How Old Was Joseph When He Saw Jacob Again

Biblical effigy and son of Jacob and Rachel

Joseph
יוֹסֵף
Joseph Recognized past His Brothers (1863 painting past Léon Pierre Urbain Conservative)
Pronunciation	Yosef
Resting identify	Joseph's Tomb, Nablus 32°12′47″N 35°16′58″E / 32.2130268°N 35.2829153°E / 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 (one-half-blood brother) Levi (half-brother) Judah (half-brother) Dan (half-brother) Naphtali (half-brother) Gad (half-brother) Asher (half-brother) Issachar (half-blood brother) Zebulun (half-brother) Dinah (half-sister) Benjamin (brother) Rebecca (grandmother) Isaac (grandfather) Esau (uncle) Leah (aunt/stepmother) Laban (grandfather and great-uncle) Abraham (cracking-grandfather) Sarah (bully-grandmother) Potipherah (father-in-police)

Joseph (; Hebrew: יוֹסֵף, lit.'he will add';^[1] Standard: Yōsef, Tiberian: Yōsēp̄; Arabic: يوسف, romanized: Yūsuf ; Aboriginal Greek: Ἰωσήφ, romanized: Iōsēph ) is an important figure in the Bible's Book of Genesis. He was the commencement of the two sons of Jacob and Rachel (Jacob's twelfth kid and eleventh son). His story functions as an explanation 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 up incarcerated; after correctly interpreting the dreams of Pharaoh, however, he rises to 2nd in control 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 Land of Goshen (the eastern function of the Nile Delta).

The limerick of the story can be dated to the menstruation betwixt the seventh century BCE and the third quarter of the fifth century BCE, which is roughly the period to which scholars engagement the Volume of Genesis.^[2] In rabbinic tradition, he is considered the antecedent of a second Messiah chosen "Mashiach ben Yosef", who will wage state of war against the forces of evil alongside Mashiach ben David and die in combat with the enemies of God and Israel.^[3]

Etymology [edit]

The Bible offers two explanations of the name Yosef: first it is compared to the discussion asaf from the root /'sp/, "taken away": "And she conceived, and diameter a son; and said, God hath taken abroad my reproach"; Yosef is and then identified with the similar root /ysp/, pregnant "add": "And she called his name Joseph; and said, The LORD shall add to me another son."^[4]

Biblical narrative [edit]

Birth and family unit [edit]

Joseph, son of Jacob and Rachel, lived in the land of Canaan with ten half-brothers, one full brother, and at to the lowest degree one half-sister. He was Rachel's firstborn and Jacob'due south eleventh son. Of all the sons, Joseph was preferred by his begetter, who gave him a "long glaze of many colors".^[a] When Joseph was seventeen years former, he shared with his brothers two dreams he had had: in the first dream, Joseph and his brothers gathered bundles of grain, of which those his brothers gathered, bowed to his own. In the second dream, the sun (begetter), the moon (mother), and 11 stars (brothers) bowed to Joseph himself. These dreams, implying his supremacy, angered his brothers (Genesis 37:1–11) and made the brothers plot his demise.

Joseph'southward dream of grain
Joseph's dream of stars

Plot against Joseph [edit]

Joseph'south half-brothers were jealous of him; (Genesis 37:18–20) wherefore, in Dothan, virtually of them plotted to impale him, with the exception of Reuben,^[5] ^[half-dozen] who suggested to have 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 Egypt, and sold Joseph to these merchants.^[c] Thereafter the guilty brothers painted goat'south blood on Joseph'due south coat and showed it to Jacob, who therefore believed Joseph expressionless (Genesis 37:12–35).

Potiphar'southward house [edit]

Ultimately, Joseph was sold to Potiphar, the helm of Pharaoh's guard (Genesis 37:36, Genesis 39:1). Later, Joseph became Potiphar's personal servant, and subsequently his household's superintendent. Here, Potiphar's wife (called Zuleika in later on tradition) tried to seduce Joseph, which he refused. Angered by his running away from her, she made a fake allegation of rape, and thus assured his imprisonment^[d] (Genesis 39:1–20).

