How Old Was Joseph When He Met His Brothers Again

Biblical effigy and son of Jacob and Rachel

This article is well-nigh the Joseph of the Book of Genesis. For the New Testament Joseph, meet Saint Joseph. For other uses, meet Joseph (disambiguation).

Joseph
יוֹסֵף
Joseph Recognized past His Brothers (1863 painting by Léon Pierre Urbain Bourgeois)
Pronunciation	Yosef
Resting identify	Joseph'south Tomb, Nablus 32°12′47″North 35°16′58″Due east  /  32.2130268°N 35.2829153°Eastward  / 32.2130268; 35.2829153
Other names	Zaphnath-Paaneah ( צָפְנַת פַּעְנֵחַ )
Spouse(s)	Asenath
Children	Manasseh (son) Ephraim (son)[Genesis 46:20]
Parents	Jacob (father) Rachel (mother)
Relatives	Reuben (half-brother) Simeon (half-brother) Levi (one-half-blood brother) Judah (half-blood brother) Dan (half-brother) Naphtali (half-blood brother) Gad (half-brother) Asher (half-brother) Issachar (one-half-brother) Zebulun (one-half-brother) Dinah (half-sister) Benjamin (brother) Rebecca (grandmother) Isaac (grandfather) Esau (uncle) Leah (aunt/stepmother) Laban (grandad and dandy-uncle) Abraham (cracking-granddad) Sarah (neat-grandmother) Potipherah (father-in-law)

Joseph (; Hebrew: יוֹסֵף, lit.'he will add';^[1] Standard: Yōsef, Tiberian: Yōsēp̄; Standard arabic: يوسف, romanized: Yūsuf ; Ancient Greek: Ἰωσήφ, romanized: Iōsēph ) is an important figure in the Bible's Book of Genesis. He was the outset of the ii sons of Jacob and Rachel (Jacob's twelfth child and eleventh son). His story functions equally an caption for Israel's residence in Egypt. He is the favourite son of the patriarch Jacob, and his jealous brothers sell him into slavery in Egypt, where he eventually ends upwards incarcerated; after correctly interpreting the dreams of Pharaoh, all the same, he rises to second in command in Egypt and saves Egypt during a dearth. Jacob'due south family travel to Egypt to escape the dearth, and it is through him that they are given leave to settle in the Country of Goshen (the eastern part of the Nile Delta).

The composition of the story can exist dated to the period betwixt the 7th century BCE and the tertiary quarter of the fifth century BCE, which is roughly the period to which scholars date the Book of Genesis.^[2] In rabbinic tradition, he is considered the ancestor of a second Messiah called "Mashiach ben Yosef", who will wage war confronting the forces of evil alongside Mashiach ben David and dice in combat with the enemies of God and Israel.^[three]

Etymology [edit]

The Bible offers two explanations of the name Yosef: commencement it is compared to the word asaf from the root /'sp/, "taken away": "And she conceived, and diameter a son; and said, God hath taken away my reproach"; Yosef is then identified with the like root /ysp/, meaning "add": "And she called his name Joseph; and said, The LORD shall add to me another son."^[four]

Biblical narrative [edit]

Birth and family [edit]

Joseph, son of Jacob and Rachel, lived in the land of Canaan with ten half-brothers, one full brother, and at least i half-sis. He was Rachel's firstborn and Jacob's eleventh son. Of all the sons, Joseph was preferred by his father, who gave him a "long glaze of many colors".^[a] When Joseph was seventeen years old, he shared with his brothers two dreams he had had: in the showtime dream, Joseph and his brothers gathered bundles of grain, of which those his brothers gathered, bowed to his own. In the 2nd dream, the sun (begetter), the moon (female parent), and xi stars (brothers) bowed to Joseph himself. These dreams, implying his supremacy, angered his brothers (Genesis 37:1–11) and fabricated the brothers plot his demise.

• 

  Joseph's dream of grain

• 

  Joseph's dream of stars

Plot against Joseph [edit]

Joseph'southward half-brothers were jealous of him; (Genesis 37:18–twenty) wherefore, in Dothan, almost of them plotted to kill him, with the exception of Reuben,^{[five] [6]} who suggested to take Joseph thrown into an empty cistern, intending to rescue Joseph himself. Unaware of this secondary intention, the others obeyed him first.^[b] Upon imprisoning Joseph, the brothers saw a camel caravan carrying spices and perfumes to Arab republic of egypt, and sold Joseph to these merchants.^[c] Thereafter the guilty brothers painted goat's blood on Joseph's coat and showed it to Jacob, who therefore believed Joseph dead (Genesis 37:12–35).

Potiphar's house [edit]

Ultimately, Joseph was sold to Potiphar, the captain of Pharaoh's guard (Genesis 37:36, Genesis 39:i). After, Joseph became Potiphar'south personal retainer, and subsequently his household's superintendent. Hither, Potiphar'due south wife (called Zuleika in later tradition) tried to seduce Joseph, which he refused. Angered by his running away from her, she made a false accusation of rape, and thus assured his imprisonment^[d] (Genesis 39:1–xx).

