Part One

Diynah Was Raped

NOPE. Not a typo. That’s only-begotten daughter. Not click-bait either. Somebody really lost their marbles this time, you tell me, and it isn’t the person reading these words from your side of the computer screen. Sure, shoot the messenger, why don’t you? Because all I can do sometimes is report on this stuff. You will tell me it’s heresy to even elicit the possibility. Oh, is it, now? Show me in the Book where it says so. You can’t just make up heresies. The doctrines of men do that all the time, but I expect more from my reader. Either something is Scriptural and True or it’s only posing as Scripture, and is therefore a lie. The question is, given that something claims to be Scripturally True, how do you determine whether you’re being lied to or not? I have my own answer, but I’m curious as to what yours may be.

And really, I’m used to the knee-jerk reactions by now. Will every 21st-century corporate church employee scoot my caboose to the curb at the suggestion that there may indeed be divine daughter? Probably. They would have done that anyways some years ago at the mere mention of Torah obedience, had I given them the opportunity. Talk about a bad boy. If you seek to keep the Fathers commands, then you are apostate. Think about that long and hard. They’d run Moshe, King David, every Patriarch and Prophet, as well as Yahusha HaMashiach to the curb for claiming the same. I prefer their company. Wouldn’t you agree?

That right there should be the qualifier for Scripture. It’s what I look for in every single book that I read, including the words of Messiah. If a book insists that keeping our Father’s commands produces the blessings in the kingdom to come and is the narrow road to salvation, then I am curious to hear what else its writer has to offer me. Contrarily, if a book throws the Law of Yahuah by the wayside, tells me it’s unnecessary, or worse, done away with, then you can be certain that I have no further interest in what it has to say. The speaker is a false something or other, as Torah is necessary for righteous living and cannot be done away with.

The book I am referring to does just that. Joseph and Aseneth pronounces the Law of Yahuah as the ultimate Truth.

O Yahuah, my Elohim, to thee I will cry: hear my supplication; And unto thee will I make confession of my sins. And unto thee will I reveal my transgressions of thy Law.

Joseph and Aseneth 12:4

There it is. The person praying is Aseneth, virgin daughter of Pentephres. You may recognize the name as the woman who became Yoceph’s woman in Egypt. But before ever getting around to marriage, she is here confessing to and repenting from a lifetime of idol worship. Far more importantly, her guiding light is the Torah. She has finally discovered the Truth. She has come to terms with the fact that every other elohim, including the doctrines they offer, is a child of Satan. You see how she describes her sins? As transgressing the Law.

You’d think billions of Catholics and Christians, hugging the Bible to their bosom as if their life depends upon it, would know better, but they nearly all claim the Law is done away with. That’s the lie right there. The only instruction in righteous living ever given is no longer a standard. That entire attitude is also testimony to the Truth of the Word. The darkness cannot comprehend the light, and so the very few books in the history of mankind which dare to lead us towards what men despise should be paid careful attention to. And anyways, Aseneth falls into perfect agreement with Yochanon, the up-and-coming disciple of Yahusha, who would later write:

Whosoever commits sin transgresses also the Torah: for sin is the transgression of the Torah.

Yochanon Ri’shon (1 John) 3:4 [Cepher]

See what I mean? Clearly, I can conclude that Yochanon’s words are true, just as Messiah’s words are true. And like Joseph and Aseneth, I can furthermore take an interest in what else the disciple of Yahusha has to say. And no, Aseneth is not revealed as the only begotten daughter. You were probably thinking that. Well, she’s not. The book referenced delivers those details, but I’m not quite ready to give them away yet, as there is still so much ground to cover. Be patient. We’ll get there. Or just skip ahead to part four, I suppose, and miss out on a lot of good stuff. It’s your diet. 

I have already established here that there is a Family in heaven. Father. Mother. Son. Scripture says so. Why not have a daughter then? It never says he doesn’t have a daughter. And it certainly never implies that he wouldn’t want one. Contrarily, you will see for yourself where it says he does have a daughter, and that she is loved. Just as importantly, why she is concealed from the perverted gaze of the world. If the Bible was written under the conditions of a patriarchal society, then that means heaven itself is patriarchal. The world is no longer patriarchal, but that just tells us how far removed we are from the kingdom of heaven. The Father would have every reason to keep his daughter tucked away and concealed until the appropriate hour. How long did he keep his son hidden from knowledge? Quite a while. What happened when he was revealed? Exactly. Murdered. Imagine then what they would do to his daughter.

Rape her. That’s just what they’d do.

Every single generation of men would take up arms and then rape her as a spoil of war—if given the opportunity. And that’s just for starters. I cringe even mentioning that on paper, but you know they would. I certainly wouldn’t be the first to claim that nothing transpires among the children of Israel apart from what has already transpired among the Patriarchs. Well, the same thing happened to Ya’aqov’s only begotten daughter. Diynah was raped. You will tell me that Diynah wasn’t a Patriarch, as only her fathers and brothers were Patriarchs. True. But this is why the present journey is so important, as you shall eventually discover that Diynah was in fact a Matriarch, and just as much a mother to Israel as Leah, Rachel, Bilhah, Zilpah, Rivqah, and Sarah before her. Specifically, you shall see how Diynah’s rape ties into our plan of salvation. Don’t believe me? Keep reading.

