Joseph ( ; Hebrew: ?????? ? which means "Upgrade",
In the Rabbinic tradition, Joseph is considered the ancestor of another Messiah called, "Mashiach ben Yosef", which he thinks he will fight against evil forces with Mashiach ben David and die in battle with the enemies of God and Israel.
Video Joseph (Genesis)
Biblical Narration
Family
Joseph, the son of Jacob and Rachel, lived in the land of Canaan with ten stepsisters, one whole brother, and at least one half-sister. He is the eldest son of Rachel and the eleventh son of Jacob. Of all sons, Joseph is preferred by his father, and this is represented by a "long coat with many colors". When Joseph was seventeen, he had two dreams that made his siblings plan his death. In the first dream, Joseph and his brothers gathered the grain of wheat, which his brothers gathered, bowed to himself. In the second dream, the sun (the father), the moon (mother), and the eleven stars (brother) bowed to Joseph himself. These dreams, implying his supremacy, infuriated his brothers. (Genesis 37: 1-11)
Promoting Joseph
Joseph's half brother was jealous of him; (Genesis 37: 18-20) Therefore, in Dothan, most of them plan to kill him, with the exception of Ruben, who suggested that Joseph be thrown into an empty well, intending to save Joseph himself. Unaware of this secondary intention, others obey the first. After imprisoning Joseph, the brothers saw a camel caravan carrying spices and perfumes into Egypt, and sold Joseph to these merchants. Afterwards, the guilty brothers painted the blood of the goats on Joseph's coat and showed them to Jacob, who therefore believed Joseph to die. (Genesis 37: 12-35)
Potiphar House
Finally, Joseph was sold to Potiphar, the captain of Pharaoh's guard. Later, Joseph became Potiphar's personal servant, and then the housekeeper. Here, Potiphar's wife, Zuleika tried to seduce Joseph, whom he refused. Angered at fleeing from him, he made false accusations of rape, and thus guaranteed his imprisonment. (Genesis 39: 1-20)
Joseph in prison
The cousin placed Joseph in charge of the other prisoners, and shortly afterwards the chief cupbearer and chief baker of Pharaoh, who had offended Pharaoh, was thrown into prison, and experienced a dream interpreted by Joseph, stating that the head of the cup of the cup would be restored but the head bakers will be hung. Joseph asks the bearer of the trophy to mention him to Pharaoh and release him from prison, but the cup bearer, who is put back in the office, forgets Joseph. After two more years, Pharaoh dreamed seven lean beefs devouring seven fat cows; and from the seven wilt ears that devour seven fat ears. When Pharaoh's counsel failed to interpret these dreams, the bearer of the trophy remembered Joseph. Joseph was then summoned. He interpreted the dream as seven years of abundance followed by seven years of famine, and suggested Pharaohs to store surplus wheat.
Egyptian Wizards
After his prediction, Joseph became Wazir, under the name Zaphnath-Paaneah, and was given Asenath, the daughter of Potipherah, priest of On, to be his wife. For seven years of abundance, Joseph made sure that the warehouses were full and that all the results were weighed. In the sixth year Asenath gave birth to two children for Joseph: Manasseh and Ephraim. When the famine came, it was so severe that people from surrounding countries came to Egypt to buy bread. The narrative also shows that they went straight to Joseph or directed to him, even by Pharaoh himself. (Genesis 41: 37-57) As a last resort, all Egyptians, less than the Egyptian priestly class, sold their property to Joseph for the seed; hence Joseph establishes that mandate, because people will sow and harvest the seeds on government-owned land, a fifth of the crop must go to Pharaoh. This mandate lasted until the days of Moses. (Genesis 47: 20-31)
You were sent to Egypt
In the second year of famine, Joseph's half-brother was sent to Egypt to buy goods. When they came to Egypt, they stood before the Vizier but did not recognize him as their brother Joseph, who is now in his 30s; but Joseph did recognize them and did not speak at all to them in the original Hebrew language. After questioning them, he accuses them of being spies. After they mentioned a younger brother at home, Vizier (Joseph) demanded that he be taken to Egypt as a demonstration of their truth. This is Joseph's brother, Benjamin. Joseph puts his brothers in prison for three days. On the third day, he took them out of jail to reiterate that he wanted their youngest sister brought to Egypt to show their honesty. The believers among themselves spoke Hebrew, reflecting on the wrongs they had committed against Joseph. Joseph understands what they say and removes him from their presence because he is trapped in emotion. When he returns, Vizier takes Simeon and ties him up as a hostage. Then he brought their donkeys with wheat and sent the other brothers back to Canaan. Unbeknownst to them, Joseph also returned their money to the sack of their money. (Genesis 42: 1-28)
Silver cup
The remaining brothers returned to their father in Canaan, and told him all that had happened in Egypt. They also found that all of their money sacks still had money in it, and they were disappointed. Then they told their father that the Vizier demanded that Benjamin be brought before him to show that they were honest people. Jacob became very sad because they treated him badly. After they consumed all the wheat they brought from Egypt, Jacob sent his sons to Egypt to get more wheat. With the persistence of Reuben and Judah, they persuaded their father to let Benjamin join them for fear of Egyptian revenge. (Genesis 42: 29-43: 15)
After they returned to Egypt, the brothers were received by the housekeeper Yusuf. When they were taken to Joseph's house, they were worried about the money being returned in their money sacks. They think that the missed deals will somehow be used against them as a way to induct them as slaves and confiscate their belongings. So they immediately told the waiter what had happened to feel the situation. The waiter calmed them down, telling them not to worry about money, and took out his brother Simeon. Then he took the brothers to Joseph's house and received them kindly. When Wazir (Yusuf) appeared, they gave him a gift from their father. Joseph saw and asked Benjamin and was overwhelmed by emotion but did not show it. He retreated to his chambers and wept. When he regained control of himself, he returned and ordered food to serve. The Egyptians would not eat with the Hebrews at the same table, for doing so was considered repulsive, so the children of Israel were presented at a separate table. (Genesis 43: 16-44: 34)
That night, Joseph ordered his servant to take your donkeys with food and all their money. The money they bring is double what they get from the first trip. Deceptively, Joseph also ordered that his silver cups be put in Benjamin's pouch. The next morning, the brothers began their journey back to Canaan. Joseph instructed the servants to chase the brothers and question them about the "lost" silver cup. When the servant caught the brothers, he caught them and searched for their sacks. The waiter found the cup in Benjamin's sack just as he had planted the night before. This caused a stir among the brothers. However, they agreed to be escorted back to Egypt. When Wazir (Joseph) confronts them about the silver cup, he asks that the man who has the cup in his bag be his slave. In response, Judah appealed to the Vizier that Benjamin be allowed to return to his father, and he himself was placed in the place of Benjamin as a slave. (Genesis 44)
Family reunited
Judah appealed to the Vizier to request that Benjamin be released and that he be enslaved as his successor, because of the silver cups found in the sacks of Benjamin. The Wazir burst into tears. He could not control himself any longer and he sent the Egyptians out of the house. Then he revealed to the Hebrews that he was actually their brother, Joseph. He cried so hard that even the Egyptian family heard him outside. The brothers froze and could not say a word. He brought them closer and conveyed to them the events that had happened and told them not to be afraid, that what they meant for the evil that God meant for good. Then he ordered them to go and take their father and his whole family to Egypt to live in Goshen province, because there was still famine left for another five years. So Joseph gave them the Egyptian transport carts, new clothes, silver money, and twenty additional donkeys carrying supplies for the trip. (Genesis 45: 1-28)
So, Jacob (also known as Israel) and his whole seventy-year-old house, gathered all their cattle and started their journey to Egypt. As they approached the territory of Egypt, Judah went ahead to ask Joseph where the caravan had to unload. They were directed to Goshen province and Joseph prepared a train to meet his father there. It has been more than twenty years since Joseph last saw his father. When they met, they hugged each other and cried together long enough. His father then commented, "Now let me die, because I have seen your face, because you are alive." (Genesis 46: 1-34)
After that, Joseph's family personally met with Pharaoh in Egypt. Pharaohs respected their stay and even suggested that if there were qualified men in their homes, they could choose a major shepherd to keep an eye on Egyptian livestock. Since Pharaoh greatly respected Joseph, practically making him equal, it was an honor to meet his father. Thus, Israel was able to bless the Pharaoh. (Genesis 47: 1-47: 12) The family then settled on Goshen.
The Blessing of the Father and passing
The house of Israel gained a lot of treasures and doubles for seventeen years, even through the worst of seven-year famine. At this time, Joseph's father was 147 years old and was lying in bed. He got sick and lost most of his sight. Joseph was summoned to his father's house and Israel pleaded with his son that he was not buried in Egypt. Instead, he asked to be brought to the land of Canaan to be buried with his ancestors. Joseph was sworn to do what his father asked him. (Genesis 47: 27-31)
Later, Joseph came to visit his father with his two sons, Ephraim and Manasseh. Israel declared that they would be the heirs of Israel's heritage, as if they were their own children, just as Reuben and Simeon. Then Israel put his left hand on the head of Mannasseh the eldest and his right hand on the head of the youngest Ephraim and blessed Joseph. However, Joseph was annoyed that his father's right hand was not above the head of his eldest son, so he replaced his father's hands. But Israel refused to say, "but really his younger brother will be bigger than him." The declaration he made as Israel himself was his first brother, Esau. For Joseph, he gave some more Canaanite property than he had to his other sons; the land he fought against the Amorites. (Genesis 48: 1-22)
Then Israel summoned all his sons and foretold their blessings or condemn them to twelve of them according to their age. To Joseph he states:
After delivering his prophecy, Israel died. The family, including the Egyptians, mourned for him seventy days. Joseph had embalmed his father, a process that took forty days. Then he prepared a great rite to Canaan that led Pharaoh's servants, and elders from the houses of Israel and Egypt across the Jordan. They stopped at Atad where they observed seven days of mourning. Here, their lament was so great that it caught the attention of the surrounding Canaanites who commented, "This is a deep sorrow from the Egyptians." So they named this place Abel Mizraim. Then Joseph buried Israel in the cave of Makhpela, belonging to Abraham when he bought it from the Hittites. (Genesis 49: 33-50: 14)
After their father died, Joseph's brothers feared vengeance for taking responsibility for Joseph's release to Egypt as a slave. Joseph cried as they spoke and told them that what happened was God's purpose to save his life and his family's life. He comforts them and their relationship is reconciled. (Genesis 50: 15-21)
Joseph's funeral
Joseph lived to be 110 years old, alive to see his grandchildren. Before he died, he made the children of Israel swear that when they left the land of Egypt they would take his bones with them, and on his death his body was embalmed and placed in a coffin in Egypt. (Genesis 50: 22-26)
The children of Israel remembered their oaths, and when they left Egypt during the Exodus, Moses carried Joseph's bones with him. (Exodus 13:19) The bones were buried in Shechem, in the parcel bought by Jacob from the sons of Hamor (Joshua 24:32), which had been traditionally identified with the place of the Tomb of Joseph, before Jacob and his entire family moved to Egypt. Shechem was in the land Joshua allocated to the tribe of Ephraim, one of the tribes of the House of Joseph, after the conquest of Canaan.
Maps Joseph (Genesis)
The biblical family tree
Origins
Etimologi
The Bible offers two explanations about the first Yosef : asaf from the root/'sp/, "taken": "And she conceived, and gave birth to a son, , God has taken my error â €; Yosef and then identified with the same root/ysp/, which means "add": "And he called his name Joseph; and said, the Lord will add to me another son. "
Text analysis
The criticism of the nineteenth-century sources divides Joseph's story between the sources of Jahja's, Elohist and Priestly's hypothesis documents. At the beginning of the twentieth century, Hermann Gunkel stated that, unlike the story of Abraham-Isaac-Jacob, the story of Joseph forms a unity story with literary origins rather than spoken. In 1953 Gerhard von Rad made a detailed appraisal of literary art and drew attention to his identity as a novel Wisdom, and in 1968 R. N. Whybray argued that unity and art implied a single author. These three insights are now widely accepted, and the majority of modern biblical scholars tell the story of Joseph in his present form until the 5th century BC of the earliest Persians. There have been many attempts to trace the story's redaction history including the work of Donald Redford. His theory holds that the first "Reuben version" of the story originates from the northern kingdom of Israel and is intended to justify domination by "the house of Joseph" over other tribes; this is followed by the later "Judah expansion" (chapters 38 and 49) appoint Judah as the legitimate successor to Jacob; and finally the various ornaments were added so that the novel would serve as a bridge between Abraham-Isaac-Jacob material in Genesis and the story of Moses and the next Exodus.
Historicality
Joseph's narrative history can not be shown. Hermann Gunkel, Hugo Gressmann and Gerhard von Rad identify the story of Joseph as a literary composition, in the romance genre, or novella. As a novel, he is read as a legend and reworking myth, especially his reburial motifs in Canaan, associated with the Egyptian god Osiris. Others compare his bone burial in Shechem, with Dionysus's bones at Delphi. For Schenke, Joseph's burial tradition at Shechem is understood to be an interpretation of the history of secondary Iraq that is woven around the more ancient Canaanite temples in the area. Reprinted legends and folklore may be incorporated into the textual tradition that evolved from the Bible between the 8th and 6th century BC. Most scholars put their composition in a genre that developed in the Persian period in exile.
Rabbi and Jewish scholar Benjamin Scolnic observed that scholars like Kenneth Kitchen and James K. Hoffmeier have denied naming conventions? argument used by those who oppose the historicity of Joseph on the grounds that they argue that the names of biblical figures in the story of Joseph do not reflect the Egyptian environment of the second millennium BC.
Jewish Traditions
See also: Torah sections on Joseph: Vayeshev, Miketz, Vayigash, and Vayechi
Sell Joseph
In midrash, Joseph's sale is part of God's divine plan for him to save his tribe. Israeli favoritism shows Joseph and his fighting plans by his brothers is a divine way to bring him to Egypt. Maimonides commented that even the villagers of Shechem, of whom Joseph inquired about the whereabouts of his brother, were the "divine messengers" who worked behind the scenes.
A midrash asks, How many times Joseph was sold? In analyzing Genesis Chapter , there are five different Hebrew names used to describe the five different groups of people involved in Joseph's selling transactions, according to Rabbi Judah and Rav Huna. The first group identified, was Joseph's brother when Judah emerged the idea of ​​selling Joseph in verses 26 and 27. The first mention of Ismael (Yishma'elÃÆ'®m) is in verse 25. Then the Hebrew phrase 'n? shÃÆ'®m midyanÃÆ'®ms ?? rÃÆ'®m in verse 28 describes Midianite traders. The fourth group in verse 36 is named in Hebrew as m'danÃÆ'®m correctly identified as a Medan person. The last group, where the transaction was, was among the Egyptians in the same sentence.
After identifying the Hebrew names, Rabbi Yehuda claimed that Joseph was sold four times: First his brothers sold Joseph to Ismael (Yishma'elÃÆ'®m), then the Ishmaelites sold him to Midianite merchants ('n? ShÃÆ'®m midyanÃÆ'® ms ?? rÃÆ'®m), Midianite traders to Medanites (m'danÃÆ'®m), and Medan people to Egypt. Rav Huna added one more sale to conclude that after the Medan people sold it to Egypt, the fifth sale took place when the Egyptians sold it to Potiphar. (Genesis Rabbah 84:22)
Potiphar Wife
Joseph had good reason not to have an affair with Potiphar's wife: he did not want to abuse his master's confidence; he believed in the sanctity of marriage; and it is against the ethical, moral and religious principles taught to him by his father, Jacob. According to midrash, Joseph will soon be executed by allegations of sexual assault against him by Potiphar's wife. Arbarbanel explains that he has accused other servants of similar crimes in the past. Potiphar believed that Joseph could not do such a thing and begged Pharaoh to save his life. However, punishment can not be avoided because of his class status and limited public knowledge of his plans.
Silver cup for forecast
The Jewish tradition states that Joseph told his maid to plant his own silver cups in Benjamin's pocket to test his brothers. He wanted to know if they would risk the danger of saving his half-brother, Benjamin. Because Joseph and Benjamin were born from Rachel, this test is necessary to reveal whether they will betray Benjamin as they did against Joseph when he was seventeen. Because Joseph the Dreamer predicts the future by analyzing dreams, the Jewish tradition proves that he practiced this prophecy using this silver cup as a steward and as Joseph himself confessed in Genesis 44:15.
Joseph Cultivation
In one Talmudic story, Joseph is buried in the Nile, because there is a dispute over which province to honor by having his tomb within its boundaries. Moses, presided over there by an ancient saint named Serach, can perform miracles to raise the sarcophagus and carry it with him at Exodus.
Christian tradition
Joseph is mentioned in the New Testament as an example of faith ( Hebrews 11:22 ).
Joseph is commemorated as one of the Holy Fathers in the Calendar of the Saints from the Armenian Apostolic Church on 26 July. In the Eastern Orthodox Church and the Eastern Catholic Church following the Byzantine Rite, he is known as "the most beautiful Joseph", a reference not only to his physical appearance, but more important to the beauty of his spiritual life. They commemorate him on Sunday the Holy Fathers (two Sundays before Christmas) and on Holy Monday and the Great (Holy Week's Week). In the icons, he is sometimes depicted wearing a tribal headdress from an Egyptian vizier. The Lutheran Church-Missouri Synod commemorates him as a patriarch on March 31.
Typical interpretation
In addition to honoring him, there is a strong tendency in the patristic period to view his life as a typological precursor to Christ. This tendency is represented in John Chrysostom who says that Joseph's suffering is "a kind of thing to come," Caesarius of Arles who interprets Joseph's famous cloak as the representative of the various nations that will follow Christ, Ambrose of Milan who interpreted a stand as signifying the resurrection of Christ , and others.
This tendency, though greatly reduced, was followed throughout the end of antiquity, the Medieval Era, and into the Reformation. Even John Calvin, sometimes praised as the father of modern historical-grammatical interpretation, writes "in the person of Joseph, the living image of Christ is displayed."
In addition, some Christian authors argue that this typological interpretation finds its origin in the speech of St. Stephen in Acts 7: 9-15 , as well as the Gospel of Luke and the parable of Jesus, noting strong verbal and conceptual collocations between the Greek translation of the Genesis section of Joseph and the Parable of the Wicked Tenants and the Parable of the Prodigal Son.
Islamic Traditions
Yusuf (Arabic: ????? ?, Y? Suf ) is considered by Muslims as a prophet (Qur'an , sura vi. 84, xl. 34), and the entire chapter of Joseph (sura xii.) is devoted to him, the only example in the Qur'an in which the whole chapter is devoted to the complete story of a prophet. It is described as the 'best story'. Joseph is said to be very handsome, who drew his Egyptian master's wife to try to seduce him. Muhammad is believed to have said, "Half of all the beauty that God gives to mankind goes to Joseph and his mother, the other half goes to all mankind." This story has the same outline as the biblical narrative, but with certain differences. In the Qur'an, you ask Jacob ("Yaqub") to let Joseph go with them. The hole in which Joseph was cast was a well, and Joseph was taken as a slave by a passing caravan (Qur'an 12:19).
In the Bible, Joseph reveals himself to his siblings before they return to their father for the second time after buying wheat. The same goes for the Islamic story, but they are forced to return to Jacob without Benjamin, and his father tears himself. He remained so until the children had returned from Egypt, carrying Joseph's clothing which healed the patriarch's eye as soon as he placed it on his face (Qur'an 12:96).
Bahá'à Tradition
There are many mention of Joseph in the writings of Bahá'A. This comes in the form of satire written by The BÃÆ'¡b and BahÃÆ'¡'u'llÃÆ'¡h. In KitÃÆ'¡bi-Aqdas , BahÃÆ'¡'u'llÃÆ'¡h states that "from my law, the fragrance of my clothes can be smelled" and, in the Four Valley, states that "the scent of her clothes is blowing from Egypt Baha ", referring to Joseph.
The Bahá'''á comments describe it as a metaphorical garment that implies confession of God's manifestation. In Qayyumu'l-Asma ', BÃÆ'¡b refers to BahÃÆ'¡'u'llÃÆ'¡h as a true Joseph and made analogous predictions about BahÃÆ'¡'u'llÃÆ'¨h suffering in the hands of his brother, MÃÆ'rzÃÆ'Â © ¡YahyÃÆ'¡.
Literature and culture
Thomas Mann recounts the Genesis stories about Joseph in his four omnibus novels, Joseph and His Brothers, identifying Joseph with the known figure of Osarseph from Josephus, and the pharaoh with Akhenaten.Dreams as motives and contributions to narratives
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