It’s about the children. Live for the real (science) future. Not someone else’s fantasy. Study. Be real. Love. Echad.
Why is it that the world hates Israel? Somebody please have the chutzpah to log in and comment.
Honestly (speaking as an American), they’re second only to the USA in originality, pluck and kindness… yet the world hates on.
Why is that, d’ya suppose?
All us Christians (who support Israel) tend to jump to the conclusion that it’s, I don’t know, maybe Satan?
But it should also be of great concern to the purveyors of the most libelous liberty and charade: Israel is just the cat’s meow!
Israel is, in fact, the best thing that ever happened to the Middle East (next to Alexandria).
And, if I was a libelous liberal, I’d be concerned.. at the very least.
Look at the facts (and your cellphone, you dimwit!) and stand for Israel. Tell the haters to shut the hell up!
My question is what’s running you?
I want to recommend that YHWH, the Creator, the Great Spirit, in Yeshua (Jesus), His Son, has infused you with His life and light and lift.
You “process” by an operating system that transcends all others. Some approach the awesomeness of YHWH, some others.. meh. Not so much.
I have this theory that the Word of YHWH is the foundational os – operating system!
I believe He has given us a “meta-perfect” systems-manual called the Bible – the ancient Hebrew book (with both “old” testaments and “new”). This Word is His Spirit, His Son and His Life! Here are some verses from the verse that starts with the “uni” “verse” – the “one” “sentence”
Genesis 1:1 In the beginning, God created the heavens and the earth.
John 1:1-2 In the beginning was the Word, and the Word was with God (Elohim/YHWH), and the Word was God. The same was in the beginning with God.
Hebrews 1:1-3 God, having in the past spoken to the fathers through the prophets at many times and in various ways, has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself purified us of our sins…
1st Corinthians 15:48-58 (emphasis 52-54) We shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
I believe the following amazing graphic KEEPER (rt click and d-load) is by Rona-Li (Rona Li) of freehebrewandgreekbible.wordpress.com
My theory is that the Hebrew numbers/letters/stories/foundation-notes sung/sustained by YHWH are swirling about in the Electro-Magnetic spectrum of matter expression is imperative to see (use “sacred geometry” from ancient Hebrew as well as from Yoseph-Moshe-Egyptian perspectives) (electro-magnetic spectrum chart from here follows)
And, my theory continues, that “Word” (as in word.) of the Father, in Son, with Spirit, is the complex Engine (by YHWH’s Heart) which sustains all matter expression.
So this GrandOS, or UltiOS, or UltilOS is the grand “projection” of the heart of the Maker. it is the “operating system” by which all life and matter have been created are being sustained.
I don’t prescribe to the idea that the whole “big bang” thing came into being without sentient expression. It just doesn’t fly right.
Here are some videos to get you started on your Hebrew as you ponder my “seed-thoughts” on the nature of things:
My YHWH Discovery, Important Ministry Update, Octavia Harris
Aleph Beyt STORIES 3 – “When you pray…” – Hebrew Pictographs & Letters by KnuKnetzer
Torus / Toroidal Energy patterns in the electro-magnetic field from John Ten.
A squid thing YHWH created which has a toroidal brain.. Hmmmmm.. “Kings of Camouflage 2014 – National Geographic Full Documentary 2014“
Another theory of mine: fix your body – fix your toroidal energy flow (or vice-versa)!
Discern the King of all EnergyFlow:
Enjoy in place of regular “tell-a-vision” on a Saturday night. Seek YHWH while He may be found. Times are squeezing the life out of “truth” .. which could be a good thing! Because you are the only one who can answer your own questions, right?
1st Peter 1:19-21
19 We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and the morning star arises in your hearts:
20 knowing this first, that no prophecy of Scripture is of private interpretation.
21 For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.
And don’t let uber-religious people tell you you don’t belong in the circle of humans who interpret this stuff! Without YOU – we’re NOWHERE! Because…
However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.
Was Joseph of the Bible the famed “Imhotep” of Egyptian lore?
The following highly-encouraging book excerpt answers that question quite clearly with a resounding YES!
After watching the fascinating DreamWorks film, Joseph: King of Dreams, recently, I conversed with my family about today’s Middle East as it has been prophesied in Scripture – especially in light of Israel’s long-time relations with Egypt and its people:
Deuteronomy 33:13-17 – Hagar, Abraham’s maid, was an Egyptian. The promise given to Hagar and Ishmael (Gen. 16:12) which states, “He will be like a wild donkey among men. His hand will be against every man, and every man’s hand against him. He will live opposite all of his brothers.” This sounds similar to Moses’ proclamation regarding Joseph’s half-Egyptian sons, Ephraim and Manasseh:
About Joseph he said, “His land is blessed by Yahweh, for the precious things of the heavens, for the dew, for the deep that couches beneath, for the precious things of the fruits of the sun, for the precious things that the moon can yield, for the best things of the ancient mountains, for the precious things of the everlasting hills, for the precious things of the earth and its fullness, the good will of him who lived in the bush.