Joseph in prison [edit]

The warden put Joseph in accuse of the other prisoners,^[vii] and soon afterwards Pharaoh's main cup-bearer and primary bakery, who had offended the Pharaoh, were thrown into the prison.^[8] Both men had dreams, and Joseph, being able to interpret dreams asked to hear. The cup-bearer's dream was about a vine with three branches that was budding. And as it was budding, its blossoms came out and they produced grapes. The cup-bearer took those grapes and squeezed them into Pharaoh's cup, and placed the cup in Pharaoh'southward manus. Joseph interpreted this dream as the cup-bearer being restored equally cup-bearer to the Pharaoh inside three days. The baker'due south dream was near iii baskets full of bread for the Pharaoh, and birds were eating the breadstuff out of those baskets. Joseph interpreted this dream as the baker being hanged within three days and having his flesh eaten by birds.^[nine] Joseph requested that the cup-bearer mention him to Pharaoh to secure his release from prison,^[ten] but the cup-bearer, reinstalled in office, forgot Joseph.^[xi] After ii more years, the Pharaoh dreamt of seven lean cows which devoured seven fat cows; and of seven withered ears of grain which devoured seven fat ears. When the Pharaoh's advisers failed to translate these dreams, the cup-bearer remembered Joseph. Joseph was so summoned. He interpreted the dream every bit vii years of abundance followed past seven years of famine, and advised the Pharaoh to store surplus grain.

Vizier of Egypt [edit]

Following the prediction, Joseph became Vizier, nether the name of Zaphnath-Paaneah,^{[due east]} and was given Asenath, the daughter of Potipherah, priest of On,^[f] to be his married woman. During the seven years of abundance, Joseph ensured that the storehouses were total and that all produce was weighed. In the sixth twelvemonth, Asenath diameter 2 children to Joseph: Manasseh and Ephraim. When the famine came, it was so astringent that people from surrounding nations came to Egypt to buy breadstuff. The narrative also indicates that they went straight to Joseph or were directed to him, even by 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 ready a mandate that, because the people would exist sowing and harvesting seed on government property, a fifth of the produce should go to the Pharaoh. This mandate lasted until the days of Moses (Genesis 47:20–31).

Brothers sent to Arab republic of egypt [edit]

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

In the second twelvemonth of dearth,^[12] Joseph'south half brothers were sent to Egypt to buy appurtenances. When they came to Arab republic of egypt, they stood before the Vizier but did non recognize him as their brother Joseph, who was now in his late 30s; simply Joseph did recognize them and did not speak at all to them in his native tongue of Hebrew.^[thirteen] After questioning them, he accused them of being spies. Later on they mentioned a younger brother at domicile, the Vizier (Joseph) demanded that he be brought to Egypt equally a demonstration of their veracity. This was Joseph's full brother, Benjamin. Joseph placed his brothers in prison for 3 days. On the third day, he brought them out of prison house to reiterate that he wanted their youngest brother brought to Egypt to demonstrate their veracity. The brothers conferred amid themselves speaking in Hebrew, reflecting on the incorrect they had done to Joseph. Joseph understood what they were proverb and removed himself from their presence because he was caught in emotion. When he returned, the Vizier took Simeon and bound him as a hostage.^{[one thousand]} Then he had their donkeys prepared with grain and sent the other brothers back to Canaan. Unbeknownst to them, Joseph had besides returned their coin to their money sacks (Genesis 42:one–28).

The silver cup [edit]

The remaining brothers returned to their father in Canaan, and told him all that had transpired in Arab republic of egypt. They also discovered that all of their money sacks still had money in them, and they were dismayed. And then they informed their father 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. Subsequently 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 fear of Egyptian retribution (Genesis 42:29–43:xv).

Joseph'southward cup institute in Benjamin's sack, illustration by Philip De Vere

Upon their return to Arab republic of egypt, the brothers were received by the steward of the house of Joseph. When they were brought to Joseph's house, they were apprehensive about the returned coin in their money sacks. They thought that the missed transaction would somehow be used against them as fashion to conscript them as slaves and confiscate their possessions. So they immediately informed the steward of what had transpired to get a feel of the state of affairs. The steward put them at ease, telling them not to worry about the money, and brought out their blood brother Simeon. And so he brought the brothers into the business firm of Joseph and received them hospitably. When the Vizier (Joseph) appeared, they gave him gifts from their father. Joseph saw and inquired of Benjamin and was overcome by emotion merely did not testify it. He withdrew to his chambers and wept. When he regained control of himself, he returned and ordered a meal to exist served. The Egyptians would not dine with Hebrews at the same tabular array, equally doing so was considered loathsome, and then the sons of Israel were served at a separate table (Genesis 43:sixteen–44:34).

That night, Joseph ordered his steward to load the brothers' donkeys with food and all their money. The coin they brought was double what they had from the first trip. Deceptively, Joseph also ordered that his silver cup be put in Benjamin'south sack. The following morn the brothers began their journey back to Canaan. Joseph ordered the steward to go after the brothers and question them about the "missing" silver cup. When the steward caught up with the brothers, he seized them and searched their sacks. The steward constitute the cup in Benjamin's sack only as he had planted information technology the nighttime before. This acquired a stir amidst the brothers. However, they agreed to be escorted back to Arab republic of egypt. When the Vizier (Joseph) confronted them about the argent loving cup, he demanded that the one who possessed the cup in his bag become his slave. In response, Judah pleaded with the Vizier that Benjamin be allowed to return to his father, and he himself exist kept in Benjamin's identify every bit 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 silverish cup found in Benjamin's sack. The Vizier broke downwards into tears. He could non control himself any longer and so he sent the Egyptian men out of the firm. Then he revealed to the Hebrews that he was in fact their brother, Joseph. He wept so loudly that even the Egyptian household heard it exterior. 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 non to fright, that what they had meant for evil, God had meant for adept. Then he commanded them to become and bring their male parent and his entire household into Egypt to alive in the province of Goshen, because at that place were five more than years of dearth left. So Joseph supplied them Egyptian transport wagons, new garments, silver money, and twenty boosted donkeys carrying provisions for the journey. (Genesis 45:ane–28)

Thus, Jacob (also known as Israel) and his entire house of 70^[14] gathered up with all their livestock and began their journeying to Egypt. As they approached Egyptian territory, Judah went ahead 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] It 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 father and so remarked, "Now let me dice, since I accept seen your face, because you are however alive." (Genesis 46:1–34)

Afterward, Joseph'southward family personally met the Pharaoh of Egypt. The Pharaoh honored their stay and even proposed that if there were whatsoever qualified men in their business firm, so they may elect a chief herdsman to oversee Egyptian livestock. Because the Pharaoh had such a loftier regard for Joseph, practically making him his equal,^[xv] it had been an award to run into his begetter. Thus, Israel was able to bless the Pharaoh. (Genesis 47:1–47:12) The family unit was and so settled in Goshen.

Male parent's approving and passing [edit]

The house of Israel acquired many possessions and multiplied exceedingly during the course of seventeen years, even through the worst of the vii-year famine. At this fourth dimension, Joseph'south begetter was 147 years old and bedridden. He had fallen ill and lost most of his vision. Joseph was chosen into his male parent's house and Israel pleaded with his son that he non be cached in Egypt. Rather, he requested to exist carried to the country of Canaan to be buried with his forefathers. Joseph was sworn to do as his father asked of him. (Genesis 47:27–31)

Later, Joseph came to visit his begetter having with him his 2 sons, Ephraim and Manasseh. Israel declared that they would be heirs to the inheritance of the business firm of Israel, equally if they were his own children, simply as Reuben and Simeon were. And then Israel laid his left hand on the eldest Mannasseh's head and his right mitt on the youngest Ephraim'southward head and blessed Joseph. However, Joseph was displeased that his father'south correct manus was not on the caput of his firstborn, so he switched his father's hands. But Israel refused saying, "simply truly his younger brother shall exist greater than he." A declaration he made just as Israel himself was to his firstborn brother Esau. To Joseph, he gave a portion more of Canaanite holding than he had to his other sons; country 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 order of their ages. To Joseph he declared:

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him: Only his bow habitation in strength, and the arms of his hands were made strong past the hands of the Mighty God of Jacob (From thence is the Shepherd, the Rock of Israel), Even by the God of your father who shall help thee; and by the Almighty who shall anoint thee With blessings of heaven in a higher place, Blessings of the deep that lieth under, Blessings of the breasts and of the womb. The blessings of thy father 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.

After relaying his prophecies, Israel died. The family, including the Egyptians, mourned him seventy days. Joseph had his father embalmed, a process that took forty days. Then he prepared a great ceremonial journeying to Canaan leading the servants of the Pharaoh, and the elders of the houses State of israel and Arab republic of egypt beyond the Jordan River. They stopped at Atad where they observed seven days of mourning. Here, their lamentation was so great that it caught the attention of surrounding Canaanites who remarked "This is a deep mourning of the Egyptians." So they named this spot Abel Mizraim. And then Joseph cached State of israel in the cavern of Machpelah, the property of Abraham when he bought it from the Hittites. (Genesis 49:33–50:fourteen)

After their father died, the brothers of Joseph feared retribution for being responsible for Joseph's deliverance into Egypt as a slave. Joseph wept as 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 fifty:xv–21)

Joseph's burying [edit]

Burying the Body of Joseph (analogy from the 1890 Holman Bible)

Joseph lived to the age of 110, living to meet his neat-grandchildren. Earlier he died, he fabricated the children of Israel swear that when they left the land of Egypt they would have his bones with them, and on his expiry his body was embalmed and placed in a coffin in Egypt. (Genesis fifty:22–26)

The children of Israel remembered their oath, and when they left Egypt during the Exodus, Moses took Joseph'southward bones with him. (Exodus 13:19) The basic were cached at Shechem, in the bundle of footing 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 Egypt. Shechem was in the land which was allocated by Joshua to the Tribe of Ephraim, 1 of the tribes of the House of Joseph, after the alleged conquest of Canaan.

Limerick and literary motifs [edit]

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

The majority of modern scholars agree that the Joseph story is a Wisdom novella synthetic past a single author and that it reached its electric current class in the 5th century BCE at the earliest.^[sixteen] 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 subsequently "Judah-expansion" (chapters 38 and 49) elevating Judah as the rightful successor to Jacob, and finally diverse embellishments so that the novella would function as the bridge betwixt the Genesis and the story of Moses and the Exodus.^[17]

The motif of dreams/dream interpretation contributes to a strong story-like narrative.^[18] ^[nineteen] The plot begins by showing Joseph equally a dreamer; this leads him into problem as, out of jealousy, his brothers sell him into slavery. The next two instances of dream interpretation establish his reputation every bit a bang-up interpreter of dreams; first, he begins in a depression identify, interpreting the dreams of prisoners. Then Joseph is summoned to translate the dreams of Pharaoh himself.^[20] Impressed with Joseph'south 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:iii).

Jewish tradition [edit]

Selling Joseph [edit]

In the midrash, the selling of Joseph was office of God's divine programme for him to save his tribes. The favoritism State of israel showed Joseph and the plot against him by 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 brother's whereabouts, was a "divine messenger" working behind the scene.^[22]

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

Afterwards identifying the Hebrew names, Rabbi Judah claims that Joseph was sold four times: Showtime his brothers sold Joseph to the Ishmaelites (Yishma'elîm), then the Ishmaelites sold him to the Midianite traders (ŉāshîm midyanîm sōĥrîm), the Midianite traders to the Medanites (chiliad'danîm), and the Medanites into Egypt. Rav Huna adds one more sale by concluding that after the Medanites sold him to the Egyptians, a 5th sale occurred when the Egyptians sold him to Potiphar. (Genesis Rabbah 84:22)

Potiphar's wife [edit]

Joseph had good reasons not to accept an affair with Potiphar's wife: he did not want to abuse his chief's trust; he believed in the sanctity of marriage; and information technology went against his upstanding, moral and religious principles taught to him by his father Jacob. Co-ordinate to the Midrash, Joseph would have been immediately executed by the sexual assault charge against him by Potiphar's wife. Abravanel explains that she had accused other servants of the same law-breaking in the past. Potiphar believed that Joseph was incapable of such an deed and petitioned Pharaoh to spare his life.^[23] Nonetheless, punishment could not have been avoided because of her course status and limited public knowledge of her scheme.

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

Silver loving cup for divination [edit]

Jewish tradition holds that Joseph had his steward plant his personal silverish loving cup in Benjamin's sack to test his brothers. He wanted to know if they would exist willing to risk danger in lodge to save their half brother Benjamin. Since Joseph and Benjamin were born from Rachel, this exam was necessary to reveal if they would beguile Benjamin as they did with Joseph when he was seventeen. Considering Joseph the Dreamer predicts the future by analyzing dreams, alternative Jewish tradition claims that he practiced divination using this silver cup as the steward charged^[25] and as Joseph himself claimed in Genesis 44:15.^[26]

Raising Joseph [edit]

In 1 Talmudic story, Joseph was buried in the Nile river, as at that place was some dispute as to which province should exist honored by having his tomb inside its boundaries. Moses, led there by an aboriginal holy adult female named Serach, was able past a miracle to raise the sarcophagus and to have information technology with him at the fourth dimension of the Exodus.

Christian tradition [edit]

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

In add-on to honoring him, there was a strong trend in the patristic period to view his life equally a typological precursor to Christ.^[27] This tendency is represented in John Chrysostom who said that Joseph'south suffering was "a type of things to come",^[28] Caesarius of Arles who interpreted Joseph's famous glaze every bit representative of the diverse nations who would follow Christ,^[29] Ambrose of Milan who interpreted the standing sheaf as 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. Even John Calvin, sometimes hailed equally the begetter of mod grammatico-historical exegesis,^[31] writes "in the person of Joseph, a lively image of Christ is presented."^[32]

In addition, some Christian authors take argued that this typological estimation finds its origin in the speech of Stephen in Acts 7:9-15, equally well equally the Gospel of Luke and the parables of Jesus, noting strong verbal and conceptual collocation betwixt the Greek translation of the portion of Genesis concerning Joseph and the Parable of the Wicked Tenants and the Parable of the Dissipated Son.^[33]

Islamic tradition [edit]

Joseph (Arabic: يوسُف, Yūsuf ) is regarded by Muslims as a prophet (Quran, suras half dozen. 84, xl. 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 consummate story of a prophet. It is described in the Quran every bit 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 have one time said, "I one-half of all the beauty God apportioned for mankind went to Joseph and his mother; the other one half went to the rest of mankind."^[35] The story has a lot in mutual with the biblical narrative, merely with certain differences.^[36] In the Quran the brothers inquire Jacob ("Yaqub") to allow Joseph go with them.^[37] Joseph is thrown into a well, and was taken as 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 father the second time after buying grain.^[39] But in Islam they returned leaving backside Benjamin because the mizzen bowl of the king was found in his bag.^[40] Similarly, the eldest son of Jacob had decided non to get out the land because of the oath taken to protect Benjamin beforehand.^[41] When Jacob learned their story later their return, he wept in grief till he lost his eyesight because of sorrow.^[42] He thus charged his sons to get and enquire well-nigh Joseph and his brother and despair not of God's 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's eyes every bit soon equally it was cast unto his face.^[43] The remaining verses describe the migration of Jacob's family to Egypt and the emotional coming together of Jacob and his long lost son, Joseph. The family unit prostrated before him hence the fulfilment of his dream aforetime.^[44]

The story concludes by Joseph praying, "My lord you accept indeed bestowed upon me of the sovereignty and taught me something of the interpretation of dreams- the (only) creator of heavens and the world! You are my Guardian in this world and in the Hereafter. Cause me to dice as 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 up in the forms of allusions written by the Báb and Bahá'u'lláh. In the Kitáb-i-Aqdas, Bahá'u'lláh states that "from my laws, the sweet-smelling relish of my garment can be smelled" and, in the Four Valleys, states that "the fragrance of his garment blowing from the Arab republic of egypt of Baha," referring to Joseph.

Bahá'í commentaries have described these as 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 truthful Joseph and makes an analogous prophecy regarding Bahá'u'lláh suffering at the hands of his blood brother, Mírzá Yahyá.^[46]

Literature and civilisation [edit]

Somnium morale Pharaonis (13th century), past Cistercian monk Jean de Limoges, is a drove of fictional letters exchanged between Pharaoh, Joseph, and other characters of the narrative regarding the interpretation of Pharaoh's dream.
Joseph and his Brethren, 1743, an oratorio by George Frideric Handel.
Josephslegende (The Legend of Joseph) is a 1914 work by Richard Strauss for the Ballets Russes.
Joseph and His Brothers (1933–43), a four-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 film, The Story of Joseph and His Brethren (Giuseppe venduto dai fratelli) ^[47]
1974 motion-picture show, 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 Astonishing Technicolor Dreamcoat by Andrew Lloyd Webber and Tim Rice is loosely based on the biblical story of Joseph, up through Genesis affiliate 46. It was adapted into the 1999 picture show of the same name.
In 1995, Turner Network Tv released the made-for-television receiver movie Joseph starring Ben Kingsley as Potiphar, Lesley Ann Warren every bit Potiphar's married woman, Paul Mercurio equally Joseph and Martin Landau equally Jacob.
In 2000, DreamWorks Animation 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 vox of Joseph, with Australian Theater Vocalist David Campbell providing the singing voice
Yousuf east Payambar or Joseph, the Prophet is an Iranian television receiver series from 2008, directed by Farajullah Salahshur, which tells the story of Prophet Joseph from the Quran and Islamic traditions.
The cultural impact of the Joseph story in early on-modern times is discussed in Lang 2009
Rappresentatione di Giuseppe e i suoi Fratelli / Joseph and his Brethren - a musical drama in 3 acts equanimous past Elam Rotem for ensemble Profeti della Quinta (2013, Pan Classics).
José do Egito (English language: Joseph from Egypt) is a Brazilian miniseries produced and broadcast past RecordTV. It premiered on Jan 30, 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'south video "The Carol of Little Joe" retells Joseph'southward Genesis stories in the mode and setting of an American Western film.
The 2019 novel Joseph and the Mode of Forgiveness past Stephen Mitchell retells the story of Joseph in the form of a midrash with emphasis on the thoughts and beliefs of a flawed Joseph.

References [edit]

Notes [edit]

^ Another possible translation is "coat with long sleeves" (Jastrow 1903)
^ Co-ordinate to Josephus, Reuben tied a cord around Joseph and let him downwardly gently into the pit. Josephus. Antiquities of the Jews. 2.3.2. ,Perseus Project AJ2.3.2,.
^ The Septuagint sets his price at twenty pieces of aureate; the Testament of Gad xxx of gold; the Hebrew and Samaritan twenty of silverish; the Vulgar Latin 30 of silver; Josephus at twenty pounds
^ Josephus claims that Potiphar fell for his married woman's crocodile tears although he did non believe Joseph capable of the criminal offence.Josephus. Antiquities of the Jews. ii.4.1. ,Perseus Projection AJ2.iv.1,.
^ Josephus refers to the name Zaphnath-Paaneah as Psothom Phanech meaning "the revealer of secrets" Josephus. Antiquities of the Jews. 2.6.1. ,Perseus Projection AJ2.half dozen.one,.
^ Josephus refers to Potipherah (or Petephres) equally the priest of Heliopolis. Josephus. Antiquities of the Jews. 2.half-dozen.1. ,Perseus Project AJ2.6.1,.
^ William Whiston comments that Simeon was called as a pledge for the sons of Israel's render to Egypt because of all the brothers who hated Joseph the most, was Simeon, according to the Attestation of Simeon and the Testament of Zebulun. Josephus. Antiquities of the Jews. two.6.4. ,Perseus Project AJ2.vi.four,. Notation ane.
^ Josephus has Joseph coming together his father Jacob in Heliopolis, a shop-urban center with Pithom and Raamses, all located in the Egyptian country of Goshen. Josephus. Antiquities of the Jews. 2.7.5. ,Perseus Project AJ2.vii.5,.

Citations [edit]

^ Gesenius & Robinson 1882, p. 391.
^ Redford 1970, p. 242: "several episodes in the narrative, and the plot motifs themselves, find some parallel in Saite, Western farsi, or Ptolemaic Egypt. It is the sheer weight of evidence, and non 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 5th century B.C.E. as the terminus ante quem, we are left with a span of 2 and ane half centuries, comprising in terms of Egyptian history the Saite and early on Persian periods."
^ Blidstein, Gerald J. (2007). Skolnik, Fred; Berenbaum, Michael; Thomson Gale (Business firm) (eds.). Encyclopaedia Judaica. Vol. 14. pp. 112–113. ISBN978-0-02-866097-4. OCLC 123527471. Retrieved 7 November 2019.
^ Friedman, R.E., The Bible With Sources Revealed, (2003), p. 80
^ Genesis 37:21–22
^ Josephus. Antiquities of the Jews. two.three.1. ,Perseus Project AJ2.three.1,.
^ Genesis 39:21–23
^ Genesis 40:1–4
^ Genesis 40:5–22
^ Genesis 40:14–15
^ Genesis forty:23
^ Genesis 45:eleven
^ Genesis 42:23
^ Genesis 46:27
^ Genesis 44:xviii
^ Soggin 1993, pp. 102–103, 336.
^ Redford 1970, p. twenty.
^ Kugel 1990, p. xiii.
^ Redford 1970, p. 69.
^ Lang 2009, p. 23.
^ Scharfstein 2008, p. 124.
^ Scharfstein 2008, p. 120.
^ Scharfstein 2008, pp. 125–126.
^ Ginzberg, Louis (1909). The Legends of the Jews. Philadelphia: Jewish Publication Club. pp. 44–52. Then the Lord appeared unto him, holding the Eben Shetiyah in His hand, and said to him: "If thou touchest her, I will cast abroad this stone upon which the earth is founded, and the earth will fall to ruin.".
^ Genesis 44:15
^ Scharfstein 2008, pp. 138–139.
^ Smith, Kathryn (1993), "History, Typology and Homily: The Joseph Cycle in the Queen Mary Psalter", Gesta, 32 (2): 147–59, doi:x.2307/767172, ISSN 0016-920X, JSTOR 767172, S2CID 155781985
^ Chrysostom, John (1992), Homilies on Genesis, 46-47, trans. Robert C. Hill, Washington DC: Catholic University of America Printing, p. 191
^ Sheridan, Mark (2002), Genesis 11-50, Downers Grove: InterVarsity, p. 231
^ Sheridan, Marker (2002), Genesis 11-50, Downers Grove: InterVarsity, p. 233
^ Blacketer, Raymond (2006), "The School of God: Educational activity and Rhetoric in Calvin'south Interpretation of Deuteronomy", Studies in Early Modern Religious Reforms, vol. iii, pp. iii–4
^ Calvin, John (1998), Commentaries on the First Book of Moses Called Genesis, vol. ii, Thou Rapids: Baker, p. 261
^ Lunn, Nicholas (March 2012), "Allusions to the Joseph Narrative in the Synoptic Gospels and Acts: Foundations of a Biblical Blazon" (PDF), Periodical of the Evangelical Theological Society: 27–41, ISSN 0360-8808
^ Quran 12:iii
^ Tottoli 2002, p. 120.
^ Quran 12:1
^ Quran 12:12
^ Quran 12:eighteen
^ Differences of Tradition
^ Quran 12:76
^ Quran 12:80
^ Quran 12:84
^ Quran 12:87-96
^ Quran 12:100
^ Stokes, Jim. The Story of Joseph in the Babi and Baha'i Faiths in World Society, 29:2, pp. 25-42, 1997-98 Winter.
^ Naghdy 2012, p. 563.
^ "The Story of Joseph and His Brethren".
^ "The Story of Jacob and Joseph".
^ "The New Media Bible: Book of Genesis (Video 1979)".

Sources [edit]

Gesenius, Wilhelm; Robinson, Edward (1882). A Hebrew and English language Lexicon of the Old Testament. Houghton Mifflin and Company.
Jastrow, Marcus (1903). A dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic literature. Vol. 1. London: Luzac & Co.
Kugel, James L. (1990). In Potiphar'southward House: 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 Certitude. Fazel Naghdy. ISBN978-1-4663-1100-8.
Redford, Donald B. (1970). A study of the biblical story of Joseph: (Genesis 37–l). Leiden: Brill.
Redford, Donald B. (1993) [1992]. Egypt, Canaan, and Israel in Ancient Times. Princeton University Printing. ISBN978-0-691-00086-2.
Smith, Morton (1984). "Jewish religious life in the Persian period". In Davies, William David; Finkelstein, Louis (eds.). The Cambridge History of Judaism: Introduction; The Western farsi flow. SUNY series in Judaica. Cambridge Academy Printing. pp. 219–78. ISBN978-0-521-21880-one.
Scharfstein, Sol (2008). Torah and Commentary: The V Books of Moses : Translation, Rabbinic and Contemporary Commentary. KTAV. ISBN978-one-60280-020-5.
Schenke, Hans-Martin (1968). "Jacobsbrunnen-Josephsgrab-Sychar. Topographische Untersuchungen und Erwägungen in der Perspektive von Joh. 4,v.6". 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 Accolade of George Wishart Anderson. Sheffield Academic Printing. ISBN9781850754275.
Soggin, J. Alberto (1999). An Introduction to the History of Israel and Judah. Hymns Ancient and Modern 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.

External links [edit]

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

upchurchcomene79.blogspot.com

Source: https://en.wikipedia.org/wiki/Joseph_%28Genesis%29