The rape of Diynah is told in Genesis chapter 34. A much longer account however can be found in Jasher. How long? It goes on and on for several chapters, starting with chapter 33.

5 At that time some of the women of the inhabitants of the land went to the city of Shekem to dance and rejoice with the daughters of the people of the city, and when they went forth then Rachel and Le’ah the women of Ya’aqov with their families also went to behold the rejoicing of the daughters of the city. 6 And Diynah the daughter of Ya’aqov also went along with them and saw the daughters of the city, and they remained there before these daughters while all the people of the city were standing gy them to behold their rejoicings, and all the great people of the city were there.

7 And Shekem the son of Chamor, the prince of the land, was also standing there to see them. 8 And Shekem beheld Diynah the daughter of Ya’aqov sitting with her mother before the daughters of the city, and the damsel pleased him greatly, and he there asked his friends and his people, saying, “Whose daughter is that sitting amongst the women, whom I do not know in this city?” 9 And they said unto him, “Surely, this is the daughter of Ya’aqov the son of Yitschaq the Ivriy, who has dwelt in this city for some time, and when it was reported that the daughters of the land were going forth to rejoice, she went with her mother and maidservants to sit amongst them as you see.” 10 And Shekem beheld Diynah the daughter of Ya’aqov, and when he looked at her his soul became fixed upon Diynah. 11 And he sent and had her taken by force, and Diynah came to the house of Shekem and he seized her forcibly and lay with her and humbled her, and he loved her exceedingly and placed her in his house.

12 And they came and told the thing unto Ya’aqov, and when Ya’aqov heard that Shekem had defiled his daughter Diynah, Ya’aqov sent twelve of his servants to fetch Diynah from the house of Shekem, and they went and came to the house of Shekem to take away Diynah from there. 13 And when they came Shekem went out to them with his men and drove them from his house, and he would not suffer them to come before Diynah, but Shekem was sitting with Diynah kissing and embracing her before their eyes.

Yashar (Jasher) 33:5-13 [Cepher]

I’ll let you read the rest for yourself. As you likely already know by now, two of Diynah’s twelve brothers, Shim’on and Leviy, trick Shekem and the entire city which bears his name into circumcising themselves as a trade agreement, whereas they afterwards might marry each other’s sons and daughters. Shim’on and Leviy then enter the city and kill everyone, save for 85 virgin women and a number of men who become their slaves.

As the narrative in Jasher continues, a confederation of seven kings, complete with ten-thousand fighting men, meet Ya’aqov and his sons in the field of battle. Hearing of the impending fight, Yitshaq prays to Yahuah for help. In turn, Yahuah puts fear into the hearts of the Canaanite kings, who all agree that the Patriarchs of Israel might annihilate every single one of them, just as they had done to Shekem. Conflict is swayed—for now. And it all resulted from the single act of raping Ya’aqov’s daughter.

Part Two

Diynah Had a Husband

BUT WHAT of Diynah’s child?

Oh, haven’t you heard? Diynah had a child. The plural of child is children, which is most certainly attributable to Diynah, as she had eleven in all. Seven sons and four daughters. The first child derived from a Canaanite rapist, and resulted in a girl. Her last three daughters are listed in the Septuagint with the given names of Day (Yemima), Kasia, and Karen Happukh, meaning, Amalthaea’s horn. Somebody on the Internet has probably done their due diligence by reading the Septuagint, and is already pausing to interrupt me: “Woah—bronco! Wrong again. Those are Job’s daughters.” I’m very aware of that fact. They’re also Diynah’s daughters.

13 And there were born to him seven sons and three daughters. 14 And he called the first Day, and the second Casia, and the third Amalthaea’s horn. 15 And there were not found in comparison with the daughters of Job, fairer than they in all the world: and their father gave them an inheritance among their brethren.

Job 42: 13-15 [Septuagint LXX]

Nothing of Diynah was mentioned among Iyov’s children—you explain. Yeah, well, she’s there in Scripture. You just have to dig for these things. Often, the answers don’t come that easy. It’s more like, one thing leads to another. That’s how bread crumb trails often go. Every book is written differently. You read something peculiar and then set it aside, waiting patiently for answers. Scripture was written that way, so as to make us work for the Truth.

17b This man is described in the Syriac book living in the land of Ausis, on the borders of Idumea and Arabia: and his name before was Jobab; and having taken an Arabian wife, he begot a son whose name was Ennon. And he himself was the son of his father Zare, one of the sons of Esau, and of his mother Bosorrha, so that he was the fifth from Abraam.