Joseph in prison [edit]

The warden put Joseph in charge of the other prisoners,^[7] and before long later Pharaoh'southward master loving cup-bearer and chief baker, who had offended the Pharaoh, were thrown into the prison.^[8] Both men had dreams, and Joseph, beingness able to interpret dreams asked to hear. The cup-bearer's dream was most a vine with three branches that was budding. And every bit it was budding, its blossoms came out and they produced grapes. The loving cup-bearer took those grapes and squeezed them into Pharaoh'southward loving cup, and placed the loving cup in Pharaoh'south hand. Joseph interpreted this dream as the cup-bearer beingness restored equally cup-bearer to the Pharaoh within 3 days. The bakery's dream was about three baskets full of breadstuff for the Pharaoh, and birds were eating the bread out of those baskets. Joseph interpreted this dream every bit the baker being hanged within three days and having his mankind eaten by birds.^[9] Joseph requested that the cup-bearer mention him to Pharaoh to secure his release from prison,^[x] but the loving cup-bearer, reinstalled in office, forgot Joseph.^[11] After two more years, the Pharaoh dreamt of vii lean cows which devoured seven fat cows; and of vii withered ears of grain which devoured 7 fat ears. When the Pharaoh's advisers failed to interpret these dreams, the cup-bearer remembered Joseph. Joseph was then summoned. He interpreted the dream as vii years of abundance followed by seven years of famine, and advised the Pharaoh to store surplus grain.

Vizier of Egypt [edit]

Following the prediction, Joseph became Vizier, under the name of Zaphnath-Paaneah,^[e] and was given Asenath, the daughter of Potipherah, priest of On,^[f] to be his married woman. During the vii years of abundance, Joseph ensured that the storehouses were full and that all produce was weighed. In the sixth yr, Asenath bore 2 children to Joseph: Manasseh and Ephraim. When the famine came, information technology was and then astringent that people from surrounding nations came to Egypt to buy staff of life. The narrative besides indicates that they went straight to Joseph or were directed to him, even past the Pharaoh himself (Genesis 41:37–57). As a last resort, all of the inhabitants of Arab republic of egypt, less the Egyptian priestly class, sold their properties and later themselves (as slaves) to Joseph for seed; wherefore Joseph set a mandate that, because the people would be sowing and harvesting seed on authorities property, a fifth of the produce should go to the Pharaoh. This mandate lasted until the days of Moses (Genesis 47:twenty–31).

Brothers sent to Egypt [edit]

Joseph gave orders to his servants to make full their sacks with wheat: illuminated Bible past Raphaël de Mercatelli, Ghent, late 15th century.

In the second year of famine,^[12] Joseph's half brothers were sent to Arab republic of egypt to buy goods. When they came to Egypt, they stood before the Vizier only did not recognize him as their blood brother Joseph, who was now in his belatedly 30s; but Joseph did recognize them and did not speak at all to them in his native tongue of Hebrew.^[xiii] Afterward questioning them, he defendant them of beingness spies. Later they mentioned a younger brother at domicile, the Vizier (Joseph) demanded that he exist brought to Arab republic of egypt as a sit-in of their veracity. This was Joseph's full brother, Benjamin. Joseph placed his brothers in prison for iii days. On the third day, he brought them out of prison to reiterate that he wanted their youngest brother brought to Egypt to demonstrate their veracity. The brothers conferred among themselves speaking in Hebrew, reflecting on the wrong they had done to Joseph. Joseph understood what they were saying and removed himself from their presence because he was caught in emotion. When he returned, the Vizier took Simeon and leap him as a hostage.^[g] And then he had their donkeys prepared with grain and sent the other brothers back to Canaan. Unbeknownst to them, Joseph had as well returned their money to their coin sacks (Genesis 42:1–28).

The silver loving cup [edit]

The remaining brothers returned to their begetter in Canaan, and told him all that had transpired in Arab republic of egypt. They also discovered that all of their money sacks nonetheless had money in them, and they were dismayed. Then they informed their begetter that the Vizier demanded that Benjamin be brought before him to demonstrate that they were honest men. Jacob became greatly distressed feeling that they treated him badly. Later on they had consumed all of the grain that they brought back from Egypt, Jacob told his sons to go back to Egypt for more grain. With Reuben and Judah's persistence, they persuaded their father to let Benjamin join them for fright of Egyptian retribution (Genesis 42:29–43:15).

Joseph'southward cup found in Benjamin'due south sack, illustration by Philip De Vere

Upon their render to Egypt, the brothers were received by the steward of the house of Joseph. When they were brought to Joseph's house, they were apprehensive near the returned coin in their coin sacks. They thought that the missed transaction would somehow be used confronting them as manner to induct them as slaves and confiscate their possessions. So they immediately informed the steward of what had transpired to get a feel of the situation. The steward put them at ease, telling them not to worry nigh the money, and brought out their brother Simeon. Then he brought the brothers into the house of Joseph and received them hospitably. When the Vizier (Joseph) appeared, they gave him gifts from their male parent. Joseph saw and inquired of Benjamin and was overcome past emotion but did non show information technology. He withdrew to his chambers and wept. When he regained control of himself, he returned and ordered a meal to be served. The Egyptians would non dine with Hebrews at the same table, as doing then was considered loathsome, then the sons of Israel were served at a separate table (Genesis 43:xvi–44:34).

