Midrash in Genesis

 

Dr. Alice C. Linsley

The book of Genesis provides important anthropological information about the early Hebrew, a ruler-priest caste that dispersed out of Africa into Arabia, Mesopotamia, Anatolia, and beyond. I have written about their social structure, religious beliefs, territorial expansion, trade routes, and influence on the populations of the Fertile Crescent and Ancient Near East in my book The First Lords of the Earth; An Anthropological Study. That book explains in great detail the distinctive Hebrew marriage and ascendancy pattern involving two wives and the hierarchy of their firstborn sons.

Understanding the kinship pattern of the biblical Hebrew is important because it proves that the people of Genesis were historical; it identifies Adam and Eve's descendants as Hebrew; and it demonstrates that there were many Hebrew clans besides the clan of Jacob (Israel). Genesis through the lens of anthropology clarifies a distorted picture. The distortion comes from later Jewish midrashim.

Midrash is a Jewish or rabbinic mode of interpretation prominent in the Talmud. The centuries-long process of Midrashic accounts began with the redaction of the Bible around 400 B.C. That means that Genesis has a narrative overlayer that comes from anonymous sources dating to nearly 1500 years after the time of Jacob.

Knowledge of the social structure of the biblical Hebrew explains why many things happened the way they did. However, the midrashim in the Old Testament often give a different explanation for events that took place thousands of years before Judaism emerged. It is characterized by some literary devices such as famines that drive the Hebrew people into Egypt, or the jealousy of brothers who sell a favored son into slavery.

Midrash tends to point to God or supernatural intervention as an explanation for why things happened. An example is Mordecai’s declaration to Esther: “Think not with thyself that thou shalt escape in the king's house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” (Esther 4:12-14)

Another example is Joseph’s declaration to his brothers: “Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.” (Gen. 45:5-7)

The story of Joseph according to midrash supposes that Jacob's favoritism shown to Joseph invoked jealousy among Joseph's brothers who sold him into slavery. Next, he is in Egypt serving in the household of a high-ranking Egyptian named Potiphar. We are led to believe that this Potiphar is not the same man as Potiphar, a priest of the very prestigious shrine city On (Heliopolis). Due to his ability to discern the meaning of dreams, Joseph comes to the attention of the King of Egypt who elevates him to a high government position and arranges for Joseph to marry Asenath, the daughter of Potiphar, an Onite priest.

Now, based on our knowledge of the marriage and ascendancy pattern of the biblical Hebrew, here is the story minus the midrash.

Joseph was not Jacob's heir. That was Reuben, the firstborn son of Leah. Reuben lost his father's favor when he usurped Jacob's authority by sleeping with Jacob's concubine Bilhah. However, by law Reuben remained Jacob's proper heir. The proper heir was the firstborn son of the first wife, usually a patrilineal half-sister. Leah was probably Jacob's half-sister, just as Sarah was Abraham's half-sister. Midrash would have us believe that Jacob's two wives were sisters. That is unlikely. Jacob probably married according to the pattern of his Hebrew ancestors. These were arranged marriages among high-status rulers and priests. The Hebrew only married within their caste (endogamy).

Joseph was the firstborn son of Jacob's cousin bride and as such he was to be sent away to serve in the household of his maternal uncle. This was a common pattern for sent-away sons. Jacob was sent away and he served his uncle Laban. Moses was sent away and he served his uncle Jetro, a priest of Midian. It appears that Potiphar was Joseph's maternal uncle and his avunculocal residence in Egypt was consistent with the marriage and ascendancy pattern of the early Hebrew ruler-priests caste.

Joseph's ruler-priest caste was well recognized in Egypt since that is the point of origin of the Horite and Sethite Hebrew. The Hebrew caste had a moiety structure that consisted of these two ritual groups. There were many Horite and Sethite Mounds on Nile River.

Joseph was recognized as one who opens dreams and visions. In Genesis, he is called abrikku; which is related to the Akkadian abarakku, which means grand vizier (Delitzsch, Hebrew Language Viewed in the Light of Assyrian Research, p. 26). The term abrikku is also related to the Akkadian word for priest, which is abru. Joseph's Hebrew ruler-priest caste was known to have prophets. Asaph was the chief of the Temple musicians, and he prophesied in song, a common practice in the ancient world. Among the Egyptians, the gifts of the seer were highly valued.

Joseph's marriage to his cousin Asenath was arranged by the Pharoah and Asenath's father Potiphar. Potiphar was a priest of On, the capital of the 15th Nome of Lower Egypt. Asenath's two sons did not belong to the same households. The firstborn son Manasseh belonged to the household of Potiphar and the Heliopolis shrine, whereas Ephraim, her younger son belonged to the household of Jacob. This explains why Jacob gave Ephraim the blessing that pertained to the firstborn (Gen. 48:14).

Potiphar was the high chamberlain and a member of Pharaoh’s court. The woman who sought the amorous attention of the handsome young Joseph was probably the wife of Potiphar the Younger. The priesthood was a hereditary office.