Job 42: 17b [Septuagint LXX]

Still not reading anything about Diynah, but we learned something. A few things, actually. The land of Uz was located on the borders of Idumea and Arabia. Idumea would be the land of Edom, just south of the Dead Sea. His first wife was Arabian and his father’s name was Zare. In turn, Zare was a son of Esau. Seeing as how Iyov was the fifth from Abraham however, there had to be two more unmentioned fathers between Esau and Zare. Still pits us in the same timeline though, as Diynah was the third from Abraham. Was Diynah older? Probably. Much older. Before this is older, you shall see why the two were a match made in heaven.

An entire year ago, I discovered another morsel in the Aramaic Targum’s account of the Exodus which, at the time, needed set aside, as I didn’t really know what to do with the information. There’s actually an untold number of savory treats in the Targum’s Exodus account, but the one applicable to this narrative can be found during the seventh plague, when Moshe and Aharon rain down Yahuah’s fire and hail. Follow along.

18 Behold, at this time tomorrow I will cause to come down from the treasures of the heavens a mighty hail, the like of which hath never been in Mizraim since the day when men were settled upon it until now. 19 But now send, gather together thy flocks, and all that thou hast in the field (for) upon all men and cattle that are found in the field, and not gathered together within the house, will the hail come down, and they will die.

20 Hiob, (Job,) who reverenced the word of Yahuah, among the servants of Pharaoh, gathered together his servants and his flocks within the house.

Exodus 9:18-20 [Targum]

Look at us, already back on the Iyov bandwagon again. Iyov was present during the Exodus, and it would only make sense that he would. The man who was told to gird his loins up like a man while simultaneously dealing with the presence of Yahuah in a tornado was blessed by witnessing the power of the Most-High at work. You’re probably wondering what Iyov was doing in Egypt though. I was too, the first time I read it. I therefore decided to do a little desert combing, and this is what I uncovered.

5 For I am of the sons of Esau. My brother is Nahor, and your mother is Dinah. By her have I become your father. 6 For my first wife died with my other ten children in better death. 7 Hear now, children, and I will reveal unto you what happened to me. 8 I was a very rich man living in the East in the land Uz and before Yahuah hand named me Job, I was called Jobab.

The Testament of Job 1:5-6

Found her. The mother of Day, Kasia, and Amalthaea’s horn was Diynah. You didn’t believe me, did you? But there it is. It also says that Iyov was of the sons of Esau, but we’ve already established that fact. Notice how he says on his deathbed that he lived in the East in the land of Uz, past tense, and that his first wife, the Arabian one, had died. It’s not like Iyov’s presence in Egypt is completely unknown, as the man from Uz was twice recorded in Jasher, in 66:15 and 67:42, giving council to Pharaoh. We at least know now why he landed in Egypt. Because he married a Hebrew woman.

That’s impossible, as the math is all wrong—you will tell me. Oh, is it? The Israelites were slaves in Egypt for 400 years, you say, and so, Iyov couldn’t have possibly married Diynah and still lived to see their Exodus. Bummer. Very well then. We shall have to consort to crunching numbers. But first things first. The Israelites were not in Egypt for 400 years. The Masoretic Text has it all wrong. But let’s read it anyways, just to remain absolutely certain.

40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

Exodus 12:40 (KJV)

That’s pretty straight forward, you tell me—and proves me wrong yet again. I’ll admit it, I’ve been backed into a corner on this one, as it does appear as though the sons of Yashar’el were in Egypt for 400 years. Hmm. It’s not what Jasher says. And if we further scrutinize the same text, not even the Masoretic holds to the 400-year narrative. The genealogies given to us claim otherwise. Follow along.

16 And these are the names of the sons of Leviy according to their generations; Gershon, and Qohath, and Merariy: and the years of the life of Leviy were a hundred thirty and seven years. 17 The sons of Gerson; Livniy, and Shim’iy, according to their families. 18 And the sons of Qohath; Amram, and Yitshar, and Chevron, and Uzziy’el: and the years of the life of Qohath were a hundred thirty and three years. 19 And the sons of Merariy; Machliy and Mushiy: these are the families of Leviy according to their generations. 20 And Amram took him Yokeved his father’s sister to be his woman; and she bore him Aharon and Mosheh: and the years of the life of Amram were a hundred and thirty and seven years.

Shemoth (Exodus) 6:16-20 [Cepher]

There are only 2 generations between Leviy and Moshe. Did they each live 200 years before having children? They most certainly may have gone a hundred years before conceiving the next generation, but 200 is a stretch. His father is Amram and grandfather is Qohath, making Leviy a great-grandfather. Tell me how that makes 400 years again? We can trace the genealogy of the other tribes and come up with the same results. Presently however, the Exodus Masoretic agrees with Jasher.

