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Parallels between Joseph and Jesus; originally posted by Josh'sGen
Topic Started: April 30, 2012, 2:40 pm (1,022 Views)
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Parallels between Joseph and Jesus

I had in mind to construct/analyze some parallels between the life of Joseph [Yosef] and the life of Jesus [Y'shua] for a bible study. While that is still the intent here, I'm taking a slightly more "lazy" route as I gather my sources of parallel from outside of my own self - as their are already adequate charts displaying the relationship we're here seeking to discover.

After this, I will add my own personal findings/gleanings/ponderations which may not have been covered by these other outlets. :B:





* Both Jesus and Joseph were both born through miracles.

Jesus through the virgin birth (Matthew 1:18-23) and Joseph through Rachel's barren womb which was opened by God (Genesis 30:22-24).



* Both were loved and esteemed by their father.

Joseph's father loved him more than his brothers (Genesis 37:3). Jesus is the beloved son and preferred one of the Father. (Matthew 3:17; 17:5)



* Both Jesus (Matthew 2:13-19) and Joseph (Genesis 37:36) went to Egypt in their youth.
* Both began their life's work at the age of thirty (Genesis 41:46, Luke 3:23).


* Both lives of Joseph and Jesus' were dramatically changed by the power of dreams.

Joseph became an interpreter of his own dreams and the dreams of others which he used to save everyone's life including his own. It was also a dream which led Jesus' earthly father, Joseph, to flee Israel for their lives to Egypt. In the same way, it was a dream of Joseph while acting as prince of Egypt which led his family out of Israel and into Egypt. After the danger was over, God called both Joseph's family and Jesus' family out of Egypt and back to Israel as an act of salvation. (Hosea 11:1; Matthew 2:15).



* Both Joseph and Jesus were hated because of their greatness.

Joseph had a dream which made it clear that he would rule over his brothers some day and for this they hated him:

"Joseph had a dream, and when he told it to his brothers, they hated him all the more. He said to them, “Listen to this dream I had: We were binding sheaves of grain out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered around mine and bowed down to it.” His brothers said to him, “Do you intend to reign over us? Will you actually rule us?” And they hated him all the more because of his dream and what he had said.’" (Genesis 37:5-8)

Jesus encountered the same reaction from his brothers and everyone in town. After preaching in his own hometown, Jesus received the following response:

“Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas? Aren’t all his sisters with us? Where then did this man get all these things?” And they took offense at him. But Jesus said to them, “Only in his hometown and in his own house is a prophet without honor.” (Matthew13:55-57)

While the religious leaders were rejecting Jesus, even some of Jesus' own family rejected him. In John 7:5, his own brothers asked Jesus for more signs because:
"Even his own brothers did not believe in him." (John 7:5)



* But ultimately, both Joseph and Jesus attained great authority and inspired confidence in those around them.

When the famine arrived and the grain ran out in Egypt, the Pharaoh told the Egyptians:
“Go to Joseph and do whatever he tells you” (Genesis 41:55)

Likewise, Jesus' mother told the servants at the marriage feast in Cana to do what Jesus tells them to do when the wine runs out:
“Do whatever he tells you.” (John 2 :5)



* Both Jesus and Joseph dispensed bread to those around them in times of sore famine.

Joseph miraculously gave bread to the people around him (Genesis 41:55-57) because he received God's revelation which saved the people from dying during the famine. Jesus also miraculously gave bread (Matthew 26:26; John 6:5-14; 30-35; 48-58) to the people around him because he received God's revelation which saved the people from the spiritual famine.



* Both Joseph (Genesis 37:13-14) and Jesus (John 5:23; 30; 36-37, 6:39; 44; 57, ad nauseum John references, 1st John 4:14) were sent by their fathers to their brothers who hated them and rejected their claim to preeminence.

In the seventh chapter of Acts in the New Testament, the martyr Stephen gives a speech before he is stoned to death. In it, Stephen draws a parallel between Joseph and Jesus:

"The patriarchs, jealous of Joseph, sold him into Egypt; but God was with him, and rescued him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt, who made him governor over Egypt and over all his household. Now there came a famine throughout all Egypt and Canaan and great affliction and our fathers could find no food. But when Jacob heard that there was grain in Egypt, he sent forth our fathers the first time. And at the second visit Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh. And Joseph sent and called to him Jacob his father and all his kindred, seventy-five souls." (Acts 7:9-14)

The purpose of Stephen's speech was to show how the enemies of Jesus were jealous of him in the same way that Joseph's brothers were jealous of him.


Because of envy, Joseph’s brothers conspired to kill Joseph:

"‘So Joseph went after his brothers and found them near Dothan. But they saw him in the distance, and before he reached them, they plotted to kill him. “Here comes that dreamer!” they said to each other. “Come now, let’s kill him and throw him into one of these cisterns and say that a ferocious animal devoured him. Then we’ll see what comes of his dreams.” (Genesis 37:18-19)

In the same way, the religious leaders hated Jesus because through his actions and words demonstrated that he was greater than them. Jesus' claims to come from heaven, be greater than Abraham, have God as his own Father, and be the one of whom Moses wrote about, caused hatred and envy which caused them to conspire to kill him:

"Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they plotted to arrest Jesus in some sly way and kill him." (Matthew 26:3-4)



* Both were sold over into Gentile hands at the cause of a 'Judah' in each case.

Joseph was sold into Egypt on the advice of his brother Judah (Genesis 37:26-28). Jesus was handed over to the Romans by the hand of his disciple Judas [which is really the name 'Judah' hellenized] (Matthew 26:14-16).



* Both are accounted of not saying anything.

Joseph did not utter a word to his brothers when they sold him (Genesis 37:28). Jesus did not utter a word to the judges when they judged him (Isaiah 53:7).



Joseph asked the imprisoned chief cup bearer not to forget him when he is released and reinstated at court. He said:

“Be sure to remember me when things go well for you." (Genesis 40:14)

In the same words, the thief on the cross said in parallel fashion to Jesus:

“Remember me when you come into your kingdom.” (Luke 23:42)

One could even extend this parallel to include the fact that Jesus was bearing the "cup" which his Father gave him to drink in the same way the cup bearer did for the Pharaoh.



* Both had two prisoners alongside them in their judgment.

Two other prisoners were with Joseph suffering the same punishment. Likewise - two other prisoners were with Jesus suffering the same punishment. In Joseph's case, it is written:

"After they had been in custody for some time, each of the two men - the cupbearer and the baker of the king of Egypt, who were being held in prison - had a dream the same night, and each dream had a meaning of its own." (Genesis 40:4-5)

The two prisoners told Joseph their dreams for which Joseph interpreted. As a result of these two dreams, death would come to one of the prisoners but release and exaltation for the other. In Jesus' case, it is written that:

"Two robbers were crucified with him, one on his right and one on his left." (Matthew 27:38)

As it was in Joseph's case, one prisoner would be condemned while the other prisoner would be released and find salvation:

"One of the criminals who hung there hurled insults at him: “Aren’t you the Christ? Save yourself and us!” But the other criminal rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” Then he said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, “I tell you the truth, today you will be with me in paradise.” (Luke 23:39-43)
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* In persecution, both Jesus and Joseph were stripped of their robes (Genesis 37:22-24; Matthew 27:35) and placed in a [dry] pit (Genesis 37:24; Matthew 12:40) [for three days] where they ultimately arose victorious to be great princes and became exalted by God for their great suffering.




* Both Joseph and Jesus are persecuted because of false witnesses.

The wife of Potiphar bears false witness against Joseph before the members of her household and before her husband (Genesis 39:14-19). Witnesses also falsely accused Jesus before the Sanhedrin (Matthew 26:60-62, Mark 14:55-59) and before Pilate (Matthew 27:12-14, Mark 15:3-5). Joseph went to prison because of the false witnesses. Jesus descended into Hades/Hell/the Grave after being crucified because of false witnesses. The words "prison" and "hell" are often used interchangeably in the Bible.



* In both cases a goat shed his life's blood in conjunction with the descent of Jesus and Joseph.

Joseph’s brothers smeared his robe with goat’s blood in order to blame Joseph's demise on wild animals (Genesis 37:31). On the day of Jesus' death, it was Passover and a goat is sacrificed for the atonement of sins (Exodus 12:5).



