|Easton's Bible Dictionary|
Remover or increaser.
(1.) The elder of the two sons of Jacob by Rachel (Genesis 30:23, 24), who, on the occasion of his birth, said, "God hath taken away [Hebrews `asaph] my reproach." "The Lord shall add [Hebrews yoseph] to me another son" (Genesis 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. "Now Israel loved Joseph more than all his children, because he was the son of his old age," and he "made him a long garment with sleeves" (Genesis 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be rendered, "a coat of many pieces", i.e., a patchwork of many small pieces of divers colours.
When he was about seventeen years old Joseph incurred the jealous hatred of his brothers (Genesis 37:4). They "hated him, and could not speak peaceably unto him." Their anger was increased when he told them his dreams (37:11).
Jacob desiring to hear tidings of his sons, who had gone to Shechem with their flocks, some 60 miles from Hebron, sent Joseph as his messenger to make inquiry regarding them. Joseph found that they had left Shechem for Dothan, whither he followed them. As soon as they saw him coming they began to plot against him, and would have killed him had not Reuben interposed. They ultimately sold him to a company of Ishmaelite merchants for twenty pieces (shekels) of silver (about 2 dollars, 10s.), ten pieces less than the current value of a slave, for "they cared little what they had for him, if so be they were rid of him." These merchants were going down with a varied assortment of merchandise to the Egyptian Market, and thither they conveyed him, and ultimately sold him as a slave to Potiphar, an "officer of Pharaoh's, and captain of the guard" (Genesis 37:36). "The Lord blessed the Egyptian's house for Joseph's sake," and Potiphar made him overseer over his house. At length a false charge having been brought against him by Potiphar's wife, he was at once cast into the state prison (39; 40), where he remained for at least two years. After a while the "chief of the cupbearers" and the "chief of the bakers" of Pharaoh's household were cast into the same prison (40:2). Each of these new prisoners dreamed a dream in the same night, which Joseph interpreted, the event occurring as he had said.
This led to Joseph's being remembered subsequently by the chief butler when Pharaoh also dreamed. At his suggestion Joseph was brought from prison to interpret the king's dreams. Pharaoh was well pleased with Joseph's wisdom in interpreting his dreams, and with his counsel with reference to the events then predicted; and he set him over all the land of Egypt (Genesis 41:46), and gave him the name of Zaphnath-paaneah. He was married to Asenath, the daughter of the priest of On, and thus became a member of the priestly class. Joseph was now about thirty years of age.
As Joseph had interpreted, seven years of plenty came, during which he stored up great abundance of corn in granaries built for the purpose. These years were followed by seven years of famine "over all the face of the earth," when "all countries came into Egypt to Joseph to buy corn" (Genesis 41:56, 57; 47:13, 14). Thus "Joseph gathered up all the money that was in the land of Egypt, and in the land of Canaan, for the corn which they bought." Afterwards all the cattle and all the land, and at last the Egyptians themselves, became the property of Pharaoh.
During this period of famine Joseph's brethren also came down to Egypt to buy corn. The history of his dealings with them, and of the manner in which he at length made himself known to them, is one of the most interesting narratives that can be read (Genesis 42-45). Joseph directed his brethren to return and bring Jacob and his family to the land of Egypt, saying, "I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Regard not your stuff; for the good of all the land is yours." Accordingly Jacob and his family, to the number of threescore and ten souls, together with "all that they had," went down to Egypt. They were settled in the land of Goshen, where Joseph met his father, and "fell on his neck, and wept on his neck a good while" (Genesis 46:29).
The excavations of Dr. Naville have shown the land of Goshen to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen (Egyptian Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt, and were out of the way of the Egyptian people. An inscription speaks of it as a district given up to the wandering shepherds of Asia.
Jacob at length died, and in fulfilment of a promise which he had exacted, Joseph went up to Canaan to bury his father in "the field of Ephron the Hittite" (Genesis 47:29-31; 50:1-14). This was the last recorded act of Joseph, who again returned to Egypt.
"The `Story of the Two Brothers,' an Egyptian romance written for the son of the Pharaoh of the Oppression, contains an episode very similar to the Biblical account of Joseph's treatment by Potiphar's wife. Potiphar and Potipherah are the Egyptian Pa-tu-pa-Ra, `the gift of the sun-god.' The name given to Joseph, Zaphnath-paaneah, is probably the Egyptian Zaf-nti-pa-ankh, `nourisher of the living one,' i.e., of the Pharaoh. There are many instances in the inscriptions of foreigners in Egypt receiving Egyptian names, and rising to the highest offices of state."
By his wife Asenath, Joseph had two sons, Manasseh and Ephraim (Genesis 41:50). Joseph having obtained a promise from his brethren that when the time should come that God would "bring them unto the land which he sware to Abraham, to Isaac, and to Jacob," they would carry up his bones out of Egypt, at length died, at the age of one hundred and ten years; and "they embalmed him, and he was put in a coffin" (Genesis 50:26). This promise was faithfully observed. Their descendants, long after, when the Exodus came, carried the body about with them during their forty years' wanderings, and at length buried it in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor (Joshua 24:32; Comp. Genesis 33:19). With the death of Joseph the patriarchal age of the history of Israel came to a close.
The Pharaoh of Joseph's elevation was probably Apepi, or Apopis, the last of the Hyksos kings. Some, however, think that Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH), long after the expulsion of the Hyksos.
The name Joseph denotes the two tribes of Ephraim and Manasseh in Deuteronomy 33:13-17; the kingdom of Israel in Ezek. 37:16, 19, Amos 5:6; and the whole covenant people of Israel in Psalm 81:4.
(2.) One of the sons of Asaph, head of the first division of sacred musicians (1 Chronicles 25:2, 9).
(3.) The son of Judah, and father of Semei (Luke 3:26). Other two of the same name in the ancestry of Christ are also mentioned (3:24, 30).
(4.) The foster-father of our Lord (Matthew 1:16; Luke 3:23). He lived at Nazareth in Galilee (Luke 2:4). He is called a "just man." He was by trade a carpenter (Matthew 13:55). He is last mentioned in connection with the journey to Jerusalem, when Jesus was twelve years old. It is probable that he died before Jesus entered on his public ministry. This is concluded from the fact that Mary only was present at the marriage feast in Cana of Galilee. His name does not appear in connection with the scenes of the crucifixion along with that of Mary (q.v.), John 19:25.