“Let this come on the head of Joseph, on the crown of the head of him who was separated from his brothers. The firstborn of his herd, majesty is his. His horns are the horns of the wild ox. With them he will push all of the peoples, to the ends of the earth. They are the ten thousands of Ephraim. They are the thousands of Manasseh.”
Ezekiel 33: 15-28 – Reading further about Joseph’s children in the prophecies by Ezekiel: “Then take another branch and write on it, ‘For Joseph, the branch of Ephraim and all the house of Israel associated with him.” (v.17)
Isaiah 19:23-25 – Brings us to today, when 30,000,000 humans gather on the streets to say NO to Shariah and affirm Liberty’s just cause (democracy):
“In that day there will be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians will worship with the Assyrians. In that day, Israel will be the third with Egypt and with Assyria, a blessing in the midst of the earth; because Yahweh of Armies has blessed them, saying, ‘Blessed be Egypt my people, Assyria the work of my hands, and Israel my inheritance.'”
So, not only did Joseph exist, but…
“Thus says the Lord Yahweh: ‘Behold, I will take the children of Israel from among the nations, where they are gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land.'”
we are witnessing the “coming together” of seemingly hopelessly separated peoples into a unity surrounding a King in Israel.
– – –
One of the perennial ambitions of Christian Europeans, throughout the centuries, has been the verification of the Bible. Beginning with Eusebius, in the 4th century, Christian writers sought to enlist the histories of Mesopotamia and Egypt to answer the attacks of those who viewed the Old Testament as fable or, even worse, as propaganda.
In this spirit Eusebius, employing the Egyptian history of the Ptolemaic scholar Manetho, constructed a chronology for Egypt based on biblical timescales. Thus for example he followed earlier Jewish commentators in tying in the start of Egyptian history with the start of Hebrew history.
Joseph and Imhotep BOTH…
…Second in command under Pharoah Djoser
…Lived to be 110 years of age
…Great architects and builders
…Stored up corn during 7 yrs of plenty
…Saw seven years of famine – fed people
…Interpreters of dreams
…Built the Step Pyramid & palaces
…Over physicians (“Zaphnath-paaneah”)
…Instituted a income tax of one fifth
…Married into the Priesthood of On
…Had knowledge of astrology
…Poets and educated medical writers
…Overseers of public works
…Icons of legendary history
…were one of twelve siblings)
Joseph means to add, increase, to join or gather together and Imhotep means the one who comes in peace
Such endeavors made the Ramesside pharaohs contemporary with the Exodus ‘supposedly in the 14th or 15th century BC ‘ and identified Menes, the first pharaoh, with Adam; thereby making Egyptian civilization commence around 4,000 or 5,000 BC.
Over the centuries, Eusebius’ Egyptian system became the ‘traditional’ chronology for the Kingdom of the Nile, and, incredibly enough (though few contemporary Egyptologists are aware of it), it still forms the basis of our understanding of that history.
With the translation of the hieroglyphs in the years following 1821, it was confidently expected that biblical history would shortly receive dramatic confirmation. It was hoped that archaeology might soon disclose Egyptian references to the great characters and events mentioned in the Bible. But such hopes were soon dashed, as it became apparent that the native literature of Egypt was remarkably silent with regard to their closest neighbors.
Various attempts, it is true, were made over the next century to link specific pharaohs to the great events of Old Testament history; but virtually all such endeavors came to grief, and eventually the whole idea was abandoned.
In time it was to be suggested that all such identifications were impossible, since the characters mentioned in the Bible ‘ Abraham, Jacob, Joseph, Moses and the rest ‘ were not the great men that the scriptural sources implied.
Indeed, if they existed at all, they must have been minor figures whom the Egyptians had not thought worth mentioning. This opinion gradually took root among scholars, and soon it became the new orthodoxy. Any attempt now made to find ‘proof’ for the Bible (especially Genesis) in archaeology is immediately consigned to the realms of the lunatic fringe. Quite simply, such work is not taken seriously.
But there have been dissenting voices. An academic storm was raised during the 1950s by the work of Immanuel Velikovsky, who argued that the catastrophic events described so vividly in the Old Testament (ie. the Deluge, Sodom and Gomorrah, the Exodus etc.) did actually occur, and occurred very much as they were described.
Velikovsky held that the last of these events, the Exodus, which touched directly on Egypt, was in fact a major landmark in Egyptian history. He demonstrated quite convincingly that this event was recorded by the Egyptians, and showed that modern scholars had missed the identification because they had fundamentally misunderstood that the nature of the events described in the Book of Exodus.
The catastrophist position adopted by Velikovsky brought to light an enormous distortion in ancient chronology. These momentous events were effectively effaced from the history books because an erroneous and virtually arbitrary chronology, based on Eusebius’ working of Manetho, had been accepted by modern scholarship. (The great irony here, of course, is that this distorted chronology had originally been designed to prove the Book of Genesis right!)