* Both Joseph and Jesus were men among many brothers who rejected them but saved by God and raised to be the judge of their same brothers.

This same theme can be found in Jesus' parable of the murderous tenants in the vineyard. It is a parable which can be found in all three synoptic gospels. The parable is an important key to understanding how Jesus’ rejection and death is to be understood (see Matthew 21:33-46, Mark 12:1-11, Luke 20:9-19). In the parable, evil men plot to kill the son of the vineyard owner, saying:

“This is the heir; come let us kill him and the inheritance will be ours.” (Matthew 21:38, Mark 12:7, Luke 20:14).

These words are even similar to the words of Joseph’s brothers when they plotted to kill Joseph:

"Come now, let's kill him and throw him into one of these cisterns" (Genesis 37:20)



* Both Joseph and Jesus were sold for the price of a slave.

Joseph was sold for 20 shekels of silver and Jesus was sold for 30 pieces of silver. Both were assigned with two other prisoners. Church Father Tertullian (A.D. 145-220) wrote explicitly about the parallels between Joseph and Jesus and their suffering:

"Joseph himself was made a figure of Christ in this point alone, that he suffered persecution at the hands of his brethren, and was sold into Egypt on account of the favor of God. Likewise, Christ was sold by Israel according to the flesh, by his brethren, when he is betrayed by Judas." (7,10)

In the Treatises of Aphrahat the Persian, a Father of the Syriac tradition, stated: Joseph persecuted is the image of Jesus persecuted (21,9).



* Both the stories of Joseph and Jesus are both a kind of "rags to riches" story.

Joseph was brought out of the pit and prison to be exalted to the Pharaoh's right hand:

"Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one so discerning and wise as you. You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you.” So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck. He had him ride in a chariot as His second in command." (Genesis 40:39-41)

Jesus was brought out from the pit after death and exalted to the Father's right hand:

"And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." (Phillipians 2:8-11)



* Forgiveness and reconciliation are the major aspects concerning the lives of both Joseph and Jesus.

Caesar of Arles, in his Sermon XC, drew this parallel between Joseph and Jesus:

"He [Joseph] embraced them one by one and shed tears over each one of them. Watering the neck of each one of them, who feared him, he washed away the hate of his brothers by the tears of his love." (XL,4).

The actual Bible verse referred to here is Genesis 45:14 when Joseph’s dramatic revealing of his true identity to his brothers and their reconciliation and his forgiveness is the dramatic climax of the story of Joseph:

"Do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you ... So then, it was not you who sent me here, but God ... Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. And he kissed all his brothers and wept over them. Afterward his brothers talked with him." (Genesis 45:5-14)

In a similar vein, Jesus was revealed as the Son of God while on the cross when he forgives his brothers (as Joseph was revealed as the Leader in Egypt, second only to Pharoah):

“Father, forgive them for they know not what they do.” (Luke 23:34)



* Both testimonies of Jesus and Joseph's continued life were disbelieved at first.

When Mary announced Jesus' resurrection to the disciples, they didn't believe it:
“But these words seemed to them an idle tale and they did not believe them.” (Luke 24:11)

Likewise, Joseph's father is unbelieving when his sons announce to him that Joseph is alive (resurrection prefigured):
“But he was as one stunned for he did not believe them.” (Genesis 45:26)



* News of both Jesus and Joseph's life is welcomed with the acceptance the receiver may die now.

When Joseph's father finally did see Joseph, he stated that now he is read to die:
“Now I can die, now that I have seen you again, and seen you still alive.” (Genesis 46:30)

The same thing was said by Simeon the Elder, awaiting the Messiah in the Temple when he meets Jesus and recognized him as the long awaited Messiah. He exclaimed:
“Lord, let your servant now depart in peace according to your word. My eyes have seen your salvation.” (Luke 2:29-30)



* Both bodies of Joseph and Jesus undertook a pilgramage post-death.

The brothers of Joseph recovered his bones from Egypt and brought them to the Promised Land (Genesis 50:25; Exodus 13:19). The Father of Jesus likewise resurrected his body from Hades and the Grave and brought Him to Heaven in due time (Acts 1:9; 2:33).

Joel April 6th, 2006 01:20 PM
Parallel between them: Joseph & Jesus

* Both were the favorite son of a wealthy father. Gen 37:3, Matt. 3:17
* Both were a shepherd of his father's sheep. Gen. 37:2, John 10:11-14
* Both were taken into Egypt to avoid being killed. Gen. 37:28, Matt. 2:13
* Both became a servant. Gen. 39:4, Phil. 2:7
* Both began their ministry at the age of thirty years old. Gen. 41:46, Luke 3:23
* Both were filled with the Spirit of God. Gen. 41:38, Luke 4:1
* Both returned good for evil. Gen. 50:20, Matt. 5:44
* Both were humble and unspoiled by wealth. Gen. 45:7-8, John 13:12
* Both were taught by God. Gen. 41:16, John 5:19
* Both loved people freely. Gen. 45:15, John 13:34
* Both gained the confidence of others quickly. Gen. 39:3, Matt. 8:8
* Both gave bread to hungry people who came to him. Gen. 41:57, Mark 6:41
* Both resisted the most difficult temptations. Gen. 39:8-9, Heb. 4:15
* Both were given visions of the future. Gen. 37:6, Matt. 24:3
* Both tested people to reveal their true nature. Gen. 42:25, Mark 11:30
* Both were hated for their teachings. Gen. 37:8, John 7:7
* Both were sold for the price of a slave. Gen. 37:28, Matt. 26:15
* Both were falsely accused. Gen. 39:14, Mark 14:56
* Both were silent before their accusers. Gen. 39:20, Mark 15:4
* Both were condemned between two prisoners. Gen. 40:2-3, Luke 23:32
* Both arose into a new life. Gen. 41:41, Mark 16:6
* Both were not recognized by their own brethren. Gen. 42.8, Luke 24:37
* Both returned to their father. Gen. 46:29, Mark 16:19
* Both became royalty. Gen. 45:8, Rev. 19:16

Source.

Joel April 6th, 2006 01:28 PM
Interesting tid-bit:

* The name of Jesus' earthly father was Joseph. Matthew 1:16
* The name of Jesus' chief accuser was Joseph ben Caiaphas.
* The name of the man who buried Jesus was Joseph of Arimathaea. Matthew 27:57-60
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In Genesis 41 it begins the chapter as thus:

"And it came to pass at the end of two full years, that Pharaoh dreamed".

That is to say, at the end of two years, and by implication - in the beginning of the third year - Pharoah dreamed these things.

Pharoah dreamed two dreams two times. God used this occasion to bring about Joseph's release from prison - as he was the one who could interpret the secret hidden things, such as dreams.

Therefore, Joseph was brought up out of prison in the third year - correllating to Christ coming up out of Hades in the third day.






Now, if you read on in the account, Pharoah is interpreted as dreaming about two periods. First, one of grace, of prosperity and food abounding ... and then the latter period is one of hardship, of famine, and of tribulation.

It's interesting to note the interpretation Joseph gives is that the time of famine is derived to be 7 years - our first inkling of a future prophetic fulfillment (for we know Jacob's trouble is derived to be 7 years in length as well).




In the interpretation of these dreams, I found this principle very interesting:

Genesis 41:32 - the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

The dream was doubled - because it is a thing established by God - and He will shortly bring it to pass.

That [principle] struck my fancy. Then I started 'seeing double' in the account of Joseph, and noted a couple of things seemed to 'repeat' themself. I'll explain that a little bit further on.




But before the seven years of famine kicks in, Scripture tells us Joseph upon interpreting Pharoah's dream is esteemed highly by this Gentile King:

'Can we find such a one as this is, a man in whom the Spirit of God is? Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.' [Genesis 41:38-40]

In review - In the third year, Joseph is released from prison, and accepted by these Egyptians, and appointed to the right-hand position second only to Pharoah, whereupon Joseph receives a Gentile Bride.

'Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On' [Genesis 41:45]


In parallel likeness - so too Christ, in the third day, was released from 'prison' [Hades], appointed to the right-hand position of God the Father - and in this period of grace [prefigured in Pharoah's dream of a period of prosperity and well-being] Christ also receives to Himself a Bride largely composed of Gentiles - accepted and received by us, who are the anti-typical 'Egyptians'.