That night, Joseph ordered his steward to load the brothers' donkeys with food and all their money. The money they brought was double what they had from the first trip. Deceptively, Joseph as well ordered that his silver loving cup be put in Benjamin'due south sack. The following morning the brothers began their journey back to Canaan. Joseph ordered the steward to get after the brothers and question them about the "missing" argent cup. When the steward caught up with the brothers, he seized them and searched their sacks. The steward found the cup in Benjamin's sack but equally he had planted it the night before. This caused a stir amidst the brothers. However, they agreed to be escorted back to Arab republic of egypt. When the Vizier (Joseph) confronted them near the silver cup, he demanded that the ane who possessed the cup in his handbag get his slave. In response, Judah pleaded with the Vizier that Benjamin be immune to return to his father, and he himself be kept in Benjamin's identify as a slave (Genesis 44).

Family reunited [edit]

Judah appealed to the Vizier begging that Benjamin be released and that he exist enslaved in his stead, because of the silver cup found in Benjamin's sack. The Vizier bankrupt down into tears. He could non control himself whatsoever longer and and so he sent the Egyptian men out of the firm. So he revealed to the Hebrews that he was in fact their brother, Joseph. He wept and so loudly that even the Egyptian household heard it outside. The brothers were frozen and could not utter a word. He brought them closer and relayed to them the events that had happened and told them not to fear, that what they had meant for evil, God had meant for skillful. Then he commanded them to become and bring their begetter and his entire household into Egypt to alive in the province of Goshen, because there were five more years of famine left. So Joseph supplied them Egyptian ship wagons, new garments, silverish money, and twenty additional donkeys carrying provisions for the journey. (Genesis 45:one–28)

Thus, Jacob (besides known as Israel) and his entire house of seventy^[14] gathered up with all their livestock and began their journey to Egypt. As they approached Egyptian territory, Judah went alee to ask Joseph where the caravan should unload. They were directed into the province of Goshen and Joseph readied his chariot to meet his father there.^[h] Information technology had been over twenty years since Joseph had last seen his father. When they met, they embraced each other and wept together for quite a while. His begetter then remarked, "Now allow me die, since I have seen your face, because you are still alive." (Genesis 46:1–34)

Afterward, Joseph's family personally met the Pharaoh of Egypt. The Pharaoh honored their stay and fifty-fifty proposed that if there were any qualified men in their house, and so they may elect a master herdsman to oversee Egyptian livestock. Because the Pharaoh had such a high regard for Joseph, practically making him his equal,^[15] information technology had been an laurels to meet his father. Thus, Israel was able to bless the Pharaoh. (Genesis 47:1–47:12) The family was then settled in Goshen.

Father's approving and passing [edit]

The firm of Israel acquired many possessions and multiplied exceedingly during the course of seventeen years, fifty-fifty through the worst of the seven-year famine. At this fourth dimension, Joseph's father was 147 years former and bedridden. He had fallen ill and lost about of his vision. Joseph was called into his father's house and State of israel pleaded with his son that he non be buried in Arab republic of egypt. Rather, he requested to exist carried to the land of Canaan to exist cached with his forefathers. Joseph was sworn to do equally his father asked of him. (Genesis 47:27–31)

Later, Joseph came to visit his male parent having with him his ii sons, Ephraim and Manasseh. Israel declared that they would be heirs to the inheritance of the house of Israel, every bit if they were his own children, only as Reuben and Simeon were. Then Israel laid his left mitt on the eldest Mannasseh's head and his right manus on the youngest Ephraim'southward caput and blest Joseph. Even so, Joseph was displeased that his father'due south right hand was non on the head of his firstborn, so he switched his father's hands. But Israel refused maxim, "but truly his younger brother shall be greater than he." A declaration he made but as Israel himself was to his firstborn brother Esau. To Joseph, he gave a portion more of Canaanite property than he had to his other sons; land that he fought for against the Amorites. (Genesis 48:1–22)

Then Israel called all of his sons in and prophesied their blessings or curses to all twelve of them in club of their ages. To Joseph he alleged:

Joseph is a fruitful bough, fifty-fifty a fruitful bough past a well; whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him: But his bow abode in forcefulness, and the arms of his hands were fabricated strong by the hands of the Mighty God of Jacob (From thence is the Shepherd, the Stone of Israel), Even by the God of your male parent who shall help thee; and by the Almighty who shall bless thee With blessings of heaven above, Blessings of the deep that lieth under, Blessings of the breasts and of the womb. The blessings of thy begetter have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills. They shall be on the head of Joseph, And on the crown of the head of him that was separate from his brethren.