(5.) A native of Arimathea, probably the Ramah of the Old Testament (1 Samuel 1:19), a man of wealth, and a member of the Sanhedrim (Matthew 27:57; Luke 23:50), an "honourable counsellor, who waited for the kingdom of God." As soon as he heard the tidings of Christ's death, he "went in boldly" (lit. "having summoned courage, he went") "unto Pilate, and craved the body of Jesus." Pilate having ascertained from the centurion that the death had really taken place, granted Joseph's request, who immediately, having purchased fine linen (Mark 15:46), proceeded to Golgotha to take the body down from the cross. There, assisted by Nicodemus, he took down the body and wrapped it in the fine linen, sprinkling it with the myrrh and aloes which Nicodemus had brought (John 19:39), and then conveyed the body to the new tomb hewn by Joseph himself out of a rock in his garden hard by. There they laid it, in the presence of Mary Magdalene, Mary the mother of Joses, and other women, and rolled a great stone to the entrance, and departed (Luke 23:53, 55). This was done in haste, "for the Sabbath was drawing on" (Comp. Isaiah 53:9).
(6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was one of those who "companied with the apostles all the time that the Lord Jesus went out and in among them" (Acts 1:21), and was one of the candidates for the place of Judas.
Noah Webster's Dictionary
(n.) An outer garment worn in the 18th century; esp., a woman's riding habit, buttoned down the front.
Int. Standard Bible Encyclopedia
jo'-zef (yoceph; Ioseph):
1. In the Old Testament:
(1) The 11th son of Jacob and 1st of Rachel (see separate article).
(2) The father of Igal of Issachar, one of the 12 spies (Numbers 13:7).
(3) A son of Asaph (1 Chronicles 25:2, 9).
(4) A man of the sons of Bani, who had married a foreign wife (Ezra 10:42).
(5) A priest of the family of Shebaniah in the days of Joiakim (Nehemiah 12:14).
2. In the Apocrypha:
(1) Son of Zacharias, defeated by Gorgias circa 164 B.C. (1 Maccabees 5:18, 56, 60).
(2) Called a brother of Judas Maccabeus in 2 Maccabees 8:22, probably by mistake for John.
(3) Great-grandfather of Judith (Judith 8:1).
3. In the New Testament:
(1) The husband of Mary, the mother of Jesus (see special article).
(2, 3) The name of 3 ancestors of Jesus according to the King James Version (Luke 3:24, 26, 30); the name of two according to the Revised Version (British and American), which reads "Josech" in Luke 3:26.
(4) A Jew of Arimathea in whose sepulcher Jesus was buried (Matthew 27:57, etc.; see article).
(5) One of the brethren of Jesus, according to the Revised Version (British and American) (Matthew 13:55, the King James Version "Joses"). the King James Version and the Revised Version (British and American) both have "Joses" in Matthew 27:56 Mark 6:3; Mark 15:40, 47.
(6) Joseph Barsabbas (Acts 1:23; see article).
(7) Joseph, surnamed Barnabas (Acts 4:36, the King James Version "Joses"; see BARNABAS).
S. F. Hunter
jo'-zef (yoceph, "He will add"; Septuagint Ioseph). The narrative (Genesis 30:23, 14) indicates not so much a double etymology as the course of Rachel's thoughts. The use of 'acaph, "He takes away," suggested to her mind by its form in the future, yoceph, "He will add," "And she called his name Joseph, saying, Yahweh add to me another son"):
I. THE JOSEPH STORY, A LITERARY QUESTION
1. An Independent Original or an Adaptation?
2. A Monograph or a Compilation?
(1) An Analytical Theory Resolving It into a Mere Compilation
(2) A Narrative Full of Gems
(3) The Argument from Chronology Supporting It as a Monograph
II. THE STORY OF JOSEPH, A BIOGRAPHY
1. A Bedouin Prince in Canaan
2. A Bedouin Slave in Egypt
3. The Bedouin Slave Becomes Again the Bedouin Prince
4. The Prime Minister
5. The Patriarch
The eleventh son of Jacob. The Biblical narrative concerning Joseph presents two subjects for consideration, the Joseph story, a literary question, and the story of Joseph, a biography. It is of the first importance to consider these questions in this order.
Cheyne in Encyclopedia Biblica reaches such conclusions concerning the Joseph story that the story of Joseph is mutilated almost beyond recognition as a biography at all. Driver in HDB holds that the Joseph story was "in all probability only committed to writing 700-800 years" later than the time to which Joseph is attributed, points out that Joseph's name was also the name of a tribe, and concludes that "the first of these facts at once destroys all guarantee that we possess in the Joseph narrative a literal record of the facts," and that "the second fact raises the further question whether the figure of Joseph, in part or even as a whole, is a reflection of the history and characteristics of the tribe projected upon the past in the individual form." But he draws back from this view and thinks it "more probable that there was an actual person Joseph, afterward.... rightly or wrongly regarded as the ancestor of the tribe.... who underwent substantially the experience recounted of him in Genesis." In the presence of such critical notions concerning the literature in which the narrative of Joseph is embodied, it is clear that until we have reached some conclusions concerning the Joseph story, we cannot be sure that there is any real story of Joseph to relate.
I. The Joseph Story, a Literary Question.
1. An Independent Original or an Adaptation?:
This literary problem will be solved, if satisfactory answers may be found to two questions: Is it an independent original or an adaptation? Suitable material for such an adaptation as would produce a Joseph story has been sought at either end of the line of history: Joseph the progenitor and Joseph the tribe. The only contestant for the claim of being an early original of which the Joseph story might be an adaptation is the nasty "Tale of Two Brothers" (RP, series I, volume II, 137-46). This story in its essential elements much resembles the Joseph story. But such events as it records are common: why not such stories?
What evidence does this "Tale of Two Brothers" afford that the Joseph story is not an independent original? Are we to suppose that because many French romances involve the demi-monde, there was therefore no Madame de Pompadour? Are court scandals so unheard of that ancient Egypt cannot afford two? And why impugn the genuineness of the Joseph story because the "Tale of Two Brothers" resembles it? Is anyone so ethereal in his passions as not to know by instinct that the essential elements of such scandal are always the same? The difference in the narrative is chiefly in the telling. At this latter point the Joseph story and the "Tale of Two Brothers" bear no resemblance whatever.
