What are the others things that indicate the Biblical Joseph as Aryan aside from the Aryan identity of his mother Rachel or his father who, again, is likely the firstborn Reuben? Doubtlessly that he is firstborn to Rachel is one clue.
Other metaphors, though, seems significant as designating Joseph Aryan. According to the Kings James Translation, his father Jacob or Israel will bless him in the following manner:
“Joseph is a fruitful bough, a fruitful bough [or tree] by a well; His branches run over the wall. The archers have bitterly grieved him, Shot at him and hated him. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)” (Genesis 49:22-49:24)
As discussed elsewhere in this study, that Joseph is indicated an archer suggests him as an Aryan akin to Apollo. Likewise, here, according to common translations, we find an arboreal metaphor which in JEM (Jewish Esoteric Moralization) is an Aryan identifier. Some Biblical scholars suggest that Joseph is described as a vine in this passage but I find this wholly unconvincing in light of a broader understanding of JEM explicated in this study.
Indeed, the vine represents Joseph’s brother Judah. It very clearly indicates the line of Jewry in JEM. Understanding Joseph identified as a fruitful bough or tree we may interpret the passage as indicating that the Aryan Joseph is a genetic tree serving a Jewish vine and providing access over a “wall” perhaps to a “well.” Again we understand aqueous metaphors like rivers representing Aryan genetics. Yet the translations of this passage are especially various. Indeed, in some more recent translations they are downright curious.
For instance, both the New Living Translation Bible, published in 1996, and The Good News Translations, published in 1976, indicate Joseph as a Donkey or the foal of a Donkey as opposed to a bough or tree. Certainly this would likewise indicate Joseph as not merely a non-Jew, as this study explicates, but as servile to Judah who binds his “donkey unto the vine.”
These odd variations in translations perhaps suggest a knowledgeable crypto-Jewish intelligence in the development of contemporary Church propaganda. After all, since it is highly unlikely these symbols were changed arbitrarily, outside of a racial deference developed to the point of madness, truly what other conclusion might we draw? These translations become more arbitrary when one reviews the actual Hebrew words that are used in the passage.
The Hebrew word translated here variously as bough, vine, tree or donkey is ben, בֵּ֤ן. It actually means son or sons in the overwhelming majority of its appearances in the Hebrew Bible. Meanwhile the words for bough, vine, tree or donkey appearing in the Hebrew Bible are dissimilar. They are t’alah, anaph, zemorah, gephen, ilan, ets and hamor. Ben might even be understood, at least in some Biblical contexts, as an Aryan Identifier, especially in contrast to eben, אֶ֥בֶן, which is a Jewish Identifier translated as stone.
In fact, possibly eben is a kind of portmanteau. Indeed, the additional letter is the aleph, אֶ֥. It means “first” or “alpha,” hence the Jew is suggested as the “first-son,” “Alpha-son,” or Judah the lion. This seems corroborated by the first letter in ben, bet, ב, which means “second.” To be clear, this is distinct from the status of firstborn which goes to the Aryan as this study shows.
Interestingly the common word for firstborn, bekor, בְּכוֹר, appearing in the Hebrew Bible likewise begins with bet, possibly suggesting a secondary status. The remainder of the word, kor, כוֹר, translates as “furnace,” “kiln,” “forge,” “pile” and “melting pot” in the Modern Hebrew. Possibly this suggests the firstborn Aryan as a “melting pot” or “woodpile” for the consuming Jewish fire God at least from a Modern Jewish perspective. The Biblical Benjamin too, whose name is derivative of ben, is a clear Aryan figure as this study explicates.
In the King’s James Bible, ben is translated as “bough” only twice. Both occurrences are in the Genesis 49 passage above. Similarly the actual Hebrew translated here as branches is banowt, בָּנ֕וֹת, meaning “daughters.” As with ben, words deriving from the root word bath, בַּת, meaning “daughter,” are translated as “branches” only in this passage. Hence it seems an open and fair question as to how this metaphor even appeared, except, again, by an intelligent crypto-Jewish influence on translations.
Indeed, maybe the most accurate translation given for at least this first line above is that appearing in the Douay-Rheims Bible first published in 1609. There it reads: “Joseph is a growing son, a growing son and comely to behold; the daughters run to and fro upon the wall.” Yet even this is not a fully accurate translation. For instance, there does seem to be a reference to a “well” in the passage appearing in the word, ayin, עָ֑יִן. As this study explicates, it may mean “fountain,” “hole” or “eye.” Almost certainly it is a vaginal symbol as well, as this study suggests, particularly in this context.