Many do not believe that this Potiphar is the same man as an Onite priest by the same name because they do not understand that priests of the ancient world held multiple titles and served multiple roles. This easily could be the same man because the Hebrew priest's duties only took him away from his home for about 2 months of the year. We should not assume that being a priest excludes the other roles described. Consider how the Hebrew priests of Canaan were shepherds, masons, miners, carpenters, farmers, and fisherman as well as priests. There were 24 divisions of priests in Israel because each division only served twice a year at the temple in Jerusalem.

The Potiphar Stela in the Cairo Museum (c.1070–945 B.C.) is the first known mention of this specific name. It indicates that Potiphar/Potiphera was a prominent Egyptian official, keeper of the storehouse of Ptah. The stela speaks of Potiphar as the "son of Horus, may He live forever." Evidently, Asenath and her father were devotees of Horus, the son of God. That means that they shared the same religion as Jacob the Horite Hebrew. The Hebrew believed in God Father and God Son.

It is likely that Potiphar was Joseph’s maternal uncle. Sent-away sons went to live with and serve in the households of their maternal grandfathers. It is likely that Joseph’s mother Rachel was related to a noble Egyptian house and that Potiphar was Joseph's maternal uncle. If that is the case, the marriage arranged by Pharoah between Asenath and Joseph was consistent with the Hebrew custom of marrying cousins.

Joseph was placed in charge of assessments of grain paid as tribute to Pharoah and the oversight of Pharoah's granaries along the length of the Nile, the longest river on earth. This was a very high position and one that would have required the skills of a politically savvy man. 

This picture is far less distorted than the one we receive through midrash.

Related reading: The Prestige of Biblical On; The Hebrew Were a Caste, Horite and Sethite Mounds, Cousin Brides; Marriage Partner Selection Among the Hebrew; The Substance of Abraham's Faith

Number Symbolism in Revelation

“Numbers are the universal language offered by the Deity to humans as confirmation of the truth.”--St. Augustine (A.D. 354-430)


Alice C. Linsley


The Apocalypse of Saint John is rich in number symbolism. The symbolism is rooted in ancient cosmological perceptions of seven stars/planets as celestial messengers or angels. One of these is the "morning star" or Venus (Rev. 2:28). The other "stars" of the ancient world were Jupiter, Mercury, Mars, Saturn, and the Sun and the Moon. All can be seen by the naked eye near the ecliptic.

In the ancient world these seven celestial bodies were referred to as bowls. They were perceived to hold both blessings and curses. In Revelation 16:1-21 the bowls pour out curses that resemble the plagues of Egypt.

5000 year Egyptian cursing bowl

The Sun was recognized to be at the sacred center of the cosmos, just as the Tree of Life was at the sacred center of the Garden in Genesis, and Christ is at the sacred center of the churches (Rev. 1:12), represented by the seven lampstands (Rev. 1: 20). The Tree of Life motif is taken up again in conjunction with the number 12 in Revelation 22:2: “In the midst of the street of it, and on either side of the river, was there the tree of life, which bear twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations.”

Besides the symbolism of numbers there are other signs and symbols that spoke to the people to whom the oracles were directed. These include sacred mountains, the two-edged sword, the open door, the dragon-like beast, blood, fire and sacred scrolls. The scroll with the seven seals that none can open expresses the ancient three-tier cosmology. "But no one in heaven or on earth or under the earth could open the scroll or even look inside it." (Rev. 5:3)

The purpose of this apocalyptic work is to encourage followers of Jesus Christ at a time of great trial and persecution. The oracles to the churches center on the ultimate victory of Christ and the eternal nature of his Kingdom.

In the opening of the Apocalypse, Christ stands at the sacred center of seven golden lampstands holding seven stars in his right hand. He explains, “The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches” (Rev.1:20).

The seven churches are Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. All were located on a commercial highway and Hebrews (ha-biru) had lived in these towns for many generations.

There are seven stars (celestial messengers), seven churches (lampstands), seven oracles and seven bowls. The number seven speaks of perfection in the sense of cosmic wholeness and parallels the seven days of creation in Genesis. Here the number symbolizes a new creation.

The churches of Smyrna and Philadelphia most reflect the Divine image, as did the first Man and Woman. These are declared good while the other churches are declared lacking or deficient.

The blessed Polycarp, the bishop of Smyrna, testified, “He will raise us from the dead … we shall … reign with Him.” When brought before the Roman governor and commanded to curse Christ's name, he replied: “Eighty and six years have I served him, and he has done me nothing but good; and how could I curse him, my Lord and Savior?” He was burned alive in 155 A.D.

The Lord says of Smyrna: “I know your affliction and your poverty, even though you are rich. I know the slander on the part of those who say they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life” (Rev.2:9-10).

Notice that it is Jews who persecuted the faithful Hebrews in Smyrna. They apparently used the same strategy against Messianic Jews that the Sanhedrin had used against Jesus in Jerusalem. They turned them over to the Roman authorities on false charges.

To the church at Philadelphia the Lord says: “Because you have kept my word of patient endurance, I will keep you from the hour of trial that is coming on the whole world to test the inhabitants of the earth. I am coming soon; hold fast to what you have, so that no one may seize your crown. If you conquer, I will make you a pillar in the temple of my God; you will never go out of it. I will write on you the name of my God, and the name of the city of my God, the new Jerusalem that comes down from my God out of heaven, and my own new name” (Rev.3:10-13).

This church is to the Kingdom of God what Heliopolis was to the ancient Horites. It is the place of true worship, characterized by many pillars (iunu) in the temple. Iunu refers to the pillared temple of Heliopolis (Biblical On). The pillars represented the righteous ones in the temple of God. Exodus 24:4 explains that the twelve pillars in God's house represent the twelve tribes upon which God has inscribed the holy Name.

Philadelphia is the site of the modern city of Amman in Jordan. It was originally built on seven hills. It received its named from Ptolemy II Philadelphus, the Macedonian ruler of Egypt. The city was culturally Nabataean until 106 AD when it came under Roman control and joined the Decapolis. Petra was the principal city of Edom and it rivaled Jerusalem in grandeur. Petra reflects Horite beliefs.

The Nilotic Context of the Number Symbolism

The Nilotic context of Revelation is evident in the use of the papyrus reed to measure (Rev. 21:15). These reeds grew with great uniformity, the segments being the exact distance apart. The golden reed was a symbol of the ruler's authority. The crook and flail of the Kushite and Egyptian rulers were segmented like Nile reeds and represented their authority to determine weights and measurements. They alone had the authority of Horus to determine boundaries of time, measurements and direction (horologion/horimos/horizon).

The 24 Elders (Rev. 19:4) represent the whole community of the redeemed, both those who lived in expectation of the Incarnation and those who believe in the Son of God after his appearing in the flesh. This is suggested by the number 24 or 2 groups of 12. The number 12 can be traced to the oldest counting devices and corresponds to the 12 lunar cycles.

John's number departs from Jewish and Quranic tradition in which there are 70 or 72 elders who rule as judges. In the Quran they are called "Houris" and the Arabic word means "beings of distinction" or deified rulers. Horite ruler-priests were regarded as deified “sons” of God. They are often called “gods” (elohiym), as in Exodus 22:28: “Thou shalt not revile the gods (elohiym), nor curse the ruler of thy people.”

The 12 foundations of the New Jerusalem represent the 12 elders who are like the precious gems in the breastplate of Harun (Aaron). "And the foundations of the wall of the city [were] garnished with all manner of precious stones. The first foundation [was] jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst." (Rev. 21:19-20)

The Egyptians marked time by 36 ten-day increments (half of 72) and each increment was ruled by a different righteous ruler or rising star. This is based on the number of "decan" stars which were seen to rise during summer nights in Ancient Egypt. A "decan" star was a star that rose just before sunrise at the beginning of a 10-day "decade" in Ancient Egypt. The Egyptian year was marked by 36 decan stars or 36 ten-day periods. During summer nights, 12 decan stars rose; one for each hour. This is the apparent basis for the appointment of the 12 Apostles as rulers. Jesus said to them, "I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel." (Matt.19:28)

The numbers 12 and 72 both represents councils to whom authority has been given by God. The number 72 is 3 sets of 12. Luke 10:1-20 which speaks of 72 appointed to proclaim the Kingdom.

Those to whom Christ gives authority in the Kingdom are our spiritual Horim (Fathers). The English equivalent of the word Horim is Horites. St. Paul explains that those who are not of Abraham's blood have been grafted into Abraham's Horite Hebrew line through Jesus Christ. Jesus is a blood descendant of the Horite ruler-priest lines through Mary, Joseph's cousin bride. Mary is the "Woman" of Genesis 3:15. The Son of God came into the world to save sinners, to crush the head of the serpent, and to restore Paradise, according to this Edenic Promise.

The righteous who have died can expect to escape the second death (Rev.2:11). The ancient Egyptian priests taught that the dead person continues as a shadow and they considered the blessed dead “the living ones.” The word Sheol is derived from the Egyptian word Sheut (šwt), meaning shadow. Statues or ancestor figurines of deified rulers were painted black to convey their continued existence as shadows. On the final day, some in shadow land will be granted eternal life and others will die the second death.

The Apostle Paul explains that those who die with Christ in baptism will rise in Him on the Last Day. These will not die the "second death" of which John speaks in Revelation 2:11 - "The one who is victorious will not be hurt at all by the second death."

The Apocalypse of St. John recapitulates the ancient expectation of the Kingdom being delivered to the Son by the Father and reassures those who suffer that their righteous suffering will be rewarded. The work is as timely today as when it was first written.

Related reading: The Seventh Seal and Silence in Heaven; Theories of Change and Constancy; Horite Expectation and the Star of Bethlehem; The Kingdom of God in Genesis; The Christ in Nilotic Mythology; The "Begats" Speak of Archaic Rulers and Jesus Christ; Symbols of Authority Linked to Cain and Seth; Sheol and the Second Death; The Fig Tree in Biblical Symbolism