If the chaste beauty of the Biblical story be observed, and then one turn to the "Tale of Two Brothers" with sufficient knowledge of the Egyptian tongue to perceive the coarseness and the stench of it, there can be no question that the Joseph story is independent of such a literary source. To those who thus sense both stories, the claim of the "Tale of Two Brothers" to be the original of the Joseph story cannot stand for a moment. If we turn from Joseph the progenitor to Joseph the tribe, still less will the claim that the story is an adaptation bear careful examination. The perfect naturalness of the story, the utter absence from its multitudinous details of any hint of figurative language, such as personification always furnishes, and the absolutely accurate reflection in the story of the Egypt of Joseph's day, as revealed by the many discoveries of which people of 700-800 years later could not know, mark this theory of the reflection of tribal history and characteristics as pure speculation. And besides, where in all the history of literature has it been proven that a tribe has been thus successfully thrown back upon the screen of antiquity in the "individual form"? Similar mistakes concerning Menes and Minos and the heroes of Troy are a warning to us. Speculation is legitimate, so long as it does not cut loose from known facts, but gives no one the right to suppose the existence in unknown history of something never certainly found in known history. So much for the first question.
2. A Monograph or a Compilation?:
Is it a monograph or a compilation? The author of a monograph may make large use of literary materials, and the editor of a compilation may introduce much editorial comment. Thus, superficially, these different kinds of composition may much resemble each other, yet they are, in essential character, very different the one from the other. A compilation is an artificial body, an automaton; a monograph is a natural body with a living soul in it. This story has oriental peculiarities of repetition and pleonastic expression, and these things have been made much of in order to break up the story; to the reader not seeking grounds of partition, it is one of the most unbroken, simply natural and unaffected pieces of narrative literature in the world. If it stood alone or belonged to some later portion of Scripture, it may well be doubted that it would ever have been touched by the scalpel of the literary dissector. But it belongs to the Pentateuch. There are manifest evidences all over the Pentateuch of the use by the author of material, either documentary or of that paradoxical unwritten literature which the ancients handed down almost without the change of a word for centuries.
(1) An Analytical Theory Resolving It into a Mere Compilation.
An analytical theory has been applied to the Pentateuch as a whole, to resolve it into a mere compilation. Once the principles of this theory are acknowledged, and allowed sway there, the Joseph story cannot be left untouched, but becomes a necessary sacrifice to the system. A sight of the lifeless, ghastly fragments of the living, moving Joseph story which the analysis leaves behind (compare EB, article "Joseph") proclaims that analysis to have been murder. There was a life in the story which has been ruthlessly taken, and that living soul marked the narrative as a monograph.
(2) A Narrative Full of Gems.
Where else is to be found such a compilation? Here is one of the most brilliant pieces of literature in the world, a narrative full of gems:
(a) the account of the presentation of the brothers in the presence of Joseph when he was obliged to go out to weep (Genesis 43:26-34), and
(b) the scene between the terrified brothers of Joseph and the steward of his house (Genesis 44:6-13),
(c) Judah's speech (Genesis 44:18-34),
(d) the touching close of the revelation of Joseph to his brothers at last (Genesis 45:1-15).
The soul of the whole story breathes through all of these. Where in all literature, ancient or modern, is to be found a mere compilation that is a great piece of literature? So far removed is this story from the characteristics of a compilation, that we may challenge the world of literature to produce another monograph in narrative literature that surpasses it.
(3) The Argument from Chronology Supporting It as a Monograph
Then the dates of Egyptian names and events in this narrative strongly favor its origin so early as to be out of the reach of the compilers. That attempts at identification in Egyptian of names written in Hebrew, presenting as they do the peculiar difficulties of two alphabets of imperfectly known phonetic values and uncertain equivalency of one in terms of the other, should give rise to differences of opinion, is to be expected. The Egyptian equivalents of Zaphenath-paneah and Asenath have been diligently sought, and several identifications have been, suggested (Brugsch, Egypt under the Pharaohs, 122; Budge, History of Egypt, V, 126-27). That which is most exact phonetically and yields the most suitable and natural meaning for Zaphenath-paneah is by Lieblein (PSBA, 1898, 204-8). It is formed like four of the names of Hyksos kings before the time of Joseph, and means "the one who furnishes the nourishment of life," i.e. the steward of the realm. The name Asenath is found from the XIth Dynasty on to the XVIIIth. Potiphar is mentioned as an Egyptian. Why not of course an Egyptian? The narrative also points distinctly to conditions obtaining under the Hyksos kings. When the people were like to perish for want of food they promised Joseph in return for help that they would be "servants of Pharaoh" (Genesis 47:18-25). This suggests a previous antagonism to the government, such as the Hyksos kings had long to contend with in Egypt. But the revolution which drove out the Hyksos labored so effectually to eradicate every trace of the hated foreigners that it is with the utmost difficulty that modern Egyptological research has wrested from the past some small items of information concerning them. Is it credible that the editor of scraps, which were themselves not written down until some 700-800 years later, should have been able to produce such a life-story fitting into the peculiar conditions of the times of the Hyksos? Considered as an independent literary problem on its own merits, aside from any entangling necessities of the analytical theory of the Pentateuch, the Joseph story must certainly stand as a monograph from some time within distinct memory of the events it records. If the Joseph story be an independent original and a monograph, then there is in reality to be considered the story of Joseph.
II. The Story of Joseph, a Biography.
It is unnecessary to recount here all the events of the life of Joseph, a story so incomparably told in the Biblical narrative. It will be sufficient to touch only the salient points where controversy has raged, or at which archaeology has furnished special illumination. The story of Joseph begins the tenth and last natural division of Genesis in these words: "The generations of Jacob" (Genesis 37:2). Up to this point the unvarying method of Genesis is to place at the head of each division the announcement "the generations of" one of the patriarchs, followed immediately by a brief outline of the discarded line of descent, and then to give in detail the account of the chosen line.
There is to be now no longer any discarded line of descent. All the sons of Jacob are of the chosen people, the depository of the revelation of redemption. So this division of Genesis begins at once with the chosen line, and sets in the very foreground that narrative which in that generation is most vital in the story of redemption, this story of Joseph beginning with the words, "Joseph, being seventeen years old, was feeding the flock with his brethren" (Genesis 37:2). Joseph had been born in Haran, the firstborn of the beloved Rachel, who died at the birth of her second son Benjamin. A motherless lad among the sons of other mothers felt the jealousies of the situation, and the experience became a temptation. The "evil report" of his brethren was thus naturally carried to his father, and quite as naturally stirred up those family jealousies which set his feet in the path of his great career (Genesis 37:2-4). In that career he appears as a Bedouin prince in Canaan.