Afterward relaying his prophecies, Israel died. The family, including the Egyptians, mourned him lxx days. Joseph had his male parent embalmed, a process that took twoscore days. Then he prepared a great ceremonial journey to Canaan leading the servants of the Pharaoh, and the elders of the houses Israel and Egypt beyond the Jordan River. They stopped at Atad where they observed seven days of mourning. Here, their lamentation was so great that information technology defenseless the attention of surrounding Canaanites who remarked "This is a deep mourning of the Egyptians." So they named this spot Abel Mizraim. Then Joseph buried Israel in the cave of Machpelah, the belongings of Abraham when he bought it from the Hittites. (Genesis 49:33–50:14)

Later their father died, the brothers of Joseph feared retribution for beingness responsible for Joseph'due south deliverance into Egypt as a slave. Joseph wept every bit they spoke and told them that what had happened was God's purpose to save lives and the lives of his family. He comforted them and their ties were reconciled. (Genesis 50:15–21)

Joseph's burial [edit]

Burial the Body of Joseph (illustration from the 1890 Holman Bible)

Joseph lived to the age of 110, living to encounter his great-grandchildren. Before he died, he made the children of State of israel swear that when they left the land of Egypt they would take his basic with them, and on his death his body was embalmed and placed in a coffin in Egypt. (Genesis fifty:22–26)

The children of Israel remembered their adjuration, and when they left Egypt during the Exodus, Moses took Joseph's bones with him. (Exodus 13:19) The bones were buried at Shechem, in the packet of basis which Jacob bought from the sons of Hamor (Joshua 24:32), which has traditionally been identified with site of Joseph's Tomb, before Jacob and all his family moved to Arab republic of egypt. Shechem was in the country which was allocated past Joshua to the Tribe of Ephraim, i of the tribes of the House of Joseph, after the alleged conquest of Canaan.

Composition and literary motifs [edit]

Joseph Interprets the Dream of Pharaoh (19th-century painting by Jean-Adrien Guignet).

The majority of modern scholars agree that the Joseph story is a Wisdom novella synthetic by a single writer and that it reached its current course in the fifth century BCE at the earliest.^[16] Its redaction history may have included a first "Reuben version" originating in the northern kingdom of Israel and intended to justify the domination by the "house of Joseph" over the other tribes, this was followed past a later "Judah-expansion" (chapters 38 and 49) elevating Judah as the rightful successor to Jacob, and finally diverse embellishments so that the novella would role every bit the bridge between the Genesis and the story of Moses and the Exodus.^[17]

The motif of dreams/dream estimation contributes to a stiff story-similar narrative.^{[18] [19]} The plot begins by showing Joseph as a dreamer; this leads him into trouble as, out of jealousy, his brothers sell him into slavery. The next two instances of dream interpretation establish his reputation as a bang-up interpreter of dreams; first, he begins in a low identify, interpreting the dreams of prisoners. Then Joseph is summoned to interpret the dreams of Pharaoh himself.^[xx] Impressed with Joseph'southward interpretations, Pharaoh appoints him as second-in-command (Gen 41:41). This sets up the climax of the story, which many regard to be the moment Joseph reveals his identity to his brothers (Gen 45:3).

Jewish tradition [edit]

Selling Joseph [edit]

In the midrash, the selling of Joseph was part of God's divine plan for him to salve his tribes. The favoritism Israel showed Joseph and the plot against him past his brothers were divine means of getting him into Egypt.^[21] Maimonides comments that fifty-fifty the villager in Shechem, about whom Joseph inquired his blood brother's whereabouts, was a "divine messenger" working behind the scene.^[22]

A midrash asked, How many times was Joseph sold? In analyzing Genesis Affiliate 37, in that location are five different Hebrew names used to describe five dissimilar groups of people involved in the transaction of selling Joseph, according to Rabbi Judah and Rav Huna. The start group identified, are Joseph'southward brothers when Judah brings upwards the idea of selling Joseph in verses 26 and 27. The first mention of Ishmaelites (Yishma'elîm) is in verse 25. Then the Hebrew phrase ʼnāshîm midyanîm sōĥrîm in verse 28 describes Midianite traders. A fourth grouping in poetry 36 is named in Hebrew as m'danîm that is properly identified as Medanites. The last group, where a transaction is made, is among the Egyptians in the same poesy.

After identifying the Hebrew names, Rabbi Judah claims that Joseph was sold 4 times: Offset his brothers sold Joseph to the Ishmaelites (Yishma'elîm), so the Ishmaelites sold him to the Midianite traders (ʼnāshîm midyanîm sōĥrîm), the Midianite traders to the Medanites (one thousand'danîm), and the Medanites into Egypt. Rav Huna adds i more sale by final that after the Medanites sold him to the Egyptians, a 5th auction occurred when the Egyptians sold him to Potiphar. (Genesis Rabbah 84:22)

Potiphar'southward wife [edit]

Joseph had proficient reasons not to have an affair with Potiphar'southward wife: he did not desire to corruption his master's trust; he believed in the sanctity of matrimony; and it went against his upstanding, moral and religious principles taught to him by his father Jacob. According to the Midrash, Joseph would have been immediately executed by the sexual attack accuse against him by Potiphar's wife. Abravanel explains that she had accused other servants of the aforementioned crime in the by. Potiphar believed that Joseph was incapable of such an act and petitioned Pharaoh to spare his life.^[23] However, punishment could not accept been avoided because of her class status and express public knowledge of her scheme.