It is very noteworthy Joseph doesn't receive this Gentile bride during the 7 years of Famine [likened to the Tribulation, the 'time of Jacob's trouble] - but before that time.

This is where we are now in Joseph's prophetic narrative in comparison to Messiah's ministry.





A side-note: 'Zaphnath-paaneah', the name appointed to Joseph, has a wide speculation surrounding it as to its true meaning. Let me put forth all the possible meanings I have came across:

(the) revealer of secrets, revealer of a secret, revealer of secret things, the man to whom secrets are revealed, one to whom hidden things are revealed, one who discovers hidden things,

the-salvation-of-the-life (or world), the Saviour of the world (the land), the Healer of the world, Salvation of the world, the preserver of the age, support (or sustainer) of life, preserver of life, governor of the district of the place of life,

treasury of the glorious rest, the treasury of glorious comfort,

creator

Needless to say - we see how these meanings are fulfilled perfectly in Christ - and for Pharoah to attribute such things to Joseph shows the overwhelming support he had for Joseph, in exalting him to such an esteemed manner. So too now is the current position of Christ, shortly before the period of famine begins - whereupon Joseph [and likewise, Christ], must reunite with His brethern [the children/nation of Israel].

Joel April 6th, 2006 03:26 PM
Looking at Joseph through a prophetic lens, I find his dream accounts very interesting. Starting in Genesis 37:

'Now Joseph had a dream and he told it to his brothers, and they hated him still more. And he said to them, Listen now and hear, I pray you, this dream that I have dreamed: We [brothers] were binding sheaves in the field' [Genesis 37:5-7]

'binding sheaves in the field' - - this is very telling, for it is a dream, and subsequent picture of harvest that the reader is transported back to. In his dream, it must have been harvest time - for this action is what occurs upon hervest time.

Reading on...


'and behold, my sheaf arose and stood upright, and behold, your sheaves stood round about my sheaf and bowed down! His brothers said to him, Shall you indeed reign over us? Or are you going to have us as your subjects and dominate us? And they hated him all the more for his dreams and for what he said' [Genesis 37:7-8]



This would be fulfilled later when Joseph reunited with his estranged brethern, being in the position of second, only to Pharoah. Then they would truly 'bow down' before Joseph.

Prefiguring Christ's relationship with Israel, when they too shall also acknowledge and bow and make obseiance unto Christ. But what caught my eye was the fact Joseph clearly attaches a time frame to this vision - - when they were 'binding sheaves in the field' - - the time of harvest, in the Fall.



Now we might not think agriculturally as much in the West, living in our cities, driving our automobiles, and whathaveyou - but back in ancient Israel and Caanan, the times of the seasons, the sowing and planting, and the reaping and harvesting - the agriculture was an inherent and vital part to Israel's survival as a nation, and good crops were considered a blessing from Above, along with good rains.

Therefore, the 7 feasts of the Lord are tied into an agricultural cycle as well. And because of this, the idioms and hebraisms used throughout Scripture speak to the 'time of the end' [the Tribulation] as being a 'harvest' - one which places the reader in the Fall, when they would 'bind sheaves' in the field.

The salvation of Israel is compared to a 'crop' harvested, and the details of the Lord's feasts touch to each of these points as well [three feasts of which have yet to be fulfilled, but will be fulfilled shortly - and they just so happen to begin in the season of Fall, the 'harvest' season].






So what I found striking was by reading Joseph's dream - we are seeing the harvest season, the season typically and prophetically assigned to the End Times - when God will harvest the crops. [This language is used throughout the book of Revelation, particularly Revelation 14-15]

By implication, the 'vision' will truly find fulfillment in the harvest season, when the sheaves of Israel bow down before Christ, the anti-typical Joseph. :):

Joel April 6th, 2006 03:36 PM
Further commentary... as if Joseph's brethern weren't enraged all the more - he dreamed a second time!

Genesis 37:9 - But Joseph dreamed yet another dream and told it to his brothers [also]. He said, See here, I have dreamed again, and behold, [this time not only] eleven stars [but also] the sun and the moon bowed down and did reverence to me!

Surely his brothers mistook him to be cocky. But we know his visions were divinely reverenced and delivered.

I found it interesting the symbolisms used in this dream....

* Twelve stars [Joseph being the twelfth star by implication - as according to the sheaves vision],
* the sun [Jacob - Joseph's father],
* the moon [Most probable is Rachel - Joseph's mother]

also find a parallel into the time of the End, with the visions of the book of the Revelation of Jesus Christ:


Revelation 12:1 - And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars


We notice the following:

* the sun,
* the moon,
* twelve stars


(We find the interpretation of Joseph's dream delivered by Jacob in Genesis 37:10:

'And he told it to his father [as well as] his brethren. But his father rebuked him and said to him, What is the meaning of this dream that you have dreamed? Shall I and your mother and your brothers actually come to bow down ourselves to the earth and do homage to you?')

Joel April 7th, 2006 10:09 AM
Now while we've covered sufficiently the charting of Jesus' first ministry in likeness to that of Joseph's beginning years - - sadly, this is where most commentators halt, not realizing the latter end of Joseph also charts in comparison to Jesus' second ministry, in what is referred to as the "Tribulation", otherwise referred to as "the time of Jacob's trouble".


This is the period where Jesus draws Himself back to His people, His brothers - the children of Israel - likewise, as Joseph meticulously plotted to draw his brothers back to himself, entrapping them ever so cleverly [me thinks Christ may work along the same lines in some regard] so he could reveal his true identity to them.
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New Beginnings



To begin, the period of grace of abounding food and well-being ends ...
and with Genesis 41:54 the reader is vaulted into a new chapter in the plot of this story. I wish to purvey in brief this new chapter.


'The seven years of scarcity and famine began to come, as Joseph had said they would .. the people cried to Pharaoh for bread'
'the famine was over all the face of the earth .. the famine waxed sore' [Genesis 41:54-56].


With this language, the narrative itself, prophetically, takes an apocalyptic application - the famine covering the whole of the face of the earth [something that is 'world wide' in language] - and for seven years, no less.



By means of the sending of the famine, God causes Jacob [Israel] to send his sons down to fetch some food from those who posses it - the Egyptians, whom are under the headship of Pharoah and Joseph.

Jacob says, to be particular: 'Behold, I have heard that there is corn in Egypt'.

"I have heard". He goes on to say, in paraphrase, "therefore, go fetch some, that we may live, and not die". [Genesis 42:1-2]


Prophetically, I believe this account and further on, until the end of the book of Genesis, paints us a picture of how Israel will be reunited with her messiah and saviour, Jesus, after two thousand years of estrangement. Since these things are yet future for us at this point in time, it is speculation as to how exactly this will be accomplished.

However, I believe the details of this account, with Joseph's reuniting with his brethern, give us 'clues', and markers so we may know how it might happen with a good reasonableness.


For these past two thousand years, for the large majority of the time, it has been the Gentiles who have received Christ. While the Jews, Christ's brethern, have been estranged from Him. In Joseph's case, it was Egypt who received him, the Gentiles in that particular case for comparison's sake.

Looking through these passages of scriptures typologically, through a 'prophetic lens' - I am led to wonder. We know God controls the forces of nature - so it is He, God, who sends the famine - which ultimately is the tool that is used in this instance to draw Israel back to her lost son.

We also know there will be seven years of hardship in the future, per Revelation 6-18. We even know there will be a world-wide famine as well - but that will be but one part of the whole scheme of future events.


For the past two thousand years, the Jews have "heard" [much as Jacob did] that there was food in the land of Joseph - Christ, and His church. But they have had no need to entertain to the notion of fetching any food from there. Somehow, God will use the hardships of the future Tribulation to force Israel to recognize there is food in the proverbial Egypt, and to go there, and to fetch it - so that they may live, and not die.



First Journey to Egypt

The whole encompassing story is beautiful, IMHO. Joseph patiently plots to rejoin His brethern to himself. So the ten sons of Jacob are sent down into Egypt per neccessity out of survival [the youngest son, Benjamin, is not sent]. Upon their first arrival we see that 'Joseph knew his brethren, but they knew not him' [Genesis 42:8].

Cleverly, in realizing who they were, Joseph accuses the ten brothers of being spies, in the disinterest of Pharoah and of Egypt. The ten brothers adamntly refuse the claims, and state who they are, where they are from, and why they are there. They also mention Benjamin is back with his father in Caanan.