1. A Bedouin Prince in Canaan:
The patriarchs of those times were all sheiks or princes of those semi-nomadic rovers who by the peculiar social and civil customs of that land were tolerated then as they are to this day under the Turkish government in the midst of farms and settled land tenure. Jacob favored Rachel and her children. He put them hindermost at the dangerous meeting with Esau, and now he puts on Joseph a coat of many colors (Genesis 37:3). The appearance of such a coat a little earlier in the decoration of the tombs of Benichassan among Palestinian ambassadors to Egypt probably indicates that this garment was in some sense ceremonial, a token of rank. In any case Joseph, the son of Jacob, was a Bedouin prince. Did the father by this coat indicate his intention to give him the precedence and the succession as chieftain of the tribe? It is difficult otherwise to account for the insane jealousy of the older brethren (Genesis 37:4). According to the critical partition of the story, Joseph's dreams may be explained away as mere reflections or adaptations of the later history of Joseph (compare PENTATEUCH). In a real biography the striking providential significance of the dreams appears at once. They cannot be real without in some sense being prophetic. On the other hand they cannot be other than real without vitiating the whole story as a truthful narrative, for they led immediately to the great tragedy; a Bedouin prince of Canaan becomes a Bedouin slave in Egypt.
2. A Bedouin Slave in Egypt:
The plot to put Joseph out of the way, the substitution of slavery for death, and the ghastly device for deceiving Jacob (Genesis 37:18-36) are perfectly natural steps in the course of crime when once the brothers had set out upon it. The counterplot of Reuben to deliver Joseph reflects equally his own goodness and the dangerous character of the other brothers to whom he did not dare make a direct protest.
Critical discussion of "Ishmaelites" and "Midianites" and "Medanites" presents some interesting things and many clever speculations which may well be considered on their own merits by those interested in ethnology and etymologies. Many opinions advanced may prove to be correct. But let it be noted that they arc for the most part pure speculation. Almost nothing is known of the interrelation of the trans-Jordanic tribes in that age other than the few hints in the Bible. And who can say what manner of persons might be found in a caravan which had wandered about no one knows where, or how long, to pick up trade before it turned into the northern caravan route? Until archaeology supplies more facts it is folly to attach much importance to such speculations (Kyle, The Deciding Voice of the Monuments in Biblical Criticism, 221).
In the slave market in Egypt, Joseph was bought by Potiphar, an officer of Pharaoh, "an Egyptian." The significant mention of this fact fits exactly into a place among the recovered hints of the history of those times, which make the court then to be not Egyptian at all, but composed of foreigners, the dynasty of Hyksos kings among whom an "Egyptian" was so unexpected as to have his nationality mentioned.
Joseph's native nobility of character, the pious training he had received in his father's house, and the favor of God with him gave him such prosperity that his master entrusted all the affairs of his household to him, and when the greatest of temptations assails him he comes off victorious (Genesis 39). There is strong ground for the suspicion that Potiphar did not fully believe the accusation of his wife against Joseph. The fact that Joseph was not immediately put to death is very significant. Potiphar could hardly do less than shut him up for the sake of appearances, and perhaps to take temptation away from his wife without seeming to suspect her. It is noticeable also that Joseph's character soon triumphed in prison. Then the same Providence that superintended his dreams is leading so as to bring him before the king (Genesis 40; 41).
3. The Bedouin Slave Becomes Again the Bedouin Prince:
The events of the immediately preceding history prepared Joseph's day: the Hyksos kings on the throne, those Bedouin princes, "shepherd kings" (Petrie, Hyksos and Israelite Cities), the enmity of the Egyptians against this foreign dynasty so that they accounted every shepherd an "abomination" (Genesis 46:34), the friendly relation thus created between Palestinian tribes and Egypt, the princely character of Joseph, for among princes a prince is a prince however small his principality, and last of all the manifest favor of God toward Joseph, and the evident understanding by the Pharaohs of Semitic religion, perhaps even sympathy with it (Genesis 41:39). All these constitute one of the most majestic, Godlike movements of Providence revealed to us in the word of God, or evident anywhere in history. The same Providence that presided over the boy prince in his father's house came again to the slave prince in the Egyptian prison. The interpretation of the dreams of the chief butler and the chief baker of Pharaoh (Genesis 40-41:1-24) brought him at last through much delay and selfish forgetfulness to the notice of the king, and another dream in which the same cunning hand of Providence is plainly seen (Genesis 41) is the means of bringing Joseph to stand in the royal presence. The stuff that dreams are made of interests scarcely less than the Providence that was superintending over them. As the harvest fields of the semi-nomadic Bedouin in Palestine, and the household routine of Egypt in the dreams of the chief butler and the chief baker, so now the industrial interests and the religious forms of the nation appear in the dreams of Pharaoh. The "seven kine" of the goddess Hathor supplies the number of the cows, and the doubling of the symbolism in the cattle and the grain points to the two great sources of Egypt's welfare. The Providence that had shaped and guided the whole course of Joseph from the Palestinian home was consummated when, with the words, "Inasmuch as thou art a man in whom is the spirit of God," Pharaoh lifted up the Bedouin slave to be again the Bedouin prince and made him the prime minister.
4. The Prime Minister:
The history of "kings' favorites" is too well known for the elevation of Joseph to be in itself incredible. Such things are especially likely to take place among the unlimited monarchies of the Orient. The late empress of China had been a Chinese slave girl. The investiture of Joseph was thoroughly Egyptian-the "collar," the signet "ring," the "chariot" and the outrunners who cried before him "Abrech." The exact meaning of this word has never been certainly ascertained, but its general import may be seen illustrated to this day wherever in the East royalty rides out. The policy adopted by the prime minister was far-reaching, wise, even adroit (Genesis 41:25-36). It is impossible to say whether or not it was wholly just, for we cannot know whether the corn of the years of plenty which the government laid up was bought or taken as a taxlevy. The policy involved some despotic power, but Joseph proved a magnanimous despot. The deep and subtle statesmanship in Joseph's plan does not fully appear until the outcome. It was probably through the policy of Joseph, the prime minister, that the Hyksos finally gained the power over the people and the mastery of the land.