The histories of the other ancient lands, Velikovsky showed, had then been reconstructed in line with the distorted Egyptian chronology. This ‘modern’ history of the ancient world had virtually no point of contact with the biblical and classical histories, and clashed repeatedly with them.
The present writer holds with Velikovsky’s catastrophist analysis; and the book which follows is largely an attempt to show that when we accept the catastrophist framework all the elements of the puzzle fit into place. The earliest part of Hebrew history, we will find, can indeed be reconciled ‘ and in a most spectacular way ‘ with early Egyptian history. The central theme of my work is thus the parallel origins of two neighboring and closely related lands. The histories of Israel and Egypt were intertwined at the very beginning, and the association established then continued unbroken for many centuries.
Thus I begin by seeking to establish a link between the histories of the two peoples. Chapter 1 is concerned with an examination of the first and greatest of all biblical events, the Deluge of Noah. We find that archaeologists working in different parts of the world discovered abundant evidence of cataclysmic destruction in ancient times, consistent with the action of flood waters.
However, there was insufficient academic collaboration across disciplines, and even then the appearance on the scene of the myopic over-specialization that has caused such problems in our own time.
The result was that destruction episodes, which were in fact contemporary, were placed centuries apart by scholars using different methods and procedures.
Thus the great flood discovered by Leonard Woolley at Ur in Mesopotamia was deemed to be a local event, since destruction levels in Syria and elsewhere, which were in fact contemporary, were placed a thousand years later by scholars who had not paid sufficient attention to Woolley’s work.
In this way the true nature and scale of the Flood of Ur was disguised, and a totally distorted view of ancient history, which denied the Deluges reported by all ancient peoples, was pieced together.
Having thus linked Abraham and Menes, we are presented with an entirely new and unexpected view of ancient times. We now find the histories of archaic Israel and Egypt fitting together like matching pieces of a jigsaw.
The next ‘match’ comes with Joseph and Imhotep.
Egyptian tradition tells us that two centuries or so after Menes there lived a great pharaoh named Djoser (‘the Wise’), whose vizier, Imhotep, was regarded as the greatest of all Egyptian sages.
Djoser and Imhotep, the legend says, lived during a famine lasting seven years, and it was a dream of the king’s that provided Imhotep with the clue to solving the crisis. Similarly, Hebrew history tells us that two centuries or so after Abraham there lived Joseph, the great seer and visionary, who became pharaoh’s vizier, and helped solve the crisis of a seven-year famine by interpreting the king’s dreams.
Historians, of course, have long been aware of the striking resemblances between Imhotep and Joseph, and a great deal has been written on the subject. They would undoubtedly have realized the identity of the two men a long time ago, but the erroneous chronology, which separated them by over a thousand years, confused the issue.
it is to Immanuel Velikovsky that the present work owes most. Velikovsky’s brilliant exposition of the contradictions inherent in ancient chronology is the key that has unlocked the secrets of antiquity. In Ages in Chaos (1952), he proposed a complete reconstruction of later Egyptian history, beginning with the Exodus, which he believed to date from the fall of the ‘Middle Kingdom’. It is largely under the inspiration of Ages in Chaos that the present work seeks to reconstruct the earlier part of Egyptian history. Velikovsky began with the Exodus; we end with the same event……
Who Was King Djoser?
Having placed the founding of Egyptian civilization in the same epoch as the biblical Abraham, and therefore having fixed the start of Egypt’s and Israel’s legendary history at the same point in time ‘ the 11th century BC. ‘ we must now attempt a reconstruction of the two histories along the new chronological lines. If we are on the right track, we might expect the histories of the two neighboring peoples, which have hitherto shown few signs of agreement, to match closely.
Hebrew tradition tells us how two centuries or so after Abraham, the patriarch’s tribe was settled in Canaan, where his grandson Jacob was blessed with twelve sons. One of these, Joseph, the youngest and favorite, aroused his brothers’ jealously, was sold as a slave and taken into Egypt. In Egypt his fortunes improved dramatically when his ability to interpret dreams came to the notice of the pharaoh.
He soon became the king’s most trusted advisor and brought the entire Israelite tribe into Egypt during a momentous famine. Joseph was thus an exceptional person whose life-story became a symbol of how God could raise the lowly from the dungheap. No less than a quarter of the Book of Genesis is devoted to him.
And Does Egypt Remember Joseph?
Now we ask ourselves, did the Egyptians remember Joseph, or does Egyptian tradition know of any character whom we could possibly identify with him? More specifically, does Egyptian tradition of the Early Dynastic period know of anyone identifiable with Joseph? The answer is a resounding yes!
It so happens that two centuries or so after the establishment of the united kingdom under Menes there lived the greatest sage of Egypt’s history: this was Imhotep, the godlike vizier of King Djoser.
Before looking at the truly remarkable parallels between Joseph and Imhotep, we need first to say something about Djoser; for he was accorded a place in Egyptian tradition almost as important as that of Imhotep himself.