According to Fable of the Jews, the name of Potiphar's wife is Zuleikha and when she was enticing Joseph to give up to her sinful passion, God appeared unto him, holding the foundation of world (Eben Shetiyah), that He would destroy the world if Joseph touched her.^[24]

Silver cup for divination [edit]

Jewish tradition holds that Joseph had his steward plant his personal argent cup in Benjamin's sack to examination his brothers. He wanted to know if they would exist willing to gamble danger in gild to save their half brother Benjamin. Since Joseph and Benjamin were built-in from Rachel, this examination was necessary to reveal if they would beguile Benjamin as they did with Joseph when he was seventeen. Because Joseph the Dreamer predicts the future by analyzing dreams, alternative Jewish tradition claims that he good divination using this silver loving cup as the steward charged^[25] and equally Joseph himself claimed in Genesis 44:fifteen.^[26]

Raising Joseph [edit]

In one Talmudic story, Joseph was buried in the Nile river, every bit there was some dispute equally to which province should be honored past having his tomb within its boundaries. Moses, led there by an aboriginal holy woman named Serach, was able past a miracle to enhance the sarcophagus and to accept information technology with him at the time of the Exodus.

Christian tradition [edit]

Joseph is mentioned in the New Testament equally an example of faith (Hebrews 11:22). Joseph is commemorated every bit one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church building on 26 July. In the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, he is known every bit "Joseph the all-comely", a reference not only to his physical appearance, but more importantly to the dazzler of his spiritual life. They commemorate him on the Lord's day of the Holy Forefathers (ii Sundays before Christmas) and on Holy and Peachy Mon (Monday of Holy Week). In icons, he is sometimes depicted wearing the nemes headdress of an Egyptian vizier. The Lutheran Church–Missouri Synod commemorates him as a patriarch on 31 March.

In addition to honoring him, there was a strong tendency in the patristic menstruation to view his life every bit a typological precursor to Christ.^[27] This tendency is represented in John Chrysostom who said that Joseph's suffering was "a type of things to come",^[28] Caesarius of Arles who interpreted Joseph's famous coat as representative of the diverse nations who would follow Christ,^[29] Ambrose of Milan who interpreted the standing sheaf equally prefiguring the resurrection of Christ,^[30] and others.

This tendency, although greatly diminished, was followed throughout late antiquity, the Medieval Era, and into the Reformation. Fifty-fifty John Calvin, sometimes hailed as the male parent of modernistic grammatico-historical exegesis,^[31] writes "in the person of Joseph, a lively image of Christ is presented."^[32]

In add-on, some Christian authors have argued that this typological interpretation finds its origin in the speech of Stephen in Acts 7:9-15, as well as the Gospel of Luke and the parables of Jesus, noting potent exact and conceptual collocation betwixt the Greek translation of the portion of Genesis apropos Joseph and the Parable of the Wicked Tenants and the Parable of the Prodigal Son.^[33]

Islamic tradition [edit]

Joseph (Arabic: يوسُف, Yūsuf ) is regarded by Muslims every bit a prophet (Quran, suras vi. 84, 40. 34), and a whole chapter Yusuf (sura xii.) is devoted to him, the only instance in the Quran in which an entire chapter is devoted to a complete story of a prophet. Information technology is described in the Quran as the 'best of stories'.^[34] Joseph is said to have been extremely handsome, which attracted his Egyptian master's wife to attempt to seduce him. Muhammad is believed to accept once said, "One half of all the beauty God apportioned for mankind went to Joseph and his mother; the other one half went to the remainder of flesh."^[35] The story has a lot in common with the biblical narrative, only with certain differences.^[36] In the Quran the brothers ask Jacob ("Yaqub") to let Joseph get with them.^[37] Joseph is thrown into a well, and was taken every bit a slave past a passing caravan. When the brothers revealed to the father that a wolf had eaten Joseph, he observed patience.^[38]

In the Bible, Joseph discloses himself to his brethren before they return to their male parent the second fourth dimension subsequently buying grain.^[39] But in Islam they returned leaving behind Benjamin considering the mizzen bowl of the king was institute in his bag.^[40] Similarly, the eldest son of Jacob had decided not to go out the land because of the oath taken to protect Benjamin beforehand.^[41] When Jacob learned their story later on their return, he wept in grief till he lost his eyesight because of sorrow.^[42] He thus charged his sons to go and inquire about Joseph and his brother and despair not of God'due south mercy. It was during this return to Egypt that Joseph disclosed his real identity to his brothers. He admonished and forgave them, he sent also his garment which healed the patriarch'due south eyes as soon as information technology was cast unto his face.^[43] The remaining verses depict the migration of Jacob's family unit to Arab republic of egypt and the emotional meeting of Jacob and his long lost son, Joseph. The family prostrated earlier him hence the fulfilment of his dream aforetime.^[44]

The story concludes by Joseph praying, "My lord yous take indeed bestowed upon me of the sovereignty and taught me something of the interpretation of dreams- the (only) creator of heavens and the earth! You are my Guardian in this world and in the Hereafter. Cause me to die equally a Muslim and join me with the righteous" (Qur'an 12:101).