Great famines have not been common in Egypt, but are not unknown. The only one which corresponds well to the Bible account is that one recorded in the inscription of Baba at el Kab, translated by Brugsch. Some scarcely justifiable attempts have been made to discredit Brugsch in his account of that inscription. The monument still remains and is easily visited, but the inscription is so mutilated that it presents many difficulties. The severity of the famine, the length of its duration, the preparation by the government, the distribution to the people, the success of the efforts for relief and even the time of the famine, as far as it can be determined, correspond well to the Bible account (Brugsch, Egypt under the Pharaohs, chapter vi). The way in which such famines in Egypt come about has been explained by a movement of the sudd, a sedgelike growth in the Nile, so as to clog the upper river (Wright, Scientific Confirmations, 70-79).
Joseph's brethren came "with those that came," i.e. with the food caravans. The account does not imply that the prime minister presided in person at the selling of grain, but only that he knew of the coming of his brethren and met them at the market place. The watchfulness of the government against "spies," by the careful guarding of the entrances to the land, may well have furnished him with such information. Once possessed with it, all the rest of the story of the interviews follows naturally (compare traditions of Joseph, Jewish Encyclopedia).
The long testing of the brethren with the attendant delay in the relief of the father Jacob and the family (Genesis 42-45) has been the subject of much discussion, and most ingenious arguments for the justification of Joseph. All this seems unnecessary. Joseph was not perfect, and there is no claim of perfection made for him in the Bible. Two things are sufficient to be noted here: one that Joseph was ruler as well as brother, with the habits of a ruler of almost unrestrained power and authority and burdened with the necessity for protection and the obligation to mete out justice; the other that the deliberateness, the vexatious delays, the subtle diplomacy and playing with great issues are thoroughly oriental. It may be also that the perplexities of great minds make them liable to such vagaries. The career of Lincoln furnishes some curious parallels in the parleying with cases long after the great president's mind was fully made up and action taken.
The time of these events and the identification of Joseph in Egypt are most vexed questions not conclusively settled. Toffteen quite confidently presents in a most recent identification of Joseph much evidence to which one would like to give full credence (Toffteen, The Historical Exodus). But aside from the fact that he claims two exodi, two Josephs, two Aarons, two lawgivers called Moses, and two givings of the law, a case of critical doublets more astounding than any heretofore claimed in the Pentateuch, the evidence itself which he adduces is very far from conclusive. It is doubtful if the texts will bear the translation he gives them, especially the proper names. The claims of Rameses II, that he built Pithom,. compared with the stele of 400 years, which he says he erected in the 400th year of King Nubti, seems to put Joseph about the time of the Hyksos king. This is the most that can be said now. The burial of Jacob is in exact accord with Egyptian customs. The wealth of the Israelites who retained their possessions and were fed by the crown, in contrast with the poverty of the Egyptians who sold everything, prepares the way for the wonderful growth and influence of Israel, and the fear which the Egyptians at last had of them. "And Joseph died, being 110 years old," an ideal old age in the Egyptian mind. The reputed burial place of Joseph at Shechem still awaits examination.
5. The Patriarch:
Joseph stands out among the patriarchs in some respects with preeminence. His nobility of character, his purity of heart and life, his magnanimity as a ruler and brother Patriarch make him, more than any other of the Old Testament characters, an illustration of that type of man which Christ was to give to the world in perfection. Joseph is not in the list of persons distinctly referred to in Scripture as types of Christ-the only perfectly safe criterion-but none more fully illustrates the life and work of the Saviour. He wrought salvation for those who betrayed and rejected him, he went down into humiliation as the way to his exaltation, he forgave those who, at least in spirit, put him to death, and to him as to the Saviour, all must come for relief, or perish.
LITERATURE. Commentaries on Genesis; for rabbinical literature, compare Seligsohn in Jewish Encyclopedia, some very interesting and curious traditions; Ebers, Egypten und die Bucher Moses; "The Tale of Two Brothers," RP, series I, volume II, 13746; Wilkinson-Birch, The Manners and Customs of the Ancient Egyptians; Erman, Life in Ancient Egypt.
M. G. Kyle
bar-sab'-as Barsabbas, or Barsabas; the King James Version Barsabas, bar'-sa-bas; for etymology, etc., of Joseph, see general article on JOSEPH): Joseph Barsabbas was surnamed Justus (Acts 1:23). Barsabbas was probably a patronymic, i.e. son of Sabba or Seba. Other interpretations given are "son of an oath," "son of an old man," "son of conversion," "son of quiet." It is likely that the "Judas called Barsabbas" of Acts 15:22 was his brother. Ewald considers that both names refer to the same person, but this is improbable.
Joseph was one of those who accompanied the apostles "all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John, unto the day that he was received up from us" (Acts 1:21, 22). At the meeting of the brethren under the presidency of Peter in Jerusalem shortly after the crucifixion, he was, therefore, proposed along with Matthias as a suitable candidate for the place in the apostleship left vacant by the treachery and death of Judas Iscariot; but was unsuccessful (Acts 1:15-26).
According to Eusebius (Historia Ecclesiastica, I, 12), Joseph was one of the 70 (Luke 10:1), and Papias records the oral tradition that he drank a cup of poison without harm (compare Mark 16:18). The Acts of Paul, a work belonging to the 2nd century and first mentioned by Origen, relates that Barsabbas, Justus the Flatfoot and others were imprisoned by Nero for protesting their faith in Christ, but that upon a vision of the newly martyred Paul appearing to the emperor, he ordered their immediate release.
C. M. Kerr
JOSEPH OF ARIMATHAEA
(A Arimathaias; for etymology, etc., of Joseph, see general article on JOSEPH): Joseph of Arimathea-a place the locality of which is doubtful, but lying probably to the Northwest of Jerusalem-was a "rich man" (Matthew 27:57), "a councilor of honorable estate," or member of the Sanhedrin (Mark 15:43 Luke 23:50), "a good and righteous man.... who was looking for the kingdom of God" (Luke 23:50 Mark 15:43), and "himself was Jesus' disciple" (Matthew 27:57 John 19:38). Although he kept his discipleship secret "for fear of the Jews" (John 19:38), he was yet faithful to his allegiance in that he absented himself from the meeting which found Jesus guilty of death (compare Luke 23:51 Mark 14:64). But the condemnation of his Lord awakened the courage and revealed the true faith of Joseph. On the evening after the crucifixion he went "boldly" to Pilate and begged the body of Jesus. There is a fine touch in that he himself took down the body from the cross. With the assistance of Nicodemus he wound it in fine linen with spices (compare Matthew 27:57, Joseph was a "rich man") and brought it to the new sepulcher in the garden near the place of His crucifixion. There they "laid him in a tomb that was hewn in stone, where never man had yet lain" and `rolled a stone against the door of the tomb' (compare Matthew 27:57-60 Mark 15:42-46 Luke 23:50-53 John 19:38-42). In this was held to be the fulfillment of the prophecy of Isaiah 53:9.