67 THERE was a man in the land of Mitsrayim of the seed of Leviy, whose name was Amram, the son of Qohath, the son of Leviy, the son of Yashar’el. 2 And this man went and took a woman, namely Yokeved the daughter of Leviy his father’s sister, and she was one hundred and twenty-six years old, and he came unto her. 3 And the woman conceived and bore a daughter, and she called her name Miryam, because in those days the Mitsriym had embittered the lives of the children of Yashar’el. 4 And she conceived again and bore a son and she called his name Aharon, for in the days of her conception, Phar’oh began to spill the blood of the male children of Yashar’el.

Yashar (Jasher) 67:1-4

You see, the texts agree. Just not on the number of years. The actual number of years they were in Egypt, from Ya’aqob’s arrival to Moshe’s departure, was precisely 210 years, but we’ll arrive at that conclusion shortly. Also, Yokeved, the daughter of Leviy, was 126 years old when she conceived Miryam. Close to the 200-year count between generations, sort of, but clearly, no cigar. What this means is, Moshe was the great-grandson of Leviy, according to his father, but according to his mother, only a grandson. Incredible.

For whatever reason, the Hebrew Masoretic has chosen to scrub the line regarding Yashar’el’s tenure in Egypt, because both the much older Greek Septuagint and the Samaritan Pentateuch have included it.

And the sojourning of the children of Israel, while they sojourned in the land of Canaan and the land of Egypt was 430 years.

Samaritan Pentateuch (SP)

And the sojourning of the children of Israel, while they sojourned in the land of Egypt and the land of Canaan, was 430 years.

Exodus 12:40 [Septuagint LXX]

And anyways, the Cepher Bible, my go-to text, has corrected the error in the Masoretic.

40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

Exodus 12:40 (KJV)

40 Now the sojourning of the children of Yashar’el, who dwelt in the land of Mitsrayim, and in the land of Kena’an, they and their fathers, was four hundred and thirty years.

Shemoth (Exodus) 12:40 [Cepher]

Once again, the Aramaic Targum not only agrees with the most ancient sources, it fills in the missing pieces.

And the days of the dwelling of the sons of Israel in Mizraim were thirty weeks of years, (thirty times seven years,) which is the sum of two hundred and ten years. But the number of four hundred and thirty years (had passed away since) Yahuah spake to Abraham, in the hour that He spake with him on the fifteenth of Nisan, between the divided parts, until the day that they went out of Mizraim.

Exodus 12:40 [Targum]

Ah, finally. Answers in Genesis. There were precisely 400 revolutions of the sun in the zodiac between the fifteenth of Nisan, when Yahuah made a covenant with Abraham, and the fifteenth of Nisan, when Yashar’el departed Egypt. But more specifically, 230 years of those 400 were spent sojourning in Egypt.

The next hurdle we need to overcome is the matter of Iyov’s age at the time of his death. Once again, we are given conflicting numbers.

16 After this lived Iyov a hundred and forty years, and saw his sons, and his sons’ sons, even four generations. 17 So Iyov died, being old and full of days.

Iyov (Job) 42:16-17 [Cepher]

16 And Job lived after affliction a hundred and seventy years: and all the years he lived were two hundred and forty: and Job saw his sons and his sons’ sons, the fourth generation. 17 And Job died, an old man and full of days: and it is written that he will rise again with those whom Yahuah raises up.

Job 42:16-17 [Septuagint LXX]

The Masoretic and Septuagint fail to agree. Again. Why am I not surprised? The Masoretic does not tell us how many years Iyov lived before the plagues, but only that he lived 140 years afterwards. Contrarily, the LXX claims 170 years afterwards, making for a grand total of 240. Therefore, knowing that we have 230 years to work with, Iyov may have been 10 years old and living in the neighborhood of Edom when the Patriarchs entered Egypt.

How old was Diynah when she entered Egypt? Hard to tell. Iyov definitely married an older woman though. More numbers crunching is needed—me thinks. Let’s try to figure this out, shall we?

Here’s what we do know. Diynah was the last born of Leah’s children, following brothers Re’uven, Shim’on, Leviy, Yahudah, and finally Yisshakar and Zevulun. Her birth would have only proceeded Rachel’s conception of Yoceph and Benjamin. Well, Zevulun was the closest brother to her in age, and he died 114 years old, 72 years after their arrival in Egypt. It says so right here.

3 And Zevulun the son of Ya’aqov died in that year, that is the seventy second year of the going down of Yashar’el to Mitsrayim, and Zevulun died a hundred and fourteen years old, and was put into a coffin and given in the hands of his children.

Yashar (Jasher) 61:3 [Cepher]

Her next closest sibling is Yoceph. Same father but different mother. We read:

25 And it came to pass after this that Yoceph died in that year, the seventy first year of Yashar’el going down to Mitsrayim. 26 And Yoceph was one hundred and ten years old when he died in the land of Mitsrayim, and all his brethren and all his servants rose up and they embalmed Yoceph, as was their custom, and his brethren and all Mitsrayim mourned over him for seventy days.