Djoser, or Zoser, the second king of Manetho’s Third Dynasty, occurs in the monuments under the title Netjerkhet. The name Djoser, which means ‘The Wise’, was only conferred upon him long after his death. Much scholarly debate has centered round Djoser. He is, for example, commonly believed to have been the first Early Dynastic pharaoh to erect a pyramid.
As we have shown in Chapter 1 this notion is mistaken. Nevertheless, he was certainly the first pharaoh to erect a pyramid or large monument of stone. The design of the Sakkara Step Pyramid’s adjacent temple complex, in particular, provides ample proof of this. Columns are shaped in imitation of reed bundles and ceilings in imitation of palm logs. Doors are provided with imitation hinges.
Yet, as with almost all other areas of Egyptian history, the Step Pyramid and temples of Sakkara present numerous difficulties for conventional chronology. It has long been observed, for example, that the temple complex seems to display a number of very modern-looking features, and to this day visitors are immediately struck by the ‘proto-Doric’ columns of the temple hall.
Furthermore, the mineralogist John Dayton has now demonstrated that the glazing work found in these monuments is unlikely to have predated by any great stretch of time the eighth or seventh century BC.; he accordingly dated the entire complex to the eighth century.
As it transpires, this date concurs reasonably well with the evidence of the well-known Khnumibre genealogy. In the inscription, Khnumibre, an architect under one of the earlier Persian kings, listed his ancestors, father to son, stretching back twenty-five generations. The second earliest name on the list is given as Imhotep, with Djoser as the reigning king.
It is clear then that the genealogy separates Khnumibre, who must be dated around 450 BC., from Imhotep by twenty-four generations. Allowing twenty to twenty-five years per generation, which, given the habitually early marriages and deaths of ancient peoples, is rather generous, we would be obliged to locate Djoser and Imhotep sometime between 1075 and 930 BC – a date not too far removed from that suggested by Dayton on the evidence of Third Dynasty technology, and precisely in agreement with the chronology proposed by us, which would place the founding of the First Dynasty around 1100 BC.; but of course vastly different from the date of c.2600 BC. normally accorded to Djoser by conventional Egyptology.
Early scholarship was greatly nonplussed by the evidence of Khnumibre’s genealogy, but because it clashed so decisively with the ‘established’ chronology, it was soon dismissed as ‘symbolic’ and ‘lacking historical substance’.
Egyptians of later years came to regard Djoser’s reign as something of a golden age, and the pharaoh himself was accredited with almost godlike powers. Above all, he was regarded as a paragon of wisdom (as evinced by the name Djoser). His cult grew and grew, and by the Saite period (26th Dynasty) he was already deified. He was, in the words of one commentator, viewed ‘both as a patron of literature and a physician of such eminence that he came to be identified with Asklepios, the Greek god of medicine.
‘In after years he was remembered with reverence as one of the greatest of the early Pharaohs on one of the votive tablets of the Apis worshippers of the Twenty-Second Dynasty, reverence is done to his name; we read of a priest of his spirit named Sonbf, and another, Ahmose, in the Twenty-Sixth Dynasty.’
Djoser then had a priesthood dedicated to him and was invoked as a god centuries after his death. What could have prompted such adulation? The explanation normally given is that as the first pharaoh to leave great monuments of stone, later generations would naturally have been impressed by him. His monuments guaranteed his immortality.
There is no doubt a certain amount of the truth in this explanation; but it does not cover everything. For Djoser’s reputation was enhanced by that of his vizier, the godlike Imhotep. This man was, as we shall see, regarded as Egypt’s greatest ever seer and interpreter of dreams.
He is also normally accredited with designing the great structures at Sakkara. Acting together, these two exceptional figures were believed to have shaped the course of Egyptian civilization in a unique way, and, it was said, they saved the country from a well-remembered and potentially devastating famine.
Djoser and the Seven Years’ Famine
Egyptian tradition recorded a great famine lasting seven years. This disaster was said to have occurred during the reign of Djoser, and from the story of this event we may come to understand exactly why pharaoh Netjerkhet was called ‘The Wise’.
The only account of the seven years’ famine to survive is on a rock-cut inscription near Aswan, which dates from a very late period ‘ possibly from the reign of Ptolemy V (Epiphanes), who lived in the first century BC. The inscription records the famine as an historical fact, placing it in the eighteenth year of Djoser.
Indeed the inscription purports to date from Djoser’s time, though this is generally dismissed. Nevertheless, it may well be a copy (with of course updated spellings) of an extremely ancient record. We are told that during Djoser’s reign Egypt found itself in a great crisis. The pharaoh bewails his lot:
‘I was in distress on the Great Throne, and those who are in the palace were in heart’s affliction from a very great evil, since the Nile had not come in my time for a space of seven years. Grain was scant, fruits were dried up, and everything which they eat was short.’
Djoser’s famine, of course, closely resembles the other from ancient tradition, that of Joseph the Hebrew. Virtually all the elements in the Egyptian account are there, though in a different order. In Joseph’s tale, the pharaoh’s dream comes first, although both legends agree that the dream’s interpretation provided the key to alleviating the famine.
Again the Egyptian story has the wise seer Imhotep assist the king in dealing with the famine, and it is obvious that Imhotep’s role closely resembles that of Joseph in the Genesis story.
In addition, the nature of the god Khnum is here significant. In early times, the ram-headed divinity had been one of the foremost in Egypt. He was regarded as the creator god, and was portrayed, in biblical style, fashioning mankind upon the potter’s wheel.
Khnum was indeed viewed very much as the Old Testament Spirit of God, a fact that induced some scholars to regard the whole cult of Khnum as influential in the development of Hebrew religious ideas.
Scholars were not slow to associate Djoser’s famine of seven years with that of Joseph, and they would undoubtedly have made the connection between Imhotep and Joseph, Djoser and Joseph’s pharaoh, had it not been for the chronological discrepancy. Djoser was supposed to have reigned around 2600 BC., whereas according to biblical chronology, Joseph would have lived around 1700 BC. ‘ yet again, that gap of 1000 years.
Scholars had therefore to content themselves with vague ‘connections’ between the two legends. Some argued that the story of Joseph had influenced the Egyptian tale, whilst others argued that the Genesis account was influenced by the Egyptian story.
The best-known proponent of the latter argument was Brugsch. Such ideas held good only if the conventional chronology was correct. However, we now see that such is not the case, and that Djoser, as well as Joseph, must both belong in the early part, probably the tenth century, of the first millennium.
Could it be then that Djoser is indeed Joseph’s pharaoh, and that Imhotep, the great seer who advised Djoser on the seven years’ famine, is none other than Joseph? Before making a final pronouncement, let us briefly take a closer look at the life and character of Joseph, as they are revealed in the Genesis account.
The Story of Joseph
The story of Joseph, one of the best-known and best-loved of the Old Testament, occupies almost a quarter of the Book of Genesis. That fact alone illustrates the importance of Joseph to Israel’s early history. He it was who brought the Twelve Tribes to Egypt, where in time they would grow to nationhood.
Yet the story outlined in Genesis reveals the importance of Joseph not only to the history of Israel, but also to the history of Egypt, and furthermore illustrates the thoroughly Egyptian background to the entire episode.
…In harmony with all this, though puzzling in its own way, is the astonishing amount of Egyptian influence now recognised as present in the Joseph narrative. The terms and idioms used are Egyptian through and through. Indeed such is the resemblance to Egyptian phraseology and custom that that some scholars now regard these chapters of Genesis as based on an Egyptian record.
One such commentator is the Israeli Egyptologist A.S. Yahuda, a man whose work we shall examine in greater detail at a later stage. Yahuda wondered at the superabundance of Egyptian terms, phrases, metaphors and loan-words present throughout Genesis, remarking on their comparative absence from later books of the Old Testament. Some examples provided by Yahuda are as follows:
“Jospeh’s appointment as vizier was the ‘kernel’ of the story, according to Yahuda. For this office, a Hebrew word with a root which has the meaning ‘to do twice, to repeat, to double’ is used. Yahuda explained that in the same way the Egyptian word sn.nw (‘deputy’) was formed from sn, the word for ‘two’. In the same verse, pharaoh commands all to ‘bow the knee’ before Joseph. The Hebrew word for ‘bow’ is agreed by most authorities to have been taken from the Egyptian.
“Joseph was titled ‘father to pharaoh’, and,” as Yahuda says, “the Hebrew expression corresponds with the Egyptian itf, ‘father’, a common priestly title, and one borne by viziers. At the start of his conversation with Joseph, pharaoh says: ‘I have had a dream. I have heard that you understand a dream to interpret it’ (Gen.41:15).”
For “understand“ the Hebrew uses the verb “to hear.“ This term has proved very difficult for commentators, but, according to Yahuda, it corresponds entirely with the Egyptian use of sdm meaning ‘to hear’ or ‘to understand’.
Another problem for commentators has been the sentence of Gen. 41:40, where pharaoh says literally to Joseph: ‘According to your mouth shall my people kiss’. The verb ‘to kiss’ here has always seemed completely out of place. However, when we compare it with the Egyptian, ‘kiss’ proves to be ‘a correct and thoroughly exact reproduction if what the narrator really meant to convey.
Here an expression is rendered in Hebrew from a metaphorical one used in polished speech among the Egyptians.’6 In polished speech the Egyptians spoke of sn, ‘kissing’ the food, rather than the ordinary colloquial wnrn which meant ‘eating’.
“In the Joseph story pharaoh is addressed in the third person, eg. Gen. 41:34 ‘Let Pharaoh do this’.” According to Yahuda this corresponds precisely to the court etiquette of Egypt. A characteristic term recurring in several passages of Genesis is ‘in the face of Pharaoh’, or ‘from the face of Pharaoh’, meaning ‘before pharaoh’.
This, says Yahuda, corresponds completely with Egyptian court custom, where one might not speak to his majesty ‘to his face’, but only ‘in the face of his majesty’ (m hr hm-f).7 Again, in the Joseph narrative, the word ‘lord’, in reference either to pharaoh or Joseph, is given in the plural. This corresponds exactly with Egyptian usage where pharaoh, as well as being referred to as nb (‘lord’), is also spoken of as nb.wy in the plural.
These instances are only a small sample of the evidence mustered by Yahuda, but they illustrate very clearly the profoundly Egyptian background to the whole story. Indeed, as we have said, so strong is the evidence that some commentators have suggested an Egyptian original of the narrative which Hebrew scribes more or less copied.
In short, when the Israelites came to write down the story of Joseph, they borrowed heavily on what the Egyptians themselves had written about him. None of this should surprise us. Genesis tells us quite clearly that Joseph was a major personality. He became the king’s vizier. He brought Asiatics into Egypt.
He presided over a social/political revolution. According to Genesis (47:22), the land of Egypt changed hands during his lifetime: Pharaoh became absolute master of the kingdom. But on top of all that Joseph was “most extraordinarily” a seer, a prophet, a visionary. Such a man, we would imagine, could not have been forgotten by the Egyptians.
Having stated all this, we now find that Joseph, coming just a few generations after the time of the Abraham migration, would have lived in roughly the same era as ‘The Wise’ King Djoser and the wise seer Imhotep. It thus begins to look more and more clear that Joseph and Imhotep, the two great sages, were identical persons, and that Joseph’s wise king was ‘The Wise’ Djoser….
There is little that can be added to the above assessment. Imhotep, plainly and simply, was the greatest of all Egypt’s wise men. As we have said, the close correlations between Imhotep and the biblical Joseph have not gone unnoticed by scholars. In recent years, an English historian named Tom Chetwynd revived the whole debate by argued strongly for identifying the two men.
Chetwynd held by the conventional view that Imhotep belonged in an ‘Old Kingdom’ dated to the third millennium BC., and did not attempt to resolve the chronological difficulties inherent in this. Nevertheless, he demonstrated that the parallels between the two were sufficiently compelling to overrule the chronological problems.
In short, so powerful was the evidence that irrespective of what the chronology apparently said, the two men simply had to be one and the same.
Source: Excerpts from:THE GENESIS OF ISRAEL AND EGYPT Emmet Sweeney Copyright 2001 (2nd ed.)
The long and winding road of the Church is a tale to be told for centuries to come. We will finally and fully realize that, for the most part, the child Hebraicism had, the Ekklesia Under King Yeshua, was abruptly disrupted from the ancient ways of the Hebrew people and thrust with philosophy that took future disciples away from many of the nuances and purities that spring forth from the Hebrew language.
Thomas Pelham Gross, author, pastor and friend, sat down with me to discuss this very paradigm – and what’s to be done about it!
Shabbat SHALOM! “Thus we must make every effort to enter that rest…” – Ah… the sweet peace of REST.. even in the most dire of circumstances. – Put your own horrendous headline here –
Wow. For those who are paying attention, you KNOW there’s SO MUCH going on in the Middle East in 2014, huh? And yet, in beloved Israel, there is relative calm – really, still.. go see! [And please hire a MESSIANIC (believer in Jesus) Jewish tour guide if you go. I know 3 amazing ones if you want to ping me about that.]
With ISIS and Hamas and Hezbollah and Iran being more boisterous (and successful… ahem, Obama) than usual, it has been quite a struggle for some (like me) to remain focused on YHWH – centered on His love. The circumstances can sometimes get overwhelming with that occasional incoming missile siren and whatnot!
I have a saying, though which I found recently echoed in the fantastic book by Ron Cantrell, “Crazy Faith, Extravagant Love” – “There is NOTHING that God can NOT teach us within the sphere of child-like JOY.” Or, as Ron put it:
“There is not one single thing on this Earth to be serious about!”
Ron makes it very clear that he had a recent encounter with God which CHANGED EVERYTHING and PROVED to him, as C.S. Lewis wrote, that “Joy is the very serious business of heaven!”
Joy is the currency of Heaven’s economy of Love!
And our UNITING with Abba YHWH in this current of joy is more critical than ever in our journey to blast this world system with the love of Yeshua (Jesus) – brighter and brighter unto the FULL DAY! (Prov.4:18)
SO! THIS, as MC Hammer is wont to say, “is why we pray!”
In fact, let’s just break on through to the other side right now, shall we?
Father, in the name of Yeshua, and by His ever-working blood poured out, we approach the Throne of Grace (Heb.4:16) “to receive mercy and find grace” in this hour of of desperation for your Joy, Peace and Righteousness (Rom.14:17) to BREAK IN to our hearts, minds, dreams and conversations. Right now.