The Gospel of Peter, written probably in Syria about the middle of the 2nd century, gives a slightly different account. According to this Joseph, "the friend of Pilate and the Lord," was present at the trial of Jesus, and immediately upon its conclusion besought of Pilate that he might have the body for burial. This was granted, and after the crucifixion the Jews handed the body over to Joseph (compare Hennecke, Neutestamentliche Apokryphen, 27-30). Legends of a later origin record that Joseph was sent by Philip from Gaul to Britain along with 11 other disciples in 63 A.D., and built an oratory at Glastonbury (compare PHILIP, the Apostle), that he brought the Holy Grail to England, and that he freed Ireland from snakes.
C. M. Kerr
JOSEPH, HUSBAND OF MARY
1. References in New Testament:
(For etymology, etc., of Joseph, see JOSEPH): Joseph, the carpenter (Matthew 13:55), was a "just man" (Matthew 1:19 the King James Version), who belonged to Nazareth (Luke 2:4). He was of Davidic descent (Matthew 1:20 Luke 2:4), the son of Heli (Luke 3:23) or Jacob (Matthew 1:16), the husband of Mary (Matthew 1:16), and the supposed father of Jesus (Matthew 13:55 Luke 3:23; Luke 4:22 John 1:45; John 6:42).
(1) Before the Nativity.
The Gospels of Matthew and Mark alone give any detailed reference to Joseph and the birth of Jesus, and their accounts vary in part. Luke begins with the Annunciation to Mary at Nazareth (Luke 1:26-38). Overwhelmed with the tidings, Mary departed "with haste" "into the hill country,.... into a city of Judah," to seek communion with Elisabeth, with whom she had been coupled in the Annunciation by the angel Gabriel (Luke 1:39-55). After abiding with her about three months she returned "unto her own house" (Luke 1:56 the King James Version). The events recorded in Matthew 1:18-24 probably took place in the interval between this return and the birth of Jesus. During Mary's visit to Elisabeth, Joseph had likely remained in Nazareth. The abrupt and probably unexplained departure of his espoused wife for Judah (compare the phrase "with haste"), and her condition on her return, had caused him great mental distress (Matthew 1:18-20). Though his indignation was tempered with mercy, he was minded to put her away "privily," but the visitation of the angel in his sleep relieved him from his dilemma, and he was reconciled to his wife (Matthew 1:24). The narrative is then continued by Luke. While Joseph and Mary still abode in Nazareth, "there went out a decree from Caesar Augustus, that all the world should be enrolled" (Luke 2:1). "And all went to enroll themselves, every one to his own city" (Luke 2:3). Being of the house and lineage of David, Joseph went up with Mary, who was "great with child," from Galilee, "out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem" (Luke 2:4, 5), and there Jesus was born (Luke 2:7; compare Matthew 2:1).
(2) After the Nativity.
(a) Luke's Account:
The two accounts now diverge considerably. According to Luke, the Holy Family remained for a time at Bethlehem and were there visited by the shepherds (Luke 2:8-20). After a sojourn of 40 days for the purification (compare Luke 2:21, 22 Leviticus 12), Joseph departed with his wife for Jerusalem "to present" the infant Jesus "to the Lord" and to offer up sacrifice according to the ancient law (Luke 2:24). There he was present at the prophesying of Simeon and Anna concerning Jesus, and received the blessing of the former (Luke 2:34). After "they had accomplished all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth" (Luke 2:39). Every year, at the Passover, they made this journey to Jerusalem (Luke 2:41). The care and solicitude of Joseph and Mary for the boy Jesus and their grief at His temporary loss aye also recorded (Luke 2:45, 48, 51). There is evidence that, though Mary "kept all these things in her heart," Joseph at least had no understanding then of the Divine nature of the charge committed to his care (Luke 2:50).
(b) Matthew's Account:
But according to Matthew it was from the Wise Men of the East that Jesus received homage at Bethlehem (Matthew 2:1-11). There is no further mention of the dedicatory journey to Jerusalem, or of the return to Nazareth. Instead, it is stated that on the departure of the Wise Men from Bethlehem, Joseph was warned in a dream of the impending wrath of Herod, and escaped with his wife and the infant Jesus into Egypt (Matthew 2:13, 14). Upon the death of Herod, an angel appeared to Joseph, and he returned to the land of Israel (Matthew 2:19-21). His original intention was to settle once more in Judea, but on learning that Archelaus, the son of Herod, was ruler there, "he withdrew into the parts of Galilee, and came and dwelt in a city called Nazareth" (Matthew 2:22, 23).
(c) The Proper Sequence of the Two Narratives:
The narrative of Matthew would thus imply that the Holy Family had no connection with Nazareth previous to their return from Egypt. It has, however, been suggested by Ramsay that Matthew merely reports what was common knowledge, and that Luke, while quite cognizant of this, supplemented it in his own Gospel with details known only to the Holy Family, and in part to the mother alone (compare Sir W. Ramsay, Was Christ Born at Bethlehem? 78-79). A comparison of the two Gospel narratives makes it clear that the visitation of the Wise Men fell on a later date than that of the shepherds. The latter took place immediately after the Nativity (compare Luke 2:11, 15, 16, "is born.... this day," "let us now go," "and they came with haste"). On the other hand, when the Wise Men came to Jerusalem, Christ was already born (compare Matthew 2:1). Time was required for this journey to Jerusalem and the consultation of Herod with the chief priests (Matthew 2:4); and during this interval the events recorded in Luke 2:8-39 had taken place. That there was sufficient time for this is attested also by the fact that Herod's decree was directed against children up to two years of age (Matthew 2:16). Thus it was after the return of the Holy Family to Nazareth, and on a further visit to Bethlehem, implied by Matthew but not recorded by Luke, that the infant Jesus received the adoration of the Wise Men. Jesus being born in 6 B.C., this took place in 5 B.C., and as Herod died in 4 B.C., Joseph may have missed only one of the Passovers (compare Luke 2:41) by his flight into Egypt. (For a full discussion, compare Ramsay, op. cit.) As no mention is made of Joseph in the later parts of the Gospels where the Holy Family is referred to (compare Matthew 12:46 Luke 8:19), it is commonly supposed that he died before the commencement of the public ministry of Christ.
