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TORAH PORTIONS
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VAY-YIGASH (And Approached)
Genesis 44:18-47:27
There are 56 Aleph-Tavs in this week's Torah portion
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NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in bold pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman. This only is applied to this week's Torah portion text at this time.
CHAPTER 44
Genesis 44:18-34
Gen 44:18 And Judah approached to him, and said, On me, my lord, your servant shall speak a word now in the ears of my lord (master), and do not glow your anger against your servant: for as you is as Pharaoh. 19 My lord asked ta-his servants, to say, That does exist to you a father or a brother? 20 And we said to my lord, Exists to us an old (aged) father, and has a little (small, young) lad (boy, child) at his old age; and his brother is dead, and he remains by his aloneness by his mother, and his father loves him. 21 And you said to your servants, Descend him [(Bring him down)] to me, and I may set my eyes upon him. 22 And we said to my lord, The young man is not able to leave ta-his father: and shall leave, and ta-his father, and shall be the death [(and shall die)]. 23 And you said to your servants, If your little (small, young) brother shall not descend (come down) with you, you shall not add to see my face. 24 And was, when we ascended to your servant, my father, we told (declared) to him ta the words of my lord.
25 And our father said, Return, shever-buy for us a little (some) food. 26 And we said, For we are not able to descend (go down): If our little (small, young) brother exists with us, and we will descend (go down): For we are not able to see the face of the man, and our little (small, young) brother is not with us. 27 And your servant, my father, said to us, You, you know for my woman (wife) had birthed to me two: 28 And the one went out from with me, and I said, Surely torn is torn; and I have not seen him until hither (here, now): 29 And you shall also take ta-this from with my face, and harm shall befall (happen) him, and you shall descend (bring down) ta-my gray hairs in evilness to Sheol. 30 And now, as I come to your servant, my father, and the young man is not with us; and his soul has bound her on his soul; 31 And shall be, as he sees for the young man is not, and shall be the death [(and will die)]: and your servants shall descend (bring down) the gray hairs of your servant, our father, in sorrow (grief) to Sheol. 32 For your servant became a pledge (surety, exchange) at ta-the young man from with my father, to say, If I do not bring him to you, and I would a sinner to my father all of the days. 33 And now, your servant shall dwell instead of the young man of a slave to my lord; and the young man shall ascend with his brothers. 34 For how shall I ascend to ta-my father, and the young man shall not be with me, lest (facing) I look on the evilness which shall find ta-my father.
(NOTE: Not all verses will have comments)
Verse eighteen
18 And Judah approached to him, and said, On me, my lord, your servant shall speak a word now in the ears of my lord (master), and do not glow your anger against your servant: for as you is as Pharaoh.
This can be compared to what Abraham said to hwhy back in Beer Sheba, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis
Genesis 18:27 And your servant, my father, said to us, You, you know for my woman (wife) had birthed to me two: 28 And the one went out from with me, and I said, Surely torn is torn; and I have not seen him until hither (here, now):
Judah bore the trait of his great-grandfather, Abraham, to plead to someone of rule.
Mark Biltz of El Shaddai Ministries has this chart below in explaining the Hebrew word Vay-Yigash, in which the Hebrew root word is negesh
Indirectly related, in the Brit Khadashah, Yeshua speaks a parable of a different kind of pleading, which is noted in the Gospel of Luke
Luke 18:1 And He spake a Parable unto them to this end, that men ought always to pray, and not to faint; 2 Saying, There was in a city a judge, which feared not hwhy, neither regarded man: 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not hwhy, nor regard man; 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not hwhy avenge His own elect, which cry day and night unto Him, though He bear long with them? 8 I tell you that He will avenge them speedily. Nevertheless when the Son of Man cometh, shall He find faith on the earth?
She kept pleading to the unjust judge that she was a bother to him, so he gave her what she requested.
Verses nineteen and twenty
19 My lord asked ta-his servants, to say, That does exist to you a father or a brother? 20 And we said to my lord, Exists to us an old (aged) father, and has a little (small, young) lad (boy, child) at his old age; and his brother is dead, and he remains by his aloneness by his mother, and his father loves him.
Judah says to Joseph what Judah said to his father. The record stated that Joseph did not inquired of their father or brother, but accused them twice of being spies, which is noted in Torah portion of Mikeyts, in the book of Genesis
Genesis 42:7 And Joseph saw ta-his brothers, and recognized (discerned) them, and was a foreigner to them, and spoke harshly (roughly, cruely, severely) with them; and said to them, From where have you come? And they said, From the land of Canaan to shever-buy food. 8 And Joseph recognized (discerned) ta-his brothers, and they did not recognize (discerned) him. 9 And Joseph remembered ta the calm-dreams which had calm-dreamed of them, and said to them, You are foot spies; you have come to see ta-the nakedness (barrenness) of the land. 10 And they said to him, No, my lord (master), and your servants have come to shiver-buy food. 11 All of us are sons of one man; we are honest (innocent). We, your servants, are not foot spies. 12 And said to them, No, for of the nakedness (barrenness) of the land you have come to see. 13 And they said, Your servants are two ten (twoteen, twelve) brothers. We are sons of one man in the land of Canaan; and behold, the smallest (youngest) is at ta-our father today, and the one is not of us.
So why did Judah still persist that Joseph said this? Was there an account not documented in the scriptures where Joseph inquired the brothers of their father and Benjamin? Was it a lie that Judah said to Joseph, hoping he would forget what he said earlier to his brothers and accept Judah's statement? If the latter is the case, this would have been common practice in life. Look at one instance in USA's modern history. How many people believe today that the phrase "separation of church and state" is part of the Constitution today?
But on the other hand, what if what Judah said was true that Joseph asked his brothers about their father and Benjamin. The moment of the event was not accounted until Judah first mentioned this first to his father in the previous chapter in last week's Torah portion of Mikeyts, in the book of Genesis. If this is so, this was not the first instance of this matter. In the account of Balaam, he suggested to Balak, King of Moab, to send Midianite prostitutes to the Israelite camp, but it was not in the account, which is noted in the Torah portion of Balak, in the book of Numbers, but it was noted almost 1,500 years later by the apostle John, in the book of Revelation
Revelation 2:14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the sons of Israel, to eat things sacrificed unto idols, and to commit fornication.
So it could be possible that Joseph asked his brothers if they have a father or another brother without being accounted until a later time.
In verse nineteen of this week's Torah portion passage, in the Hebrew text, the Hebrew word for "exists" in the phrase "Does exists to you a father or a brother?" is "Yesh" (sy). This could be an abbreviated form for "Yeshua". Retranslating this verse, it could read like this:
19 My lord (master) asked ta-his servants, to say, Is Yeshua to you a father or a brother? 20 And we said to my lord (master), To our Yeshua is an old (aged) father, and has a little (small, young) lad (boy, child) at his old age; and his brother is dead, and he remains by his aloneness by his mother, and his father loves him.
!!!hwhy Kl dbk
Verses twenty-one through twenty four
21 And you said to your servants, Descend him [(Bring him down)] to me, and I may set my eyes upon him. 22 And we said to my lord, The young man is not able to leave ta-his father: and shall leave, and ta-his father, and shall be the death [(and shall die)]. 23 And you said to your servants, If your little (small, young) brother shall not descend (come down) with you, you shall not add to see my face. 24 And was, when we ascended to your servant, my father, we told (declared) to him ta the words of my lord.
We have seen from the archived account above what Judah said. Continuing the rest of the archived account, which is noted in the Torah portion of Mikeyts, in the book of Genesis
Genesis 42:14 And Joseph said to them, He is which I spoke to you, to say, You are foot spies: 15 On this you shall be proved (tested, tried): Pharaoh lives, but you shall go out from this (here), for but your brother, the smallest (youngest), in coming here (of them?). 16 Send one from you, and take (fetch) ta-your brother, and you shall be imprisoned, and your words shall be proved (tested, tried) that truth is with you: and if not, Pharaoh lives, for you are foot spies. 17 And gathered (received, added) them for guarding (keeping, observing, watching) of three days. 18 And Joseph said to them in the third day, This do, and live; I revere (give awe, fear) ta-The Elohim: 19 If you are honest (innocent), one of your brothers shall be imprisoned in the house of your guarding (keeping, observing, watching): and go of you, bring shever-grain at the famine of your houses: 20 And you will bring ta-your brother, the smallest (youngest), to me; and your words shall be confirmed (verified, supported), and you shall not die. And they did so.
Nowhere from the Miketys account noted that Judah said to Joseph their father would die if Benjamin left him. Was this another account that was not noted at the time? There is no other mention about this account anywhere in the Tanakh or in the Brith Khadashah (New Covenant). Maybe Judah understood the aftermath when his father grieved for the loss of his son, Joseph, at that time, and feared that his father would potentially die of a broken heart. It is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 37:32 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. 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 many 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.
Verses twenty five through twenty nine
25 And our father said, Return, shever-buy for us a little (some) food. 26 And we said, For we are not able to descend (go down): If our little (small, young) brother exists with us, and we will descend (go down): For we are not able to see the face of the man, and our little (small, young) brother is not with us. 27 And your servant, my father, said to us, You, you know for my woman (wife) had birthed to me two: 28 And the one went out from with me, and I said, Surely torn is torn; and I have not seen him until hither (here, now): 29 And you shall also take ta-this from with my face, and harm shall befall (happen) him, and you shall descend (bring down) ta-my gray hairs in evilness to Sheol.
Judah didn't say all that his father said to he and his brother. This is what is noted in the Torah portion of Mikeyts, in the book of Genesis
Genesis 43:1 And the famine was heavy in the land. 2 And was, as the which they had finished to eat ta-the shever-grain which they had brought from Egypt, and the saying of their father to them, Return, shever-buy for us a little food [(for us some food)]. 3 And Judah spoke to him, to say, That testifying (witnessing. protesting), testified (witnessed, protested) the man against us, to say, You shall not see my face failing (except, unless) your brother shall be with you. 4 If you will exist with sending ta-our brother with us, we will descend (go down) and we will shever-buy for you food: 5 and if you are not sending, we will not descend (go down): For the man said to us, You shall not see my face failing (except, unless) your brother sahll be with you. 6 And Israel said, To why did you do evil to me, to the telling (declaring) to the man that is still to you a brother? 7 And they said, Asking, the man asked to us and to our birthed ones (kindred), to say, That still is your father alive? That exists to you a brother? And we told (declared) to him upon the mouth of these words: That knowing, would we have known for shall say, Descend (Bring down) ta-your brother?... 11 And their father, Israel, said to them, If so, then do this; take from the best prunings of the land in your vessels, and descend (bring down) to the man a Donation Offering (Tribute Offering, Present Offering) of a little balm (balsam), and a little thickness (honey), spices (aromatic gum), and ladinum, pistachios, and almonds: 12 And take double of silver in your hand; and ta-the silver that was returned in the mouth of your expanded sacks, you will return in your hand; perhaps he was in oversight (error, mistake): 13 And take ta-your brother, and arise, return to the man: 14 And El Shaddai may give to you mercies to the face of the man, and shall send to you ta-your other brother, and ta-Benjamin. And as the which I am, I am bereaved (deprived), I am bereaved (deprived).
No noting of Jacob mentioning Joseph in this account. Why did Judah rearrange the account and "spice" it up to make it fit to his premise? Why did he not stick with the script? Whatever the answer is, I don't know. But one thing is certain that hwhy allowed Judah to say all of what he said to Joseph to make Joseph known what was happening back home.
It was possible that Joseph did not know why his father did not look for him, since he loved him so much. This part that Judah said to him might have clarified the "why". This opened up Joseph's heart, because Joseph loved still loved his father.
In verse twenty six of this week's Torah portion passage, in the Hebrew text, the Hebrew word for "exists", in the "If our youngest brother exists with us...," is "yesh" (sy). This could be retranslated this way:
26 And we said, For we are not able to descend (go down): If our little (small, young) brother, Yeshua, with us, and we will descend (go down): For we are not able to see the face of the man, and our little (small, young) brother is not with us.
!!!hwhy Kl dbk
This is the similar situation in verse twenty of this week's Torah portion passage when Joseph inquires about the brother, Benjamin, though Joseph made them thought that he didn't know if they did or not, but hinting that he did. This connects to the same Hebrew word, "yesh", in last week's Torah portion of Mikeyts, in the book of Genesis:
Genesis 43:4 If you will exist (sy) with sending ta-our brother with us, we will descend (go down) and we will shever-buy for you food: 5 and if you are not sending, we will not descend (go down): For the man said to us, You shall not see my face failing (except, unless) your brother sahll be with you. 6 And Israel said, To why did you do evil to me, to the telling (declaring) to the man that is still to you a brother? 7 And they said, Asking, the man asked to us and to our birthed ones (kindred), to say, That still is your father alive? That exists (sy) to you a brother? And we told (declared) to him upon the mouth of these words: That knowing, would we have known for shall say, Descend (Bring down) ta-your brother?
Verses thirty through thirty four
30 And now, as I come to your servant, my father, and the young man is not with us; and his soul has bound her on his soul; 31 And shall be, as he sees for the young man is not, and shall be the death [(and will die)]: and your servants shall descend (bring down) the gray hairs of your servant, our father, in sorrow (grief) to Sheol. 32 For your servant became a pledge (surety, exchange) at ta-the young man from with my father, to say, If I do not bring him to you, and I would a sinner to my father all of the days. 33 And now, your servant shall dwell instead of the young man of a slave to my lord; and the young man shall ascend with his brothers. 34 For how shall I ascend to ta-my father, and the young man shall not be with me, lest (facing) I look on the evilness which shall find ta-my father.
Joseph realized that Judah redeemed himself by becoming a surety for Benjamin, and that Judah was willing to take his place. Then Joseph realized if Benjamin was not returned, he would be responsible for his father's death.