I pray especially for believers throughout the Middle East who are living out the now-and-not-yet Isaiah 19 King’s Superhighway – that connecting road (actually existing on the ground right now) which will join Egypt to Assyria – with Israel as a third member. Father, bless this union taking place before our eyes. Let the people of these countries CHOOSE YOU and CHOOSE ISRAEL! Open the eyes and longings of these people to know You, YHWH of Israel. There is no other. You alone are God.
Shalom, shalom, Jerusalem – planet Earth’s Zion. We love you.
How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings glad tidings of good things, who proclaims salvation, who says to Zion, Your God reigns! Your watchmen shall lift up their voices, with their voices they shall sing together; for they shall see eye to eye when the Lord brings back Zion.
Believers in Muslim countries have been marked by an Arabic “Noon” or – ن.
We, as the West and as other Christians around the world, have the deep responsibility to STAND for these Christian brothers, sisters, children… PEOPLE… who are suffering at the hand of a self-righteousness called Sharia Law under Islamic jurisprudence.
Even Muslims must learn to STAND against deicide (the attempted eradication of another faith at cost of innocent blood). It is murderous. It is sick and it is wrong to the core. There is only ONE who can judge the religion of a heart and it ain’t you, buddy!
There is a plumbline from heaven measuring the value of the innocent Christians being slaughtered – these “Nazarenes” as Islamic fanatics label them with their “Noon” – but they are also, according to the Hebrew meaning of the letter, “Nun”, “Sprouts” and YHWH watches and will pay back in full… both for the perpetration of murderous crimes by so-called Muslims, and for the “standing-by” comfortable, silent Christians everywhere.
The Arabic letter “Noon” is very closely related to the Hebrew “Nun” – נ (same pronunciation, as well). – http://www.ancient-hebrew.org/3_nun.html – so let’s let both loose definitions stand – believers in YHWH Yeshua (Jesus) worldwide can all humbly proclaim –
“I am Noon! A Nazarene! And I am Nun – God’s SPROUT! Watch me grow and do not cut me down. May YHWH’s name be praised and the whole world sprout under our feet!”
“On the same day יהוה made a covenant with Abram, saying, ‘I have given this land to your seed, from the river of Mitsrayim to the great river, the River Euphrates, with the Qĕynite, and the Qenizzite, and the Qaḏmonite, and the Ḥittite, and the Perizzite, and the Repha’im, and the Amorite, and the Kena‛anite, and the Girgashite, and the Yebusite.'” (The Scriptures 1998 Version)
The passage above is only the last part of the “Land Grant Covenant” of Genesis 15: 7-21. This amazing insight is from Marilyn Griffin’s booklet, Covenants Establish the LORD’s Plan for the Jewish People and All Mankind (page 4):
The Land Grant Covenant of Genesis 15 is a Blood Covenant giving land with designated boundaries to Abram and His descendants. Blood Covenants are most binding as they require the shedding of blood as a seal of the Covenant. In Genesis 15, the LORD instructed Abram to slay a heifer, goat, ram and birds and divide their carcasses except fo the birds to the right and left making an aisle between them… though Israel has never fully occupied the Promised Land…
Please visit MNewLife.org and inquire about this MUST-HAVE booklet which unveils the huge (and almost completely missed!) key of the Covenants in Scripture.
In fact, I’m privileged and honored to begin working with Marilyn Griffin of Ministries of New Life again here in Kansas City as she continues to teach on the connections between YHWH’s Covenants and the New Testament book of Revelation and the ancient Jewish prophecies of Daniel. This all-important concept she teaches about the multiple Covenants in Scripture is key to understanding YHWH’s actions on planet Earth today.
In addition and in support of this Land Grant Covenant, my own research into (and media coverage) of the findings of experts in International Law, especially Dr. Jacques Gauthier and the late, great investigator of the Jewish “Magna Carta,” Howard Grief of The Office for Israeli Constitutional Law (Israel’s first Indigenous People’s Organization – IPO) have revealed the fascinating and definitive facts on the ground in Israel which affirmed to the Jews of the Diaspora just after World War 1 (estimated to number up to 7 million) that they are the legal owners of the Trans-Jordan also known as the area of “Palestine” (which Mr. Grief argued, was illegally divided into “Palestine” and Jordan).
You can see my work compiling information on the original “San Remo Resolution” here. The far-reaching legal agreements as to the borders and territories in the Middle East we know today were reached by the Supreme Council of Allied Powers in San Remo, Italy on April 25th, 1920. This Resolution was the decisive legal document granting rights and privileges to all of the Jews of the Disaspora at that time to
“to reconstitute the ancient Jewish State within its historic borders.”
The San Remo Conference was convened to solve border issues throughout the Middle East and is the same legal precedent that determined other famous borders for previously non-existent nations such as Syria, Iraq, Lebanon and Saudi Arabia. And yet everyone wants to claim the Jews have no right to their ancient, indigenous homeland? Strange, isn’t it?