If a type is to be sought in the character of Joseph, it is that of a simple, honest, hard-working, God-fearing man, who was possessed of large sympathies and a warm heart. Strict in the observance of Jewish law and custom, he was yet ready when occasion arose to make these subservient to the greater law of the Spirit. Too practical to possess any deep insight into the Divine mysteries or eternal significance of events which came within his knowledge (compare Luke 2:50), he was quick to make answer to what he perceived to be the direct call of God (compare Matthew 1:24). Originally a "just man" (the King James Version), the natural clemency within his heart prevailed over mere justice, and by the promptings of the Holy Spirit that clemency was transferred into a strong and enduring love (compare Matthew 1:24). Joseph is known to us only as a dim figure in the background of the Gospel narratives, yet his whole-hearted reconciliation to Mary, even in the face of possible slanderings by his neighbors, his complete self-sacrifice, when he left all and fled into Egypt to save the infant Jesus, are indicative that he was not unworthy to fulfill the great trust which was imposed upon him by the Eternal Father.
3. References in Apocryphal Literature:
The Gospel of the Infancy according to James, a work composed originally in the 2nd century, but with later additions (compare Hennecke, Neutestamentliche Apokryphen, 47-63), gives a detailed account of the marriage of the aged Joseph with Mary, of their journey to Bethlehem, and of the birth of Jesus. A similar gospel, reputed to be by Thomas the philosopher, of later origin and Gnostic tendency (compare Hennecke, 63-73), narrates several fantastic, miraculous happenings in the domestic life of the Holy Family, and the dealings of Joseph with the teachers of the youthful Jesus. Other legends, from Syriac or Egyptian sources, also dealing with the Infancy, in which Joseph figures, are extant. The chief is The History of Joseph the Carpenter (compare Hennecke, Handbuch der neutestamentlichen Apokryphen, 95-105). This contains an account of the death and burial of Joseph at the age of 110, and of the entreaties of Mary to Christ to save him. Its aim was to show forth Christ as the Saviour, even at the last hour, and the rightful manner of Christian death. Joseph has received a high place in the Calendar of the Roman Catholic Saints, his feast being celebrated on March 19.
C. M. Kerr
JOSEPH, PRAYER OF
An Old Testament pseudepigraph, number 3 in the Stichometry of Nicephorus (Westcott, Canon of the New Testament(7), 571), with the length given as 1,100 lines, and number 5 in the List of Sixty Books (Westcott, 568). The work is lost, and the only quotations are in Origen (In Joan., ii.25, English in Ante-Nicene Fathers, IX, 341; In Gen., iii.9, 12). Abraham, Isaac, and Jacob are said to have been created before every work, but Jacob-Israel is the greatest, "the firstborn of every living creature," the "first minister in God's presence," greater than the angel with whom he wrestled. The purport may be anti-Christian, the patriarchs exalted in place of Christ; compare, perhaps, Enoch 71 (but not so in Charles' 1912 text), but Origen's favorable opinion of the book proves that the polemic could not have been very direct.
GJV, 4th edition, III, 359-60; Dillmann in PRE, 2nd edition, XII, 362; compare Beer in 3rd edition, XVI, 256; Fabricius, Codex pseudep. Vet. Test., I, 761-71.
Burton Scott Easton
ARABIC HISTORY OF JOSEPH THE CARPENTER
See APOCRYPHAL GOSPELS.
JOSEPH, THE CARPENTER, GOSPEL OF
See APOCRYPHAL GOSPELS.
PRAYER OF JOSEPH
See JOSEPH, PRAYER OF.
Joseph (248 Occurrences)
Matthew 1:16 Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 1:18 Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregnant by the Holy Spirit. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 1:19 Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 1:20 But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 1:24 Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 2:13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him." (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 2:14 So Joseph roused himself and took the babe and His mother by night and departed into Egypt. (WEY NAS)
Matthew 2:19 But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 2:21 He arose and took the young child and his mother, and came into the land of Israel. (See NAS)
Matthew 13:55 Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers, James, Joseph, Simon and Judah? (WEY ASV BBE DBY NAS RSV NIV)
Matthew 27:56 among whom was Mary the Magdalene, and Mary the mother of James and of Joses, and the mother of the sons of Zebedee. (See NAS RSV)
Matthew 27:57 When evening had come, a rich man from Arimathaea, named Joseph, who himself was also Jesus' disciple came. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Matthew 27:59 Joseph took the body, and wrapped it in a clean linen cloth, (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Mark 6:3 Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us?' -- and they were being stumbled at him. (See NIV)
Mark 15:43 Joseph of Arimathaea, a prominent council member who also himself was looking for the Kingdom of God, came. He boldly went in to Pilate, and asked for Jesus' body. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Mark 15:45 When he found out from the centurion, he granted the body to Joseph. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Mark 15:46 He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. (See NAS NIV)
Luke 1:27 to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 2:4 Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 2:16 They came with haste, and found both Mary and Joseph, and the baby was lying in the feeding trough. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 2:22 When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord (See NIV)
Luke 2:33 Joseph and his mother were marveling at the things which were spoken concerning him, (WEB KJV WBS YLT)
Luke 2:43 and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, (WEB KJV WBS YLT)
Luke 3:23 Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, (WEB KJV ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, (WEB KJV DBY WBS YLT)
Luke 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonan, the son of Eliakim, (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 4:22 All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 23:50 Behold, a man named Joseph, who was a member of the council, a good and righteous man (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Luke 23:55 The women, who had come with him out of Galilee, followed after, and saw the tomb, and how his body was laid. (See NIV)
John 1:45 Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
John 4:5 So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
John 6:42 They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say,'I have come down out of heaven?'" (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
John 19:38 After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Acts 1:23 They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Acts 4:36 In this way Joseph, whom the Apostles gave the name of Bar-nabas--signifying 'Son of Encouragement' --a Levite, a native of Cyprus, (WEY ASV BBE DBY NAS RSV NIV)
Acts 7:9 "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Acts 7:10 and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. (See NIV)
Acts 7:13 On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Acts 7:14 Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Acts 7:18 until there arose a different king, who didn't know Joseph. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Hebrews 11:21 By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Hebrews 11:22 By faith, Joseph, when his end was near, made mention of the departure of the children of Israel; and gave instructions concerning his bones. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Revelation 7:8 of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 30:24 She named him Joseph, saying, "May Yahweh add another son to me." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 30:25 It happened, when Rachel had borne Joseph, that Jacob said to Laban, "Send me away, that I may go to my own place, and to my country. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 33:2 He put the handmaids and their children in front, Leah and her children after, and Rachel and Joseph at the rear. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 33:7 Leah also and her children came near, and bowed themselves. After them, Joseph came near with Rachel, and they bowed themselves. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 35:24 The sons of Rachel: Joseph and Benjamin. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:2 This is the history of the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father's wives. Joseph brought an evil report of them to their father. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:3 Now Israel loved Joseph more than all his children, because he was the son of his old age, and he made him a coat of many colors. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:4 And because his brothers saw that Joseph was dearer to his father than all the others, they were full of hate for him, and would not say a kind word to him. (BBE)