Yashar (Jasher) 59:25-26 [Cepher]

What this means is, Zevulun and Yoceph were born three years apart. We know that Diynah was born between them. Zevulun furthermore entered Egypt at 42 years of age, give or take so many months. Yoceph was 39 when his brothers entered. We can therefore conclude the Diynah was anywhere from 39 to 41 years old at the same entry point. If you need to see how I punched the numbers in on the calculator, I simply subtracted 71 from 110 and 72 from 114.

Now, assuming for the moment that Iyov was only 10 years old when Diynah entered Egypt at 40 years of age, making her three decades his elder, she would have to be at a minimal 100 years old when the two decided to have a family. Probably closer to 110, seeing as how his plagues lasted for 7 years. Despite the fact that her siblings would begin to die off within the decade, it is doable, considering how Yokeved the mother of Moshe was 126 years-old when she began to have her family. Yashar even records that he visited his mother at 18 years of age, making Yokeved in the whereabouts of 147. That’s pretty old. Did Diynah live that long? We are not told. But throw in a set of twins or two, she could have easily produced ten children for Iyov, with a year or two rest in-between, before reaching the age that Yokeved even started, given a quarter of a century head-start.

I’m not done crunching those numbers yet. We can do better. You see, I had mentioned that Iyov’s plagues lasted for 7 years. That source material derives from The Testament of Job, where-in we read:

Thus, I endured for seven years, sitting on a dung-hill outside of the city while being plague-stricken.

The Testament of Job 5:9

Well, the same book gives completely different years to the life of Iyov.

18 He had lived before his plague eighty-five years, and after the plague he took the double share of all; hence also his year’s he doubled, which is 170 years. Thus, he lived altogether 255 years.

The Testament of Job 12:18

Well, well, well. The timeline is looking more and more interesting, given our present source material. If there were 240 years between Ya’aqob’s entry and Moshe’s exodus, and Iyov lived long enough to witness the Most-High at work, then the number 255 works out to something like 15 years of age to match Diynah’s 40. Though their ages are closer, on closer scrutiny, the adjusted timeline increases Diynah’s child-bearing years closer to 110 or 120 rather than 100. Still doable though.

The miracle of Iyov is that the man who defied the plagues of Satan, choosing rather to praise Yahuah, was blessed with a second life. Not one of Diynah’s brothers lived to see 170 the first time. Iyov lived two separate lifetimes, 85 and 170 respectively, equaling together 255. Why couldn’t Diynah receive a second lot as well? Her first shot at marriage was completely crippled by the rape of a Canaanite.

At a glance, and seeing as how Iyov’s second set of children were never included in anyone’s Biblical lineage (as far as I can tell), one might conclude that Diynah was just as easily snubbed from any future genealogies. Seems like everyone else comes to those conclusions. But that couldn’t be any further from the Truth. Like her Patriarchal brothers, Diynah was indeed a great Matriarch. After all, her relationship with her captor and rapist, albeit a brief one, produced a child. A daughter. And you’re about to find out who.

In part two, we shall try our best to track down the mysterious woman’s whereabouts. Oh, I haven’t forgotten about the Only Begotten Daughter either. Even she comes into the narrative. And just as importantly, you shall demonstratably see how the two of them figures into the story of Yisra’el’s salvation.

Part 3

Aseneth Had a Father

DUH. Of course, Aseneth had a father, as nobody in the history of the world is exempt from one. Understand though what I’m saying. The book Joseph and Aseneth tells us that Pentephres was her father. You will tell me that is incorrect information, as you did a bit of fact checking, and Potiphar was really her father. Also correct. But that is only the half of it. Biologically, neither Pentephres nor Potiphar was her true father. If you’re curious as to who that may be, then keep reading.

And Phar’oh called Yoceph’s name Tsophnath Pa’neach; and he gave him to be his woman Acenath the daughter of Potiy Phera priest of On. And Yoceph went out over all the land of Mitsrayim.

Bere’shiyth (Genesis) 41:45 [Cepher]

See? Potiy Phera, or Potiphera, is just a slightly strengthened version of Potiphar. Same person. Yoceph later married the daughter of the very man whom he slaved for and whose wife had the hots for him. Jubilees agrees and names him Potiphar.  

And the king called Yoceph to be his woman the daughter of Potiyphar, the daughter of the priest of On, the chief cook.

Yovheliym (Jubilees) 40:10 [Cepher]

Contrarily, Joseph and Aseneth names a certain Pentephres as Aseneth’s father. Uh-oh. Contradictions.

4 Now there was in that city a man, a satrap of Pharaoh; and this man was chief of all Pharaoh’s satraps and lords. 5 And he was very rich, and wise, and generous, and he was Pharaoh’s counselor, and his name was Pentephres; and he was the priest of Heliopolis of On. 6 And Pentephres had a virgin daughter of about eighteen years of age, tall and beautiful and graceful, more beautiful than any other virgin in the land.