The word for wall is also curious here. It is shur, שׁוּר, which may also mean “bull” in the Modern Hebrew if also “wall.” The symbol of the bull is connected to cuckoldry as this study explicates and the passage may suggest Aryan daughters “scaling” a “bull.” This study discusses elsewhere that the Hebrew may as well indicate a homosexual relationship between an Aryan Joseph who is standing closely in front of a Jewish figure, identified in the passage as eben and possibly “alpha-son.”
Part of Joseph’s Aryanness is discernible in his relationships. For example, as a youth Joseph falls into a bitter rivalry with his half-brothers, particularly the especially Jewish Simeon. Simeon is second born to Leah hence indicated Jewish in the symbolism. This will be verified by other clues appearing in this study. The ultimate source of the rivalry are Joseph’s dreams of greatness. Indeed, Joseph’s half-brothers become enraged when Joseph describes to them dreams of himself, ascending in greatness above them. These stepbrothers are so jealous of Joseph they plot to kill him. According to Rabbinical sources including the midrashic book of Jasher, it is Simeon who leads this effort.
Likewise, in Genesis, it is the firstborn Aryan, Joseph’s half-brother and possible father Reuben, that intercedes. Indeed, Reuben’s name itself may suggest this racial connection to Joseph. It may be a portmanteau combing raah, ראו and ben. Raah may mean “to see,” “appear” or “appeared” and the name Reuben is sometimes believed to mean “behold a son.” Our understanding, though, may change this to “behold an Aryan.”
Reuben convinces his brothers to settle on imprisoning Joseph in a cistern or well. But then, while eating a meal, Judah asks “What profit will we gain if we kill our brother and cover up his blood? Come, let us sell him to the Ishmaelites and not lay a hand on him; for he is our brother, our own flesh.” That Joseph is sold for twenty pieces of silver is perhaps a reference to the Aryan Shamash who was given this sacred number in Mesopotamia. By the same reasoning, Christ’s price of thirty silver links him to the Semitic moon god Sin/Nanna whose sacred number was “30.”
There is a striking sense of “our own flesh” here. Indeed, instead of actually indicating Joseph “a brother,” it indicates him their possession, to sell or do with what one will, as might a slaver or pimp. Indeed, the Ishmaelites are merchants of spices, balm and myrrh. These are symbols of anointing which elsewhere refer to sex and even prostitution. That Joseph is placed in a well or cistern may suggest an aqueous, anal or vaginal symbolism, which would contain similar connotations. Stunningly, Judah, who again we understand as a synonym for the Jewish God, is typically defended by Christians and Jews as the one who saved Joseph from the murderous intent of his other brothers.
The narrative appears to indicate as well that the Aryan Reuben was never apprised of this decision to sell Joseph into slavery. In Genesis 37:29 it says: “When Reuben returned to the pit and saw that Joseph was not there, he tore his clothes, returned to his brothers, and said, ‘The boy is gone! What am I going to do?’”
The stepbrothers paint goat blood on Joseph’s coat to fake his murder. Doubtlessly this gesture is to indicate Joseph as a scapegoat, in the manner the goat or lamb blood smeared on the lintels of the Hebrews during the Passover sacrifice in Exodus is understood as a symbol of the sacrificed, non-Jewish firstborn children of Egypt. Hence Joseph is being symbolically indicated as an Aryan “burnt offering” or sin offering. This conforms with the notion of the Messiah ben Joseph as a “self-sacrificing or sacrificed Messiah” as will, indeed, his subsequent actions.
Joseph will also show himself loyal to his full brother, the younger Benjamin who, again, is certainly an Aryan as this study makes clear. Though Benjamin is second born to Rachel, he is distinct in that he is born after Jacob becomes Israel, an Emasculation Event that may even suggest his sexual domination or cuckoldry at the hands of an Aryan Angel with whom he wrestles. Hence Benjamin is the first born of Israel and by this symbolism indicated an Aryan. Benjamin will also be known, famously, as “the ravenous wolf,” a clear Aryan Identifier and slur, as this study shows.
 Trees related to Chthonic underworld gods, such as poplars and willows may represent exceptions to this.
 Genesis 49:11
 The stone as a symbol for Jewry is covered in this study.
 A term for Jewish commentaries on Hebrew scriptures written between the 3rd and 13th century, based on parable and haggadic legends.
 Genesis 37:26
 Shamash was the Akkadian Sun God, comparable to the Sumerian Utu.