Also Judah also redeemed himself from this issue, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 37:26 And Judah said to his brothers, What shall profit (gain) for we would kill (smite) of ta-our brother and conceal ta-his blood? 27 Come, and we will sell him to the Ishmaelim, and our hand, she shall not be against him; for he is our brother of our flesh. And his brothers, they listened. 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.
Judah redeemed himself when he first mentioned to his brothers not to kill Joseph and instead to sell him to the Midianites, to be later sold for a slave, by offering himself as the substitute for Benjamin to be Joseph's slave and not be the cause of their father's death on the account of losing Benjamin to be a slave in Egypt.
Jim Staley of Passion For Truth Ministries noted that the brothers, led by Judah, sold Joseph for twenty pieces of silver, and later in life rose from the jail pit to become the Viceroy of the Egyptian empire. Fast forward to Yeshua's day. Judas- in Hebrew, Judah- sells Yeshua 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.
Jim Staley noted that it was thirty pieces as a result of the rise of inflation throughout the years, and yet Yeshua was resurrected from the pit of death to be the King of all of the earth.
Judah's blabber mouthing to Joseph was also redemptive by expressing his heart concerning the welfare for his father and for Benjamin if anything happened to him.
Overall, In our lives as believers in Yeshua, this is how at times our Heavenly Father wants us to talk with Him by speaking with our hearts and to plead our causes to him.
Overall, why out of all the ten brothers, excluding Benjamin, that it was "Judah" that spoke to Joseph. Looking back, Judah had three sons. His firstborn, Er, married Tamar and died, then Judah said this to his second born son, Onan, which are noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 38:8 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.
This is similar to how Judah's father, Jacob, did to Joseph when Jacob told him to do this, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 37:13 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....
Judah can identify with his father through the loss of his two sons.
Judah kept his third born for this reason, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 38:11 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.
This is similar to what his father, Jacob, noted regarding his younger son from Rachel, Benjamin, which is noted in the Torah portion Mikeyts, in the book of Genesis
Genesis 42:1 And Jacob saw for exists shever-grain in Egypt, and Jacob said to his sons, To why do you look (stare)? 2 And he said, Behold, I have heard for exists shever-grain in Egypt: Descend (Go down) to there, and shever-buy for us from there; and we will live and we will not die. 3 And the ten brothers of Joseph, they descended (went down) to shever-buy winnowed grain (purged grain, barley grain) from Egypt. 4 And ta-Benjamin, brother of Joseph, Jacob did not send at ta-his brethren; for was said, Lest harm shall befall (encounter) him.
Later, Jacob said this when they needed to return to Egypt to buy more grain, but can't go without Benjamin, which is noted in the Torah portion Mikeyts, in the book of Genesis
Genesis 43:11 And their father, Israel, said to them, If so, then do this; take from the best prunings of the land in your vessels, and descend (bring down) to the man a Donation Offering (Tribute Offering, Present Offering) of a little balm (balsam), and a little thickness (honey), spices (aromatic gum), and ladinum, pistachios, and almonds: 12 And take double of silver in your hand; and ta-the silver that was returned in the mouth of your expanded sacks, you will return in your hand; perhaps he was in oversight (error, mistake): 13 And take ta-your brother, and arise, return to the man: 14 And El Shaddai may give to you mercies to the face of the man, and shall send to you ta-your other brother, and ta-Benjamin. And as the which I am, I am bereaved (deprived), I am bereaved (deprived).
In the Torah portion of Vay-Yeyshev, in the book of Genesis, in chapter thirty eight, hwhy allowed Judah to experience the accounts with his own sons, as Jacob did regarding Joseph, to prepare Judah regarding Benjamin. Also, as a result of his experience, Judah took responsibility for Benjamin, as noted in the Torah portion of Mikeyts, in the book of Genesis
Genesis 43:8 And Judah said to Israel his father, Send the young man with me, and we will arise, and we will go; and we will live, and we will not die, also we, also you, also our little ones. 9 I, I will be his surety (undertaking, pledge); you shall beseech (seek, require) him from my hand: If I do not bring him to you, and present (establish) him to your face, and I will be a sinner to you all of the days: 10 For if not we had delayed (hesitated, lingered), by now we would have returned this two times.
Regarding Tamar's pregnancy in relation to this week's Torah portion's account, this is what was accounted, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 38:24 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.
This relates to the account, which is noted in the in the Torah portion of Mikeyts, in the book of Genesis
Genesis 44:11 And they hurried, and a man, they descended (let down, lowered, brought down) ta his expanded sack to the Earth, and a man, they opened his expanded sack. 12 And inspected (investigated) on the greatest (oldest) at the beginning, and finished on the smallest (youngest: and the goblet was found in the expanded sack of Benjamin. 13 And they rented their clothes, and a man, they loaded upon his donkey, and they returned to the city.
When Judah witnessed this, he could have recalled Tamar revealing him as the father of her children by his three items that she possessed which he pledged to Tamar, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 38:13 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.
What hwhy was doing to Judah in chapter thirty eight of the Vay-Yeyshev account was to prepare him for his confrontation with Joseph in explaining to him the circumstances of his father, because Judah could now identify with his father in what his father experienced. Judah experienced these similar circumstances himself, and that is why hwhy prepared Judah by become the speaker of the brothers to make defense on Benjamin's behalf.
CHAPTER 45
Genesis 45:1-28
Gen 45:1 And Joseph was not able to restrain (contain) to all of the ones standing [(that were standing)] upon him; and cried out, Every man, they go out from upon me! And stood no man with him in making Joseph known to his brothers. 2 And ta-his voice gave in in weeping: and Egypt, they heard, and the house of Pharaoh heard. 3 And Joseph said to his brothers, I am Joseph! That my father still alive?! And his brothers, they were not able to answer him; for they were trembling (troubled) from his face.
4 And Joseph said to his brothers, approach now to me. And they approached. And said, I am Joseph, your brother, which you sold me to Egypt. 5 And now, do you not be displeased (grieved), and do not glow [(be not glowing)] in your eyes that you sold me here: for Elohim sent me to have life (keep life, preserve life) to your faces. 6 The famine has been in the nearness of the land for this two years: and are still five years which shall be no plowing and harvest. 7 And Elohim sent me to your faces to be put for you of a remnant in the Earth, and to keep alive to you by a great deliverance. 8 And now you, you did not send me hither (here), but The Elohim: and has set me for a father to Pharaoh, and for a lord (master) to all of his house, and a ruler in all of the land of Egypt.
9 Hurry, and the ascend to my father, and you shall say to him, Thus says your son, Joseph, Elohim has set me for a lord (master) to all of Egypt: Descend (Come down) to me. Do you not stand (be still, delay): 10 And you shall dwell in the land of Goshen, and you shall be near to me, you, and your sons, and the sons of your sons, and your flocks, and your herds, and of all which belongs to you: 11 And I will sustain (nourish) you there; for are still five years of famine; lest you become impoverished, you, and your house, and of all which belongs to you. 12 And behold, your eyes shall see, and the eyes of my brother, Benjamin, for of my mouth is the one speaking to you [(for that my mouth is speaking to you)]. 13 And you will tell (declare) to my father ta-all of my glory (honor) in Egypt, and of ta all which you have seen; and you shall hurry, and you shall descend (bring down) my father hither (here).
14 And fell upon the neck of Benjamin, his brother, and wept; and Benjamin wept upon his neck. 15 And kissed to all of his brothers, and wept upon them: and after thus, his brothers, they spoke with him.
16 And the call (oral report) was heard at the house of Pharaoh, to say, The brothers of Joseph, they have come: and was good in the eyes of Pharaoh, and in the eyes of his servants.
17 And Pharaoh said to Joseph, Say to your brothers, Do this; Load ta-your cattle, and go (depart), come to the land of Canaan; 18 And take ta-your father, and ta-your houses, and come to me: and I will give her to you ta-the goodness of the land of Egypt, and they shall eat ta-the kheylev-fat of the land. 19 And you, you are commanded. Do this; Take for yourselves wagons from the land of Egypt for your little ones, and for your wives, and you will carry (lift up, bear) ta-your father, and you shall come. 20 And she (you) shall not spare (pity) your eyes upon your vessels; for the goodness of all of the land of Egypt, he belongs to you.
21 And the Sons of Israel, they did so: And upon the mouth of Pharaoh, Joseph gave to them wagons and gave to them provision (victuals, game) for the way. 22 To all of them was given changes of clothing to a man; and to Benjamin was given three hundred silver, and five changes of clothing. 23 And to his father was sent according to [(as)] this; ten donkeys bearing from the goodness of Egypt, and ten she-donkeys bearing winnowed grain (purged grain, barley grain) and the bread and nourishment for his father for the way.
24 And sent ta-his brothers, and they went (departed): and said to them, Do you not quiver (fret) on the way. 25 And they ascended from Egypt, and they came at the land of Canaan to Jacob, their father, 26 And they told (declared) to him, to say, Joseph is still alive, and for he is ruler in all the land of Egypt! And his heart fainted (was feeble, sluggish), for was not of belief to them. 27 And they spoke to him ta all of the words of Joseph which was spoken to them: and saw ta-the wagons which Joseph sent to carry (lift up, bear) him; and the spirit of Jacob, their father, she revived (was made alive): 28 And Israel said, Enough! Joseph my son is still alive! I will go and I will see him before I die!
(NOTE: Not all verses will have comments)
Verse one
1 And Joseph was not able to restrain (contain) to all that were standing [(the ones standing)] upon him; and cried out, Every man, they go out from upon me! And stood no man with him in making Joseph known to his brothers.
This was the first thing Joseph did after Judah spoke to him. Why did Joseph have the men to leave before revealing himself to his brothers instead of the men stay and witness the account? I'm guessing that what he did was an appropriate protocol to have just his brothers whom he wanted to speak to, because he wanted to do this privately between him and his brothers. It is just like in a business in which that it is proper for one to asks others to leave in order to speak to certain individuals privately.
Verse two
2 And ta-his voice gave in in weeping: and Egypt, they heard, and the house of Pharaoh heard.
This was not a normal type cry. Joseph cried so loud that even Pharaoh's house heard it. It must have been just next door to Joseph's house. So much for privacy.
This can be compared to Yeshua weeping at Lazarus' tomb, which is considered the shortest verse in the Bible, which is noted in the Gospel of John
John 11:35 Yeshua wept.
By the way, since Joseph's brothers were close to him, I wondered how loud Joseph's cry was in front of his brothers. Was it so loud that they could have covered their ears? I don't know.
Verse three
3 And Joseph said to his brothers, I am Joseph! That my father still alive?!...
This is how Joseph started to reveal himself. He did not just say "I am Joseph!", which would have been enough, but he added if his father was still alive. Why did he say both things in the same sentence in the same breath? Because he was worried that he could have potentially killed his father from the demands he required his brethren to bring Benjamin with them, based on what Judah said to him in the previous chapter of this week's Torah portion. That is why Joseph couldn't refrain from himself in verse one. But hwhy protected Joseph's father for Joseph's sake, because hwhy gave Joseph a second dream before he was taken to slavery in Egypt, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 37:9 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 jealous, were zealous) against him; and his father guarded (kept, observed, watched) ta-the word.
This second dream Joseph had was surety that his father would stay alive who was symbolized by the sun. Otherwise, if Joseph did not dream this second dream, it would have been probable that Jacob would have potentially died, and hwhy's Overall Plan for the family would have been destroyed. Also notice that the symbols of Joseph's second dream were elements from the heavens and not from the earth. This means that the deam was a "heavenly" kingdom matter, for when Joseph's father was mentioned as "Jacob", it relates to the carnal, or temporal on earth, but when his name is "Israel", it refers to the kingdom, which is eternal. This second dream means that Joseph's father's name would be "Israel".
Verse three
3 ...And his brothers, they were not able to answer him; for they were trembling (troubled) from his face.
Joseph's brothers were never mentioned to tremble when Joseph was known to them as the Viceroy of Egypt. Now that he revealed himself as their brother to them, they tremble, because they remembered the evil that they did to him, and no doubt they knew that he didn't forget what they did to him when he was helpless in being sold by the Midianim to the Ishmaelim to be a slave in Egypt. And being the second most powerful man of the Egyptian Empire, Joseph had the physical power and position of authority over them to use against them. to potentially destroy them, and to get back at them for putting him in a bore-well and to have him sold to be a slave in Egypt.
Verse four
4 And Joseph said to his brothers, approach now to me....
What Joseph's gestured to his brothers in this verse was an act of surety to them that he was not going to do harm to them. On the other hand, by doing this, Joseph could put himself in danger, because his men left, and his brothers could potentially attack him for putting them in the state they have been experiencing under his command throughout the months. But Joseph did not have these thoughts against them at all, as we will see.
Verses four through eight
4 And Joseph said to his brothers, approach now to me. And they approached. And said, I am Joseph, your brother, which you sold me to Egypt. 5 And now, do you not be displeased (grieved), and do not glow [(be not glowing)] in your eyes that you sold me here: for Elohim sent me to have life (keep life, preserve life) to your faces. 6 The famine has been in the nearness of the land for this two years: and are still five years which shall be no plowing and harvest. 7 And Elohim sent me to your faces to be put for you of a remnant in the Earth, and to keep alive to you by a great deliverance. 8 And now you, you did not send me hither (here), but The Elohim: and has set me for a father to Pharaoh, and for a lord (master) to all of his house, and a ruler in all of the land of Egypt.
The key for Joseph was that he realized hwhy's Bigger Plan for him to be where he was. Joseph at first did not understand why he went through hell throughout his circumstances in the first thirteen years of his life in Egypt before becoming the Viceroy of Egypt. He looked back and saw hwhy's Plan, in one point to be lifted to be the second in command of the Egyptian empire. Now, Joseph sees hwhy's other purpose for his position, which is to save his family who is the family that bears the Covenant of hwhy.