Joseph and Aseneth 1:4-6

So, which is it? Was Aseneth’s father Potiphar or Pentephres? I have just given you the answer. Both. Potiphar and Pentephres are just two different names for the same person, as they are both listed as the priest of On. If ‘Joseph and Aseneth’ were a forgery, you would think the writer would at least try and match up the father with Moshe’s naming of him.

The thing is though, Moshe was given many names. In Yashar, his father Amram called him Chabar. His mother Jochebed called him Jekuthiel. His sister Miriam called him Jered. His brother Aaron called him Abi Zanuch. His grandfather called him Abigdor. His nurses called him Abi Socho. And his Israelite contemporaries apparently called him Shemaiah. It was Pharaoh’s daughter who called him Moshe. The name stuck. Even Yoceph was given multiple names, as Pharaoh called him Tsophnath Pa’neach. So, why wouldn’t Potiphar have multiple names? It only seems likely that a priest would. It also gives the book more authenticity.

‘Joseph and Aseneth’ even agrees upon the manner in which Aseneth was given to Yoceph by Potiphar, I mean, Pentephres, for a wife. We have already gleaned that it was Pharaoh who handed her over. Here we read:

And Pentephres said to Joseph, “Tomorrow I will invite the lords and satraps of Egypt, and I will celebrate your wedding, and you shall take Aseneth as your wife.”

7 And Joseph said, “First, I must tell Pharaoh about Aseneth, because he is my father; and he will give me Aseneth as my wife himself.”

Joseph and Aseneth 20:6-7

Notice how Joseph calls Pharaoh his father? Obviously, he cannot possibly be referring to his biological father, as Yoceph had Ya’aqob for a father and the eleven brothers who dropped him into a scorpion pit. Lots of adoptive fathers in this story then. Potiphar-Pentephres is just another that we can add to that list. Mm-hmm, Aseneth was adopted. Joseph and Aseneth never says so, but again, Scripture is never under that obligation, nor is it written that way. You are expected to search these things out for validation and the purposes of personal enrichment. We are however given one very important clue.

7 And she was quite unlike the daughters of the Egyptians, but in every respect like the daughters of the Hebrews. 8 And she was as tall as Sarah, and as beautiful as Rebecca, and as fair as Rachel; and this virgin’s name was Aseneth.

Joseph and Aseneth 1:7-8

From this we gleaned that she did not share the same features as her Egyptian parents. Or her Egyptian neighbors, for that matter. Contrarily, she looked very much like a Hebrew woman. Like Sarah her great-great grandmother. Rivqah her great-grandmother. Rachel her grandmother. Sounds like she was a Hebrew to me, wouldn’t you agree? But who is her father and mother then? The Aramaic Targum once again fills in the missing details.

And unto Yoceph in the land of Mitsrayim were born Manashsheh and Ephrayim, which Acenath the daughter of Potiy Phera priest of On bore unto him.

Bere’shiyth (Genesis) 46:20 [Cepher]

And to Joseph were born two sons in the land of Mizraim, whom Asenath the daughter of Dinah, educated in the house of Potiphera prince of Tanis, bare, Menasheh and Ephraim.

Genesis 46:20 [Targum]

Aseneth was only educated in the house of Potiphera. It says right there that Diynah was her mother. Iyov must be her father then. Nope. The Targum tells us who her father is, and he’s not Iyov.

And Pharaoh called the name of Joseph, The man who revealeth mysteries. And he gave him Asenath, whom Dinah had borne to Shekem, and the wife of Potiphera prince (Rabba) of Tanis had brought up, to be his wife. And Joseph went forth ruler over the land of Mizraim.

Genesis 41:45 [Targum]

The true father of Aseneth was Shekem the Canaanite. Mystery solved. The girl was only brought up in Potiphera’s household. How she arrived there, we are not told. But that in itself is unimportant when the implications here are HUGE. Menasheh and Ephrayim were blended with the Cains. Her father, you see, was a Ham. Technically, the Egyptians were also Ham’s and therefore descendants of the Cains. Therefore, given another scenario and the course of nature, Potiphera would have delivered the same outcome, as he too by default was likely a Ham. But with Shekem, we are given no illusions.

There is another reference that I can find to Diynah and Aseneth in the Targum. The scene involves Ya’aqob blessing Yoceph’s two sons. Timing is everything.

And Israel looked at the sons of Joseph and said, “From whom are these born to thee?”

And Joseph answered his father, “They are my sons which the Word of Yahuah gave me according to this writing, according to which I took Asenath the daughter of Dinah thy daughter to be my wife.” And he said, “Bring them now near to me, and I will bless them.”

Genesis 48:8-9 [Targum]

You’re likely familiar with the scene. Knowing that his father is ready to die, Yoceph places Manashsheh under Ya’aqob’s right hand, being the elder, and Ephrayim under his left. Ya’aqob crosses his arms however, so as to place his right hand upon Ephrayim’s head, the younger. In this way, Ephrayim received a special blessing. Yoceph was at first infuriated, even going so far as to think of Ya’aqob’s reverse blessing as something evil, but you and I know by now that very little went down in personal lives of the Patriarch’s as they expected.