To support their claims, and to prove them, Joseph puts the ten brothers to the test, and charges them - [in my own paraphrasation] - 'Prove yourselves, and what you say is true, and that you are not indeed spies - and go, sending one of your brothers to fetch this Benjamin so I know your claims are true. The rest of you stay within prison here until they return'.

Instead, they all stay within prison for three days. [Genesis 42:17]

Quote:
Albert Barnes notes: '“Send one of you.” This proposal is enough to strike terror into their hearts. The return of one would be a heavy, perhaps a fatal blow to their father. And how can one brave the perils of the way? They cannot bring themselves to concur in this plan. Sooner will they all go to prison, as accordingly they do.'


Concerning the three days of being held in prison, John Gill notes: 'And he put them all together into ward three days. In order to consult together, and agree who should be sent to fetch their brother; and which it seems probable in this length of time they could not agree upon, no one caring to be the bringer of such evil tidings to their father.'

Jamieson, Fausset, and Brown say: 'Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Genesis 42:21-22].'
Therefore, on the third day they are released from prison! And Joseph now charges them differently [my paraphrase]: 'This do, and live - if you are men of a true character, I'll hold your one brother hostage, while the rest of you go on and retrieve this Benjamin so your words can be verified. You may carry corn and food back to your houses for the famine.'

Thus, they heeded the words of Joseph. While in Joseph's presence they pondered to themselves - for the three days of imprisonment must have caused them to reflect all they were enduring, per JF&B's commentary above, for it reads:


'And they said one to another, We are truly guilty about our brother [Joseph], for we saw the distress and anguish of his soul when he begged us [to let him go], and we would not hear. So this distress and difficulty has come upon us. Reuben answered them, Did I not tell you, Do not sin against the boy, and you would not hear? Therefore, behold, his blood is required [of us].' [Genesis 42:21-22]


The sons of Israel start recognizing at some point, after the three days of being held in prison and subsequently released - that they were guilty of a truth, that they did indeed do wrongly with Joseph in open confession. They perhaps felt this was God's way of retribution and justice on their own heads.

Always keep in the back of your mind the prophetic scenario, which is yet future and lies ahead of us... somewhere along the line, the tribes of Israel will inadvertently start recognizing the sin of their past for rejecting Christ Jesus as saviour, and seeing all the trouble thrust on them as 'an eye for an eye', that 'his blood be upon us'. [Matthew 27:25]


Meanwhile, while they spoke to one another over the guilt of their wrongdoing of times past - little did they know Joseph understood their tongue [for he played the role ever so slyly, acting the Egyptian and foreigner - and speaking through an interpreter]. The thing that always 'gets me' about this wonderful story of reconciliation is the open emotion shown here in the character of Joseph. I can't help but picture myself there, witnessing it... and also looking through the prophetic lens, and seeing Christ likewise, reconciling with the nation of Israel in much the same manner - with much weeping and torn heart.


But they did not know that Joseph understood them, for he spoke to them through an interpreter. And he turned away from them and wept; then he returned to them and talked with them, and took from them Simeon and bound him before their eyes. [Genesis 42:23-24]


What reason we have of Simeon in particular being bound we know not, other than being the one chosen to be held as a ransom. But prophetically, every detail is important. Simeon literally means in Hebrew: "hearing". Spiritually, this could be saying volumes in the tale of Israel's reconciliation to Christ yet in the future.

The fact their Simeon, their "hearing" would be bound while they journey to fetch Benjamin [whose name means "son of the right-hand"] seems very prophetic to me, especially after they were released from three days imprisonment.

It also seems ironic the text draws out that Simeon, their "hearing" was bound before their "eyes" [their sight]. But I digress.



First Journey back to Caanan

With Simeon bound, the remaining brothers return to Jacob to tell him the conditions of the agreement, that is, take Benjamin, Jacob's youngest and beloved son [and in his mind, his sole remaining descedant from his beloved wife; Rachel], and show him before Joseph to verify their claims of not being the accused spies.

So they return back to Caanan, for the first time, whereupon in their journey they realize, along with the grain they bought - is the money they used to buy it. Joseph infact ordered their money be restored unto them - so herein we see an act of graciousness and kindness towards his brethern. He took nothing from them, but gave freely to his brothers.

However, to the children of Israel, this seizes them with fear and dread, and they ask the question 'What is this that God hath done unto us?' [Genesis 42:28], believing it to be a cosmic retribution on their heads for their justice with Joseph years ago. Most likely, they feared they were in a position of being accused of stealing the food and thusly open for judgment from this foreign power.

Conversations

Upon arriving back in Caanan - Genesis 42:29-35 gives us a recapsulation of the events that fell upon them in their journey as they relate it to their father Jacob. He replies to their account and appeal to take Benjamin:

'You have bereaved me! Joseph is not, and Simeon is not, and you would take Benjamin from me. All these things are against me!' [Genesis 42:36]

(Indeed, the time of the Tribulation has come to be known also as the 'time of Jacob's trouble' - because of the trouble that Israel as a nation will experience in that day... but herein we see inklings of where that notion first appeared! A precursor of sorts.)

Reuben, the first born of the tribes of Israel, proposes an offer to console Jacob:

Reuben said to his father, Slay my two sons if I do not bring [Benjamin] back to you. Deliver him into my keeping, and I will bring him back to you. But [Jacob] said, My son shall not go down with you, for his brother is dead and he alone is left [of his mother's children]; if harm or accident should befall him on the journey you are to take, you would bring my hoary head down to Sheol (the place of the dead) with grief. [Genesis 42:37-38]

As we see, Jacob would not have it. Genesis 43:1 simply starts out reading: 'And the famine was sore in the land.' displaying the crucialness of the times. Jacob had tried to outwait the demands, being stubborn in not releasing his prized, dear son. [It would only be with the release of the 'son of the right-hand', Benajmin, before Israel could be reconciled with Joseph as a household - he had to give him up] God was further pushing and forcing Israel to rely on Joseph [unknowingly], and to turn back towards him in the persistence of the famine and drought.

Jacob requests his children again to go down back into Egypt to buy some food. Judah reminds his father of the stringent conditions upon which they are forced to comply with:

'The man [Joseph] solemnly and sternly warned us, saying, You shall not see my face again unless your brother [Benjamin] is with you. If you will send our brother with us, we will go down [to Egypt] and buy you food; But if you will not send him, we will not go down; for the man said to us, You shall not see my face unless your brother is with you.' [Genesis 43:2-5]

Israel [Jacob] retorts: 'Why did you do me such a wrong and suffer this evil to come upon me by telling the man that you had another brother?' [Genesis 43:6]

The children reply in unison: 'The man asked us straightforward questions about ourselves and our relatives. He said, Is your father still alive? Have you another brother? And we answered him accordingly. How could we know that he would say, Bring your brother down here?' [Genesis 43:7]

Furthermore, Judah responds: 'Send the lad [Benjamin] with me and we will arise and go, that we may live and not die, both we and you and also our little ones. I will be security for him; you shall require him of me [personally]; if I do not bring him back to you and put him before you, then let me bear the blame forever. For if we had not lingered like this, surely by now we would have returned the second time.' [Genesis 43:8-10]

To this reply, Jacob begrudgingly, and out of neccessity of starving agrees: 'If it must be so, now do this; take of the best fruits in the land in your vessels and carry down a present to the man ... And take double the [grain] money with you; and the money that was put back in the mouth of your sacks, carry it again with you ... Take also your brother [Benjamin], and arise, go again unto the man ... God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.' [Genesis 43:11-14]

Jacob seems to come to accept the cold hard fact of possibly losing more children. Therefore, the children of Jacob do as he says, load up their journey, and take Benjamin down to Egypt to present before Joseph.


Second Journey to Egypt

Joseph spots Benjamin amongst the crowd of the children of Jacob as they return to Egypt, his sole, fellow sibling from Rachel's womb. Immediately he orders the unnamed steward of his house to 'Bring the men in', to 'sacrifice an animal and make ready [a dinner]' because 'the men will dine with me [Joseph] at noon'.