Baha'i tradition [edit]

There are numerous mentions of Joseph in Bahá'í writings.^[45] These come in the forms of allusions written past the Báb and Bahá'u'lláh. In the Kitáb-i-Aqdas, Bahá'u'lláh states that "from my laws, the sweet-smelling savour of my garment can be smelled" and, in the Four Valleys, states that "the fragrance of his garment blowing from the Egypt of Baha," referring to Joseph.

Bahá'í commentaries have described these every bit metaphors with the garment implying the recognition of a manifestation of God. In the Qayyumu'l-Asma', the Báb refers to Bahá'u'lláh as the true Joseph and makes an analogous prophecy regarding Bahá'u'lláh suffering at the hands of his brother, Mírzá Yahyá.^[46]

Literature and civilization [edit]

• Somnium morale Pharaonis (13th century), past Cistercian monk Jean de Limoges, is a collection of fictional messages exchanged betwixt Pharaoh, Joseph, and other characters of the narrative regarding the interpretation of Pharaoh'due south dream.
• Joseph and his Brethren, 1743, an oratorio past George Frideric Handel.
• Josephslegende (The Legend of Joseph) is a 1914 piece of work by Richard Strauss for the Ballets Russes.
• Joseph and His Brothers (1933–43), a 4-novel omnibus past Thomas Mann, retells the Genesis stories surrounding Joseph, identifying Joseph with the figure of Osarseph known from Josephus, and the pharaoh with Akhenaten.
• 1961 flick, The Story of Joseph and His Brethren (Giuseppe venduto dai fratelli) ^[47]
• 1974 film, The Story of Jacob and Joseph ^[48]
• 1979, New Media Bible Genesis Project (TV)-cap. Joseph And His Brothers ^[49]
• The long-running musical Joseph and the Amazing Technicolor Dreamcoat by Andrew Lloyd Webber and Tim Rice is loosely based on the biblical story of Joseph, up through Genesis chapter 46. It was adapted into the 1999 film of the same name.
• In 1995, Turner Network Television released the fabricated-for-television receiver movie Joseph starring Ben Kingsley every bit Potiphar, Lesley Ann Warren as Potiphar'due south wife, Paul Mercurio as Joseph and Martin Landau equally Jacob.
• In 2000, DreamWorks Blitheness released a direct-to-video animated musical film based on the life of Joseph, titled Joseph: King of Dreams. American Actor Ben Affleck provided the speaking voice of Joseph, with Australian Theater Singer David Campbell providing the singing phonation
• Yousuf e Payambar or Joseph, the Prophet is an Iranian television series from 2008, directed by Farajullah Salahshur, which tells the story of Prophet Joseph from the Quran and Islamic traditions.
• The cultural bear upon of the Joseph story in early-modern times is discussed in Lang 2009
• Rappresentatione di Giuseppe due east i suoi Fratelli / Joseph and his Brethren - a musical drama in three acts equanimous past Elam Rotem for ensemble Profeti della Quinta (2013, Pan Classics).
• José do Egito (English: Joseph from Egypt) is a Brazilian miniseries produced and broadcast past RecordTV. It premiered on January thirty, 2013 and ended on October 9, 2013. It is based on the biblical account of the book of Genesis that deals with the patriarch Joseph, son of Jacob.
• The 2003 VeggieTales children's video "The Ballad of Little Joe" retells Joseph'southward Genesis stories in the style and setting of an American Western film.
• The 2019 novel Joseph and the Manner of Forgiveness by Stephen Mitchell retells the story of Joseph in the grade of a midrash with emphasis on the thoughts and beliefs of a flawed Joseph.

See too [edit]

• Book of Joseph (Latter Day Saints)
• Joseph's tomb
• List of slaves
• Yousuf-east Payambar

References [edit]

Notes [edit]

1. ^ Some other possible translation is "coat with long sleeves" (Jastrow 1903)
2. ^ Co-ordinate to Josephus, Reuben tied a cord around Joseph and let him down gently into the pit. Josephus. Antiquities of the Jews. 2.3.2. ,Perseus Project AJ2.iii.2,.
3. ^ The Septuagint sets his price at twenty pieces of gold; the Attestation of Gad 30 of gilded; the Hebrew and Samaritan twenty of silver; the Vulgar Latin thirty of silver; Josephus at twenty pounds
4. ^ Josephus claims that Potiphar savage for his wife'due south crocodile tears although he did not believe Joseph capable of the law-breaking.Josephus. Antiquities of the Jews. 2.iv.1. ,Perseus Projection AJ2.4.one,.
5. ^ Josephus refers to the name Zaphnath-Paaneah as Psothom Phanech meaning "the revealer of secrets" Josephus. Antiquities of the Jews. ii.6.one. ,Perseus Project AJ2.6.1,.
6. ^ Josephus refers to Potipherah (or Petephres) as the priest of Heliopolis. Josephus. Antiquities of the Jews. ii.half-dozen.1. ,Perseus Project AJ2.half dozen.ane,.
7. ^ William Whiston comments that Simeon was chosen every bit a pledge for the sons of Israel's return to Egypt because of all the brothers who hated Joseph the well-nigh, was Simeon, co-ordinate to the Attestation of Simeon and the Testament of Zebulun. Josephus. Antiquities of the Jews. 2.6.iv. ,Perseus Project AJ2.six.4,. Note ane.
8. ^ Josephus has Joseph meeting his begetter Jacob in Heliopolis, a shop-urban center with Pithom and Raamses, all located in the Egyptian state of Goshen. Josephus. Antiquities of the Jews. ii.7.5. ,Perseus Project AJ2.7.5,.

Citations [edit]

1. ^ Gesenius & Robinson 1882, p. 391.
2. ^ Redford 1970, p. 242: "several episodes in the narrative, and the plot motifs themselves, detect some parallel in Saite, Persian, or Ptolemaic Egypt. It is the sheer weight of prove, and not the argument from silence, that leads to the conclusion that the seventh century B.C. is the terminus a quo for the Egyptian background to the Joseph Story. If we assign the third quarter of the fifth century B.C.E. every bit the terminus ante quem, nosotros are left with a span of two and ane half centuries, comprising in terms of Egyptian history the Saite and early Persian periods."
3. ^ Blidstein, Gerald J. (2007). Skolnik, Fred; Berenbaum, Michael; Thomson Gale (Firm) (eds.). Encyclopaedia Judaica. Vol. fourteen. pp. 112–113. ISBN978-0-02-866097-4. OCLC 123527471. Retrieved 7 November 2019.
4. ^ Friedman, R.Due east., The Bible With Sources Revealed, (2003), p. fourscore
5. ^ Genesis 37:21–22
6. ^ Josephus. Antiquities of the Jews. 2.three.ane. ,Perseus Project AJ2.3.1,.
7. ^ Genesis 39:21–23
8. ^ Genesis 40:1–four
9. ^ Genesis forty:5–22
10. ^ Genesis 40:14–xv
11. ^ Genesis 40:23
12. ^ Genesis 45:11
13. ^ Genesis 42:23
14. ^ Genesis 46:27
15. ^ Genesis 44:eighteen
16. ^ Soggin 1993, pp. 102–103, 336.
17. ^ Redford 1970, p. 20.
18. ^ Kugel 1990, p. thirteen.
19. ^ Redford 1970, p. 69.
20. ^ Lang 2009, p. 23.
21. ^ Scharfstein 2008, p. 124.
22. ^ Scharfstein 2008, p. 120.
23. ^ Scharfstein 2008, pp. 125–126.
24. ^ Ginzberg, Louis (1909). The Legends of the Jews. Philadelphia: Jewish Publication Society. pp. 44–52. Then the Lord appeared unto him, holding the Eben Shetiyah in His hand, and said to him: "If m touchest her, I will cast abroad this stone upon which the world is founded, and the globe will fall to ruin.".
25. ^ Genesis 44:15
26. ^ Scharfstein 2008, pp. 138–139.
27. ^ Smith, Kathryn (1993), "History, Typology and Homily: The Joseph Bike in the Queen Mary Psalter", Gesta, 32 (2): 147–59, doi:10.2307/767172, ISSN 0016-920X, JSTOR 767172, S2CID 155781985
28. ^ Chrysostom, John (1992), Homilies on Genesis, 46-47, trans. Robert C. Hill, Washington DC: Catholic University of America Press, p. 191
29. ^ Sheridan, Marker (2002), Genesis 11-50, Downers Grove: InterVarsity, p. 231
30. ^ Sheridan, Mark (2002), Genesis 11-50, Downers Grove: InterVarsity, p. 233
31. ^ Blacketer, Raymond (2006), "The School of God: Didactics and Rhetoric in Calvin's Interpretation of Deuteronomy", Studies in Early on Modernistic Religious Reforms, vol. 3, pp. 3–iv
32. ^ Calvin, John (1998), Commentaries on the First Volume of Moses Called Genesis, vol. two, Chiliad Rapids: Bakery, p. 261
33. ^ Lunn, Nicholas (March 2012), "Allusions to the Joseph Narrative in the Synoptic Gospels and Acts: Foundations of a Biblical Blazon" (PDF), Journal of the Evangelical Theological Club: 27–41, ISSN 0360-8808
34. ^ Quran 12:3
35. ^ Tottoli 2002, p. 120.
36. ^ Quran 12:1
37. ^ Quran 12:12
38. ^ Quran 12:18
39. ^ Differences of Tradition
40. ^ Quran 12:76
41. ^ Quran 12:lxxx
42. ^ Quran 12:84
43. ^ Quran 12:87-96
44. ^ Quran 12:100
45. ^ Stokes, Jim. The Story of Joseph in the Babi and Baha'i Faiths in Globe Gild, 29:2, pp. 25-42, 1997-98 Winter.
46. ^ Naghdy 2012, p. 563.
47. ^ "The Story of Joseph and His Brethren".
48. ^ "The Story of Jacob and Joseph".
49. ^ "The New Media Bible: Book of Genesis (Video 1979)".

Sources [edit]

• Gesenius, Wilhelm; Robinson, Edward (1882). A Hebrew and English language Lexicon of the Quondam Testament. Houghton Mifflin and Company.
• Jastrow, Marcus (1903). A dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic literature. Vol. i. London: Luzac & Co.
• Kugel, James 50. (1990). In Potiphar's Business firm: The Interpretive Life of Biblical Texts. HarperSanFrancisco. ISBN978-0-06-064907-4.
• Lang, Bernhard (2009). Joseph in Egypt: A Cultural Icon from Grotius to Goethe. Yale University Press. ISBN978-0-300-15156-5.
• Naghdy, Fazel (2012). A Tutorial on the Kitab-i-iqan: A Journey Through the Book of Finality. Fazel Naghdy. ISBN978-1-4663-1100-eight.
• Redford, Donald B. (1970). A study of the biblical story of Joseph: (Genesis 37–50). Leiden: Brill.
• Redford, Donald B. (1993) [1992]. Egypt, Canaan, and Israel in Ancient Times. Princeton University Printing. ISBN978-0-691-00086-two.
• Smith, Morton (1984). "Jewish religious life in the Persian period". In Davies, William David; Finkelstein, Louis (eds.). The Cambridge History of Judaism: Introduction; The Farsi period. SUNY series in Judaica. Cambridge University Press. pp. 219–78. ISBN978-0-521-21880-1.
• Scharfstein, Sol (2008). Torah and Commentary: The Five Books of Moses : Translation, Rabbinic and Contemporary Commentary. KTAV. ISBN978-1-60280-020-five.
• Schenke, Hans-Martin (1968). "Jacobsbrunnen-Josephsgrab-Sychar. Topographische Untersuchungen und Erwägungen in der Perspektive von Joh. iv,five.half-dozen". Zeitschrift des Deutschen Palästina-Vereins. 84 (2): 159–84. JSTOR 27930842.
• Soggin, J.A. (1993). "Notes on the Joseph Story". In A. Graeme Auld (ed.). Understanding Poets and Prophets: Essays in Honor of George Wishart Anderson. Sheffield Academic Printing. ISBN9781850754275.
• Soggin, J. Alberto (1999). An Introduction to the History of Israel and Judah. Hymns Ancient and Mod Ltd. ISBN978-0-334-02788-1.
• Tottoli, Roberto (2002). Biblical Prophets in the Qur'ān and Muslim Literature. Psychology Printing. ISBN978-0-7007-1394-3.

Further reading [edit]

• de Hoop, Raymond (1999). Genesis 49 in its literary and historical context. Oudtestamentische studiën, Oudtestamentisch Werkgezelschap in Nederland. Vol. 39. BRILL. ISBN978-90-04-10913-ane.
• Finkelstein, Israel; Silberman, Neil Asher (2001). The Bible Unearthed: Archaeology's New Vision of Aboriginal Israel and the Origin of Sacred Texts. Simon and Schuster. ISBN978-0-7432-2338-6 . Retrieved eleven September 2011.
• Genung, Matthew C. (2017). The Limerick of Genesis 37: Incoherence and Meaning in the Exposition of the Joseph Story. Forschungen zum Alten Testament 2. Reihe. 95. Tübingen: Mohr Siebeck. ISBN 978-3-xvi-155150-5.
• Goldman, Shalom (1995). The wiles of women/the wiles of men: Joseph and Potiphar'south wife in ancient Near Eastern, Jewish, and Islamic folklore. SUNY Press. ISBN978-0-7914-2683-eight.
• Louden, Bruce (2011). "The Odyssey and the myth of Joseph; Autolykos and Jacob". Homer'due south Odyssey and the Near East. Cambridge University Press. pp. 57–104. ISBN978-0-521-76820-7.
• Moore, Megan Bishop; Kelle, Brad E (2011). Biblical History and Israel's Past: The Changing Study of the Bible and History. Wm. B. Eerdmans Publishing. ISBN978-0-8028-6260-0.
• Rivka, Ulmer (2009). Egyptian cultural icons in Midrash. Studia Judaica. Vol. 52. Walter de Gruyter. ISBN978-3-11-022392-seven . Retrieved 8 September 2011.
• Sills, Deborah (1997). "Strange Bedfellows: Politics and Narrative in Philo". In Breslauer, S. Daniel (ed.). The seductiveness of Jewish myth: challenge or response?. SUNY serial in Judaica. SUNY. pp. 171–90. ISBN978-0-7914-3602-eight . Retrieved 8 September 2011.
• Sperling, Southward. David (2003). The Original Torah: The Political Intent of the Bible'due south Writers. NYU Press. ISBN978-0-8147-9833-1 . Retrieved viii September 2011.
• Völter, Daniel (1909). Aegypten und die Bibel: die Urgeschichte Israels im Licht der aegyptischen Mythologie (fourth ed.). Leiden: E.J. Brill. Retrieved viii September 2011.

External links [edit]

• Media related to Joseph (son of Jacob) at Wikimedia Eatables
• BBC - Joseph

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Source: https://en.wikipedia.org/wiki/Joseph_(Genesis)#:~:text=Brothers%20sent%20to%20Egypt,-See%20also%3A%20Seven&text=When%20they%20came%20to%20Egypt,accused%20them%20of%20being%20spies.

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