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On Genesis, Part 50: Joseph, The First Prophet

Genesis 40:1 - 41:13

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On Genesis, Part 50: Joseph, The First Prophet

As we have already seen in Genesis chapter 39 where we had discussed Joseph in Egypt, Sex, Lies and Prison, after an unspecified time as the steward of his master’s house in Egypt, Joseph was put in prison among the prisoners of the pharaoh, on account of his alleged attempt to violate the wife of Potiphar. Evidently Potiphar, an officer in the court of the pharaoh, had apparently had the authority to commit prisoners into the prison of the king. However Yahweh had blessed Joseph, and he became a steward of the prison, a sort of trustee, which is an inmate who is given certain responsibilities within a prison. Even today this is a popular phenomenon in modern jails and prisons, and it is often a significant aspect of their daily operations.

It is very likely that during this time, Joseph still had in mind the dreams which he had communicated to his brethren some years before. As it is recorded in Genesis chapter 37, “6 And he said unto them, Hear, I pray you, this dream which I have dreamed: 7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.” Then he told them again, “9… Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me”, and his brothers despised him for those dreams, precipitating the events by which he had become a slave in Egypt.

While Isaac had told Jacob that he would inherit the promises to Abraham, and he did, Isaac seems to have only been telling Jacob a plain and inevitable truth, and Yahweh God had upheld his words, so that they were not actually a prophecy. But here Joseph shall explicitly attribute his own ability to interpret dreams to God Himself, and that sets him apart as the first prophet, or at least, the first prophet of the children of Israel, since there is the much earlier Enoch to consider.

 

On Genesis, Part 49: Joseph in Egypt, Sex, Lies and Prison

Genesis 39:1-23

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On Genesis, Part 49: Joseph in Egypt, Sex, Lies and Prison

Thus far in these chapters describing the lives of the sons of Jacob, we have observed a notable contrast which is illustrated in the accounts of the circumstances of Joseph and Judah, of which certain aspects continue to be illustrated both here in Genesis and in the words of the later prophets. Here we have seen that in Joseph are Figures of the Messiah, as many aspects of the life of Joseph are certainly types for the ministry Christ Himself. Joseph was cast into a pit and left for dead by his brethren, but he was taken out of it and as a result he had become a temporal savior of his people. But Judah, who was present when Joseph was thrown into the pit, had made choices in his own life which had both been a cause of and had served as a type for the circumstances of the later Kingdom of Judah as well as the Judaea of the time of Christ. Where Judah had sexual relations with the Daughters of Diverse Gods he had sired legitimate sons in Pharez and Zarah, but he had also had illegitimate descendants through Shelah, the only surviving son which he had with the Canaanite woman. Then, quite ironically, Judah did not intend to have children with Tamar, as he thought that he was only sleeping with some random whore, and there are probably further analogies which may have been made with that circumstance. Later in the writings of Moses, the sin of Judah would become apparent in the law, and then in instructions to the children of Israel invading the land of Canaan.

However Judah remained responsible for his remaining Canaanite son, so the descendants of Shelah remained with Judah, subsequently they were listed in the accounts of the families of Israel in the Book of Numbers, and their dwelling places in and around the territory of Judah are described in 1 Chronicles chapter 4. In that chapter, in a context which is perhaps 250 years later, it was described that many of them had dwelt in Chozeba, which is ostensibly the same place as Chezib, the place where Judah’s Canaanite sons had been born. Both towns were in the same area, and each of the names had been translated from similar forms of the same word, which means falsehood. That is a fitting place for them, since having been Canaanites they would indeed be sons of falsehood.

On Genesis, Part 48: Daughters of Diverse Gods

Genesis 38:1-30

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In Genesis chapter 37 Moses had described the plight of Joseph, as he was despised by his brothers and left in a pit to die, but he had instead been taken by Midianites and sold as a slave to the Ishmaelites and then to the Egyptians. However since his brothers did not know with certainty what had happened to him, they created a tale whereby Jacob was convinced that he was dead. Joseph went to Egypt at age seventeen, as the text of that chapter informs us, and Jacob will find him in Egypt when he is about forty years old, as later chapters in Genesis also inform us. But now, here in Genesis chapter 38, Moses will give us an account of the early life and children of Judah, and this account is written in such a way that by it we may know that Judah had illegitimate children, whereby he had sinned to the same degree as Esau, his uncle, had sinned. However in the circumstances which followed, Judah was treated more mercifully than Esau, and his errors resulted in his also having had legitimate children, which he did not plan on having, so that he would have a name in Israel. In the end, Judah had two wives, and each of them were daughters of diverse gods.

But once again we must state that these events are not described in a perfectly chronological order, in spite of the fact that Moses had presented them in an ordered sequence. This is a methodical approach whereby he did not have to jump back and forth from subject to subject. At the point when Joseph is seventeen years old, Judah could have been no older than twenty-five or perhaps twenty-six. He was the fourth son of Leah, whom Jacob had married after he had been in Haran for seven years. So we may assume that unless Leah gave birth to twins, something of which we are not informed, then Judah, her fourth son, was born some time around Jacob’s eleventh or twelfth year in Haran, whereas Joseph was born towards the end of the twenty years during which Jacob would be in Haran. So it is safe to conclude that Judah is about eight or nine years older than Joseph, and if we are a year or so off in either direction, the difference is immaterial so long as we bear in mind the possibility.

February 2024 Open Forum Discussion

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The audio file embedded below has better sound levels. It is missing a few seconds at the start, but it is of somewhat better quality. It is ten minutes longer, because whitespace was not removed. It may be downloaded by clicking HERE. For my part, I had a lot of tech challenges this evening, evidently from a Firefox browser update, and a bad cellphone connection.

Among the topics discussed:

  • The failures of secular White Nationalism and the shills in its “leadership”. The failure of politics.

  • Lands of Israel in Kingdom of Yahweh, where will the Kingdom of God be located?

  • Organization of the coming Kingdom of God in light of the Judges period.

  • Scope and purpose of the prophecy of Isaiah

  • Old Testament is a Christian book. No Jew can possibly understand the Old Testament. Christians are wrong to look to Jews for Biblical understanding.

  • Biblical minimalism is Jewish and that, along with the Talmud, help to prove beyond doubt that Jews are not the people of the Old Testament.

  • Society conditioned to believe that Jews are experts in all fields. All of the “experts” cited in media reports seem to be Jews.

  • The barriers to Christian fellowship and the challenges they bring.

  • The high trust and low trust societies and game theory as seen in real life.

  • The state of many White Nationalist groups as front groups and honeypots for government agencies or Jewish NGOs.

  • Chances of society or military succeeding with majority non-White memberships.

  • Jews, fallen angels, their first sin, and the bastardization of creation.

  • Hawaii, Texas, Florida and the erosion of the American empire.

  • What to do with people programmed by the world, who see everything through jewish eyes.

  • Isaiah chapter 47 and parallels with Revelation chapter 18.

  • The significance of understanding the prophets, the New Testament and the Revelation in harmony.

  • Pharmaceuticals, Covid and newspaper eschatology

  • The fear porn circling around recent cellphone outage attributed to “solar flares”, food plant fires, train derailments.

  • Odd weather patterns throughout the past winter.

  • A porn star kills herself at 36: the plight of women in the judaized society.

  • Another failure of secular White Nationalism: Donald Trump is just another dupe and he is not a savior.

  • The true meanings of the words mister, master, and lord.

And more!

On Genesis, Part 47: Figures of the Messiah

Genesis 37:1-36

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In our last presentation of this commentary, Vessels of Destruction, we had discussed Genesis chapter 36, where there was a break in the narrative of the life of Jacob so that Moses could conclude his account of Jacob’s early years. So following the death Isaac he had then described the progeny of his brother Esau. Where Moses had listed the descendants of Esau, in addition to his Hittite wives it was also apparent that at least one family of the Horites were intermingled into his genealogy, and both Esau and his son Eliphaz were described as having taken wives from of that family. Then, comparing the earlier mention of Esau’s first wives in Genesis chapters 26 and 28, it is evident that over the course of time the situations with his wives had changed, and the offspring which are described in Genesis chapter 36 are from wives other than those, so the concise and incomplete account beckons questions for which there will probably never be answers.

But from the beginning, it is evident that the Edomites were mixed with two different branches of the Canaanites, both the Hittites and the Horites. However even this seems to be contradicted much later in Scripture, in Deuteronomy chapter 25 where we read that “12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.” This is repeated again, in part, a little further on in that same chapter. So while it seems to contradict the fact that Esau and his sons had intermarried with the Horites, the circumstances are not mutually exclusive. The Edomites evidently had displaced the Horites, since there is no apparent record of a specifically Horite or Hurrian presence having been prevalent in Mount Seir in later times. But at the same time they took their women as wives to the extent where one family of the Horites had been incorporated into Edom, and since so many Horite men are reckoned along with the genealogy of Esau, it is certainly plausible that they also had taken of the daughters of Esau.

The Bible Commands Racial Segregation - A Review of a Sermon by Bertrand Comparet

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The Bible Commands Racial Segregation - A Review of a Sermon by Bertrand Comparet

Here we are going to present and critique a sermon by Bertrand Comparet which has been presented under diverse titles in the past, for reasons we shall describe as we proceed. However doing this, I also hope to demonstrate why it is important for us, as Bible-believing and Bible-studying Christians, rather than as merely denominational Christians, to constantly investigate, refine and improve our own understandings of Scripture, its original languages, its historical context, and all of the various aspects of the context of words, verses and passages found in Scripture, so that we may come to a better understanding of our faith, and so that we may be able to better defend and explain our professions to others of our kinfolk.

Every passage of Scripture has a historical and situational context which must be understood before it may be properly interpreted, and the same is also true of Hebrew or Greek words and their definitions. If Christian Identity is the Elijah ministry, as its objectives certainly do fit the description of that ministry where it is found in the closing verses of the prophet Malachi, then it is of the utmost importance that we do present our case to our kinfolk. But if we profess things which can easily be disproven, we will be quickly mocked, and we will have failed ourselves and our people, as well as our God. When people hear an argument in support of a position or doctrine which is contrary to their own predisposed beliefs, they will scoff at the slightest mistake in the data supporting that argument, and dismiss all of it for that one small mistake. It is already quite difficult to get our kinfolk to even listen to our case, so we must strive to make it as airtight as possible.

This has always been a constant challenge for me. Many Identity Christians who are much older than I, or who had only heard of our work at Christogenea recently, despise it and label us as heretics, because we dare to correct their icons, whether they be Bertrand Comparet and Wesley Swift, or Arnold Murray, or Sheldon Emry, or Dan Gayman, or whoever else it was from whom they may have learned about Christian Identity in the past. But all of these were also just men, none of them are Christ Himself, and all men make mistakes quite frequently. I have made many errors, and as I have often said, I pray that I can find them and correct them. Often, others find them for me, and when they do I am grateful, always being willing to correct them so long as they are actually errors. That is humility, since all Christians should bend the knee to the Word of Yahweh their God, without wavering or rebelling.

On Genesis, Part 46: Vessels of Destruction

Genesis 36:1-43

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On Genesis, Part 46: Vessels of Destruction

The literary style which Moses had employed in Genesis serves a specific purpose, as it relates a family history from Adam through Noah and his sons, which contains just enough information so that the children of Israel may know from where they had come, so that they may recognize those nations to whom they were related, and so that they may be warned concerning those to whom they were not related, or at least, not fully related. Then, after a space of at least thirteen hundred years concerning which there are only a few vague statements, it continues with an account of the family of one man, Abraham, and over a period of two generations the focus is narrowed to Jacob, whom, at this point in Genesis chapter 35, has now been renamed as Israel, or “he who prevails with God”.

Interwoven in accompaniment with this outline of history are descriptions of primordial events which are presented in a manner that the society of the children of Israel may use them as foundational documents. Writing Genesis, Moses must have already expected the children of Israel to utilize these accounts as the primary elements of their education, a sort of constitution, so that they may form a Godly worldview which is tailored according to a pattern which is presented in the Word of Yahweh their God, who had led them out of Egypt, and govern themselves in a manner which He had deemed appropriate. But Genesis itself is actually only a preamble to that constitution, since the later books of Moses which contain the law along with the early history of Israel as a developing nation are all predicated upon the Genesis account, and they had all been instrumental in the function of Israel as a society, containing the formative document of the nation in Exodus as well as the laws by which they were expected to be governed.

On Genesis, Part 45: Hope and Despair

Genesis 35:1-29

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On Genesis, Part 45: Hope and Despair

One important lesson which we should all find in the story of Jacob Israel is that in spite of his having had the hope of the promises of Yahweh God, he still had to live with the despair of being in this world. So after he had returned to Canaan from Haran, his daughter was raped by his enemies, at least several of his sons had disappointed him in various ways, even having violated his marriage bed, and among other things, as we shall also encounter here in Genesis chapter 35, his most beloved wife had died giving birth to his last child. If Jacob had suffered these things, having inherited the promises of Abraham and having had the direct blessings of his God, and yet he persisted in obedience to God, then Christians should know beforehand that they shall also suffer these things, and that they must also persist in the faith which Jacob had exhibited. No Christian apart from Christ Himself is better than Jacob, a man who was described by Moses as having been perfect or complete, even if in the King James Version the word is mistranslated as “plain” in Genesis chapter 25 (25:27).

For this same reason, Paul of Tarsus had written in Romans chapter 8, speaking of the creation of God found in the children of Adam, “16 That same Spirit bears witness with our Spirit, that we are children of Yahweh. 17 And if children, then heirs: heirs indeed of Yahweh, and joint heirs of Christ; if indeed we suffer together, that also we will be honored together. 18 Therefore I consider that the happenstances of the present time are not of value, looking to the future honor to be revealed to us. 19 Indeed in earnest anticipation the creation awaits the revelation of the sons of Yahweh. 20 To transientness the creation was subjected not willingly, but on account of He who subjected it in expectation 21 that also the creation itself shall be liberated from the bondage of decay into the freedom of the honor of the children of Yahweh. 22 For we know that the whole creation laments together and travails together until then.” Christ Himself expressed this same sentiment in His Revelation, in chapter 21 where John had described his vision of the descent of the City of God and we read: “3 And I heard a great voice from out of the throne, saying: ‘Behold! The tabernacle of Yahweh is with men, and He shall dwell with them, and they shall be His people, and Yahweh Himself shall be with them, 4 and He shall wipe every tear from their eyes, and death shall not be hereafter, nor grief, nor crying, nor toil, it shall be no longer: the former things have departed!’”

On Genesis, Part 44: Wrath, Subsided, Subdued and Imprudent

Genesis 33:1 – Genesis 34:31

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On Genesis, Part 44: Wrath, Subsided, Subdued and Imprudent

Since his departure from Haran and the house of Laban his father-in law, at this point in our Genesis account Jacob has faced two of the three trials which he would have even before he had reached Canaan. First, he was accosted by Laban himself, on account of the missing idols which Rachel had taken from her father. Then, he was compelled to wrestle with a strange man in the middle of the night, who with all certainty was an angel of Yahweh God, but whom Jacob had imagined to have been God Himself. Of these trials, Jacob apparently had no warnings. But he stood up to Laban and his injustices, and Laban could only answer by compelling Jacob to make a covenant with him. Then he stood up to the angel, and he even compelled the angel to bless him, which he did. Now Jacob will have to face his brother Esau, and already he has had much fear and trepidation. It was on account of Esau that twenty years earlier he had fled to Haran, as Esau had threatened to take his life. So his own parents had sent him away, warning Jacob, and now Jacob must remember the threat. In spite of the fact that Jacob was magnified greatly during his time in Haran, initially he went there on account of the wrath of Esau.

Following the meeting with Laban, two encounters with angels which Jacob had along the way since he had left Mount Gilead must have served to help prepare him for his encounter with Esau. The first was when he had seen a double encampment of angels, whereafter having heard that Esau was going to meet him with four hundred men, with trepidation Jacob had split his own party into two camps in preparation for that meeting. The second was after he had wrestled with the angel, and he had imagined that he had seen the face of God. So now, when Jacob meets with Esau, he imagines that same thing of his brother, and he expresses it, even having treated Esau as if he were God. At a much later time, Christ Himself had taught that men should treat one another in the same manner in which they would treat him, for example in the parable of the sheep and the goats.

On Genesis, Part 43: Trial and Trepidation

Genesis 32:1-32

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Before we commence on the next portion of our Genesis commentary, we should have a short digression to illustrate some of the challenges involved in writing a commentary. Discussing Genesis as it is found in the King James Version, it is certainly tedious to explain in detail every reading which differs from other versions, or even from the Septuagint alone. So minor differences in the text of Genesis chapter 31, such as in verses 13 and 24, had been purposely neglected when we discussed that chapter at length. This has probably been the case with many places in Genesis. So while there are others we shall discuss presently, here I will begin with brief examples of these two verses. In verse 13 where Jacob had given his wives the account of how he had gained such a great number of cattle from their father, Yahweh is recorded as having assured him that if he left to return to Beersheba, that “I will be with thee.” Those words are wanting in the Masoretic Text, but the assurance is given in other promises which Yahweh had made to Jacob. In verse 24 where Yahweh had warned Laban not to harm Jacob in a dream, He is recorded as having said to him “Take heed to thyself that thou speak not at any time to Jacob evil things.” In the Masoretic text it is “either good or evil” in that warning. These differences are immaterial in the greater context of the account.

Furthermore, the patterns of the cattle which Jacob had bred are sometimes interpreted differently, or even rather strangely in the Septuagint. For example, where there is a Hebrew word translated as ringstraked in the King James Version, in Brenton’s translation of the Septuagint in verse 35 of Genesis chapter 30 it is white, but it is apparently streaked in verse 39, and speckled in verse 40. Then in chapter 31 it is white again in verse 8, striped in verse 10 and speckled in verse 12. This does not reflect upon Brenton, as there are different Greek words in those places, which were evidently different interpretations of the meaning of the Hebrew word, unless the original manuscripts employed were themselves different – something at which we would not be startled. But since it does not change our interpretation of the meaning of the account, it is not worth the effort which it would require to map out every Hebrew and corresponding Greek word in order to explain in detail every little difference between the ancient texts.

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