The children of Jacob it reads were 'sore afraid' because they were brought into the very house of Joseph (the governor over all the land of Egypt) - as he commanded the steward of his house to accomplish. They thought it was due to the money remaining in their sacks from their last journey, saying amongst themselves: 'We are brought in because of the money that was returned in our sacks the first time we came, so that he may find occasion to accuse and assail us, take us for slaves, and seize our donkeys.' [Genesis 43:18]

So afraid were they, we see them pulling aside the steward of the house in an attempt to try and explain their predicament. The steward of the house of Joseph simply responds: 'Peace be to you, fear not; your God and the God of your father has given you treasure in your sacks. I received your money. And he brought Simeon out to them' [Genesis 43:23]

Then scripture goes on to read that the steward who brought the sons of Israel into Jacob's house gives them refreshment of water for their bodies, that he ordered the washing of their feet, and he supplied their donkeys with food. (It is my humble opinion the 'steward of the house of Joseph' who does all these things, prophetically speaking, is seen as a type of the Holy Spirit in relation to ushering Israel into the house of faith and preparing them)

I found it peculiar Simeon ["hearing"] was only released unto them after they 'confessed' what they felt so dire to confess. They received back their "hearing", immediately they were given water of refreshment, they were washed in water themselves - and even their beasts of burden were supplied food. All these things seem typical of the Spirit's work in one's life.


The sons of Jacob made themselves ready, and offered their presents unto Joseph when he returned to his home at noon, bowing themselves before him [a first 'fulfilling' of Joseph's dream so long ago].

The first thing Joseph asks about is the welfare of his father and how it progresses. They reply he is of good health; and still alive. Looking up, Joseph takes notice of Benjamin in the room and inquires if this was the youngest brother of whom they had previously spoken of. However, his emotion of heart breaks through, as we read:

Joseph hurried from the room, for his heart yearned for his brother, and he sought privacy to weep; so he entered his chamber and wept there. And he washed his face and went out, and, restraining himself, said, Let dinner be served. [Genesis 43:30-31]

Therefore, the dinner is set, Egyptian and Hebrew together to sup. And, since Joseph was privy to his family - he set these 11 sons in order of seating from eldest to youngest.

'And [Joseph's brothers] were given seats before him--the eldest according to his birthright and the youngest according to his youth; and the men looked at one another amazed [that so much was known about them].' [Genesis 43:33]

However, we also read that the supper prepared for Benjamin, the youngest, was five times as much as any of the rest of the brethern. This was perhaps done to test their hearts, and for Joseph's soundness of mind to see if they still reserved animosity in their hearts for the more favored, youngest child - as this is what Joseph was to Jacob before being rejected by his brethern.

But all we read is that 'they drank, and were merry with him'. :):

Joel April 7th, 2006 10:10 AM
The Scheme

Now Joseph continues to plot and play with his brothers for the very next day, when he charges that the aforementioned Steward of his house do these few things - that he:

1. Fill the men's sacks with food of grain, as much as they can carry
2. restore the grain money once again unto them by putting it in their sacks as well
3. and finally, that he would put the silver cup, Joseph's silver cup - into the sack of Benjamin, the youngest - along with the food and grain money

Some further testing is conducted here.

As soon as the sun had risen the very next day, the brothers are sent out joyfully, with their donkeys loaded and prepared to depart. As they had just begun to depart from the city's limits, Joseph charged his steward to hastily get up, and follow after them, and overtake them, and inquire of them saying: 'Why have you rewarded evil for good? [Why have you stolen the silver cup?] Is it not my master's drinking cup with which he divines [the future]? You have done wrong in doing this.' [Genesis 44:5]

The steward overtakes them as they depart from the city with the morning sunlight beating down on them, and says just as Joseph commanded him.

The sons of Jacob of course, marvel and ask why he would imply such things - that they would never do such a thing. So sure are they of not being guilty of this incredible crime - they promise the steward saying whomever the cup is found to be with - that person shall surely die, and the rest of the brothers would subject themselves to be slaves of Joseph.

The steward complies, saying with whom the cup is found will be the slave instead, albeit the rest of them shall be found blameless in his sight. Therefore, the steward by plan begins with the eldest son, moving down to the youngest sequentially - sorting through their sacks of goods and every man is free from this sin, until he opens Benjamin's sack - of course, in it is to be found the sack containing the planted Silver cup! [Of course we realize he was framed and entrapped in order to draw them all back into Joseph's presence]

Upon this discovery all the sons of Jacob rent their garments in grief and despair, and realize they must return to the city. In this final dialogue, we see scripture draws out that 'Judah and his brethern came to Joseph's house' noting Judah takes a prominent role here in these last dealings. As Joseph was still there, and waiting - the sons of Jacob prostrate themself in complete surrender.

The turn-around

Joseph asks: 'What is this thing that you have done? Do you not realize that such a man as I can certainly detect and know by divination [everything you do without other knowledge of it]?' [Genesis 44:15]

Judah retorts: 'What shall we say to my lord? What shall we reply? Or how shall we clear ourselves, since God has found out and exposed the iniquity of your servants? Behold, we are my lord's slaves, the rest of us as well as he with whom the cup is found.' [Genesis 44:16]

Joseph rebutts: 'God forbid that I should do that; but the man in whose hand the cup is found, he shall be my servant; and as for [the rest of] you, arise and go in peace to your father.' [Genesis 44:17]

With which Judah draws close to Joseph, and relays all the account of what is dire about this proposal: 'O my lord, let your servant, I pray you, speak a word to you in private, and let not your anger blaze against your servant, for you are as Pharaoh [so I will speak as if directly to him]. My lord asked his servants, saying, Have you a father or a brother? And we said to my lord, We have a father--an old man--and a young [brother, the] child of his old age; and his brother is dead, and he alone is left of his mother's [offspring], and his father loves him. And you said to your servants, Bring him down to me, that I may set my eyes on him. And we said to my lord, The lad cannot leave his father; for if he should do so, his father would die. And you told your servants, Unless your youngest brother comes with you, you shall not see my face again. And when we went back to your servant my father, we told him what my lord had said. And our father said, Go again and buy us a little food. But we said, We cannot go down. If our youngest brother is with us, then we will go down; for we may not see the man's face except our youngest brother is with us. And your servant my father said to us, You know that [Rachel] my wife bore me two sons: And the one went out from me, and I said, Surely he is torn to pieces, and I have never seen him since. And if you take this son also from me, and harm or accident should befall him, you will bring down my gray hairs with sorrow and evil to Sheol (the place of the dead). Now therefore, when I come to your servant my father and the lad is not with us, since his life is bound up in the lad's life and his soul knit with the lad's soul, When he sees that the lad is not with us, he will die; and your servants will be responsible for his death and will bring down the gray hairs of your servant our father with sorrow to Sheol. For your servant became security for the lad to my father, saying, If I do not bring him to you, then I will bear the blame to my father forever. Now therefore, I pray you, let your servant remain instead of the youth [to be] a slave to my lord, and let the young man go home with his [half] brothers. For how can I go up to my father if the lad is not with me?--lest I witness the woe and the evil that will come upon my father.' [Genesis 44:18-34]

In this we see a great change within the heart's of Jacob's sons, that they would even substitute themself in place of Benjamin the youngest for his sake and for his father's sake. This is the turning point of this chapter, and with which upon hearing all these words Joseph 'could not restrain himself' any further, therefore he cries out for every man to depart from him in his house - save his brothers by blood alone, for he desires a private audience with them, and them alone.

(It is also interesting to note, in this interjection - that silver consistently speaks to truths of redemption throughout the Scriptures. Therefore, this 'silver cup', prophetically, may be seen as the 'cup of Redempion' - of which Jesus instituted we remember His sacrifice, through the breaking of bread and the drinking of wine [called the 'Lord's Supper']. The cup Jesus instituted to remember him by is the 'cup of Redemption' in the Passover Seder [Dinner] - which symbolized the blood of Christ being poured from it.

Therefore, I have to wonder somehow - how these truths will manifest as the proverbial 'hook in the jaw' of Israel's tribes so they can finally realize who Christ is: their messiah and saviour - as they soon realize who Joseph is due to this instrument of the 'silver cup'.)

'he wept and sobbed aloud, and the Egyptians [who had just left him] heard it, and the whole household of Pharaoh heard about it.' [Genesis 45:2]

Upon Judah's account, Joseph exclaims at last to his brothers [putting down all forms of trickery] - 'I am Joseph! Is my father still alive?' To which the sons of Jacob could nut utter a word or reply, for they were sore distressed and disturbed, surprised even, that they were in the presence of Joseph [probably articulating they will be repaid for their unkindness towards him so many years ago]. Upon seeing this reaction he charges them 'Come near to me'. They comply.

Joseph relates to his brothers: 'I am Joseph your brother, whom you sold into Egypt! But now, do not be distressed and disheartened or vexed and angry with yourselves because you sold me here, for God sent me ahead of you to preserve life. For these two years the famine has been in the land, and there are still five years more in which there will be neither plowing nor harvest. God sent me before you to preserve for you a posterity and to continue a remnant on the earth, to save your lives by a great escape and save for you many survivors. So now it was not you who sent me here, but God; and He has made me a father to Pharaoh and lord of all his house and ruler over all the land of Egypt. Hurry and go up to my father and tell him, Your son Joseph says this to you: God has put me in charge of all Egypt. Come down to me; do not delay. You will live in the land of Goshen, and you will be close to me--you and your children and your grandchildren, your flocks, your herds, and all you have. And there I will sustain and provide for you, so that you and your household and all that are yours may not come to poverty and want, for there are yet five [more] years of [the scarcity, hunger, and starvation of ] famine. Now notice! Your own eyes and the eyes of my brother Benjamin can see that I am talking to you personally [in your language and not through an interpreter]. And you shall tell my father of all my glory in Egypt and of all that you have seen; and you shall hurry and bring my father down here.' [Genesis 45:4-13]

Joseph finally relates and explains that it was not them who sold him, but by the will and plan of God that they should reject and sell him, in order to go ahead of them - paving a way so-to-speak, and be magnified in the world of Egypt - so he may in turn save them and all their household. So too shall the revealing of Christ and the salvation of Israel be! And so has it been! For Christ has become the Saviour and Salvation of this world, and will become Israel's salvation in her time of need! And on this note, Joseph charges them saying to bring down his father as well to him, promising them life-long security and provision [a picture of Israel living in her millennial blessings post-apocalypse].

(The word apocalypse is a word which simply means an unveiling, a revelation, to reveal. It is used in Revelation for the word 'revelation'. The climax of the apocalypse, the book of Revelation is the unveiling and the revealing of Jesus Christ - to the world, and to the nation of Israel as they call upon her messiah, confessing their sin and crying out: 'Blessed is he that comes in the name of the Lord!' ... likewise, with the story of Joseph, the climax of the story is is the unveiling, and the revelation of Joseph to his brethern, and to his father and the subsequent reconciliation with both parties.)

I also don't know if you realized or noticed, but this narrative gives us a timeline of when Joseph's brethern are reconciled back to him: 'For these two years the famine has been in the land, and there are still five years more' - IMHO, even though the whole house of Israel is saved at the end of the Tribulation [the seven years], the 'firstfruits' of that gathering is found in the 144,000 being sealed [a 'down-payment' of sorts], twelve thousand from every tribe here represented [Revelation 7].

Therefore, I believe this gives us a clue, a timeline as to when the sealing of the future 144,000 occurs - that is, two years in, with five years left to go in the Tribulation.

After saying all these words, Joseph 'fell on his brother Benjamin's neck and wept, and Benjamin wept on his neck. Moreover, he kissed all his brothers and wept upon them; and after that his brothers conversed with him.' [Genesis 45:14-15]

After much sorrowful weeping of both parties, they 'conversed with him' - face-to-face, and brother to brother. Upon hearing of all these occurances, it was pleasing in Pharoah's sight, and Pharoah commanded Joseph to send his brethern to fetch their father Jacob and ALL his household this time, and to 'come to me [Pharoah]', for he would give them the best of the land of Egypt, the cream of the crop so that the entire house of Jacob might therein live and dwell safely and securely.

Joel April 7th, 2006 10:11 AM
Second Journey back to Caanan

So they take wagons from Egypt and load up for the second journey back to Caanan. For the journey Joseph gave each of his brothers changes of clothes, but to Benajmin it remarks he gave 300 pieces of silver, and five changes of clothes. Benjamin is consistently 'more blessed' in this narrative. To his father Joseph sends ahead ten donkeys loaded with the good things of Egypt, and ten she-donkeys loaded with grain and bread and nourishing food.

Arriving back in Caanan heartily, they exclaim to their father: 'Joseph is still alive! And he is governor over all the land of Egypt! And Jacob's heart began to stop beating and [he almost] fainted, for he did not believe them.' [Genesis 45:26]

I have to wonder if the 'whole household of Jacob', and Jacob himself reuniting with Joseph isn't indeed a picture of the whole household of Israel coming back to faith in Christ, if the initial reconciliation is looked at as the initial sealing of the 144,000 believing Jews.

'But when they told him all the words of Joseph which he had said to them, and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived [and warmth and life returned].' [Genesis 45:27]

What a beautiful picture! Jacob's spirit revived!! His long lost son is still alive, and well - and has blessed them in these dire times more than he could have imagined or wished for! Through all his troubles, especially the troubles and sorrows of heart - comfort has arrived: in the form of Joseph.

Notice how the text changes from remarking on Jacob's spirit reviving, because in the next verse, he is called 'Israel'! [the name change that God originally procured upon him] - 'And Israel said, It is enough! Joseph my son is still alive. I will go and see him before I die.' [Genesis 45:28]

Faith returns to Jacob, he believes! - and his spirit is subsequently revived! And now he once more Israel! A prince prevailing with even God.

All these exchanges hearken my mind back to the prophetic verses concerning Israel's national regeneration as a nation in the future yet to come:

Hosea 6:1-2 - Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.

Ezekiel 37:3-6 - Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.

[v. 37:9-14] Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost .. Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live



Breath and life will enter the proverbial body of the house of Israel [Jacob] when they experience national regeneration upon salvation of accepting and believing in their long-lost son, Christ Jesus - as the above scriptures indicate - and Israel will truly have his spirit revived once more!


Third journey to Egypt

Returning to the narrative, on their descent into Egypt, Jacob and all his household - we see Jacb makes a stop in Beersheba [whose name in Hebrew literally means: 'well of the sevenfold oath'] to offer sacrifices as a thanksgiving offering to God.

There, Jacob receives confirmation from God in a dream: 'God spoke to Israel in visions of the night, and said, Jacob! Jacob! And he said, Here am I. And He said, I am God, the God of your father; do not be afraid to go down to Egypt, for I will there make of you a great nation. I will go down with you to Egypt, and I will also surely bring you [your people Israel] up again; and Joseph will put his hand upon your eyes [when they are about to close in death].' [Genesis 46:2-4]

Lifting up from there, they take all that they possess, wives, little ones, cattle, goods and journey on forward into Egypt. The majority of Genesis 46 takes a look at the descendants of the tribes [sons] of Israel [Jacob] - whose number in total was sixty-six [66], but, including Jacob and Joseph - the final tally from Jacob's household in possessing Egypt was seventy [70] souls. [Genesis 46:26-27]

Jacob sends forth Judah ahead of himself, in the lead - to direct him to the land of Goshen, their allotted place - where they are appointed to meet Joseph.

[Goshen means either 'drawing near' as some suppose, or possibly 'land of rains; showers' - fulfilled in Israel drawing near to God, or the latter and the former rains being poured out upon Israel in the end time when they accept Christ. Either way, it was the premier land of Egypt.]


Final Reunion

As Christ returns on the horses and steed of Heaven, riding on the clouds of heaven and making the cherubim his chariots - so too Joseph returns to Israel in the 'land of rain' upon his chariots.

'And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.' [Genesis 46:29-30]

The climax of Joseph's revelation and revealing to his father: Jacob, Israel - is realized. I'm sure there wasn't a more happier reunion in this scene - and likewise will be realized when the house of Israel weeps bitterly when they look unto the one that they pierced - Jesus, the antitypical Joseph. [Zechariah 12:10-14]

With the climax realized, most of what I wanted to cover here in retelling the story [in brief, ha!] has been sufficiently covered. After arrival, Genesis 47 depicts to us the plan of Joseph in presenting/introducing his family, and especially his father; Israel, to Pharoah, King over all of Egypt.

Genesis 47:7-10 - And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. And Pharaoh said unto Jacob, How old art thou? And Jacob said unto Pharaoh, The days of the years of my pilgrimage are a hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. And Jacob blessed Pharaoh, and went out from before Pharaoh.

It is quite the contrast I'm sure, where as Pharoah seems to take the role typical to that of Anti-Christ and satan in the book of Exodus - within this narrative of Genesis Pharoah seems to typically take the role assigned to that of God the Father, since Joseph is second only to subjection in Him - therefore, this is how we may view these events through the prophetic lens - while as covered before, the 'steward' of Joseph's house seemed to be typical of the Holy Spirit's operation.

Upon Jacob blessing Pharoah double, that is, twice, they depart in peace. From here on out, the house of Jacob settles into their inheritance and possession until the fateful day of the Exodus some two hundred years later. We learn from the story that Jacob was 130 years old when he was introduced to Pharoah - and that he lived seventeen years in the land of Goshen with Joseph and his brothers, dying at the ripe old age of 147. [Genesis 47:28]
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Quote:
 
Originally Posted by Joel
A side-note: 'Zaphnath-paaneah', the name appointed to Joseph, has a wide speculation surrounding it as to its true meaning. Let me put forth all the possible meanings I have came across:

(the) revealer of secrets, revealer of a secret, revealer of secret things, the man to whom secrets are revealed, one to whom hidden things are revealed, one who discovers hidden things,


Matthew 13:34-35 - All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.


Quote:
the-salvation-of-the-life (or world), the Saviour of the world (the land), the Healer of the world, Salvation of the world, the preserver of the age, support (or sustainer) of life, preserver of life, governor of the district of the place of life,


John 4:42 - And [the Samaritans] said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the world.

Quote:
Needless to say - we see how these meanings are fulfilled perfectly in Christ

Joel April 7th, 2006 09:21 PM
Now all I really did was present an overview of the accounts given in the latter chapters of Genesis concerning Joseph [with a few interjections/thoughts of my own] - incase no one here had read the general story, or were too lazy to go read it themself. :B:





Here are some further observations of mine....

Quote:
Originally Posted by Joel
In the interpretation of these dreams, I found this principle very interesting:

Genesis 41:32 - the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

The dream was doubled - because it is a thing established by God - and He will shortly bring it to pass.

That [principle] struck my fancy. Then I started 'seeing double' in the account of Joseph, and noted a couple of things seemed to 'repeat' themself. I'll explain that a little bit further on.
All scripture verse references will be from the book of Genesis alone, so to reduce redundancy [ironic, actually] I've removed the word 'Genesis'.

You guys can figure it out.





Joseph lived with Jacob 17 years from birth unto 'death' [37:2]
Joseph lived with Jacob 17 years from 're-birth' unto death [47:28]

Joseph dreamed once [sheaves making obesiance] [37:7]
Joseph dreamed twice [stars making obesiance] [37:9]

Pharoah dreamed once [seven fat cows vs. seven lean cows] [41:2-4]
Pharoah dreamed twice [seven fat ears of corn vs. seven lean ears of corn] [41:5-7]



Two prisoners dream two dreams occuring simultaneously:

* Butler dreams of three branches of grapes [three days represented - exalted] [40:9-13]
* Baker dreams of three baskets of bread [three days represented - debased] [40:16-19]



Joseph shepherded his father's sheep and fed the lambs [37:2]
Joseph shepherded his master's nation and fed the nations [41:55-57, 47:12-25]

Joseph was a favorite son of Jacob's esteem [37:3-4, 35]
Benjamin was a favorite son of Jacob's esteem [42:4, 38; 44:20, 22, 30-31]

Reuben and Judah stand up in honor of Joseph - to preserve his life [37:21-22, 26-27]
Reuben and Judah stand up in honor of Benjamin - to preserve his life [42:37, 43:8-9, 44:14-34]

Joseph cast into a pit [37:24]
Joseph cast into a prison [39:20]

Reuben rends his clothes upon seeing evidence of Joseph gone from the pit [37:29-30]
Jacob rends his clothes upon seeing Joseph's evidence of being 'gone' [dead] [37:34-35]

Jacob rent his clothes on the news of the death of Joseph [37:34]
Sons of Jacob rend their clothes on the news of the sure impending death of Benjamin [44:13]

Joseph becomes steward of Potiphar's house [39:4-6]
Joseph ranks high enough to receive a steward of his own house [43:19-24, 44:1-4]

Joseph was well favored with Jacob: caused brethern to cast him into pit [37:4, 20]
Joseph was well favored with Egypt: caused wife to desire him - in turn cast him into prison [39:6-20]

Garment of Joseph's, in his brethern's hand, brought to Jacob's attention: Joseph descends into Egypt [37:31-36]
Garment of Joseph's, in Potiphar's wife's hand, brought to Potiphar's attention: Joseph descends into prison [39:12-20]

Reuben laid down with his father's 'wife' [concubine] [35:22]
Joseph did not lay down with his master's wife [39:7-12]

The Lord prospered Joseph in Egypt out of prison [39:2-6]
The Lord prospered Joseph in Egypt in prison [39:21-23]

Joseph placed in pit [oppressed] [37:24] - before rising up in Egypt's ranks [glorified] [39:2-6]
Joseph placed in prison [oppressed] [39:20] - before rising up in Egypt's ranks [glorified] [41:37-46]

'at the end of two years' Pharoah dreamnt two dreams: Joseph delivered out of prison [41:1-7, 14]
'at the end of two years' Joseph reveals himself [fulfilling his two dreams]: Israel delivered out of famine [45:5-7]
at the end of the 'second year' [which commentators seem to agree is the seventh and final year of the famine] Joseph devises a plan in buying the Egyptian's cattle, and the Egyptians themselves in exchange for food and seed: the people exclaim 'You have saved our lives!'; Egypt delivered out of famine [47:13-25]

Joseph let out of prison in the third year [41:1]
Sons of Jacob let out of prison in the third day [42:17-18]

Joseph receives a new Egyptian name [41:45]
Joseph receives a new Egyptian wife [41:45]

Joseph bore Manasseh while in Egypt [41:51]
Joseph bore Ephraim while in Egypt [41:52]

['Ephraim' even carries the connotation to be doubly fruitful; double fruits]


Jacob's sons go down to fetch food from Egypt once [42:1-3]
Jacob's sons go down to fetch food from Egypt twice [43:11-15]

Reuben offers his two sons to be slain if he does not succeed in retrieving Benjamin [42:37]
Judah offers to bear the blame forever if he does not succeed in retrieving Benjamin [43:9]

Ishmaelites bearing spice, balm, and myrhh go forth into Egypt [37:25]
Israel sends forth presents of spice, balm, and myrhh into Egypt [43:11]

The second journey they are charged to take double the money in their hand this time from the last time [43:12]

Brothers sat down to eat bread while Joseph was dejected and in the pit [37:24-25]
Brothers sat down to eat bread while Joseph was exalted and on the throne [43:31-34]


Two griefs were bestowed upon the children of Jacob:

* First grief - that they are accused of being spies and must bring Benjamin down [42:9-20]
* Second grief - that they are accused of stealing Joseph's silver cup of divination - and Benjamin is found to have it [44:1-13]



Joseph restored their grain money to them once [42:25]
Joseph restored their grain money to them twice [44:1]

'for yet there are five years' is exclaimed once [45:6]
'for yet there are five years' is exclaimed twice [45:11]

Benjamin was favored abundantly once with fives times as much food [43:34]
Benjamin was favored abundantly twice with five times as much rainment [45:22]

'I am Joseph!' is exclaimed by Joseph to his brethern once [45:3]
'I am Joseph!' is exclaimed by Joseph to his brethern twice [45:4]

ten asses laden with the good things of Egypt sent to Jacob [45:23]
ten she-asses laden with corn and bread and meat sent to Jacob [45:23]

'Joseph is alive!' is exclaimed by the sons of Jacob [45:26]
'Joseph is alive!' is exclaimed by Jacob [45:28]

When Jacob is descending into Egypt his name is repeated two times by God in a night vision: 'Jacob, Jacob!' [46:2]

Joseph was the one son of Rachel's heritage [46:19]
Benjamin was the sole other son of Rachel's heritage [46:19]


The souls descending into Egypt are accounted as sixty and six [66] - an allusion of double [46:26]
there were 70 souls total however consisting of the household of Jacob [46:27]:

* Leah bore 33 children, [46:15]
* Leah's handmaid Zilpah bore 16 children, [46:18]

* Rachel bore 14 children, [46:22]
* Rachel's handmaid Bilhah bore 7 children [46:25]

Each of Jacob's wives bore double the children of what their handmaidens bore to Jacob [compare above]



Interjection in narrative of Joseph's departure into Egypt concerning Judah's offspring [38:1-30]
Interjection in narrative of Israel's departure into Egypt concerning Jacob's offspring [46:8-27]

Jacob blessed Pharoah on approach [47:7]
Jacob blessed Pharoah on departure [47:10]

A fifth part of the land is decreed to be given over to Pharoah [41:34]
A fifth part of the increase of crops is decreed to given over to Pharoah [47:24, 26]

An interesting contrast-sequence is given in the construction of the narrative when the Egyptians exclaim to Joseph 'You have saved our lives!' when a few verses later [allthough not chronologically close] it is shown the time for Jacob to die has come. Thusly he could save a nation, but he could not spare his own father from inevitable death. [47:25, 29-30]

The coupling of Ephraim and Manasseh of Joseph's heritage are compared to the coupling of Reuben and Simeon of Jacob's heritage [couples vs. couples] [48:5]


Isaachar is prophesied to crouch between two burdens [49:14]
Jacob prophesies over Joseph that he will possess double blessings: [49:25]

* from heaven above
* from the deep beneath

* blessings of the breast
* blessings of the womb


Seven good years of plenty [41:47]
Seven bad years of famine [41:54-57]

Seven years of [famine and] mourning for the world [41:30-31]
Seven days of mourning for Jacob [50:10]

70 souls of Jacob's household descended into and dwelt in Egypt [46:27]
70 days were accomplished for the mourning of the death of Jacob [50:3]

The company of Egypt and Israel's sons mourned for Jacob seventy days [70] in Egypt [50:3]
The company of Egypt and Israel's sons mourned for Jacob seven days [7] beyond the Jordan River [50:10]

A total of seventy-seven [77] days of mourning for Jacob.



Joseph exclaims that he was sent forth into Egypt to save his brethern once, 'to save your lives by a great deliverance' [45:4-8]
Joseph exclaims that he was sent forth into Egypt to save his brethern twice, 'to save much people alive' [50:19-21]

Again, the construction of the sequence of the narrative places these two events in close proximity on the words of the page, side-by-side as it were, albeit not as chronologically close:

* The death of Jacob occurs [49:33-50:15]
* The death of Joseph occurs [50:22-26]







Notes:

In the narrative of Joseph the events of the story seem to be repeated twice in certain junctions to different characters to recapsulate


Joseph was sold to the Ishmaelites, lets look at the meaning of 'Ishmael':

* (Ishamaelites [Ishamel] = God hears - God will hear
* Simeon = hearing - heard)

(the grace of Hearing, to Hear, is a gifting of God we are endowed with through the operation of, namely, our two ears

Likewise - as it is with Sight, our two eyes)




Wandering in the field, a nameless man informs Joseph that he heard the sons of Jacob had agreed to go to Dothan. It is in Dothan where Joseph meets his brethern and his destiny is forever changed. [37:15-17]

Dothan just so happens to mean "two wells". :spit



[a small aside: the name Jacob, which was given by his human parents, appears 77 times after his name is changed, in the text of Genesis, while he is yet still alive. The name Israel, which was given by God, appears 42 times total, since his name is changed, in the text of Genesis]

[compare this with the 77 generations of man: from Adam unto Jesus, recorded in the geneaology of the gospel of Luke - proving Christ's humanity.

then compare this with the 42 generations of royal Jewish descent: from Abraham unto Jesus in the geneaology of the gospel of Matthew - proving Christ's divine Kingship]

[even more than this - the 49th and 50th occurances of the name 'Jacob' in the text of Genesis, after his name change to Israel occurs, is when God respectively calls out Jacob's name two times: 'Jacob! Jacob!' in a dream as he is encamping at Beersheba, "well of the sevenfold oath", when he's making departure into Egypt - we should already be aware of God's affinity for these two numerals: 49 being seven times seven, and 50 being the numeric of Pentecost and Jubilee's liberty.]

Joel April 8th, 2006 08:39 AM
few minor points:

* Joseph was apart from his family 22 years
* Leah and Jacob bore 33 children
* Joseph was 44 years old when the famine ended
* Jacob's house that descended into Egypt was accounted 66 persons
* The total days of mourning for Jacob were 77 days

More 'doubles' are present, even prior to Joseph: when Jacob had to work 7 years for Leah, and then 7 more years for Rachel.

Joel April 9th, 2006 11:32 AM
So reviewing these last three posts, and their selected portions... what all seems to be represented in my discerning is as follows:

* The 7 years of famine foreshadowing the 7 years of the Tribulation ["the time of Jacob's trouble"]

* the general theme of Joseph having been with the Egyptians for 22 years, and accepted and esteemed as their 'Salvation', with the grand climax of rejoining his brothers -- foreshadowing Christ's dwelling with the Gentiles for 2,000 years, accepted and esteemed as our Salvation, with the looming climax of rejoining his brothers.

* all the children of Israel were released from their prison 'on the third day', realize their wronging of Joseph - foreshadowing of the Hosea 6 passage about Israel being revived in two days, but living in His sight on the third day [third millennia since Christ's incarnation], whereupon they realize their wronging of Christ

* The Steward of Joseph's House seems very typical and foreshadowing of the Holy Spirit's operation in His care of washing the sons of Israel with water, refreshment of water of their souls, supplying their beasts of burden with feed, and giving them peace of heart about why they were there.. [compare this with the Steward of the Inn caring for the man beaten on the road to Jericho; per the Good Samaritan parable in Luke 10: the steward there is also typical of the Spirit's operation with the rubbing in of the oil and the wine]

* The silver cup of Joseph foreshadowing the redemptive cup of the Lord's supper: His blood shed [somehow utilized as a 'hook in the jaw' of the sons of Israel to bring them back to the revelation of who their Saviour is]

* after Joseph reveals himself to all of his brethern [the sons of Israel] - the specific timeline of there having passed two years, with five years remaining seems to be foreshadowing of the sealing of the 'first-fruits' of Israel's salvation: the 144,000 faithful Jewish servants of God, sealed from every tribe per Revelation 7 & 14

* The complete harvest [and not merely the 'first-fruits'] of Israel's salvation seems to therefore be foreshadowed in the personal regeneration/revival of Jacob's spirit upon receiving the revelation that Joseph is yet still alive; while Israel as a nation whole will turn to Christ as He reveals himself to be alive as well. This is when the 'breath' returns to the house of Israel per Ezekiel 37's vision, and Jacob's name is once again referred to as 'Israel'.

* The fact that Jacob, after having his spirit revived, makes a 'pit-stop' at Beersheba ["well of the sevenfold oath"] seems to be typical and foreshadowing of the idea these things will occur in the End of Days in the seventh year, and 3.5 years after the covenant/oath is broken between AntiChrist.

* In conjunction with this reunion is the detail given of Jacob's household amounting to 70 souls in full - possibly typical of the prophetical '70 weeks of Daniel' coming to complete fruition as well as the seventh year of 'Jacob's Trouble' coming to a climax. Or just the number '70' in general, which is often given in scripture as typical of a 'time-lease', on the expiration of which Israel was freed from her bondages [i.e 70 years captive in Babylon, 70 jubilees, etc]

* All of these things occuring with the extra detail that the reunion between Jacob and Joseph takes place in 'Goshen' [land of showers: rains] seems to be foreshadowing of the former and latter rains being poured out on Israel as she accepts Christ as her saviour per Zechariah 12.

* Joseph greeting his father in a chariot would seem to be foreshadowing of Christ returning in the chariots of Heaven [i.e the cherubs of the sky per Psalm 18, and the clouds of the Heavens]











There is also something deeper about Simeon being bound longer than the rest of the sons of Israel, and Benjamin's vital role in this story bringing about the revealing of Joseph.

Only after Benjamin's appearance ["son of the right-hand"], and the brethern's confession to the Steward of the house is their Simeon ["Hearing"] restored unto them.

Judah also plays a vital role in causing Joseph to unmask his emotions.
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