It is theory that this week's Torah portion account could have occurred on the first day of Aviv/Nissan to begin the third year of the famine, which is the first of the last five years of the famine, and if this is so, Joseph would have been around thirty nine years old, which means that based on this theory, he would have most likely been born on the first day of Aviv/Nissan.
This is a chart revealing the year of mankind and the ages of Joseph's relatives when Joseph was thirty nine years old when Joseph's family came down to Egypt
| YEAR OF MAN WHEN JOSEPH WAS 39 YEARS OLD | NAME OF JOSEPH'S RELATIVE | AGE OF JACOB'S RELATIVES WHEN JOSEPH WAS 39 YEARS OLD | AGE OF DEATH OF JOSEPH'S RELATIVES |
| 2238 YEARS OF MANKIND | Isaac | 168 years old | 180 years old |
| 2238 YEARS OF MANKIND | Jacob | 130 years old | 147 years old |
| 2238 YEARS OF MANKIND | Esau | 130 years old | (unknown) |
| 2238 YEARS OF MANKIND | Reuben | about 46 years old | (unknown) |
| 2238 YEARS OF MANKIND | Simeon | about 45 years old | (unknown) |
| 2238 YEARS OF MANKIND | Levi | about 45 years old | 137 years old |
| 2238 YEARS OF MANKIND | Judah | about 44 years old | (unknown) |
| 2238 YEARS OF MANKIND | Dan | about 43 years old | (unknown) |
| 2238 YEARS OF MANKIND | Naphtali | about 43 years old | (unknown) |
| 2238 YEARS OF MANKIND | Gad | about 42 years old | (unknown) |
| 2238 YEARS OF MANKIND | Asher | about 42 years old | (unknown) |
| 2238 YEARS OF MANKIND | Issachar | about 41 years old | (unknown) |
| 2238 YEARS OF MANKIND | Zebulun | about 41 years old | (unknown) |
| 2238 YEARS OF MANKIND | Dinah | about 40 years old | (unknown) |
| 2238 YEARS OF MANKIND | Benjamin | about 30 or 33 years old | (unknown) |
| 2238 YEARS OF MANKIND | Mannaseh | about 8 years old | (unknown) |
| 2238 YEARS OF MANKIND | Ephraim | about 7 years old | (unknown) |
This following chart is by Mark Biltz of El Shaddai Ministries. You can compare the two charts
Based on past calculations, if the time line is correct, this would take us to about 1762 BC.
By the time that Joseph was forty years old, according to Wikipedia, based on the time line, a king who ruled in Egypt during the time was Userkare Khendjer who ruled from 1764-1759 BC of the Thirteenth Dynasty, in the Second Intermediate Period.
This is what Wikipedia says regarding Userkare Khendjer:
"Userkare Khendjer during the was the twenty-first pharaoh of the Thirteenth Dynasty of EgyptSecond Intermediate Period. Khendjer possibly reigned for 4 to 5 years, archaeological attestations show that he was on the throne for at least 3 or 4 years 3 months and 5 days. Several absolute dates have been proposed for his reign, depending on the scholar: 1764—1759 BC as proposed by Ryholt and Baker, 1756—1751 BC as reported by Redford, and 1718—1712 BC as per Schneider. Khendjer had a small pyramid built for himself in Saqqara and it is therefore likely that his capital in Memphis".
These are the only images pertaining to Userkare Khendjer
This is an image of the remains of Usekare Khendjer's Pyramid
These are sketches of Usekare Khendjer's Pyramid
This is what Wikipedia says regarding Userkare Khendjer's pyaramid:
"The Pyramid of Khendjer was a pyramid built for the burial of the 13th dynasty pharaoh Khendjer, who ruled Egypt c. 1760 BC during the Second Intermediate Period. The pyramid, which is part of larger complex comprising a morturary temple, a chapel, two enclosure walls and a subsidiary pyramid, originally stood around 37 m (121 ft) high and is now completely ruined. The pyramidion was discovered during excavations under the direction of Gustave Jéquier in 1929, indicating that the pyramid was finished during Khendjer's lifetime. It is the only pyramid known to have been completed during the 13th dynasty".
You can access the article by clicking on the link below to get to the webpage.
https://en.wikipedia.org/wiki/Pyramid_of_Khendjer
The Tour Egypt website has an article regarding Userkare Khendjer's pyramid titled "The Pyramid of Khendjer at Sout Saqqara in Egypt". You can access the article by clicking on the link below to get to the webpage.
http://www.touregypt.net/featurestories/khendjerp.htm
Another king who ruled in Egypt during the time was Qareh Khawoserre who ruled from 1770-1760 BC of the Fourteenth Dynasty, in the Second Intermediate Period.
This is what Wikipedia says regarding Qareh Khawoserre:
"Qareh Khawoserre was possibly the third king of the Canaanite 14th Dynasty of Egypt, who reigned over the eastern Nile Delta from Avaris during the Second Intermediate Period. His reign is believed to have lasted about 10 years, from 1770 BC until 1760 BC or later, around 1710 BC. Alternatively, Qareh could have been a later vassal of the Hyksos kings of the 15th Dynasty and would then be classified as a king of the 16th Dynasty.
Qareh's name is West Semitic and means "The bald one". His existence is only attested by thirty royal seals inscribed with his name, only one of which has a known provenance: Jericho in Canaan. Qareh's name was earlier misread as Qar, Qur, and Qal.
The egyptologist Kim Ryholt equates Qareh with the prenomen Khawoserre, which is also only attested through scarab seals. Qareh's chronological position is uncertain, with Ryholt and Darrell Baker placing him as the third king of the 14th dynasty based on the style of his seals. On the other hand, Thomas Schneider and Jürgen von Beckerath see him as a ruler of the 16th dynasty. Alternatively, James Peter Allen proposes that he was an Hyksos ruler of the early 15th dynasty".
These are the only image referring to Qareh Khawoserre
By this time in verse eight of this week's Torah portion passage, Joseph told his brethren that he was being like a father to the Pharaoh, and based on this premise, it could be possible that the Pharaoh would have been a young teenager.
Question: "Why did Joseph brought this up this factor to his brothers that he was a father to Pharaoh"? Was it because Yeshua's Heavenly Father is a child as well? I don't know until we meet Yeshua in order for me to ask Him.
Indirectly related, this is similar to what the apostle Paul said regarding circumcision that it is faith that makes one righteous before hwhy, and Paul talks about the faith of Abraham, which is noted in his letter to the assembly in Rome
Romans 4:1 What shall we say then that Abraham, our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before hwhy. 3 For what saith the scripture? Abraham believed hwhy, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom hwhy imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom hwhy will not impute sin. 9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father, Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the Torah, but through the righteousness of faith. 14 For if they which are of the Torah be heirs, faith is made void, and the promise made of none effect: 15 Because the Torah worketh wrath: for where no Torah is, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the Torah, but to that also which is of the faith of Abraham; who is the father of us all, 17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even hwhy, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
Joseph was used by hwhy as a means to bring his family down to Egypt in order to fulfill hwhy's Plan he spoke to Abraham as noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 15:12 And was at the sun to go down, and a deep sleep (trance, stupor) fell upon Abram; and, behold, a fright (terror) of great darkness fell upon him. 13 And said to Abram, Knowing, you shall know for your seed shall be a sojourner (stranger) in a land not belonging to them, and shall serve them; and they shall afflict them four hundred years; 14 And also ta-the nation, which they shall serve will I judge: and after thus, shall they come out among a great substance (goods, property). 15 And you, you shall go to your fathers in peace; you shall be buried in good (well) satisfaction. 16 And the fourth generation, they shall return here: for the iniquity of the Amorites was not repaid (paid back, complete, whole) until now.
This was a step in fulfilling hwhy's Prophecy regarding the Sons of Israel.
Verses nine through thirteen
9 Hurry, and the ascend to my father, and you shall say to him, Thus says your son, Joseph, Elohim has set me for a lord (master) to all of Egypt: Descend (Come down) to me. Do you not stand (be still, delay): 10 And you shall dwell in the land of Goshen, and you shall be near to me, you, and your sons, and the sons of your sons, and your flocks, and your herds, and of all which belongs to you: 11 And I will sustain (nourish) you there; for are still five years of famine; lest you become impoverished, you, and your house, and of all which belongs to you. 12 And behold, your eyes shall see, and the eyes of my brother, Benjamin, for of my mouth is the one speaking to you [(for that my mouth is speaking to you)]. 13 And you will tell (declare) to my father ta-all of my glory (honor) in Egypt, and of ta all which you have seen; and you shall hurry, and you shall descend (bring down) my father hither (here).
In verse eleven, Joseph noted to them that this was the second year of the famine, and he was showing them that hwhy revealed to him, through Pharaoh's dreams, that there would be seven years of famine. Joseph was warning his brethren that if they do not come down, that they would be exhausting their spending sources, and would be impoverished, emphasizing that they could potentially die. Joseph said this, because later in this week's Torah portion, in chapter forty seven, he already had the personal experience when everybody in Egypt spent all that they had, from livestock unto their silver, and became broke by the beginning of the second year, which we will see later.
Looking at the word GOSHEN
The Hebrew word for Goshen is "Goh-shehn"- Gimel, Shin, Nun Sophit (Nsg). It is from Strong's Concordance number 1657, and its definition
Probably of Egyptian origin; Goshen, the residence of the Israelites in Egypt; also a place in Palestine: - Goshen.
It does not say the meaning of the word, but after researching, we find the Hebrew word "goh-shehm"- Gimel, Shin, Mem Sophit (Msg). It is from Strong's Concordance number 1656, and its defintion
From H1652; equivalent to H1653: - rained upon.
from 1652 "gah-shahm" (Msg), and its definition
A primitive root; to shower violently: - (cause to) rain.
Goshen means "rain".
This Hebrew word is where we could have gotten our modern English word "gush".
In other words, Joseph was telling his family to settle in the land that was "rained on", while the rest of land was going through a famine. This is a type and shadow of us as believers in Yeshua being in our own spiritual "Goshen" through the Ruakh HaKodesh (the Holy Spirit), who represents "the Water of Life", while the "world" is going through their "spiritual famine".
Notice that in verses ten and eleven in this week's Torah portion passage, the word "you" is boldened in pink. In the Hebrew text this word is in the "feminine gender", meaning that Joseph was telling his brothers to speak to their father's "soul" that he will be near to them and to sustain them. Joseph is a type and shadow of "Yeshua" that will be spiritually near to us and to spiritually sustain us, as the Scriptures show us
Proverbs 18:24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.
Phillipians 4:19 But my Elohim shall supply all your need according to His Riches in Glory by Messiah Yeshua.
Verses fourteen and fifteen
14 And fell upon the neck of Benjamin, his brother, and wept; and Benjamin wept upon his neck. 15 And kissed to all of his brothers, and wept upon them: and after thus, his brothers, they spoke with him.
This is the first time in twenty three years that all twelve brothers last time knew each other as brothers until Joseph revealed himself to them as their brother.
Benjamin and Joseph fell on each others necks. Joseph fell on the rest of his brothers necks, but it is not mentioned that they responded the same way to Joseph as Benjamin did. It could have been that they were still subconsciously holding onto the past issues against Joseph. But they were able to reconcile and speak to each other as a family for the first time in twenty three years.
Also, based on Joseph's age, he was forty years old when he revealed himself to his brothers. Benjamin was about seven years younger than Joseph. That made Benjamin about thirty three years old when he met Joseph. Benjamin was about eleven years old when Joseph was sold by his brothers.
This week's Torah portion scene also recalls the account when Jacob and Esau wept together after they met each other for the first time in twenty years. This might have been an act of redemption on Joseph's generation, because Esau had ulterior motives to make Jacob live with them. In the next generation, Joseph had a righteous and pure motive for his family to move to Egypt. This is like Joseph redeeming the account of Jacob and Esau's account, which is noted in the Torah potion of Vay-Yishlakh, in the book of Genesis
Genesis 33:1 And Jacob lifted his eyes, and looked, and behold, Esau was coming, and with him were four hundred men.... 3 And he went over to their faces, and bowed himself to the Earth seven times, until he approached unto his brother. 4 And Esau ran to meet (encounter) him, and embraced him, and fell upon his neck, and kissed him: and they wept,
The apostle Stephen noted Joseph's revealing himself to his brothers in the book of the Acts
Acts 7:12 But when Jacob heard that there was grain in Egypt, he sent out our fathers first. 13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.
Verse sixteen
16 And the call (oral report) was heard at the house of Pharaoh, to say, The brothers of Joseph, they have come: and was good in the eyes of Pharaoh, and in the eyes of his servants.
Does anyone wonder why the house of Pharaoh was happy to hear that Joseph's family was with him? What was Pharaoh thinking when he heard about it? Did he thought that the brothers were also dream interpreters like Joseph? Did the Pharaoh thought that they were as prosperous as Joseph? We'll never know until we see Yeshua.
Verses seventeen through twenty
17 And Pharaoh said to Joseph, Say to your brothers, Do this; Load ta-your cattle, and go (depart), come to the land of Canaan; 18 And take ta-your father, and ta-your houses, and come to me: and I will give her to you ta-the goodness of the land of Egypt, and they shall eat ta-the kheylev-fat of the land. 19 And you, you are commanded. Do this; Take for yourselves wagons from the land of Egypt for your little ones, and for your wives, and you will carry (lift up, bear) ta-your father, and you shall come. 20 And she (you) shall not spare (pity) your eyes upon your vessels; for the goodness of all of the land of Egypt, he belongs to you.
Now it was Pharaoh's turn to put in his two cents worth. Symbolically, it is similar to Yeshua being Joseph and the Heavenly Father being Pharaoh. It is like what Yeshua said to the Jews, which is noted in the Gospel of John
John 10:36 Say ye of Him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of Elohim. 37 If I do not the Works of My Father, believe Me not. 38 But if I do, though ye believe not Me, believe the Works: that ye may know, and believe, that the Father is in Me, and I in Him.
In many ways, Pharaoh was stating to Joseph in verse nineteen that he approved what Joseph was doing, but to remind Joseph that Pharaoh is in charge, by saying to him in verse nineteen of this week's Torah portion passage
19 And you, you are commanded. Do this;...
Verses twenty-one through twenty three
21 And the Sons of Israel, they did so: And upon the mouth of Pharaoh, Joseph gave to them wagons and gave to them provision (victuals, game) for the way. 22 To all of them was given changes of clothing to a man; and to Benjamin was given three hundred silver, and five changes of clothing. 23 And to his father was sent according to [(as)] this; ten donkeys bearing from the goodness of Egypt, and ten she-donkeys bearing winnowed grain (purged grain, barley grain) and the bread and nourishment for his father for the way.
Why did Benjamin receive silver and extra garments? Because he was Joseph's brother, and because Joseph loved him. Just like Joseph did when he gave Benjamin five times the amount of food in chapter forty three of this week's Torah portion passage.
It is interesting to note that it was "ten" donkeys and "ten" she donkeys. The similarity when Abraham's servant, Eliezer, went to Padan Aram with "ten" camels to find Rebekah to be Isaac's bride, and the ten camels is noted in the Torah portion of Khai-yey Sarah, in the book of Genesis
Genesis 24:10 And the servant took ten camels from the camels of his lord (master), and left; and all of the goods of his lord (master) were in his hand: and arose, and went to Aram Naharaim, to the city of Nahor.
Verse twenty four
24 And sent ta-his brothers, and they went (departed): and said to them, Do you not quiver (fret) on the way.
Why did Joseph say this to them? Because in many words, he was saying to them "Do not worry, I'm not going to have my men pursue after you like last time regarding the silver goblet", which the account is noted in the Torah portion of Mikeyts, in the book of Genesis.
Genesis 44:1 And commanded ta-which is over (upon) his house, to say, Fill ta-the expanded bags of the men with food as the which they are able to carry (bear, lift up), and put the silver of a man in the mouth of his expanded sack. 2 And you shall put ta-my goblet, the goblet of silver, in the mouth of the expanded sack of the smallest (littlest), and ta the silver of his shever-grain. And did according to [(as)] the word of Joseph which was spoken. 3 At the breaking period (morning) light, and the men, they were sent, they and their donkeys. 4 They, they had gone out of ta-the city, they have not been far, and Joseph said that (the one) which is over (upon) his house, Arise, pursue (chase, tread down) after the men; and you reach (overtake, attain) them, and you shall say to them, To why have you repaid to evil instead of to good? 5 Is that not this which my lord (master) imbibes (drinks) on him, and he divining (enchanting), shall divine (enchant) on him. You have done the evil which you have done?
Verses twenty five through twenty eight
25 And they ascended from Egypt, and they came at the land of Canaan to Jacob, their father, 26 And they told (declared) to him, to say, Joseph is still alive, and for he is ruler in all the land of Egypt! And his heart fainted (was feeble, sluggish), for was not of belief to them. 27 And they spoke to him ta all of the words of Joseph which was spoken to them: and saw ta-the wagons which Joseph sent to carry (lift up, bear) him; and the spirit of Jacob, their father, she revived (was made alive): 28 And Israel said, Enough! Joseph my son is still alive! I will go and I will see him before I die!
Monte Judah of Lion and Lamb Ministries connected this week's Torah portion passage with Judah stating to his father that Joseph lives to this Brith Khadashah (New Covenant) account, which is noted in the Gospel of John
John 4:46 So Yeshua came again into Cana of Galilee, where He made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. 47 When he heard that Yeshua was come out of Judaea into Galilee, he went unto Him, and besought Him that He would come down, and heal his son: for he was at the point of death. 48 Then said Yeshua unto him, Except ye see Signs and Wonders, ye will not believe. 49 The nobleman saith unto Him, Sir, come down ere my child die. 50 Yeshua saith unto him, Go thy way; thy son liveth. And the man believed the Word that Yeshua had spoken unto him, and he went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 53 So the father knew that it was at the same hour, in the which Yeshua said unto him, Thy son liveth: and himself believed, and his whole house. 54 This is again the second miracle that Yeshua did, when He was come out of Judaea into Galilee.
It is now known that Israel is Jacob's spirit. As it says in verse twenty seven of this week's Torah portion passage
27 ...and the spirit of Jacob, their father, she revived (was made alive)
and says right afterwards, it says in the next verse
28 And Israel said...
In other words, "Jacob" had to faint away so that "Israel" could revive.
This is what this account says, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 37:12 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 Broad Valley of Hebron (Emek Hebron), and came to Shechem.
And when Israel presumed that Joseph was dead, this is what happened later in Vay-Yeyshav's chapter
Genesis 37:32 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. 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 many 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.
As I noted in that Torah portion's commentary, this would be the last time that Jacob was called "Israel". It has been twenty three years since "Israel" was mentioned. As I noted, when his name is noted as "Israel", it represents the Kingdom, which is the "eternal" issue. There was no Kingdom issue for twenty three years until now. This is a kingdom issue with an eternal purpose. This is when "Israel" tells Joseph in that Torah portion account "... and bring me word." Joseph has yet to fulfill his father's command as "Israel" for twenty three years until now. This is the fulfillment via Joseph's brothers, in which they were representatives of "Joseph's word" in this week's Torah portion passage, and thus fulfilling "Israel", their father's word. This is like us belivers in Yeshua speaking the word, or "preaching the Gospel", to Israel.
!!!hwhy Kl dbk
Not related, but in relation to a "spiritual name", this is what the apostle Paul noted in his letters to the assemblies in Corinth and Colossia
2 Corinthians 5:17 Therefore if any man be in Messiah, he is a new creature: old things are passed away; behold, all things are become new.
Colossians 3:9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of Him that created Him:
!!!hwhy Kl dbk
CHAPTER 46
Genesis 46:1-34
Gen 46:1 And Israel pulled up (journeyed), and of all which belonged to him, and came to Beer Sheba, and sacrificed Sacrifices to the Elohim of his father, Isaac. 2 And Elohim spoke to Israel in the appearance (viewings) of the night, and said, Jacob! Jacob! And said, Behold I. 3 And said, I am The El, the Elohim of your father: Do you not fear from descending (going down) to Egypt; for I will do (make) of you there for a great nation: 4 I, I will descend (go down) with you to Egypt; and I, also ascending, will I ascend you,: and Joseph shall put his hand upon your eyes.
5 And Jacob rose up from Beer Sheba: and the Sons of Israel carried (lifted up, bared up) ta-Jacob their father, and ta-their little ones, and ta-their wives, on the wagons which Pharaoh had sent to carry (lift up, bear up) him. 6 And they took ta-their livestock and ta-their goods (substance, property) which they had collected (obtained) in the land of Canaan, and they came to Egypt, Jacob and all of his seed with him: 7 his sons, and the sons of his sons with him, his daughters, and the daughters of his sons with him, and all of his seed was brought with him to Egypt.
8 And these are the names of the Sons of Israel that came [(, the ones coming)] to Egypt, Jacob and his sons: The firstborn of Jacob was Reuben. 9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.
10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul was a son of the Canaanitess.
11 And the sons of Levi; Gershon, Kohath, and Merari.
12 And the sons of Judah; Er, and Onan, and Shelah, and the Pharez, and the Zerah: and Er and Onan died in the land of Canaan. And the sons of Pharez, they were Hezron and Hamul.
13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.
14 And the sons of Zebulun; Sered, and Elon, and Jahleel.
15 These are the sons of Leah which were birthed of her to Jacob in Padan Aram, and ta-Dinah, his daughter: All of the souls of his sons and his daughters were thirty and three.
16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and the Arodi, and Areli.
17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.
18 These are the sons of Zilpah which Laban gave to Leah his daughter, and these she birthed (did the birthing) to Jacob ta-these six ten (sixteen) souls.
19 The sons of Rachel, woman (wife) of Jacob; Joseph, and Benjamin. 20 And were birthed to Joseph in the land of Egypt ta-Manasseh and ta-Ephraim, which Asenath, daughter of Poti Pherah, Priest of On, birthed to him.
21 And the sons of Benjamin; Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and the Rosh, Muppim, and Huppim, and Ard.
22 These were the sons of Rachel which were birthed to Jacob: All of the souls were four ten (fourteen).
23 And the sons of Dan; Hushim.
24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.
25 These were the sons of Bilhah which Laban gave to Rachel, his daughter, and she birthed ta-these to Jacob: All of the souls were seven.
26 All of the souls to Jacob that came to Egypt coming out of his loins (testacles), with by apart the wives of the sons of Jacob, all of the souls were sixty and the the six; 27 And the sons of Joseph which were birthed to him in Egypt were two souls: All of the souls belonging to the house of Jacob that were going to Egypt were seventy.
28 And had sent ta-Judah to his face to Joseph to instruct (direct) his face to Goshen; And they came to the land of Goshen.
29 And Joseph prepared (fastened) his chariot, and ascended to meet (encounter) Israel, his father, to Goshen. And appeared to him; and fell upon his neck, and wept upon his neck a long time. 30 And Israel said to Joseph, This time I shall die, after I have seen ta-your face, for you are still alive. 31 And Joseph said to his brothers and to the house of his father, I will ascend, and I will tell (declare, report, newsify) to Pharaoh, and I will say to him, My brothers and the house of my father which were in the land of Canaan, they have come to me; 32 And the men are shepherds of flocks, for they are men of livestock; And they have brought to them their flocks, and their herds, and all which belong to them. 33 And shall be, when Pharaoh calls to you, and says, What is your occupation (doing, work)? 34 And you shall say, Your servants have been men of livestock from our youth, and until now, also we, also our fathers: in over (order) that you may dwell in the land of Goshen; for every shepherd of flocks is an abomination (a disgust, a detestable, an abhorrence) of Egypt.
(NOTE: Not all verses will have comments)
Verses one through four
1 And Israel pulled up (journeyed), and of all which belonged to him, and came to Beer Sheba, and sacrificed Sacrifices to the Elohim of his father, Isaac. 2 And Elohim spoke to Israel in the appearance (viewings) of the night, and said, Jacob! Jacob! And said, Behold I. 3 And said, I am The El, the Elohim of your father: Do you not fear from descending (going down) to Egypt; for I will do (make) of you there for a great nation: 4 I, I will descend (go down) with you to Egypt; and I, also ascending, will I ascend you,: and Joseph shall put his hand upon your eyes.
In verse one, Jacob left Hebron, meaning "Joined" or "Coupled" or "Society", which is based in the Torah portion of Vay-Yishlakh, in the book of Genesis
Genesis 35:27 And Jacob came to Isaac, his father, at Mamre, at the city of the Arbah, she is Hebron, which Abraham and Isaac sojourned there.
and went to Beer Sheba "the Well of Oaths", the same place where Abraham and Isaac were dwelling and made the oaths with Abimelech, King of Gerar. There hwhy made an oath to Jacob that he will be back to be buried with his fathers.
Notice that hwhy called him Jacob, his physical name, but called it twice. There were other times hwhy called someone's name twice, in which one of them was Abraham, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis
Genesis 22:11 And the Messenger of hwhy called to him from the Heavens, and said, Abraham! Abraham!: and said, Behold I.
The other person was Moses, which is noted in the Torah portion of Sh'moth, in the book of Exodus
Exodus 3:4 And hwhy saw that had turned aside (bent aside) to see. And Elohim called to him from the midst of the thorn bush (bramble bush), and said, Moses! Moses! And said, Behold I.
This shows us that hwhy is telling him what would happen to his "physical" descendants and what will "physically" happen to him when he "physically" dies. This is similar to when hwhy told Abraham his future and his physical descendants' future, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 15:12 And was at the sun to go down, and a deep sleep (trance, stupor) fell upon Abram; and, behold, a fright (terror) of great darkness fell upon him. 13 And said to Abram, Knowing, you shall know for your seed shall be a sojourner (stranger) in a land not belonging to them, and shall serve them; and they shall afflict them four hundred years; 14 And also ta-the nation, which they shall serve will I judge: and after thus, shall they come out among a great substance (goods, property). 15 And you, you shall go to your fathers in peace; you shall be buried in good (well) satisfaction. 16 And the fourth generation, they shall return here: for the iniquity of the Amorites was not repaid (paid back, complete, whole) until now.
Notice that in verse four hwhy said to Jacob that He will bring him back up and this
4 ...and Joseph shall put his hand upon your eyes.
hwhy was telling Jacob that when he dies, he will die with his eyes "still opened", and Joseph will be the one to close them for him. If someone made a Biblical movie of Jacob, they should emphasize this in a scene.
Verses five through seven
5 And Jacob rose up from Beer Sheba: and the Sons of Israel carried (lifted up, bared up) ta-Jacob their father, and ta-their little ones, and ta-their wives, on the wagons which Pharaoh had sent to carry (lift up, bear up) him. 6 And they took ta-their livestock and ta-their goods (substance, property) which they had collected (obtained) in the land of Canaan, and they came to Egypt, Jacob and all of his seed with him: 7 his sons, and the sons of his sons with him, his daughters, and the daughters of his sons with him, and all of his seed was brought with him to Egypt.
Notice that it says Jacob has daughters. As far as I know, he only birthed one daughter, and that was Dinah. It was most likely that it meant his "daughters-in-laws".
This next segment is a list of the names of Jacob's family and the meaning of each of their names (Note: Strong Concordance numbers will be symbolized by "S"):
Verses eight through twenty seven
JACOB-ISRAEL
Jacob (in Hebrew "Yah-ah-kohv" (bqey) S3290; 6177): Heel catcher. (the Hebrew letter yod in his name with the word eykev together spells his name, which would mean "hand on the heel")
Israel (in Hebrew "Yees-rah-eyl" (larsy) S3478 [8280 + 410]): Strong's say "He will rule as El", but Jacob struggled with Elohim. So it is really "Struggle or Contended with El"
Putting the definitions of the words together, it makes a phrase:
"The Hand on the Heel who Stuggles with El"
This is what HaSatan still does with hwhy-Yeshua through his children on earth. We wonder why we believers "struggle" in our lives with El? This is the answer why: we are children of "Israel, which means "Struggled with El", because if we are His children through the Messiah, we struggle through this manner as spoken by Yeshua, which is noted in the Gospel of Matthew
Matthew 16:24 Then said Yeshua unto His disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow Me.
Denying ourselves as believers is an act of struggling with Elohim, because one of our struggles is against our flesh, which the apostle Paul noted in his letter to the assembly in Galatia
Galatians 5:16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
The apostle John noted the others in his epistle
1 John 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the Will of hwhy abideth for ever.
Also, as the apostle Paul wrote in his letter to Timothy
2 Timothy 2:12 If we suffer, we shall also reign with Him...
Suffering is also an act of struggling, which is not an easy matter. That is why we need Yeshua, through the Ruakh HaKodesh (the Holy Spirit) to help us overcome.
Verses eight and nine
8 And these are the names of the Sons of Israel that came [(, the ones coming)] to Egypt, Jacob and his sons: The firstborn of Jacob was Reuben. 9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.
LEAH AND HER CHILDREN
LEAH
Leah (in Hebrew "Ley-ah" (hal) S3812; 3811): Weary, tire, faint
Looking at what the prophet Isaiah said referring to faintness in his book
Isaiah 40:28 Hast thou not known? hast thou not heard, that the Everlasting Elohim, hwhy, the Creator of the Ends of the Earth, fainteth not, neither is weary? there is no searching of His understanding. 29 He giveth power to the faint; and to them that have no might He increaseth strength. 30 Even the youths shall faint and be weary, and the young men shall utterly fall: 31 But they that wait upon hwhy shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.
REUBEN
Reuben (in Hebrew "R'oo-veyn" (Nbwar) S7205 [7200 + 1121]): See a son
Hanoch (in Hebrew "Khah-nokh" (Kwnx) S2585; 2596): Initiated, dedication, narrowed
Phallu (in Hebrew "Pahl-loo" (awlp) S6396; 6395): Distinguished
Hezron (in Hebrew "Khets-rohn" (Nwrux) S2696; 2691): Courtyard, court, tower, village
Carmi (in Hebrew "Kahr-mee" (ymrk) S3756; 3754): Gardencer, vineyard
Putting the definitions of the names together, it makes a phrase:
"See, a son who is dedicated was distinguished in the courtyard as a gardener"
Sound familiar? It is noted in the Gospel of John
John 20:11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the Body of Yeshua had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him. 14 And when she had thus said, she turned herself back, and saw Yeshua standing, and knew not that it was Yeshua. 15 Yeshua saith unto her, Woman, why weepest thou? Whom seekest Thou? She, supposing Him to be the Gardener, saith unto Him, Sir, if thou have borne Him hence, tell me where Thou hast laid Him, and I will take Him away. 16 Yeshua saith unto her, Mary. She turned herself, and saith unto Him, Rabboni; which is to say, Master.
The reason the Yeshua was presumed to be a gardener, because He "is" "the Gardener" who planted the garden in Eden, which is noted in the Torah portion of B'reyshith, in the book of Genesis
Genesis 2:8 And hwhy Elohim planted a Garden in Eden from the East, and put (set) there ta-the Adam which was formed (fashioned, molded). 9 And hwhy Elohim sprouted from the Ground every pleasant (delightful) Tree for sight (appearance), and goodness for food; and the Tree of Life was in the midst of the Garden, and the Tree of the Knowledge of Good and the Evil.
According to Bill Cloud of Shoreshim Ministries, Eden is located in the land of Israel, the Garden of Eden is located in Jerusalem, and The Tree of Life is located in the Temple Mount at the Holy of Holies where the Temple stood.
Verse ten
10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul was a son of the Canaanitess.
SIMEON
Simeon (in Hebrew "Shee-mohn" (Nwems) S8095; 8085): Hearing
Jemuel (in Hebrew "Y'moo-eyl" (laemy) S3223 [3117 + 410]): Day of El
Jamin (in Hebrew "Yah-meen" (Nymy) S3226; 3225): Right hand or side
Ohad (in Hebrew "Oh-hahd" (dha) S161): United, unity
Jachin (in Hebrew "Yah-kheen" (Nyky) S3199; 3559): (He or It) shall establish, erect, set up
Zohar (in Hebrew "Tsoh-khahr" (rxu) S6714; 6713): Whiteness, dazzle, sheen
Shaul (in Hebrew "Shah-ool" (lwas) S7586; 7592): Asked, inquired
Canaanitish woman (in Hebrew "K'nah-ah-neeth" (tynenk) S3669; 3667; 3665): Pedlar, humiliated, subdued, vanquish, bend the knee
Putting the definitions of the names together, it makes a phrase:
"On the day of El, on who is called of the right (hand) shall be erected in dazzling white, and those inquiring Him will bend the knee"
Looking at scriptures related to this story, which are noted in the Gospels of Luke and Matthew
Luke 22:69 Hereafter shall the Son of Man sit on the Right Hand of the Power of hwhy.
Matthew 17:1 And after six days Yeshua taketh Peter, James, and John, his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and His Face did shine as the sun, and His Raiment was white as the light.
Looking also at this account, in which the apostle Paul noted in his letters to the assemblies in Rome and Philippi
Romans 14:11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to hwhy.
This is from the book of the prophet Isaiah
Isaiah 45:23 I have sworn by myself, the Word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Philippians 2:9 Wherefore hwhy also hath highly exalted Him, and given Him a Name which is above every name: 10 That at the Name of Yeshua every knee should bow, of things in the heavens, and things in earth, and things under the earth; 11 And that every tongue should confess that Yeshua Messiah is hwhy, to the Glory of hwhy, the Father.
Verse eleven
11 And the sons of Levi; Gershon, Kohath, and Merari.
LEVI
Levi (in Hebrew "Ley-vee" (ywl) S3878; 3867): Attached
Gershon (in Hebrew "Geyr-shohn" (Nwsrg) S1648; 1644): Refugee, stranger
Kohath (in Hebrew "K'hath" (thq) S6955): To ally oneself, allied
Merari (in Hebrew "M'rah-ree" (yrrm) S4847; 4843): Bitter
Putting the definitions of the names together, it makes a phrase:
"Attached is a stranger who is allied to bitters"
This is what was revealed to me of these two accounts, which is noted the Torah portion of B'shalakh, in the book of Exodus, and which is noted in the Gospel of Matthew
Exodus 15:23 And they came to Marah, and they were not able to drink the waters from Marah, for they were bitters: Upon thus, her name was called Marah. 24 And the People, they murmured upon (over) Moses, to say, What shall we drink? 25 And cried to hwhy; and hwhy showed (pointed out, instructed, made see) him a tree, and was cast (thrown) to the waters, and the waters, they became sweet:...
Matthew 27:33 And when they were come unto a place called Golgotha, that is to say, a Place of a Skull, 34 They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. 35 And they crucified Him [attached Him to the tree], and parted His Garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down they watched Him there; 37 And set up over His Head his accusation written, THIS IS YESHUA THE KING OF THE JEWS.... 45 Now from the sixth hour there was darkness over all the land unto the ninth hour. 46 And about the ninth hour Yeshua cried with a Loud Voice, saying, Eli, Eli, lama sabachthani? that is to say, My El, My El, why hast Thou forsaken Me? [became a stranger to his Father] 47 Some of them that stood there, when they heard that, said, This Man calleth for Elias. 48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave Him to drink [allied to the bitters].
Verse twelve
12 And the sons of Judah; Er, and Onan, and Shelah, and the Pharez, and the Zerah: and Er and Onan died in the land of Canaan. And the sons of Pharez, they were Hezron and Hamul.
JUDAH
Judah (in Hebrew "Y'hoo-dah" (hdwhy) S3063; 3034): Praise, celebrated
Er (in Hebrew "Eyr" (re) S6147; 5782): Watchful, wake
Onan (in Hebrew "Oh-nahn" (Nnwa) S209; 207): Strong, power, might, substance
Shelah (in Hebrew "Shey-lah" (hls) S7956; 7596): Shortened, request, petition, ask, greet, required, obtained, greeted
Pharez (in Hebrew "Peh-rets" (Urp) S6557; 6556): Break, breach
Zerah (in Heberw "Zah-rakh" (xrz) S2226; 2225): A rising of light, rising
Hezron (in Hebrew "Khetsrohn" (Nwrux) S2696; 2691): Courtyard, court, tower, village
Hamul (in Hebrew "Khah-mool" (lwmx) S2538; 2550): Pitied, compassion, spare
Putting the definitions of the names together, it makes a phrase:
"Praise is awakened in power and might, and is greeted through the breaking of light"
"At the courtyard will have pity"
Looking at the account of the first phrase, this connects to this account, which is noted in the Gospel of Matthew
Matthew 28:1 In the end of the Shabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake: for the angel of hwhy descended from the heavens, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Yeshua, which was crucified. 6 He is not here: for He is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring His disciples word. 9 And as they went to tell His disciples, behold, Yeshua met them, saying, All hail. And they came and held Him by the feet, and worshipped Him. 10 Then said Yeshua unto them, Be not afraid: go tell My brethren that they go into Galilee, and there shall they see Me.
Matthew 17:1 And after six days Yeshua taketh Peter, James, and John, his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and His Face did shine as the sun, and His Raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with Him.
Looking at the account of the second phrase to this account, which is noted in the Gospel of Matthew
Matthew 28:11 Now when they were going, behold, some of the watch came into the city, and shewed unto the Chief Priests all the things that were done. 12 And when they were assembled with the Elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disciples came by night, and stole Him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
Verse thirteen
13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.
ISSACHAR
Issachar (in Hebrew "Yees-ahs-khahr" (rkssy) S3485 [5375 + 7939]): He will bring a reward, hire
Tola (in Hebrew "Toh-lah" (elwt) S8439; 8438): Worm, maggot
Phuvah (in Hebrew "Phoo-vah" (hwp) S6312; 6284): A blast, puff
Job (in Hebrew "Yohv" (bwy) S3102; 3103; 2980): Howler, cry out
Shimron (in Hebrew "Sheem-rohn" (Nwrms) S8110; 8105; 8104): Guardianship, wine dregs
Putting the definitions of the names together, it makes a phrase:
"Will hire a worm to blast those crying out at the guardianship"
Looking at this account, which is noted in the Gospel of Matthew
Matthew 23:1 Then spake Yeshua to the multitude, and to His disciples, 2 Saying, The Scribes and the Pharisees sit in Moses' Seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8 But be not ye called Rabbi: for one is your Master, even Messiah; and all ye are brethren. 9 And call no man your father upon the earth: for One is your Father, which is in Heaven. 10 Neither be ye called masters: for One is your Master, even Messiah. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
13 But woe unto you, Scribes and Pharisees, hypocrites! For ye shut up the Kingdom of Heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
14 Woe unto you, Scribes and Pharisees, hypocrites! For ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
15 Woe unto you, Scribes and Pharisees, hypocrites! For ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the Temple, it is nothing; but whosoever shall swear by the gold of the Temple, he is a debtor!
17 Ye fools and blind: for whether is greater, the gold, or the Temple that sanctifieth the gold? 18 And, Whosoever shall swear by the Altar, It is nothing; but whosoever sweareth by the gift that is upon It, he is guilty.
19 Ye fools and blind: for whether is greater, the gift, or the Altar that sanctifieth the gift? 20 Whoso therefore shall swear by the Altar, sweareth by It, and by all things thereon. 21 And whoso shall swear by the Temple, sweareth by It, and by him that dwelleth therein. 22 And he that shall swear by Heaven, sweareth by the Throne of hwhy, and by Him that sitteth thereon.
23 Woe unto you, Scribes and Pharisees, hypocrites! For ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the Torah, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.
24 Ye blind guides, which strain at a gnat, and swallow a camel.
25 Woe unto you, Scribes and Pharisees, hypocrites! For ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
27 Woe unto you, Scribes and Pharisees, hypocrites! For ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
29 Woe unto you, Scribes and Pharisees, hypocrites! Because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers.
33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? 34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: 35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the Temple and the Altar.
Verse fourteen
14 And the sons of Zebulun; Sered, and Elon, and Jahleel.
ZEBULUN
Zebulun (in Hebrew "Z'voo-loon" (Nlwbz) S2074; 2082): Habitation, reside, inclose
Sered (in Hebrew "Seh-rehd" (dro) S5624): Tremble, trembling
Elon (in Hebrew "Ey-lohn" (Nwla) S356; 352): Oakgrove, strenght, strong
Jahleel (in Hebrew "Yakh-l'eyl" (lalxy) S3177 (3176 + 410)): Expectant (or wait, patient, hope) of El
Putting the definitions of the names together, it makes a phrase:
"A habitation of trembling from the strength of the expectancy of El"
This is an account, which is noted by the apostle John in the book of Revelation
Revelation 14:6 And I saw another angel fly in the midst of the heavens, having the Everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear hwhy, and give glory to Him; for the hour of His Judgment is come: and worship Him that made the heavens, and earth, and the sea, and the fountains of waters.
Verse fifteen
15 These are the sons of Leah which were birthed of her to Jacob in Padan Aram, and ta-Dinah, his daughter:...
DINAH
Dinah (in Hebrew "Dee-nah" (hnyd) S1783; 1779): Justice, judge
This is an account, which is noted in the Torah portion of Shophtim, in the book of Deuteronomy
Deuteronomy 16:20 Righteousness, righteousness you shall pursue (chase), by that, you shall live, and you shall possess (occupy) ta-the land which hwhy, your Elohim, is giving to you.
TOTAL: 33 SOULS
Verse sixteen
16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and the Arodi, and Areli.
ZILPAH AND HER CHILDREN
ZILPAH
Zilpah (in Hebrew "Zeel-pah" (hplz) S2153): Trickle, as myrrh; fragrant dropping
GAD
Gad (in Hebrew "Gahd" (dg) S1410; 1464; 1413): A troop, crowd, invade, overcome, invade
Ziphion (in Hebrew "Tseeph-yohn" (Nwypu) S6837; 6822): Watch tower, observe
Haggi (in Hebrew "Khahg-gee" (ygx) S2291; 2287): Festive
Shuni (in Hebrew "Shoonee" (ynws) S7764): Rest, quiet
Ezbon (in Hebrew "Ets-bohn" (Nbua) S675): Unknown (it could be derived from 6632 tsav meaning covered, and with the letter aleph meaning strong, it could mean a strong cover)
Eri (in Hebrew "Ey-ree" (yre) S6179; 5782): Watchful, wake
Arodi (in Hebrew "Ah-roh-dee" (ydwra) S722; 721; 719; 7300): A refuge for the roving
Areli (in Hebew "Ah-rey-lee" (ylara) S692; 691): Heroic, hero
Putting the definitions of the names together, it makes a phrase:
"A troop at a watch tower at a festive time when it is quiet, but something strong will awaken the watchful at the refuge for the roving as something heroic"
This is almost a no brainer. Looking at this account, 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 Elohim, and saying, 14 Glory to hwhy in the highest, and on earth peace, good will toward men.
As I noted many times, this account took place on the Fall Biblical High Holy Day Harvest Feast of Sukkoth.
Note: Gad's Hebrew name would be pronounced "gahd" which is similar to who we call today, "God". It is known that "God" is a corruption of Gad's name, and Gad's corrupt name had crept in and replaced "Elohim" to be "God".
Verses seventeen and eighteen
17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel. 18 These are the sons of Zilpah which Laban gave to Leah his daughter,...
ASHER
Asher (in Hebrew "Ah-sheyr" (rsa) S836; 833): Happy
Jimnah (in Hebrew "Yeem-nah" (hnmy) S3232; 3231): Prosperity
Ishuah (in Hebrew "Yeesh-vah" (hwsy) S3438; 7737): (He) will level, yield, equalize
Isui (in Hebrew "Yeesh-vee" (ywsy) S3440; 7737): Level, equalize
Beriah (in Hebrew "B'ree-yah" (heyrb) S1283; 7451): In trouble, evil, bad
Serah (in Hebrew "Seh-rakh" (xrs) S8294; 5629): Superfluity, a redundancy, remnant, banish
Heber (in Hebrew "Kheh-vehr" (rbx) S2268; 2267): Community, society, company, spell, charmer, enchantment
Malchiel (Mahl-kee-eyl" (layklm) S4439 [4428 + 410]): King of El
Putting the definitions of the names together, it makes a phrase:
"Happy are those who have propsperity, but leveling, He will level the evil, and a remnant community shall see the King of El"
As we know, Yeshua will destroy the evildoers who will rejoice in their worldly propserity, but we as believers in Yeshua will be the remnant who will see the King of El himself...... Yeshua!
TOTAL: SIXTEEN SOULS
Verses nineteen and twenty
19 The sons of Rachel, woman (wife) of Jacob; Joseph, and Benjamin. 20 And were birthed to Joseph in the land of Egypt ta-Manasseh and ta-Ephraim, which Asenath, daughter of Poti Pherah, Priest of On, birthed to him.
RACHEL AND HER CHILDREN
RACHEL
Rachel (in Hebrew "Rah-kheyl" (lxr) S7354; 7353): Ewe (the females being the predominant of the flock), sheep
Joseph (in Hebrew "Yoh-seyph" (Powy) S3130; 3254): Shall add
Benjamin (in Hebrew "Been-yah-meen" (Nmynb) S1144 [1121 + 3225]): Son of the right hand
Putting the definitions of the names together, it makes a phrase:
"Sheep will be added by the Son of the Right Hand"
We as believers of the Yeshua are sheep who were added by the Yeshua, the Son of the Right Hand, who redeemed us through His Blood.
!!!hwhy Kl dbk
JOSEPH
Joseph (in Hebrew "Yoh-seyph" (Powy) S3130; 3254): Shall add
Manasseh (in Hebrew "M'nah-sheh" (hsnm) S4519; 5382): Causing to forget
Ephraim (in Hebrew "Eh-phrah-yeem" (Myrpa) S669; 672): Double fruit, fruitful
Asenath (in Hebrew "Ahs-nath" (tnoa) S621; 619; 618): Storehouse
Potipherah (in Hebrew "Poh-tee Pheh-rah" (Merp yjwp) S6319; based on S6317 + 6545/6544): Contempt dismissed
Putting the definitions of the names together, it makes a phrase:
"Shall add one who is caused to be forgotten a fruitful storehouse who will make contemption dismissed"
Looking at this account, which is noted in the Gospel of John
John 12:24 Verily, verily, I say unto you, Except a grain of wheat [Yeshua] fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
When the grain dies, it is like an act of "forgetting", symbolic of Manasseh, but it brings "fruit", symbolic of Ephraim. This Parable was referring to Yeshua who will die, causing the Jews to hope that He would be forgotten, but rises to become the Fruitfull Storehouse who will dismiss anyone being in contempt.
!!!hwhy Kl dbk
Verse twenty-one and twenty two
21 And the sons of Benjamin; Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and the Rosh, Muppim, and Huppim, and Ard. 22 These were the sons of Rachel which were birthed to Jacob:...
BENJAMIN
Benjamin (in Hebrew "Been-yah-meen" (Nmynb) S1144 [1121 + 3225]): Son of the right hand
Belah (in Hebrew "Beh-lah" (elb) S1106; 1105): Gulp, destruction, devouring, swallow up
Becher (in Hebrew "Beh-kehr" (rkb) S1071; 1070; 1069; 1061): Young camel, burst the womb, birthright, firstborn [possibly Becher was the firstborn over Belah]
Ashbel (in Hebrew "Ash-beyl" (lbsa) S788; 7640): Flowing
Gera (in Hebrew "Geh-rah" (arg) S1617; 1626; 1641): Grain, kernel
Naaman (in Hebrew "Nah-ah-mahn" (Nmen) S5283; 5282; 5276): Pleasantness, agreeable, beauty, delight
Ehi (in Hebrew "Ey-khee" (yxa) S278; 277): Brotherly
Rosh (in Hebrew "Rohsh" (sar) S7220; 7218): Shake, head, band, beginning, captain, chapiter, chief
Muppim (in Hebrew "Moop-peem" (Mypm) S6469; 5130): Wavings, quiver
Huppim (in Hebrew "Khoop-peem" (Mypx) S2650; 2646; 2645): A canopy, cover
Ard (in Hebrew "Ahrd" (dra) S714): Wander, fugitive
Putting the definitions of the names together, it makes a phrase:
"The Son of the Right who is the firstborn who is swallowed up as a flowing grain, will be pleasant to the brothers, and is the beginning of quivers for a canopy of wanderers"
This is an account, which the prophet Isaiah noted in his book
Isaiah 11:11 And it shall come to pass in that day, that Adonai shall set His Hand again the second time to recover ta-the remnant of His People, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12 And He shall set up an Ensign for the nations, and shall assemble the Outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy ta-Judah, and Judah shall not vex ta-Ephraim.
We are also brothers in Messiah, consisting of both of the House of Ephraim and the House of Judah, who are scattered all over the world who will be reunited with Judah
TOTAL: FOURTEEN SOULS
We typically thought that Benjamin was a young man or young teenager, but he was an adult at about thirty three years old, based on the information I noted earlier that Joseph was about seven years old when Benjamin was born, and Benjamin had born "ten sons".
Verse twenty three
23 And the sons of Dan; Hushim.
BILHAH AND HER CHILDREN
BILHAH
Bilhah (in Hebrew "Beel-hah" (hhlb) Strong's Concordance number 1090; 1089): Timid, trouble
DAN
Dan (in Heberw "Dahn" (Nd) S1835; 1777): Judge
Hushim (in Hebrew "Khoo-sheem" (Mysx) S2366; 2363): Hasters, hurry
Putting the definitions of the names together, it makes a phrase:
"The Judge will make haste"
Looking at this account, which the prophet Malachi noted in his book
Malachi 3:5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith hwhy of Hosts. 6 For I am hwhy, I change not; therefore ye Sons of Jacob are not consumed.
Verses twenty four and twenty five
24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem. 25 These were the sons of Bilhah which Laban gave to Rachel, his daughter,...
NAPHTALI
Naphtali (in Hebrew "Naph-tah-lee" (yltpn) S5321; 6617): My wrestling
Jahzeel (in Hebrew "Yakh-ts'eyl" (lauxy) S3813 [2673 +410]): El will allot (or cut, split, halve, divide)
Guni (in Hebrew "Goo-nee" (ynwg) S1476; 1598): Protected
Jezer (in Hebrew "Yey-tsehr" (ruy) S3337; 3336): A form, conception, frame, imagination, mind
Shillem (in Hebrew "Sheel-leym" (Mls) S8006; 8005): Requital, recompense
Putting the definitions of the names together, it makes a phrase:
"My wrestling with El will allot my protection from my imagination and provide recompense"
This is an account, which is noted in the Torah portion of Vay-Yishlakh, in the book of Genesis
Genesis 32:24 And Jacob remained by his aloneness; and wrestled (grappled) a man with him until the ascending of the dawn. 25 And saw for had not prevailed to him, and touched (smote, struck) on the cup-socket of his hip (thigh, testacles?); and the cup-socket of the hip (thigh, testacles?) of Jacob, she was dislocated (out of joint) in his wrestling (grappling) with him. 26 And said, Send me away, for the dawn is ascending. And said, I will not send You away, for but You will bless me. 27 And said to him, What is your name? And said, Jacob. 28 And said, Your name shall not be called Jacob anymore, for but Israel: for you have prevailed with Elohim and with men, and you have overcome (were able). 29 And Jacob asked, and said, Tell (Declare) now Your Name. And said, To why is this you ask (inquire) for My Name? And blessed him there. 30 And Jacob called the name of the place Peniel: For I have seen Elohim Faces to faces, and my soul, she was preserved (delivered).
Genesis 33:1 And Jacob lifted his eyes, and looked, and behold, Esau was coming, and with him were four hundred men.... 4 And Esau ran to meet (encounter) him, and embraced him, and fell upon his neck, and kissed him: and they wept,... 8 And he said, Who is all of this camp to you which I had been in contact? And said, To find grace (favor) in the eyes of my lord (master). 9 And Esau said, Much exists to me my brother; be to you which belongs to you. 10 And Jacob said, No now. If I have now found grace (favor) in your eyes, and you will take my Tribute Offering (Donation Offering, Present Offering) from my hand: for upon thus, I have seen your face as seeing the face of Elohim, and you were pleased (delighted) of me. 11 Take now, ta-my blessing which is brought to you; for Elohim has engracened (favored) me, and exists to me allness. And urged (pressed) on him, and took.
As we know, Jacob wrestled a Messenger of hwhy, because he imagined fearing his brother Esau could kill him. But they met and Jacob gave various animals as gifts for recompense to Esau for taking his firstbornright away.
TOTAL: SEVEN SOULS
GRAND TOTAL: SEVENTY SOULS
Verse twenty seven
27 ...All of the souls belonging to the house of Jacob that were going to Egypt were seventy.
Stephen, a disciple of Yeshua, told this amount to a sect, which is noted in the book of the Acts
Acts 6:9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.... 7:14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.
Why was Stephen's number different from the number in Genesis? The number Stephen gave to them would have included the mothers, though some did not come down, for as we know Rachel died in Canaan, but they came with them in spirit. But that only totaled seventy four. Most of the Hebraic Roots teachers are in agreement by stating that the seventy fifth soul was..... "YESHUA"! The key is that He did not come down to Egypt with them at the same time. Monte Judah of Lion and Lamb Ministries noted that Yeshua was in Jacob's seed that had yet to be revealed until His time. Thank you Monte.
Looking at an account, which is noted in the Gospel of Matthew
Matthew 2:10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the Young Child with Mary, His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh. 12 And being warned of hwhy in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the Messenger of hwhy appeareth to Joseph in a dream, saying, Arise, and take the Young Child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the Young Child to destroy Him. 14 When he arose, he took the Young Child and His mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of hwhy by the prophet, saying, Out of Egypt have I called My Son.
This is taken from the book of the prophet Hosea
Hosea 11:1 When Israel was a child, then I loved him, and called My son out of Egypt.
Notice in this week's Torah portion passage that Dinah was included in the family. It doesn't show that she was married to anyone else. There are two possibilities:
First: She stayed unmarried and was childless until her death, because she was not part of the twelve future tribes to inherit the land of Israel.
Second: She married in Egypt and had children who married into her brothers' children in order to be part of the inheritance.
Also notice that three of Jacob's twelve sons have an Aleph-Tav next to their names: Manasseh and Ephraim, the two sons of Joseph, and Judah. These three sons consists the two main tribes for each of the Two Houses of Israel: Joseph- the Ten Northern Tribes, and Judah- the Two Southern Tribes.
Eddie Chumney of Hebraic Heritage Ministries International noted the amount of bullocks that were sacrificed during the Fall High Holy Day of the seven days of Sukkoth, which is noted in the Torah portion of Pinkhas, in the book of Numbers
Numbers 29:12 And on the five ten (fiveteen, fifteenth) day of the seventh renewed month shall be a Sacred (Holy) Calling (Convocation) to you; you shall not do any work of service, and you shall celebrate (feast) a feast to hwhy seven days: 13 and you shall bring near an Elevation Offering (Ascension Offering, Burnt Offering) of a Fire Offering, of a pleasant scent to hwhy; three ten (threeteen, thirteen) bullocks of sons of a herd,
17 And on the second day shall be two ten (twoteen, twelve) bullocks of sons of a herd,...
20 And on the third day shall be tenth ten (tenthteen, eleven) bullocks,...
23 And on the fourth day shall be ten bullocks,...
26 And on the fifth day shall be nine bullocks,...
29 And on the sixth day shall be eight bullocks,...
32 And on the seventh day shall be seven bullocks,...
According to Eddie, adding all of the bullocks together in these seven days of sacrifices, and they total to "seventy" bullocks, symbolized the same number as the number of souls of Jacob and his descendants that went down to Egypt.
Adding my two cents worth, I want to supplement the one bullock on the Fall High Holy Day of the eighth day of the Solemn Assembly, the day after the seven days of Sukkoth, which is noted in the Torah portion of Pinkhas, in the book of Numbers
Numbers 29:35 On the eighth day, she shall be a Solemn Assembly (Restrained Assembly) to yourselves: you shall not do any work of service: 36 and you shall bring near an Elevation Offering (Ascension Offering, Burnt Offering), of a Fire Offering, of a pleasant scent to hwhy: one bullock,...
This "one bullock", in my opinion, refers to "the unknown soul" mentioned by Stephen in the book of Acts when he said that there were seventy five souls. This extra soul as mentioned above was Yeshua. This one bullock sacrificed was the symbol of Yeshua.
!!!hwhy Kl dbk
Verse twenty eight
28 And had sent ta-Judah to his face to Joseph to instruct (direct) his face to Goshen; And they came to the land of Goshen.
Isn't it funny that Jacob-Israel sent "Judah" as the one to lead the family to see Joseph for directions to Goshen. Based on this, it seems that Israel gave more clout to Judah after he took the risk and protected Benjamin in their previous travel to Egypt before Joseph revealed himself to his brothers. This would be symbolic of the Heavenly Father sending His Son, Yeshua, of the tribe of Judah, to lead the people in the earth, especially descendants of Jacob, to the spiritual Kingdom land of Goshen via the Ruakh HaKodesh (the Holy Spirit) who will spiritually rain in our hearts "Living Water".
Verses twenty nine and thirty
29 And Joseph prepared (fastened) his chariot, and ascended to meet (encounter) Israel, his father, to Goshen. And appeared to him; and fell upon his neck, and wept upon his neck a long time. 30 And Israel said to Joseph, This time I shall die, after I have seen ta-your face, for you are still alive.
After twenty three years of remorse and presumed loss by fatality, the father and son are finally reunited. hwhy only knew how long they wept.
Verses thirty-one and thirty two
31 And Joseph said to his brothers and to the house of his father, I will ascend, and I will tell (declare, report, newsify) to Pharaoh, and I will say to him, My brothers and the house of my father which were in the land of Canaan, they have come to me; 32 And the men are shepherds of flocks, for they are men of livestock; And they have brought to them their flocks, and their herds, and all which belong to them.
This would be typical for Joseph to tell Pharaoh of this account, because Pharaoh ordered him to do this.
Verses thirty three and thirty four
33 And shall be, when Pharaoh calls to you, and says, What is your occupation (doing, work)? 34 And you shall say, Your servants have been men of livestock from our youth, and until now, also we, also our fathers: in over (order) that you may dwell in the land of Goshen; for every shepherd of flocks is an abomination (a disgust, a detestable, an abhorrence) of Egypt.
Joseph likely knew that the Pharaoh would ask them of their occupation and warned them what to respond to him. It is mentioned, and it will be explained in the next chapter.
CHAPTER 47
Genesis 47:1-27
Gen 47:1 And Joseph came and told (declared, reported, newsified) to Pharaoh, and said, My father and my brothers, and their flocks, and their herds, and of all which belongs to them, they have come from the land of Canaan; and they behold are in the land of Goshen. 2 And took from the end of his brothers five men, and presented (placed) them to the face of Pharaoh. 3 And Pharaoh said to his brothers, What is your occupation (doing, work)? And they said to Pharaoh, Your servants are shepherds of flocks, also we, also our fathers. 4 And they said to Pharaoh, We have come to sojourn in the land; for is no pasture for the flocks which belong to your servants; for the famine is heavy in the land of Canaan: And now, let us dwell your servants now in the land of Goshen. 5 And Pharaoh spoke to Joseph, to say, Your father and your brothers, they have come to you: 6 The land of Egypt is to your face; she in the goodness (best) of the land shall ta-your father and ta-your brothers dwell; they shall dwell in the land of Goshen: and if you know, and exist among them able (valiant) men among them, and set them princes of livestock over (upon) which belongs to me.
7 And Joseph brought ta-Jacob, his father, and stood him to the face of Pharaoh: and Jacob blessed ta-Pharaoh. 8 And Pharaoh said to Jacob, According to [(As)] what are the days of the years of your life? 9 And Jacob said to Pharaoh, The days of the years from my sojourning are thirty and a hundred years: Few (little) and evils have been the days of the years of my life, and they have not reached (attained) ta-the days of the years of the life of my fathers in the days from their sojournings. 10 And Jacob blessed ta-Pharaoh and went out from of the face of Pharaoh.
11 And Joseph made ta-his father and ta-his brothers dwell, and gave to them a seizing (hold) in the land of Egypt in the goodness (best) of the land, in the land of Rameses, as the which Pharaoh had commanded. 12 And Joseph nourished (sustained, maintained) ta-his father, and ta-his brothers, and ta all of the house of his father of bread for the mouth of their little ones. 13 And was not bread in all of the land; for the famine was much (very) heavy, and the land of Egypt and the land of Canaan, she was fainted (languished) from the face of the famine.
14 And Joseph gleaned ta-all of the silver that was found in the land of Egypt, and in the land of Canaan, on the shever-grain which they had shever-bought: and Joseph brought ta-the silver to the house of Pharaoh.
15 And the silver was completed (ceased) from the land of Egypt, and from the land of Canaan, and all of Egypt. They came unto Joseph, to say, Bring (Give) bread to us: and to why should we die in before [(in at the front of)] you? For the silver has been spent (ended). 16 And Joseph said, Bring (Give) your livestock; and if the silver has been spent (ended), I will give to you from your livestock. 17 And they brought ta-their livestock to Joseph: and Joseph gave bread to them on their horses, and on the livestock of the flocks, and on the livestock of the herds, and on the donkeys: and protected (guided, conducted) them on the bread on all of their livestock in that year.
18 And that year, she was completed (ceased). And they came to him in the second year, and they said to him, We will not be secret from my lord (master), for but the silver is completed (ceased); and the livestock of the animals belong to my lord (master); We have nothing remaining to the face of my lord (master) but failing (except) our bodies and our grounds: 19 To why should we die to your eyes, also us, also our ground? Purchase (Buy) us and ta-our ground on the bread, and we will be, us and our ground, slaves to Pharaoh: And give seed, and we may live, and we will not die, and the ground, she will not be desolated (wasted). 20 And Joseph purchased (bought) ta-all of the ground of Egypt for Pharaoh; for Egypt, they have sold a man his field, for the famine was strong upon them: And the land, she belonged to Pharaoh.
21 And ta-the people had him go over to the cities from the end of the border of Egypt and unto his end. 22 Only the ground of the priests were not purchased (bought); for the portion belonging to the priests were from ta Pharaoh, and they ate ta-their portion which Pharaoh gave to them: upon thus, they did not sell ta-their grounds.
23 And Joseph said to the people, Behold, I have purchased (bought) you and ta-your ground today for Pharaoh: Lo, for you is seed, and you shall sow ta-the ground. 24 And shall be in the produce, and you shall give a fifth to Pharaoh, and the four hands shall belong to you for the seed of the field, and for your food, and for the which are in your houses, and for food for your little ones. 25 And they said, You have kept us alive: We have found grace (favor) in the eyes of my lord (master), and we will be slaves to Pharaoh. 26 And Joseph put (set) her for a statute unto this day over (upon) the ground of Egypt, for a fifth shall belong to Pharaoh; only the ground of the priests by their apartness, she shall not belong to Pharaoh. 27 And Israel dwelled in the land of Egypt, in the land of Goshen; and they seized (held) in her, and they fructified, and they multiplied much.
(NOTE: Not all verses will have comments)
Verse one
1 And Joseph came and told (declared, reported, newsified) to Pharaoh, and said, My father and my brothers, and their flocks, and their herds, and of all which belongs to them, they have come from the land of Canaan; and they behold are in the land of Goshen.
Joseph fulfilled what he told his family he was going to do by going to Pharaoh to say "They're here".
Verse two
2 And took from the end of his brothers five men, and presented (placed) them to the face of Pharaoh.
I'm surprised that all eleven brothers were not present to Pharaoh. Why just the five brothers? I don't know, but symbolically, the five brothers could be symbolic of the five books of Moses, the Torah.
Verses three and four
3 And Pharaoh said to his brothers, What is your occupation (doing, work)? And they said to Pharaoh, Your servants are shepherds of flocks, also we, also our fathers. 4 And they said to Pharaoh, We have come to sojourn in the land; for is no pasture for the flocks which belong to your servants; for the famine is heavy in the land of Canaan: And now, let us dwell your servants now in the land of Goshen.
First of all, I was shocked that they did not obeyed what Joseph said to them. Why did the brothers go against what Joseph said? Did they still have resentment against Joseph from the past, and this was their way to get back at him? Did they realize that Joseph's dreams came to reality and they did this against him to mock his command, because he was their "little brother"? How could the brothers have the gall after they told Pharaoh their occupation as "shepherds", which was an abomination against Pharaoh and all of Egypt, to ask him to give them the land of Goshen, the best of the land in all of Egypt? Didn't they know that Pharaoh was "the Ruler" in all of the Egyptian empire, and could have ultimately changed his mind and refused to give them the land because they had an abominating occupation? Well, Joseph said it himself in the previous chapter of this week's Torah portion
Genesis 46:31 And Joseph said to his brothers and to the house of his father, I will ascend, and I will tell (declare, report, newsify) to Pharaoh, and I will say to him, My brothers and the house of my father which were in the land of Canaan, they have come to me; 32 And the men are shepherds of flocks, for they are men of livestock; And they have brought to them their flocks, and their herds, and all which belong to them.
Joseph was at fault for telling his brothers that they were shepherds of flocks, and it gave his brothers an out for not telling Pharaoh what Joseph told them later to say to Pharaoh, and gave them a double witness, thanks to Joseph, to confirm their true identity as "shepherds". Nevertheless, hwhy allowed them through Pharaoh to settle in Goshen. This would be the fulfillment to the descendant of Jacob-Israel, Yeshua, as "the Shepherd", which is noted in the Gospel of John
John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This Parable spake Yeshua unto them: but they understood not what things they were which He spake unto them. 7 Then said Yeshua unto them again, Verily, verily, I say unto you, I am the Door of the Sheep. 8 All that ever came before Me are thieves and robbers: but the Sheep did not hear them. 9 I am the Door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have Life, and that they might have it more abundantly. 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.
Another perspective would be that Joseph's brothers might have mixed what Joseph said that "he" was going to say to Pharaoh that they were shepherds, but the brothers thought that "they" were to say to Pharaoh that they were shepherds.
Another reason they could have said they were shepherds to Pharaoh was that they did not want to mingle in with the Egyptian crowd. Since shepherds were an abomination to Egypt, the brothers would stay set apart and pure from Egypt, which is symbolized by the world. Like us as believers in Yeshua, we are to be set apart and to be pure from the world, because we are not of this world.
Another possible reason that the brothers did not want anything to do with tending Pharaoh's herds, because Pharaoh's livestock would most likely be used to be dedicated to their pagan elohim, and the brothers don't want anything to be involved with animals dedicated to a perverse pagan elohim. It is the same with us believers that we should not have anything dedicated to idols, which is noted in the apostle Paul's letter to the assembly in Corinth
1 Corinthians 8:1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3 But if any man love hwhy, the same is known of him. 4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other Elohim but one. 5 For though there be that are called elohim, whether in the heavens or in earth, (as there be elohim many, and lords many,) 6 But to us there is but one Elohim, the Father, of whom are all things, and we in Him; and one Lord, Yeshua, the Messiah, by whom are all things, and we by Him. 7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to hwhy: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. 10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 11 And through thy knowledge shall the weak brother perish, for whom Messiah died? 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Messiah. 13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
Verses five and six
5 And Pharaoh spoke to Joseph, to say, Your father and your brothers, they have come to you: 6 The land of Egypt is to your face; she in the goodness (best) of the land shall ta-your father and ta-your brothers dwell; they shall dwell in the land of Goshen: and if you know, and exist among them able (valiant) men among them, and set them princes of livestock over (upon) which belongs to me.
Based on what Pharaoh told Joseph and likely how Pharaoh expressed himself to him, I bet Joseph was not happy of their brothers' response. Pharaoh could have been restrained in his expressiveness to Joseph, but it's not clear on that. As I noted earlier, Joseph was at fault too, because he mentioned to his brothers that he was going to say to Pharaoh that they were "shepherds".
In verse six of this week's Torah portion passage, in the Hebrew text, the Hebrew word for exist is "yesh" (sy). This could be an abbreviation/nickname for "Yeshua". Retranslating the verse, it could read like this:
6 The land of Egypt is to your face; she in the goodness (best) of the land shall ta-your father and ta-your brothers dwell; they shall dwell in the land of Goshen: and if you know, and Yeshua has among them able (valiant) men among them, and set them princes of livestock over (upon) which belongs to me.
We as believers in Yeshua are able men among the people to be chiefs of livestock (meaning, the people) that belongs to the king of the world to witness to them the Truth of Yeshua, since Yeshua is the Way, the Truth and the Life (John 14:6).
!!!hwhy Kl dbk
Verses seven through ten
7 And Joseph brought ta-Jacob, his father, and stood him to the face of Pharaoh: and Jacob blessed ta-Pharaoh. 8 And Pharaoh said to Jacob, According to [(As)] what are the days of the years of your life? 9 And Jacob said to Pharaoh, The days of the years from my sojourning are thirty and a hundred years: Few (little) and evils have been the days of the years of my life, and they have not reached (attained) ta-the days of the years of the life of my fathers in the days from their sojournings. 10 And Jacob blessed ta-Pharaoh and went out from of the face of Pharaoh.
Pharaoh allowed Joseph's father to visit him out of respect for Joseph, because Jacob was "a father" to the Viceroy of Egypt.
Notice that Jacob says to Pharaoh that his life has been in many words a rough life, contrary to what Joseph experienced with the exception of the twenty three years that he has been alone in Egypt. But as we know, Jacob had experienced a hard life throughout most of his years. Sometimes we believers in Yeshua experience that too, but we have to keep the faith and to keep trusting in Yeshua, the Messiah.
Verses eleven through thirteen
11 And Joseph made ta-his father and ta-his brothers dwell, and gave to them a seizing (hold) in the land of Egypt in the goodness (best) of the land, in the land of Rameses, as the which Pharaoh had commanded. 12 And Joseph nourished (sustained, maintained) ta-his father, and ta-his brothers, and ta all of the house of his father of bread for the mouth of their little ones. 13 And was not bread in all of the land; for the famine was much (very) heavy, and the land of Egypt and the land of Canaan, she was fainted (languished) from the face of the famine.
In verse eleven, it says the land of Rameses. In other words, there was already a Rameses at the time of Jacob and his sons' arrival before a Pharaoh was named after Rameses.
Looking at the word RAMESES
The Hebrew word for Rameses is "Rah-m'seys"- Resh, Ayin, Mem, Samek, Samek (oomer). It is from Strong's Concordance number 7486, and its definition
Of Egypt origin; Rameses or Raamses, a place in Egypt: - Raamses, Rameses.
This name will be applied in the nation of Israel's circumstance, which I will explai later in a future Torah portion.
Verse fourteen
14 And Joseph gleaned ta-all of the silver that was found in the land of Egypt, and in the land of Canaan, on the shever-grain which they had shever-bought: and Joseph brought ta-the silver to the house of Pharaoh.
If one hasn't realized it yet, Pharaoh became the richest man in all of Egypt, if not the world, with all of the silver he accumulated, thanks to Joseph's help.
Verses fifteen through seventeen
15 And the silver was completed (ceased) from the land of Egypt, and from the land of Canaan, and all of Egypt. They came unto Joseph, to say, Bring (Give) bread to us: and to why should we die in before [(in at the front of)] you? For the silver has been spent (ended). 16 And Joseph said, Bring (Give) your livestock; and if the silver has been spent (ended), I will give to you from your livestock. 17 And they brought ta-their livestock to Joseph: and Joseph gave bread to them on their horses, and on the livestock of the flocks, and on the livestock of the herds, and on the donkeys: and protected (guided, conducted) them on the bread on all of their livestock in that year.
The reason their silver was spent, because in the culture of the day, silver and gold were not the farmers' main source of income, but their livestock. It will be a little more clear in the next Torah portion passage.
Verses eighteen through twenty
18 And that year, she was completed (ceased). And they came to him in the second year, and they said to him, We will not be secret from my lord (master), for but the silver is completed (ceased); and the livestock of the animals belong to my lord (master); We have nothing remaining to the face of my lord (master) but failing (except) our bodies and our grounds: 19 To why should we die to your eyes, also us, also our ground? Purchase (Buy) us and ta-our ground on the bread, and we will be, us and our ground, slaves to Pharaoh: And give seed, and we may live, and we will not die, and the ground, she will not be desolated (wasted). 20 And Joseph purchased (bought) ta-all of the ground of Egypt for Pharaoh; for Egypt, they have sold a man his field, for the famine was strong upon them: And the land, she belonged to Pharaoh.
Notice what it says in verse eighteen again
18 And that year, she was completed (ceased). And they came to him in the second year,...
When it says in verse eighteen that it was the end of the year, it means the end of the "Biblical year" of the Biblical twelfth month of Adar. By then, "both" their silver and their livestock were spent all within "one years time". Adding two and two, their silver was spent in a very brief period of time within that one year, because based on the scriptures, their livestock was their main source to buy grain. It also reveals to us that the silver was not much of an asset to the Egyptian populous at that time, but livestock was a very big asset, because it was their main source that can keep multiplying by continuously producing offspring, and was their main source of purchasing and selling transactions. That is why the Egyptians and the Canaanites were able to purchase grain with their livestock throughout the good part of the first year of want.
This had to be a very severe and heavy famine for the people to have nothing left but themselves and their lands. All the people of Egypt have left is to sell are themselves and their lands. This is an act of selling their souls.
Notice that the people of Egypt had to wait another "six years" of the famine to be over, because they sold themselves in the beginning of the "second year", which means that they and their land was already sold to Pharaoh for "one year" until Joseph's family came down to Egypt.
Indirectly related, this account sounds like the end times where people cannot buy or sell unless they sell their selves or "their souls" to aquire "the Mark of the Beast", which is noted in the apostle John's book of Revelation
Revelation 13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
In my opinion, this is HaSatan's way of comparing himself with Joseph allowing the people of Egypt to be servants to Pharaoh, but in a very deceptive way to get the world to submit to him, but in the costs of their souls and eternity to become servants of eternal death.
Question: "Why did Joseph allow the Egyptians to sell their bodies and their lands instead of giving the Egyptians a break purchasing grain, since they were the ones who gave the fifth part of their grain to him since it was their own homeland, and why didn't Joseph give them back some of their silver and livestock during the famine period"? It is possible that Joseph knew that if he did, there would be some "bad apples" in the bunch that would purpose to steal their neighbor's silver or livestock, and either use it for their own purposes, whether for consumption/selling or for black marketing. For as hwhy said in the Torah portion of Noakh, in the book of Genesis:
Genesis 8:21 ...for the imagination (conception, form) of the heart of the Adam (Adamkind) is evil from his youth;...
Maybe that is why Joseph didn't return some of their silver and livestock back to them.
Verses twenty-one and twenty two
21 And ta-the people had him go over to the cities from the end of the border of Egypt and unto his end. 22 Only the ground of the priests were not purchased (bought); for the portion belonging to the priests were from ta Pharaoh, and they ate ta-their portion which Pharaoh gave to them: upon thus, they did not sell ta-their grounds.
Notice that in today's society, if people are going through tough times, where do they go to? "The cities". When the immigrants of the decades immigrated to the United States in the late 1800's through the early part of the 1900's where did they reside?..... "The cities". Where do the majority of the poor and needy reside today?...... "The cities".
Indirectly related, according to Bill Cloud of Shoreshim Ministries and Jacob's Tent regarding an election, looking at an election results, the majority of the land mass of the United States would say that one candidate won. "But", what Bill Cloud calls "the dots", meaning "the cities" vote for the other candidate, and the dots make up the majority of the people of the states that could give "the other candidate" the win. In other words, the people in the cities do not own land in the suburbs. Also, the farming industry had decreased dramatically since the 1900's. According to Brad Scott of Wildbranch Ministry, the occupation of farmers dropped from about twenty five percent in the 1940's to about "less than one percent" today. We are not a dominantly farming society as we used to be prior to World War II, but we are now a "Digital Society". The reason not many people are having a relationship with Yeshua today, because the Bible is an "agriculture based Bible". And now, with the agriculture society diminished, the technological people, especially the Millenials, do not understand the importance of the "Agriculture Lingo" of the Bible. This is HaSatan's overall long term plan to steer the people away from the Word, the Bible.
The reason Joseph did not sell the priests' land was political and personal.
First: it was political, because Pharaoh gave the priests the lands. Joseph would have gone over Pharaoh's head, meaning Pharaoh's authority. If Joseph tried to sell the priests and their fields to Pharaoh. Pharaoh would not have been happy with that, and could create a riff in the upper ranks, especially against Jospeh.
Second: it was personal, because he was married to a daughter of a priest. If he tried to sell the priests' lands to Pharaoh, how would Poti Pherah, his father-in-law, feel and respond to it? Also, since Joseph was married to Poti Pherah's daughter, Asenath, how would Joseph's wife feel if Joseph followed through with it? I don't think she would be a happy wife, at minimum, toward his decision. She probably would not have slept with him in the same room for a while.
This week's Torah portion passage was most likely a precursor basis to the Commandment of the lands that belong to the Priests, which is noted in the Torah portion of B'har, in the book of Leviticus
Leviticus 25:32 And the cities of the Levites of the houses of the cities of their possession (property), she shall be a Redemption of Ages to the Levites. 33 And of the which shall redeem from the Levites, and shall go out from the sale of the house and a city of their possession (property) in the Jubilee: for the houses of the cities of the Levites, she is their possession (property) in the midst of the Sons of Israel. 34 And a field from a grazing area (pasture area) of their cities shall not be sold; for he is to them of a Possession (Property) of Ages.
Another question: Why did not Joseph give.... (I'll try to remember what I was going to say, if it comes back to me).
Verse twenty three through twenty six
23 And Joseph said to the people, Behold, I have purchased (bought) you and ta-your ground today for Pharaoh: Lo, for you is seed, and you shall sow ta-the ground. 24 And shall be in the produce, and you shall give a fifth to Pharaoh, and the four hands shall belong to you for the seed of the field, and for your food, and for the which are in your houses, and for food for your little ones. 25 And they said, You have kept us alive: We have found grace (favor) in the eyes of my lord (master), and we will be slaves to Pharaoh. 26 And Joseph put (set) her for a statute unto this day over (upon) the ground of Egypt, for a fifth shall belong to Pharaoh; only the ground of the priests by their apartness, she shall not belong to Pharaoh.
The people of the land would not be the same again, since then and forever, they were sold unto Pharaoh and became slaves unto Pharaoh forever. This is like today's people on earth who are of "the world". They are sold to the world, and as long as they do not except the Messiah as their Lord and Savior, and HaSatan will capitalize on them during the last three and a half years tribulation in selling their souls to him, as noted by the apostle John in his book of Revelation, as I noted earlier.
This chapter is also prophetic. Look at the banking system today. The banks are not a gold and silver backed monetary system anymore. The gold and silver have been spent, but they are located in banking vaults and are hidden in secret caves. I have heard commercials, even on Christian advertisements, saying to buy gold or silver, because it is has high value. This is a grave mistake. No one can buy anything using gold or silver anymore. I strongly do not recommend it.
This is what the prophet Ezekiel noted regarding gold and silver in the end times in his book
Ezekiel 7:19 They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of hwhy: they shall not satisfy their souls, neither fill their bowels: because it is the stumblingblock of their iniquity.
In the end, gold and silver will be completely worthless. It is not worth stocking up on gold and silver.
The next thing to go is materialism. In today's case, it will not be livestock, but the assets, i.e. materials, by selling them off.
What is left but the people themselves, and this would be the time the beast will come out and cause people to sell their souls to him by taking on the mark of the beast.
Joseph did this to Egypt, symbolic of the world. Today, the world with the help of the beast wants to get back at Joseph. As noted in last week's Torah poriton of Mikeyts, in the book of Genesis, the Ten Northern Tribes were divorced from hwhy, and were exiled into the nations between 732 and 722 BC. The only ones that still have the Covenant that were not divorced is the Southern House of Judah, also known as the Jews. Looking back in Germany prior to World War II, when Germany was going through a economic hardship, who did Hitler blame for it? The Jews. The Anti Messiah will come to attempt to destroy the saints, the 144,000, as well as the Jews, during the tribulation period. This is well accepted by believers. It will not be the believers in Messiah before the last three and a half years tribulation (the Holy Spirit), because the believers have the Ruakh HaKodesh, and will be snatched up in safety to meet Yeshua in the clouds. The believers on this earth with the Ruakh HaKodesh (the Holy Spirit) is what holding the Anti Messiah, HaSatan, back from revealing himself. As long as the believers are here on earth, HaSatan cannot be revealed. The only way for HaSatan, the Anti-Messiah, would be revealed is when the believers are taken out of the earth and to be with Yeshua, as it is noted by the apostle Paul in his letter to the assembly in Thessalonica.
1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Yeshua died and rose again, even so them also which sleep in Yeshua will hwhy bring with Him. 15 For this we say unto you by the Word of hwhy, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord himself shall descend from the heavens with a shout, with the voice of the archangel, and with the Shofar of hwhy: and the dead in Messiah shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.
Verse twenty seven
27 And Israel dwelled in the land of Egypt, in the land of Goshen; and they seized (held) in her, and they fructified, and they multiplied much.
The people of the Messiah will populate exceedingly in the Kingdom. Think about how many believers have existed and have been existing since Yeshua's resurrection for 2000 years, and before Yeshua's time for those who believed in hwhy. We as believers in Yeshua have multiplied much.
I want to end with a teaching by Gary Hendrick of Christian Jew Foundation Ministries titled "Joseph, A Prophetic Portrait of the Messiah". It is an eight part series. Right click each link below and choose "Save As", or "Save Target As".
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DISCLAIMER
The views and opinions expressed are solely those of the personnel and does not necessarily reflect the views or opinions of The Aleph-Tav Project.
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GARY HENDRICK
Joseph, A Prophetic Portrait of the Messiah
Part One
Part Two
Part Three
Part Four
Part Five
Part Six
Part Seven
Part Eight
Mark Biltz of El Shaddai Ministries made a comparison chart between Joseph and Yeshua, titled, "Joseph, a Type of Yeshua" containing about one hundred comparisons. Right click the link and choose "Save as".
MARK BILTZ: JOSEPH, A TYPE OF YESHUA
That ends the commentary on this week's Torah portion.
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