Genesis 37:5 Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:13 Israel said to Joseph, "Aren't your brothers feeding the flock in Shechem? Come, and I will send you to them." He said to him, "Here I am." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:14 He said to him, "Go now, see whether it is well with your brothers, and well with the flock; and bring me word again." So he sent him out of the valley of Hebron, and he came to Shechem. (See NIV)
Genesis 37:17 The man said, "They have left here, for I heard them say,'Let us go to Dothan.'" Joseph went after his brothers, and found them in Dothan. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:23 It happened, when Joseph came to his brothers, that they stripped Joseph of his coat, the coat of many colors that was on him; (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:28 Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. They brought Joseph into Egypt. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:29 Reuben returned to the pit; and saw that Joseph wasn't in the pit; and he tore his clothes. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:31 They took Joseph's coat, and killed a male goat, and dipped the coat in the blood. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:33 He recognized it, and said, "It is my son's coat. An evil animal has devoured him. Joseph is without doubt torn in pieces." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 37:36 The Midianites sold him into Egypt to Potiphar, an officer of Pharaoh's, the captain of the guard. (See NIV)
Genesis 39:1 Joseph was brought down to Egypt. Potiphar, an officer of Pharaoh's, the captain of the guard, an Egyptian, bought him from the hand of the Ishmaelites that had brought him down there. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:2 Yahweh was with Joseph, and he was a prosperous man. He was in the house of his master the Egyptian. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:4 Joseph found favor in his sight. He ministered to him, and he made him overseer over his house, and all that he had he put into his hand. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:5 It happened from the time that he made him overseer in his house, and over all that he had, that Yahweh blessed the Egyptian's house for Joseph's sake; and the blessing of Yahweh was on all that he had, in the house and in the field. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:6 He left all that he had in Joseph's hand. He didn't concern himself with anything, except for the food which he ate. Joseph was well-built and handsome. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:7 It happened after these things, that his master's wife cast her eyes on Joseph; and she said, "Lie with me." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:10 As she spoke to Joseph day by day, he didn't listen to her, to lie by her, or to be with her. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:11 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within. (KJV WBS)
Genesis 39:20 Joseph's master took him, and put him into the prison, the place where the king's prisoners were bound, and he was there in custody. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:21 But Yahweh was with Joseph, and showed kindness to him, and gave him favor in the sight of the keeper of the prison. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV)
Genesis 39:22 The keeper of the prison committed to Joseph's hand all the prisoners who were in the prison. Whatever they did there, he was responsible for it. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 39:23 The keeper of the prison didn't look after anything that was under his hand, because Yahweh was with him; and that which he did, Yahweh made it prosper. (See NAS RSV NIV)
Genesis 40:3 He put them in custody in the house of the captain of the guard, into the prison, the place where Joseph was bound. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:4 The captain of the guard assigned them to Joseph, and he took care of them. They stayed in prison many days. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:6 Joseph came in to them in the morning, and saw them, and saw that they were sad. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:8 They said to him, "We have dreamed a dream, and there is no one who can interpret it." Joseph said to them, "Don't interpretations belong to God? Please tell it to me." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:9 The chief cupbearer told his dream to Joseph, and said to him, "In my dream, behold, a vine was in front of me, (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:12 Joseph said to him, "This is its interpretation: the three branches are three days. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:16 When the chief baker saw that the interpretation was good, he said to Joseph, "I also was in my dream, and behold, three baskets of white bread were on my head. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:18 Joseph answered, "This is its interpretation. The three baskets are three days. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:22 but he hanged the chief baker, as Joseph had interpreted to them. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 40:23 Yet the chief cupbearer didn't remember Joseph, but forgot him. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. He shaved himself, changed his clothing, and came in to Pharaoh. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:15 Pharaoh said to Joseph, "I have dreamed a dream, and there is no one who can interpret it. I have heard it said of you, that when you hear a dream you can interpret it." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:16 Joseph answered Pharaoh, saying, "It isn't in me. God will give Pharaoh an answer of peace." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:17 Pharaoh spoke to Joseph, "In my dream, behold, I stood on the brink of the river: (WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Genesis 41:25 Joseph said to Pharaoh, "The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:39 Pharaoh said to Joseph, "Because God has shown you all of this, there is none so discreet and wise as you. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:41 Pharaoh said to Joseph, "Behold, I have set you over all the land of Egypt." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:42 Pharaoh took off his signet ring from his hand, and put it on Joseph's hand, and arrayed him in robes of fine linen, and put a gold chain about his neck, (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:44 Pharaoh said to Joseph, "I am Pharaoh, and without you shall no man lift up his hand or his foot in all the land of Egypt." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:45 Pharaoh called Joseph's name Zaphenath-Paneah; and he gave him Asenath, the daughter of Potiphera priest of On as a wife. Joseph went out over the land of Egypt. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:46 Joseph was thirty years old when he stood before Pharaoh king of Egypt. Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:48 And Joseph got together all the food of those seven years, and made a store of food in the towns: the produce of the fields round every town was stored up in the town. (BBE NIV)
Genesis 41:49 Joseph laid up grain as the sand of the sea, very much, until he stopped counting, for it was without number. (WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Genesis 41:50 To Joseph were born two sons before the year of famine came, whom Asenath, the daughter of Potiphera priest of On, bore to him. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)
Genesis 41:51 Joseph called the name of the firstborn Manasseh, "For," he said, "God has made me forget all my toil, and all my father's house." (WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Genesis 41:54 The seven years of famine began to come, just as Joseph had said. There was famine in all lands, but in all the land of Egypt there was bread. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV)