-the house of the Egyptian
(Egyptite) on
the sake (circumstance) of
Joseph; and the blessing of hwhy was on all which existed to
him
in
the house and in the field. 6 And had relinquished all which belonged
to
him
in
the hand of Joseph; and did not know of him anything, for but the
bread which he was eating.
And Joseph was fair of form, and fair of appearance.
These are the four steps in verses two through six:
First: Verse Two: hwhy was at, or with Joseph.
Just like hwhy was with
Abraham, Isaac, Jacob, Moses, Joshua, etc.
Second: Verse Three: Potiphar
acknowledged hwhy, and all he did.
This could be a precursor to The First Word )Commandment) of the
Ten
Commandments, which is noted in the Torah portion of Va-Ethkhanan, in
the book of Deuteronomy
Deuteronomy 5:6 I am hwhy, your Elohim
[acknowledge hwhy], who brought you out from the
land of Egypt, from the house of bondage
(slavery) [acknowledge what hwhy did].
Potiphar's wife kept after Joseph to lie with her on a daily basis, but
Joseph would
not listen. I wished the movies would correctly portray this. Movie
makers find it hard to believe that Joseph would be that pure.
Third: Verse Four:
Joseph found
favor in Potiphar's eyes.
Because Joseph found favor with hwhy, he also found
favor with Potiphar, hence the Heavens-Earth connection. Yeshua also
experienced the same favor, which is noted in Gospel of Luke
Luke 2:52 And Yeshua
increased in wisdom and stature, and in favour
with hwhy [Heavens] and
man [Earth].
Fourth: Verse Five: Given
position of high authority.
This was Potiphar's equivalent of giving Joseph a viceroyship of the
whole household,
except Potiphar was the owner of the estate.
Fifth: Verse Six: Relinquished
his knowledge of what was happening in his household be the meal on his
plate.
Joseph was blessed by hwhy what he was
doing, that Potiphar never knew of the accounts of the place. This can
be compared in an opposite means to a Parable, which is noted in the
Gospel of Mark
Mark 12:1 And He began to
speak unto them by parables. A certain man planted a vineyard, and set
an hedge about it, and digged a place for the winefat, and built a
tower, and let it out to husbandmen, and went into a far country.
2 And at the season he sent to the husbandmen a servant, that he
might receive from the husbandmen of the fruit of the vineyard.
3 And they caught him, and beat him, and sent him away empty. 4
And again he sent unto them another servant; and at him they cast
stones, and wounded him in the head, and sent him away shamefully
handled. 5 And again he sent another; and him they killed, and
many others; beating some, and killing some. 6 Having yet
therefore one son, his wellbeloved, he sent him also last unto them,
saying, They will reverence my son. 7 But those husbandmen said
among themselves, This is the heir; come, let us kill him, and the
inheritance shall be ours. 8 And they took him, and killed him,
and cast him out of the vineyard. 9 What shall therefore the lord
of the vineyard do? He will come and destroy the husbandmen, and will
give the vineyard unto others. 10 And have ye not read this
scripture; The stone which the builders rejected is become the head of
the corner: 11 This was the Lord's doing, and it is marvellous in our
eyes? 12 And they sought to lay hold on Him, but feared the
People: for they knew that He had spoken the Parable against them: and
they left him, and went their way.
This Parable in
the Gospel is the opposite compared to what Joseph was doing.
It can happen to us as believers in Yeshua. I have had experienced some
of these
steps that Joseph experienced.
In verse five of
this week's Torah portion passage, in the Hebrew text, the Hebrew word
for "existed" is "yesh" (sy), and it is
noted twice. The Hebrew word "yesh" can be the shortened name for
"Yeshua". This Torah portion could be phrased this way:
5 And was, from since the
overseeing (visiting) of him
in his house, and upon (over) of all which Yeshua
belonged to him, and hwhy blessed ta-the house of the Egyptian
(Egyptite) on
the sake (circumstance) of
Joseph; and the blessing of hwhy was on all which Yeshua
belonged to
him
in
the house and in the field.
!!!hwhy Kl dbk
Ending, this is what the apostle Paul wrote to the assembly in Corinth
1 Corinthians 10:26 For the
Earth belongs to hwhy, and the fulness thereof.
Verse seven through ten
7 And was after these words, and the woman (wife) of his lord (master), she lifted up ta-her eyes to Joseph; and she
said, Lay with me, 8 and refused. And said to the woman (wife) of
his lord (master),
Behold, my lord (master) does not know what is with
me in the house, and of
all
which exists to him was given in my hand; 9 No one is greater in this
house than I; and has not withheld (restrained) from me anything, for but
you
in which you are his woman (wife): and how can I do this great
evil and
I shall sin to Elohim? 10 And was, as her speaking to Joseph
day at day, and did not listen to her to lay beside her, to be
with her.
The only other person that was not in Joseph's control was Potiphar's
wife, and she knew that Joseph had full charge of the whole estate.
This was Joseph's thorn in the flesh, and it was a test to him, not
just one day but on a daily basis. This could be compared to the
apostle Paul's thorn in the flesh, which he wrote in his letter to the
assembly in Corinth
2 Corinthians 12:7 And
lest I should be exalted above measure through the abundance of the
revelations, there was given to me a thorn in the flesh, the messenger
of Satan to buffet me, lest I should be exalted above measure. 8 For
this thing I besought the Lord thrice, that it might depart from me.
9 And He said unto me, My Grace is sufficient for thee: for My
Strength is made perfect in weakness. Most gladly therefore will I
rather glory in my infirmities, that the power of Messiah may rest upon
me. 10 Therefore I take pleasure in infirmities, in reproaches, in
necessities, in persecutions, in distresses for Messiah's Sake: for
when I am weak, then am I strong.
This is what HaSatan does to us believers in Yeshua by attacking us
daily in our walk with Yeshua
by putting a thorn in our flesh. How would you
like to be tormented day by day to be seduced by a household owner's
spouse? This was Joseph's test.
Also, hasn't Joseph learned his lesson yet by blabbing to others what
Joseph knows? Why did he blabbed this to Potiphar's
wife? It is like giving your enemy top secret information and provide
information
they should not know (sounds like current politicians today). She most
likely capitalized on this information by saying to herself that her
husband does not know what goes on in the house, so I will keep
pursuing Joseph until he gives in.
In verse eight
of this week's Torah portion passage, in the Hebrew text, the Hebrew
word for "belongs" is "yesh" (sy). The Hebrew
word "yesh" can be the shortened name for "Yeshua". This Torah
portion could be phrased this way:
8 and refused. And said to
the woman (wife) of his lord (master),
Behold, my lord (master) does not know what is with
me in the house, and of
all
which Yeshua
belongs to him was given in my hand;
!!!hwhy Kl dbk
Verses eleven and twelve
11 And was according to [(as)] this day, and went to
the house to do his work; and a man from the men of the
house was not there in the house. 12 And she caught (manipulated) him
on his garment, to
say, Lay
with me: and relinquished (forsook) his garment in her hand, and fled,
and went out to
the
outside.
To me, there was no question that Potiphar's wife had something to do
with
keeping the servants away outside of the home without Joseph's
knowledge, so she hoped that Joseph would give in to her seduction with
nobody around.
When she grabbed her, she held onto his garment, and Joseph had no
other choice but to flee to the
outside without the garment. The apostle Paul confirms this act, which
he noted in his letter to the
assembly in Corinth
1 Corinthinas 6:18 Flee fornication.
Every sin that a man doeth is without the body; but he that committeth
fornication sinneth against his own body.
But as Joseph fled,
he lost his garment of authority, just like before, when Joseph's
brothers removed his long robe of authority from him in Dothan in
chapter thirty seven of this week's Torah portion, which would be an
act that he would not be working in that place anymore, as we will see
shortly.
Verse thirteen
13
And was, as saw her for had relinquished (forsook) his garment
in her hand, and was fled to the outside,
Potiphar's wife was caught in a pickle, for she knew she failed to get
Joseph to give in, but she had Joseph's garment, and she had to think
of something quick in case someone she was asked to why she was holding
Joseph's
garment of authority.
Verses fourteen and fifteen
14 And she called to the men
of her house, and she spoke to them, to say, See, has brought a
Hebrew (Hebrite) to us to mock (laugh) against us; had came to me
to
lay with me,
and I
cried in a great (loud) voice: 15 And was, as hearing him for I
raised
my voice and I cried, and relinquished (forsook) his garment
beside me,
and fled, and went out to the outside.
OK. She made up a lie against Joseph to the servants. Now we will see
what she says to her husband when he returns home.
Verses sixteen through eighteen
16 And she rested his
garment
beside her,
until his lord (master) came to his house.
17 And she spoke to him according to [(as)] these words, to
say, The Hebrew
(Hebrite) servant, which you have brought to
us, came to me to mock against me: 18 And was, as I raised my
voice and I cried, and relinquished (forsook) his garment beside me,
and
fled to the outside.
Comparing the two statements Potiphar's wife said to her servants and
to Potiphar, there is one part of the statement she did not stated to
Potiphar that she said to her servants, which is in verses fourteen and
fifteen
14 And she called to the men
of her house, and she spoke to them, to say, See, has brought a
Hebrew (Hebrite) to us to mock (laugh) against us; had came to me
to
lay with me,
and I
cried in a great (loud) voice: 15 And was, as hearing him for I
raised
my voice and I cried, and relinquished (forsook) his garment
beside me,
and fled, and went out to the outside.
Why did she not say this part to Potiphar in verse fourteen that Joseph
wanted to lie with her when she told this part to the men of her house?
Did she knew that Potiphar
would
not
believe her? Was she afraid that Potiphar would kill Joseph, because
such a crime would result in death? It is also possible that hwhy kept her from
saying it, because He knew that this was part of Potiphar's wife's
statement to the servant would hinder hwhy's bigger
picture in His plan for Joseph's life and purpose, though Joseph
did not felt it that way at the moment.
Also, Potiphar's wife was a liar, and a liar does one thing... lie, and
that means that she can lie against her own words by adding "or
deleting", which she deleted the part that Joseph wanted to lie with
her in speaking to her husband. This can be compared to when Khavah
(Eve) added words that hwhy did not tell
Adam in her response to the serpent at the Tree of the Knowledge of
Good and Evil, which is noted in the Torah portion of B'reyshith, in
the book of Genesis.
Genesis 2:16 And hwhy Elohim
commanded upon the
Adam, to say, From every tree of the Garden, eating, you
shall
eat, 17 and from the Tree of the Knowledge of Good and the Evil you
shall
not eat of him, for in the
day of
your eating from him,
dying, you shall
die.... 3:2 And
the woman, she said to the serpent, From the Fruit of the Trees of
the Garden we may eat: 3 and from the Fruit of
the Tree which
is in the midst of the Garden, Elohim said, You shall not eat him, and
you shall not
touch on him, lest you die.
As hwhy commanded Moses
to say to the Israeli People, which is noted in the Torah portion of
Va-Ethkhanan, in the book of Deuteronomy
Deuteronomy 4:2 You shall not add upon the
Word which I am
commanding you, and
you shall not diminish (remove, scrape off) from him, to keep ta-the Commandments
of hwhy, your Elohim,
which I am commanding
you.
But a liar, like Potiphar's wife, can add or delete words in which not
one story is the same.
Verse nineteen
19 And was, as his lord (master) was hearing ta-the words of his woman
(wife), which
spoke of her to him, to say, According to (As) these words your
servant did to me; and his anger glowed.
There are multiple possibilities why Potiphar was angry:
One: Potiphar was upset
that his wife made such a claim that would
affect the
success of his home, and cannot back out of it and blames her for
ruining it. Since she was his wife, he would know enough that she is a
schemer.
Two: Potiphar was Chief
of the Executioners. He
could have executed Joseph. Potiphar must have known that Joseph would
not do such a thing. So he did not kill him, and put him into prison as
a means to keep him safe.
Third: Potiphar took what
his wife said at face
value and was wroth against Joseph. I strongly doubt that this was the
case.
Also, in a way, Potiphar's wife could have been saying to her husband
what Abraham
said to Sarah regarding Hagar in which Joseph was his servant, and he
can do to him as he
wished.
Also, this is the second time Joseph lost a part of his garment. The
first time was in chapter thirty seven in this week's Torah portion
when his brothers removed his
long coat. This time he lost his garment of authority when escaping
from Potiphar's wife. This was hwhy plan to have
him removed of Joseph office through the removal of the garments of his
office. Because hwhy wastaking him
to
another stage, or step, in his life.
Also Potiphar could have been
a "eunich", and could have been impotent. If this is so, this could
have been the reason Potiphar's wife wanted "sexual attention", and
pursued Joseph.
!!!hwhy Kl dbk
Verse twenty
20 And the lord (master) of Joseph took him, and gave
him to the house of the prison (dungeon) place which the
prisoners
of
the king were imprisoned:
and was there in the house of the prison (dungeon).
Notice that after Joseph lost his
garment of high office in Potiphar's home that he was taken to the
lowest state to be a prisoner.
The temptation of Joseph from Potiphar's wife would have resulted to
getting him into trouble whether he gave in to it, or if he fled from
it,
because Potiphar's wife was a liar, and as I said above, a liar can lie
against herself. But hwhy allowed it,
because it was Joseph's time to go through the next phase in his life,
terrible as it looks.
As I mentioned
in the commentary in chapter thirty nine of this week's Torah portion,
that Potiphar's name could
potentially mean "Contempt Violation". When Potiphar's wife
lied against Joseph to her husband, Potiphar, Potiphar had Joseph in
"contempt
violation".
In estimation, we can guess that Joseph was roughly twenty four years
old, give or take when he was put in prison.
If this is correct, we can look to the year and the age of Joseph's
ancestors when he was about twenty four years old
YEAR OF MAN WHEN JOSEPH WAS ABOUT 24
YEARS
OLD |
NAME OF JOSEPH'S RELATIVE |
AGE OF JOSEPH'S RELATIVES WHEN
JOSEPH
WAS ABOUT 24 YEARS OLD |
AGE OF DEATH OF JOSEPH'S RELATIVE |
2223 YEARS OF MANKIND |
Isaac |
175 years old |
180 years old |
2223 YEARS OF MANKIND |
Jacob |
115 years old |
147 years old |
2223 YEARS OF MANKIND |
Esau |
115 years old |
(unknown) |
2223 YEARS OF MANKIND |
Reuben |
about 31 years old |
(unknown) |
2223 YEARS OF MANKIND |
Simeon |
about 30 years old |
(unknown) |
2223 YEARS OF MANKIND |
Levi |
about 30 years old |
137 years old |
2223 YEARS OF MANKIND |
Judah |
about 29 years old |
(unknown) |
2223 YEARS OF MANKIND |
Dan |
about 29 years old |
(unknown) |
2223 YEARS OF MANKIND |
Naphtali |
about 28 years old |
(unknown) |
2223 YEARS OF MANKIND |
Gad |
about 28 years old |
(unknown) |
2223 YEARS OF MANKIND |
Asher |
about 27 years old |
(unknown) |
2223 YEARS OF MANKIND |
Issachar |
about 27 years old |
(unknown) |
2223 YEARS OF MANKIND |
Zebulun |
about 26 years old |
(unknown) |
2223 YEARS OF MANKIND |
Dinah |
about 26 years old |
(unknown) |
2223 YEARS OF MANKIND |
Benjamin |
about 15 or 17 years old |
(unknown) |
Compare it to Mark Biltz's chart
If this is the correct age of Joseph during this week's Torah portion
passage, if the time line is correct, this would take it to about 1777
BC.
By the time that Joseph was twenty four
years old, according to Wikipedia, based on the time
line, two kings who ruled in Egypt at this year. One of them was Khaankhre
Sobekhotep who ruled from 1780-1777 BC, of the
Thirteenth Dynasty, in the Second Intermediate Period.
This
is what Wikipedia says regarding Khaankhre Sobekhotep:
"Khaankhre Sobekhotep (now believed to be Sobekhotep II; known as Sobekhotep I in older studies) was
an pharaoh
of the Thirteenth Dynasty of Egypt during the Second Intermediate
Period. According to egyptologists Kim Ryholt and Darrell Baker,
Khaankhre Sobekhotep was the 13th pharaoh of the dynasty and had a
short reign ca. 1735 BC. Alternatively, Jürgen von Beckerath sees
him as the 16th pharaoh of the dynasty.
Sobekhotep
appears in the Karnak king list as Khaankhre. A name Sobek[hote]pre is also given on
column 6, line 15 of the Turin canon, which could be Sobekhotep I.
However this identification is not certain and Sobekhotep I's
chronological position within the 13th Dynasty is debated. Contemporary
attestations of Sobekhotep comprise reliefs coming from a chapel which
once stood in Abydos and a fragment of inscribed column. Furthermore,
the name Khaankhre
Sobekhotep
appears in an inscription on a granite statue pedestal once in the
Amherst collection and, since 1982, in the British Museum (exhibit BM
69497). His reign was most likely short, amounting to three to
four-and-a-half years
Ryholt mentions that Sobekhotep I may be identical with Sobekhotep II,
who is only mentioned as Sobekhotep in the Turin King List. Others,
like Dodson, consider Khaankhre Sobekhotep II and Sekhemre Khutawy
Sobekhotep I to be two different rulers from the 13th Dynasty, while
Bierbrier lists Khaankhre Sobekhotep I and Sekhemre Khutawy Sobekhotep
II. Recently Simon Connor and Julien Siesse investigated the style of
the king's monument and argue that he reigned much later than
previously thought (after Sobekhotep IV - who would become Sobekhotep
III).".
These are the
only images referring to Khaankhre Sobekhotep.
Another king who ruled in Egypt by the time
that Joseph was twenty four years old, and according to Wikipedia,
based on
the time
line, he 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".
These are the only images
pertaining to Ya'ammu Nubwoserre
Verses twenty-one through twenty
three
21 And hwhy was at ta-Joseph, and extended
(stretched out, bent out) kindness to
him,
and was given grace (favor) in the eyes of the Prince of the House of
the
Prison (Dungeon).
22 And the Prince of the House of the Prison (Dungeon) gave in the hand of
Joseph ta all of the prisoners which
were
in
the house of the prison (dungeon); and of ta all which they did there, he
was doing. 23 The Prince of the House of the Prison (Dungeon) did not look at ta-any of anything in his
hand; in the which hwhy was with him, and the which
he
was doing, hwhy was prospering.
Is it possible that the Keeper of the House of the Prison was Potiphar,
because he simply gave Joseph to run the place? One has never heard of
a keeper
of the house of the prison giving a prisoner the charge over the prison
like
that. It is strongly probable that it was also Potiphar, or Potiphar
informed the Keeper of the
House of the Prison to how Joseph prospered his estate, or it was hwhy doing it
through Joseph. It was most likely hwhy that did it.
We as believers in Yeshua go through this state in life as well by
being removed
of a
high status to be brought so low, even if we were innocent. If, or
when, we go
through it,
we can say that hwhy is with us
throughout our walk with Him through both thick and thin.
In Joseph case, hwhy prospered him
wherever he was, especially in this case,
the prison.
CHAPTER 40
Genesis 40:1-23
Gen 40:1 And was,
after these words, the cup bearer and the baker of the king of Egypt,
they
had sinned to their lord (master), to the king of Egypt. 2 And
Pharaoh was wroth upon two of his eunuchs (officers), upon the Prince
of the
Cup Bearers, and upon the Prince of the Bakers. 3 And
gave them
in guarding (keeping, observing, watching) in the House of the Prince of the Executioners, to the
house of the prison (dungeon), the
place which Joseph was imprisoned there. 4 And the Prince of the
Executioners made ta-Joseph overseer (visitor)
with them, and
ministered them: and they were days in guarding (keeping,
observing, watching).
5 And they calm-dreamed
a calm-dream, both of them, a man of his
calm-dream in one night, a man according to the interpretation
(translation) of his
dream, the cup bearer and the baker which belonged to the king of
Egypt,
which were imprisoned in the house of the prison (dungeon). 6 And Joseph came to them in
the
breaking period (morning), and
looked at them, and behold, they were fretting (sad). 7 And asked ta-the eunuch (officer) of
Pharaoh which
was
with him in guarding (keeping,
observing, watching) of the house of his lord
(master), to
say, Why are your
faces evil today (the day)? 8 And they said to
him, We have calm-dreamed a calm-dream, and no one can interpret
(translate) him.
And
Joseph said to them, That not the interpretations (translations)
belong to
Elohim?
Account (Enumerate, Enroll, Scroll) now to me.
9 And the Prince of the Cup Bearers accounted
(enumerated, enrolled, scrolled) ta-his calm-dream to Joseph, and
said to him, Was in my calm-dream, and behold,
a vine was to my face; 10
And in
the
vine were three branches (intwinings): and she was as budding,
her blossoms (flowers) ascended her; her clusters, they were ripened of
grapes:
11 And the cup of Pharaoh was in my hand: and I took ta-the
grapes, and I squeezed (pressed, tread) them to the cup of Pharaoh, and
I gave ta-the cup upon the palm of
Pharaoh. 12 And Joseph said to him, This is His Interpretation
(Translation):
The three branches (intwinings), they are three days: 13 In still (yet)
three days
Pharaoh will lift up ta-your head, and you will
return
upon your station: and you will give the cup of Pharaoh in his hand
according to [(as)] the first custom
which you were his cup bearer. 14 For but remember me with you as
the which shall be good (well) to you, and
you do now kindness with me, and make remembrance of me to Pharaoh, and
bring me out from this house:
15 For
stolen, I
was stolen from the land of the Hebrews (Hebrim): and here also, I
have not done anything for they would put me in the bore-pit.
16 And the Prince of the Bakers saw the
interpretation for goodness,
and
said to Joseph, Even (Also) I was in my calm-dream, and behold,
three
baskets
of coriander bread were upon my
head: 17 And in the ascended (highest) basket from all from the
the food of
Pharaoh was the doing (work) of a baker; and the birds (flyers) were
eating
them from
the basket,
from upon my head. 18 And Joseph answered and said, This is His
Interpretation (Translation): The three baskets, they are three days:
19 In still
(yet) three
days Pharaoh will lift up ta-your head from upon you, and
shall hang you upon a tree; and the birds (flyers) shall eat ta-your flesh from upon you.
20
And was, on the third day, the day of the birth of ta-Pharaoh, and did (made) a
banquet
for all of his servants: and lifted up ta-the head of the Prince of the
Cup Bearers
and ta-the head of the Prince of the
Bakers in the midst of his servants.
21 And returned ta-the Prince of the Cup Bearers
to his cup bearership; and
gave the cup upon the palm of Pharaoh: 22 And hanged ta the Prince of the Bakers: as the which
Joseph had interpreted (translated) to them. 23 And the
Prince of the Cup Bearers did not
remember ta-Joseph, and had forgotten him.
(NOTE: Not all verses will have
comments)
Verses one through four
1 And was,
after these words, the cup bearer and the baker of the king of Egypt,
they
had sinned to their lord (master), to the king of Egypt. 2 And
Pharaoh was wroth upon two of his eunuchs (officers), upon the Prince
of the
Cup Bearers, and upon the Prince of the Bakers. 3 And
gave them
in guarding (keeping, observing, watching) in the House of the Prince of the Executioners, to the
house of the prison (dungeon), the
place which Joseph was imprisoned there. 4 And the Prince of the
Executioners made ta-Joseph overseer (visitor)
with them, and
ministered them: and they were days in guarding (keeping,
observing, watching).
Isn't it unusual to have two high positioned people thrown into the
same prison house that Joseph was residing?
Verse five through eight
5 And they calm-dreamed
a calm-dream, both of them, a man of his
calm-dream in one night, a man according to the interpretation
(translation) of his
dream, the cup bearer and the baker which belonged to the king of
Egypt,
which were imprisoned in the house of the prison (dungeon). 6 And Joseph came to them in
the
breaking period (morning), and
looked at them, and behold, they were fretting (sad). 7 And asked ta-the eunuch (officer) of
Pharaoh which
was
with him in guarding (keeping,
observing, watching) of the house of his lord
(master), to
say, Why are your
faces evil today (the day)? 8 And they said to
him, We have calm-dreamed a calm-dream, and no one can interpret
(translate) him.
And
Joseph said to them, That not the interpretations (translations)
belong to
Elohim?
Account (Enumerate, Enroll, Scroll) now to me.
hwhy allowed
the two chiefs to dream in the same night, so that Joseph can be used
by hwhy to interpret
their dreams.
Verses nine through thirteen
THE CHIEF OF THE
CUP BEARER'S DREAM
9 And the Prince of the Cup Bearers accounted
(enumerated, enrolled, scrolled) ta-his calm-dream to Joseph, and
said to him, Was in my calm-dream, and behold,
a vine was to my face; 10
And in
the
vine were three branches (intwinings): and she was as budding,
her blossoms (flowers) ascended her; her clusters, they were ripened of
grapes:
11 And the cup of Pharaoh was in my hand: and I took ta-the
grapes, and I squeezed (pressed, tread) them to the cup of Pharaoh, and
I gave ta-the cup upon the palm of
Pharaoh. 12 And Joseph said to him, This is His Interpretation
(Translation):
The three branches (intwinings), they are three days: 13 In still (yet)
three days
Pharaoh will lift up ta-your head, and you will
return
upon your station: and you will give the cup of Pharaoh in his hand
according to [(as)] the first custom
which you were his cup bearer.
hwhy is
allowing the Chief Cup Bearer to be restored in three days, but look at
what Joseph says in the next verses
Verses fourteen and fifteen
14 For but remember me with
you as the which shall be good (well) to you, and
you do now kindness with me, and make remembrance of me to Pharaoh, and
bring me out from this house:
15 For
stolen, I
was stolen from the land of the Hebrews (Hebrim): and here also, I
have not done anything for they would put me in the bore-pit.
Why did he tell the Chief Cup Bearer to remember him and told him that
he was stolen from his land, and on top of that, that he was innocent
of the incident of Potiphar's wife? Since they were of the royal court,
and Potiphar was of the royal court, they would have heard of the
accusation against Joseph regarding Potiphar's wife. The court would
have also heard about Joseph's accomplishments at Potiphar's estate,
because Potiphar would have told those around his office, and word
would have spread as far as Pharaoh himself, which meant that both the
Chief Cup Bearer and the Chief Baker would have heard about Joseph on
both positive and negative accounts.
Notice in verse fourteen that the word "you" is bold in pink. In the
Hebrew text, you is in the feminine gender. This means that Joseph was
speaking to the Chief Cup Bearer's "soul" to remember Joseph when
meeting Pharaoh to state Joseph's side of the story and get him out of
prison. This can also apply to us as believers in Yeshua when we ask
someone to help us defend our cause or case, but they forget, or it
doesn't happen, because we are looking to the flesh of men instead of
looking to our Heavenly Father to defend our cause.
Verses sixteen through nineteen
THE CHIEF OF THE BAKERS DREAM
16 And the Prince of the Bakers saw the
interpretation for goodness,
and
said to Joseph, Even (Also) I was in my calm-dream, and behold,
three
baskets
of coriander bread were upon my
head: 17 And in the ascended (highest) basket from all from the
the food of
Pharaoh was the doing (work) of a baker; and the birds (flyers) were
eating
them from
the basket,
from upon my head. 18 And Joseph answered and said, This is His
Interpretation (Translation): The three baskets, they are three days:
19 In still
(yet) three
days Pharaoh will lift up ta-your head from upon you, and
shall hang you upon a tree; and the birds (flyers) shall eat ta-your flesh from upon you.
hwhy was saying
to Joseph that the Chief of the Bakers will die.
Verses twenty through twenty
two
PHARAOH'S BIRTHDAY PARTY
20
And was, on the third day, the day of the birth of ta-Pharaoh, and did (made) a
banquet
for all of his servants: and lifted up ta-the head of the Prince of the
Cup Bearers
and ta-the head of the Prince of the
Bakers in the midst of his servants.
21 And returned ta-the Prince of the Cup Bearers
to his cup bearership; and
gave the cup upon the palm of Pharaoh: 22 And hanged ta the Prince of the Bakers: as the which
Joseph had interpreted (translated) to them.
The three days
later of Pharaoh's
birthday was symbolized and the Baker died as predicted by
Joseph, because he was a worker of the bread, which is symbolized by
the flesh which represents death. Whereas the
chief cup bearer was restored, which is symbolized by the blood
which represents life.
There were symbols in
Pharaoh's
birthday event, and it relates to the end times:
PHARAOH
The Pharaoh was a type and shadow of Yeshua, the King of kings and Lord
of lords. This will be clearer later.
THREE DAYS
Next, the three days could be symbolized for three thousand years. As
the apostle Peter wrote in his epistle
2 Peter 3:8 But, beloved,
be not ignorant of this one thing, that one day is
with hwhy as a thousand
years, and a thousand years as one day.
If we take it three thousand years after the resurrection of Yeshua, it
would take it to the seventh millenium. This what the prophet Hosea
noted in his book
Hosea 6:2 Shall keep us alive
two days [two
thousand years]: shall ascend us on the third day [three
thousandth
year], and we shall live to His Face.
PHARAOH'S BIRTHDAY
In my strongest of opinions, Pharaoh's birthday was the same day as
Yeshua's birthday, which was on the first day of Sukkoth.
Also, it is theory that this could the day that Yeshua will judge
the peoples, both believers and non-believers alike.
THE CHIEF OF THE CUP
BEARERS
The Chief of the
Cup Bearers is symbolized
by those who do the work of the Kingdom through the blood of Messiah,
who have the Ruakh HaKodesh (the Holy Spirit), and who are written in
the Lamb's Book of Life, and are covered in Yeshua's "Blood"- the
symbol of the grapes.
The
fact that this chief was spared of his life and was restored to his
position, symbolized that we as believers who are covered in the Blood
of Yeshua the Messiah, will be spared from eternal death.
THE CHIEF OF THE BAKERS
The Chief of the Bakers who bakes bread is symbolized by the flesh,
and those who are of the world do the works of the flesh. When the
three days have passed, coming to Pharaoh's birthday, the Chief of the Bakers' flesh was
hanged on a tree,
and that flesh is cursed, Moses said this to the Israelites, which is
noted in the Torah portion of Ki Theystey, in the book of Deuteronomy
Deuteronomy 21:22 And if shall be against a man
a sin of judgment (ordinance) of
death, and
will die [(shall be put to death)], and you shall hang
him upon a tree: 23 You
shall not have stay (leave)
his carcass (flabby carcass) upon the tree, for burying, you
shall bury
in that
day; for is a despisement (accursed) of Elohim of a hanging; and
you shall
not defile (make unclean) ta-your ground
which hwhy, your Elohim,
is giving to you
of an inheritance.
As the apostle Paul wrote in his letter to the assembly in Galatia
Galatians 3:13 Messiah
hath redeemed us from the curse of the Torah, being made a curse for
us: for it is written, Cursed is every
one that hangeth on a tree:
The Chief of the
Bakers, who was
hanged three days later, was also symbolized by those who did not
accept Yeshua and walked after
their flesh and in the three thousandth year, and the non-believers,
who do
not have the blood of Yeshua, will go into eternal darkness, which is
noted in the Gospel of Matthew
Matthew 8:11 And I say
unto you, That many shall come from the east and west, and shall sit
down with Abraham, and Isaac, and Jacob, in the Kingdom of Heaven. 12
But the children of the kingdom shall be cast out into outer darkness:
there shall be weeping and gnashing of teeth.
Matthew 22:12 And he saith unto
him, Friend, how camest thou in hither not having a wedding garment?
And he was speechless. 13 Then said the king to the servants, Bind him
hand and foot, and take him away, and cast him into outer darkness;
there shall be weeping and gnashing of teeth.
Matthew 25:30 And cast ye
the unprofitable servant into outer darkness: there shall be weeping
and gnashing of teeth.
and will go into
the Eternal Lake of Fire, which is noted in the apostle John's book of
Revelation
Revelation 20:14 And
death and hell were cast into the lake of fire. This is the second
death.
Revelation 21:8 But the
fearful, and unbelieving, and the abominable, and murderers, and
whoremongers, and sorcerers, and idolaters, and all liars, shall have
their part in the lake which burneth with fire and brimstone: which is
the second death.
The Chief of the Bakers who
was executed on a tree was also symbolic of Yeshua's flesh who was
crucified on a tree. Also, our flesh,
or
body, is to be crucified in Messiah, as the apostle Paul wrote in his
letter to the
assembly in Galatia
Galatians 2:20 I am crucified
with Messiah: nevertheless I live; yet not I, but Messiah liveth in me:
and the life which I now live
in the flesh I live by the faith of the Son of Elohim, who loved me,
and gave Himself for me.
YESHUA SYMBOLIZED IN THE TWO
CHIEFS
When Yeshua took part of the Passover meal with His disciples by
breaking the bread and drinking the cup, which are noted in the Gospels
of Matthew and Luke
Matthew 26:26 And as they
were eating, Yeshua took
bread, and blessed it, and brake it, and gave
it to the disciples, and said, Take, eat; this is My Body.
27 And
He took the cup, and gave thanks, and gave it to them, saying, Drink ye
all of it; 28 For this is My
Blood of the New Covenant, which is shed
for many for the remission of sins. 29 But I say unto you, I
will not
drink henceforth of this fruit of the vine, until that day when I drink
it new with you in my Father's Kingdom. 30 And when they had sung an
hymn, they went out into the mount of Olives.
Luke 22:13 And they went,
and found as He had said unto them: and they made ready the Passover.
14 And when the hour was come, He sat down, and the twelve
apostles with Him. 15 And He said unto them, With desire I have desired
to eat this Passover with you before I suffer: 16 For I say unto
you, I will not any more eat thereof, until it be fulfilled in the
Kingdom of hwhy.... 19 And He took
bread, and gave thanks, and brake it, and gave unto them, saying, This
is My Body which is given for you: this do in remembrance of Me.
20 Likewise
also the cup after supper, saying, This cup is the New Covenant in My
Blood, which is shed for you.
These were symbols of Yeshua's Body (Chief of the Bakers) and
Yeshua's Blood (Chief of the Cup Bearers). When
Yeshua died on the cross, His Flesh was hanged on a tree and died, but
His Blood is Eternal Life and gives Eternal Life to those who want to
receive it and submit to it, as well as covers our sins.
This account of the two chiefs
could be based on the Parable of the Ten Virgins, which is noted in the
Gospel of
Matthew
Matthew 25:1 Then
shall the Kingdom
of Heaven be likened unto ten virgins, which took their lamps, and went
forth to meet the bridegroom. 2 And five of them were wise, and five
were foolish. 3 They that were foolish took their lamps, and
took
no oil with them: 4 But the wise took oil in their vessels with their
lamps. 5 While the bridegroom tarried, they all slumbered and slept.
6 And at midnight there was a cry made, Behold, the bridegroom
cometh; go ye out to meet him. 7 Then all those virgins arose,
and
trimmed their lamps. 8 And the foolish said unto the wise,
Give us
of your oil; for our lamps are gone out. 9 But the wise answered,
saying, Not so; lest there be not enough for us and you: but go ye
rather to them that sell, and buy for yourselves. 10 And while they
went to buy, the bridegroom came; and they that were ready went in with
him to the marriage: and the door was shut. 11 Afterward came also the
other virgins, saying, Lord, Lord, open to us. 12 But he
answered
and said, Verily I say unto you, I know you not. 13 Watch
therefore, for ye know neither the day nor the hour wherein the Son of
man cometh.
This parable relates to the time
of the Biblical Fall High Holy Days of Yom Teruah, Yom Kippur and
Sukkoth. In verses ten through twelve, is the time of Sukkoth, and
those who have the oil- a symbol of the Ruakh HaKodesh (the Holy
Spirit), get to be with
the Bridegroom- Yeshua. Whereas the ones who did not have the Ruakh
HaKodesh (the Holy Spirit) in the time
appointed, did not get to be with the Bridegroom.
In other words, the wise virgins would be equivalent to having the
Blood of Messiah, while the foolish virgins were walking after the
flesh.
You can find my teaching "The Parable of the Ten Virgins" by clicking
on the link below to get to the webpage.
THE PARABLE OF THE TEN VIRGINS
Verse twenty three
23 And the
Prince of the Cup Bearers did not
remember ta-Joseph, and had forgotten him.
Joseph must have felt abandoned when he did not hear from anyone
responding to his case that he told to the Chief of the Cup Bearers. I
think we as believers can identify with Joseph. We at one point have
told someone to hear our cases, or situations, or circumstances, in our
lives, but have never heard from them since. But don't worry, hope is
coming around the corner. Have faith.
Based on the
torah portion of Mikeyts, in the book of Genesis, Joseph
was thirty years old when the Chief Cup Bearer confronted Pharaoh
regarding Joseph interpreting his dream, which he noted was two years
prior. This would put Joseph at twenty eight years old when he
interpreted both the chiefs' dreams.
This is a chart
the shows the year and the age of Joseph's relatives when he was twenty
eight years old
YEAR OF MAN WHEN JOSEPH WAS 28 YEARS
OLD |
NAME OF JOSEPH'S RELATIVE |
AGE OF JACOB'S RELATIVES WHEN
JOSEPH WAS 28 YEARS OLD |
AGE OF DEATH OF JOSEPH'S RELATIVES |
2226 YEARS OF MANKIND |
Isaac |
179 years old |
180 years old |
2226 YEARS OF MANKIND |
Jacob |
119
years old |
147
years old |
2226 YEARS OF MANKIND |
Esau |
119
years old |
(unknown) |
2226 YEARS OF MANKIND |
Reuben |
about 35 years old |
(unknown) |
2226 YEARS OF MANKIND |
Simeon |
about 34 years old |
(unknown) |
2226 YEARS OF MANKIND |
Levi |
about 34 years old |
137 years old |
2226 YEARS OF MANKIND |
Judah |
about 33 years old |
(unknown) |
2226 YEARS OF MANKIND |
Dan |
about 32 years old |
(unknown) |
2226 YEARS OF MANKIND |
Naphtali |
about 32 years old |
(unknown) |
2226 YEARS OF MANKIND |
Gad |
about 31 years old |
(unknown) |
2226 YEARS OF MANKIND |
Asher |
about 31 years old |
(unknown) |
2226 YEARS OF MANKIND |
Issachar |
about 30 years old |
(unknown) |
2226 YEARS OF MANKIND |
Zebulun |
about 30 years old |
(unknown) |
2226 YEARS OF MANKIND |
Dinah |
about 29 years old |
(unknown) |
2226 YEARS OF MANKIND |
Benjamin |
about 19 or
21 years old |
(unknown) |
If the time line
is correct, this would
take us to about 1774 BC.
By the time that Joseph was twenty
eight
years old, according to Wikipedia, based on the time
line, Two Pharaohs ruled in Egypt. One of them was Sekhemrekhutawy Khabaw who ruled
from 1775-1772 BC of the
Thirteenth Dynasty, in the Second Intermediate Period.
This is what Wikipedia says
regarding Sekhemrekhutawy Khabaw:
"Sekhemrekhutawy Khabaw was an Egyptian
pharaoh of the early 13th
dynasty
during the Second
Intermediate Period. According to the
egyptologist Kim Ryholt, he was the sixteenth king of the dynasty,
reigning for 3 years, from 1775 BC until 1772 BC. Thomas
Schneider, on the other hand, places his reign from 1752 BC until 1746
BC. Alternatively, Jürgen von Beckerath sees him as the third king
of the dynasty. As a ruler of the early 13th Dynasty, Khabaw would have
ruled from Memphis to Aswan and possibly over the western Nile Delta".
These are the only images
pertaining to Sekhemrekhutawy Khabaw
The other pharaoh who ruled in
Egypt
during this time line was Ya'ammu Nubwoserre who ruled
from 1780-1770 BC of the Fourteenth Dynasty, in the Second Intermediate
Period, which was noted earlier.
Keep this matter
in mind as this will be picked up in next week's Torah
portion.
That ends this
week's Torah portion commentary.
Any questions
or comments can be written to
the.aleph-tav.project@msn.com
SHABBATH
SHALOM
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