Here is a video of the late Howard Grief that details some of these key issues:
This legal precedent only adds authentication and elaboration to the Land Grant made by YHWH Himself to Avram (Abraham).
Simply put, the land now known as Israel belongs to the Jews.
And, to me, the most beautiful aspect of this fact is the way the desert flourishes under their feet in that land! And the way Jews SHARE that bounty…
We’ve just come away from a beautiful Jewish celebration called, Tu B’shvat (Hebrew for “the 15th”). It is the time of “fruit to be set apart!”
See Leviticus 19:23-25 –
“And when you come into the land, and have planted all kinds of trees for food, then you shall reckon their fruit as uncircumcised. For three years it is as uncircumcised to you, it is not eaten. And in the fourth year all its fruit is set-apart – praises to יהוה. And in the fifth year you eat its fruit, so that it increases its yield to you. I am יהוה your Elohim.”
And look at the nature of this celebration – it is for the poor among you! The primary test of our faith as believers in Yeshua (Jesus), King of the Universe and King of the Jews, is that we CARE for “widows and orphans in their distress”
James 1:29 –
“Clean and undefiled religion before the Elohim and Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” (The Scriptures 1998 Version)
– the sharing of your trees, fruits, and harvests with those less physically blessed than yourselves.
As a family we’re seeking to develop a mobile app that will both teach and gather foks interested in these real-time, hands-in-the-dirt Scriptural concepts of seed-time and harvest. With GMO seeds on the rise and on your dinner plate, we’re seeing, more than ever before, the vital actions of the Ekklesia (Church) as regards organic home gardening and larger organic farming propositions.
But, whether you’re a believer (yet) in the Maker of Earth or not, we’re appealing to you to “Make Your Lawn Your Produce Aisle!” And our app, SeedRevival, Yah willing, will help you do that.
And, when you have a chance to share the bounty of your “permaculture-best-practices” yield, please remember the widows and orphans – and neighbors down the road – in their distress.
– – –
Article by Tom Chaffer, the persistently wacky entrepreneur at Atomsound LLC. Also MyRightHandsArt.com and SeedRevival.com and much, much more.
Read further another verse used by faithful Jews during Tu B’shvat …
Every third year, instead of using the ten percent of your harvest for a big celebration, bring it into town and put it in a community storehouse… it’s an agrarian, sharing scene. May we return and give praise to the ONE who gives us our seasonal yields… with the same gracious spirit of giving to our fellow humans.
Deuteronomy 14: 22-29
“You shall tithe without fail all the yield of your grain that the field brings forth year by year. And you shall eat before יהוה your Elohim, in the place where He chooses to make His Name dwell, the tithe of your grain and your new wine and your oil, and of the firstlings of your herds and your sheep, so that you learn to fear יהוה your Elohim always. But when the way is too long for you, so that you are not able to bring the tithe, or when the place where יהוה your Elohim chooses to put His Name is too far from you, when יהוה your Elohim is blessing you, then you shall give it in silver, and shall take the silver in your hand and go to the place which יהוה your Elohim chooses.”
“And you shall use the silver for whatever your being desires: for cattle or sheep, for wine or strong drink, for whatever your being desires. And you shall eat there before יהוה your Elohim, and you shall rejoice, you and your household. And do not forsake the Lĕwite who is within your gates, for he has no part nor inheritance with you. At the end of every third year you bring out all the tithe of your increase of that year and store it up within your gates. And the Lĕwite, because he has no portion nor inheritance with you, and the sojourner and the fatherless and the widow who are within your gates, shall come and eat and be satisfied, so that יהוה your Elohim does bless you in all the work of your hand which you do.”
Special thanks – http://www.biblegateway.com/blog/2011/01/tu-bishvat-and-the-call-to-generosity-with-your-harvest/
Good Monday morning, everyone in the US and laila tov to you, Israel! I want to introduce a ministry and friends I’m working with to promote Yah’s faithful word on a more regular basis as I share Ze’ev (Willie) and Orith Cunningham’s passion for the Word of YHWH and intercessory work in Nahariya (North of Haifa), or, as Willie likes to say, the upper left ventricle of the heart of Israel!
Ze’ev and Orith’s website is wonderful and I highly recommend a visit – http://asherhouseembassy.weebly.com/
Today’s word is
“Pay attention unto my voice”
Jeremiah 7:22-23 For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: 23 but this thing I commanded them, saying, Hearken unto my voice, and I will be your God, and you shall be my people: and walk you in all the way that I command you, that it may be well with you.
There is a difference between doing what we believe to be the right thing to do and doing what God tells us to do. Offerings and sacrifices can be done to fill a need to feel good about ourselves. But obeying God’s voice and doing what He wants us to do, requires a change of our heart toward God. Some believe that we can do what we like even if we know that it is a mistake to do it; because we are disobeying God’s word. They believe that they can do this because they can go to the Father and repent for their sin and that God will forgive them. The problem with this thinking is that the blessing and favor of God can be withheld from you until your heart has changes concerning this sin. “That it may be well with you.”