Quick history lesson. Centuries later, Yahuah would hand the House of Yashar’el a bill of divorce. Why? The northern tribes wanted to worship the pagan elohim. More-so, they wanted to be goyim. And when it came down to it, Yahuah no longer wanted to be their elohim. So, he delivered them to the desires of their heart. Yashar’el was vomited from the land and cast into the surrounding nations, while only brothers Yahudah and Leviy remained. In effect, they became goyim. I’ve said this dozens of times already, but the plan, which started with the disinheriting of humanity at Babel, was indeed a brilliant one. It was only after the death of Yahusha Mashiach that the goyim were grafted back in. And who were they grafted back through? The tribe of Ephrayim.

The right hand of Ya’aqob, you see, is a representation of Messiah, who is himself at the right hand of Yahuah, the Most-High Elohim. Though Ephrayim is dispersed among the nations, Messiah’s hand rests upon him to this very day. While in the act of crossing his arms, Ya’aqob formed an “X”. That would be the letter “Tav” in the Hebrew alphabet. The letter symbolizes a sign or a covenant. And how did Yahusha refer to himself? In Revelation 22:13, he said he was the “Alef” and the “Tav.” The Beginning and the End. The First and the Last. Whether or not Yoceph or his boys understood the profound significance at the time, his portion, as well as Diynah’s, was sealed with the sign of the completed work of Messiah. That happened to no other child but theirs.  

And now you know. Diynah was indeed the Matriarch of a great many people. The goyim returning to Yashar’el. Also, the plausible reason why Yoceph received a double portion of Ya’aqob’s inheritance. Ya’aqob had not thought to overlook his only-begotten daughter.

Part 4

Her Name Is Penitence

I JUST gave it all away. It’s in the title. The only-begotten daughter of Elohim has a name, and it’s revealed to us as Penitence. As you likely already know by now, the nod comes to us by way of ‘Joseph and Aseneth’. Seeing as how this is the fourth part in an ever-expansive paper, you’ve been waiting patiently. Or not. Perhaps you have skipped an entire 22 pages (by its current count), forsaking any and all insight into my genealogical research. Fine. As I mentioned earlier, it’s your diet. However, if you did manage the long and winding scenic route to arrive at our present whereabouts, then I hope you are as excited by everything in the rearview mirror as I am. Also, blessed for having known. And no, I won’t repeat those conclusions here, as you will either have to backtrack or commit to your own investigative research. That is all for now.

Anyways, I have but only one Scriptural witness to the existence of Penitence in heaven. I know. We are to seek out two. Before committing myself to writing this paper, I had another sleuth scour Scripture looking for one, and nada. It’s why I started out saying I am only here to report on my findings. But also, the importance of Torah was reported on. According to ‘Joseph and Aseneth’, the entire role of Penitence is to petition on behalf of those who repent of their sins and turn in obedience to Torah. You can read it for yourself here.

5 Take heart, Aseneth: lo, Yahuah has given you to Yoceph to be his bride, and he shall be your bridegroom.

6 And you shall no more be called Aseneth, but ‘City of Refuge’ shall be your name; for many nations shall take refuge in you, and under your wings shall many peoples find shelter, and within your walls those who give their allegiance to Elohim in penitence will find security.

7 For Penitence is the Most High’s daughter and she entreats the Most-High on your behalf every hour, and on behalf of all who repent; for he is the father of Penitence and she the mother of virgins, and every hour she petitions him for those who repent; for she has prepared a heavenly bridal chamber for those who love her, and she will look after them forever.

8 And Penitence is herself a virgin, very beautiful and pure and chaste and gentle; and Elohim Most-High loves her, and all his angels do her reverence.

Joseph and Aseneth 15: 5-8

The implications are staggering. You know how Yahusha HaMashiach serves the set-apart ones in his Father’s kingdom? Well, Penitence does as well. Eternally. But there’s more. I took out the highlighter so that you wouldn’t miss it. “She has prepared a heavenly bridal chamber for those who love her.” I have lots of thoughts on that passage right there, but for the time being, it’s probably best that I let you figure it out for yourself. Here’s a hint though. Yahusha is also a bridegroom. And no, Yahusha will not be marrying his sister, if that’s what you’re thinking, as that would break Torah. Again, come to your own conclusions as to what it’s saying.

Also, the reason as to why Yahuah will not openly reveal his only-begotten daughter, except for the wedding day, is given to us in the narrative. I certainly wouldn’t be the first the claim that Yoceph is a representative of Messiah. Well, the same can be said here. In ‘Joseph and Aseneth’, Yoceph doubles for the son of Elohim while Aseneth plays the part of his daughter. In fact, the entire book can be taken as an allegory for the marriage of Messiah with Yashar’el. Follow long.

Aseneth is described as a virgin, tall and beautiful and graceful, more beautiful than any other virgin in the land. She lives in a tower ornamented with riches. Seven virgins attend to her, all of whom were born on the same day. Mm-hmm, that’s 7—if you prefer actual numbers. How many Ruach’s proceed from the Most-High? You probably already know the answer to that. But if not, seven. One of them is the Ruach HaQodesh, by the way. Wisdom. But I digress.

No man, woman, or child has sat on her bed—not even her virgin servants. Perhaps the greatest clue to whom she symbolizes is given to us when we are told that the fame of her beauty has spread throughout all the land, even to its remotest corners, so that all the sons of lords and kings alike sought her hand in marriage. Even to the point that they would fight amongst themselves in order to win her hand. Even after their marriage, Pharaoh’s son attempts to murder Yoceph and steal her for himself—you see? The catch being, up until that point, nobody had ever physically seen her in person, aside from her parents and what is described to us as a dead brother. Aseneth however detested all strange men, wanting nothing to do with them, just as Ya’aqob had instructed his sons when choosing women. On the day she met Yoceph for the first time, we read the following description.

And it gave Pentephres and his wife great joy to see their daughter Aseneth adorned as the bride of Elohim. And they took out all the good things they had brought from their estate in the country, and they gave them to their daughter.

Joseph and Aseneth 4:2

She then watches Yoceph approach from the east, as though he himself is the sun.

4 And the gates of the court that looked east were opened, and Joseph came in, sitting in Pharaoh’s viceroy’s chariot. 5 And there were four horses yoked together, white as snow, with golden reins; and the chariot was covered over with gold. 6 And Joseph was wearing a marvelous white tunic, and the robe wrapped around him was purple, made of linen woven with gold: there was a golden crown on his head, and all round the crown were twelve precious stones, and above the stone twelve golden rays; and a royal scepter was in his right hand. 7 And he held an olive branch stretched out, and there was much fruit on it.

8 And Joseph came into the court, and the gates were shut. 9 And strangers, whether men or women, remained outside, because the gate-keepers had shut the doors.

Joseph and Aseneth 5:4-9

That’s messianic, right there. We even get to see the twelve sons of Yashar’el, the twelve gates leading into Yerushalayim, as well as Yahusha’s twelve Talmidim represented in his crown. The closing of Potiphar’s gates makes this a perfect companion to Yahusha’s parable of the wise and foolish virgins. All strangers remained on the outside.

Sometimes I have a difficult time ending these papers. Should I close with clever wording or leave off with a cliffhanger? This is one of those occasions. Actually, I have several more pages to address in scribbled notes, but now that I think upon it, very few—if any of them—further develop the journey we’ve been on. Our knowledge of Diynah and Aseneth, Iyov for an added bonus, as well as the only-begotten daughter of Elohim, has peaked. Mostly. From here, the road descends. So, I will perhaps write a few more lines and then press the publish button. Here it goes. The closing notes.

Aseneth was a lifelong idolater. It only makes sense that she would be, as her adopted father was a priest of On. Asking why Ya’aqob would allow his granddaughter to be raised by pagans is a very good question. Because Aseneth was the offspring of rape, conceived out of wedlock, and goyim from the beginning. It would take Yoceph to play the part of her redeemer. I don’t know about you, but that just sent me chills. You cannot still very well be a child of Cain if you’re grafted in. Those are the rules and I didn’t write them. Aseneth is my Matriarch. Probably yours as well. Seeing as how my readers are grafted in through Ephrayim—hopefully. If so, then she is telling our story.

Somebody will surely argue that Aseneth cannot possibly be a representative of Yah’s only-begotten daughter then. How so? As we have read, the very role of Penitence is to pray on our behalf before her Father, petitioning those who have fallen away into the strange worship of the goyim and yet seek to return, via repentance. Aseneth is a complete reversal of Havah—our first Matriarch. Havah fell from grace. But Aseneth, born a half-Hebrew and goyim, was capable of making up her mind and restoring paradise lost through obedience to the Word. Think about that. Yoceph never would have married her had she refused Torah when it was offered.   

Try to understand what I’m saying here. What I’m not saying is that Yahuah, the Most-High Elohim, does have a daughter. Only that I see no reason why he couldn’t—or wouldn’t, for that matter. You’ve heard of the occult axiom As Above So Below. What if I told you that’s just the Watchers perverting the mysteries of heaven again? The same principle applies to Scripture. Our prayers are to restore earth as it is in heaven—no? Certainly, our actions should reflect the will of heaven. As Above So Below. Why would Yahuah expect anything of us then that is not first modeled in heaven?

Out of the Father came the feminine Ruach. Like Havah from our earthly father Adam. It’s the same thing. Likewise, Yahuah and Wisdom modeled a family; an only begotten Son. Yahusha. His name means Salvation. Didn’t Adam and Havah have a daughter? They did.