View source for Joseph (Genesis)

{{Short description|Biblical figure, son of Jacob and Rachel}}
{{redirect|Joseph in Egypt|the painting by Pontormo|Joseph in Egypt (painting){{!}}''Joseph in Egypt'' (painting)}}
{{Use dmy dates|date=January 2019}}
{{Infobox person
| image              = Joseph Overseer of the Pharaohs Granaries (cropped).jpg
| caption            = ''Joseph Overseer of the Pharaoh's Granaries'' (1874) by [[Lawrence Alma-Tadema|Sir Lawrence Alma-Tadema]]
| name               = Joseph
| other_names        = [[Zaphnath-Paaneah]] ({{lang|he|צָפְנַת פַּעְנֵחַ}})
| native_name        = {{Nobold|{{Script/Hebrew|יוֹסֵף}}}}
| birth_date         = 
| birth_place        = [[Paddan Aram]], [[Aram-Naharaim]]<br />(present-day [[Harran]], [[Turkey]])
| death_date         = 
| death_place        = Ancient Egypt
| resting_place      = [[Joseph's Tomb]], [[Nablus]], [[West Bank]] (disputed)
| resting_place_coordinates = {{coord|32.2130268|N|35.2829153|E|type:landmark_region:PS|display=inline|format=dms}}
| spouse             = [[Asenath]]
| children           = {{Plainlist|
*[[Manasseh (tribal patriarch)|Manasseh]] (son)
*[[Ephraim]] (son)<ref>{{bibleverse|Genesis|46:20}}</ref>}}
| father             = [[Jacob]]
| mother             = [[Rachel]]
| relatives          = {{plainlist|
*[[Reuben (son of Jacob)|Reuben]] (half-brother)
*[[Simeon (son of Jacob)|Simeon]] (half-brother)
*[[Levi]] (half-brother)
*[[Judah (son of Jacob)|Judah]] (half-brother)
*[[Dan (son of Jacob)|Dan]] (half-brother)
*[[Naphtali]] (half-brother)
*[[Gad (son of Jacob)|Gad]] (half-brother)
*[[Asher]] (half-brother)
*[[Issachar]] (half-brother)
*[[Zebulun]] (half-brother)
*[[Dinah]] (half-sister)
*[[Benjamin]] (brother)
*[[Abraham]] (great-grandfather)
*[[Sarah]] (great-grandmother)
*[[Potipherah]] (father-in-law)
*[[Isaac]] (grandfather)
*[[Rebecca (biblical figure)|Rebecca]] (grandmother)
*[[Esau]] (uncle)
*[[Ishmael]] (great half-uncle)}}
}}
'''Joseph''' ({{IPAc-en|ˈ|dʒ|oʊ|z|ə|f|,_|-|s|ə|f}}; {{langx|he|יוֹסֵף|Yōsēp̄|lit=He shall add}}){{sfn|Gesenius|Robinson|1882|p=391}}{{efn|<small>[[Modern Hebrew|Standard]]:</small> ''Yōsef'', <small>[[Tiberian vocalization|Tiberian]]:</small> ''Yōsēp̄''; alternatively: יְהוֹסֵף,<ref>{{Cite web |title=Psalms 81:6 |url=https://www.sefaria.org/Psalms.81.6?with=all&lang=bi |website=Sefaria}}</ref><ref name=":0">{{Cite web |title=Strong's Hebrew Concordance - 3084 |url=https://biblehub.com/hebrew/3084.htm |website=Bible Hub}}</ref> [[Literal translation|lit.]] '[[Yahweh]] shall add'; [[Modern Hebrew|Standard:]] ''Yəhōsef'', [[Tiberian Hebrew|Tiberian:]] ''Yŏhōsēp̄'';<ref>{{Cite book |last=Khan |first=Geoffrey |title=The Tiberian Pronunciation Tradition of Biblical Hebrew, Volume 1. |publisher=Open Book Publishers |year=2020 |isbn=978-1783746767}}</ref> {{langx|ar|يوسف|Yūsuf}}; {{langx|grc|Ἰωσήφ|Iōsēph}}}} was a dream interpreter and considered an important [[Hebrews|Hebrew]] figure in the Bible's [[Book of Genesis]]. 

Joseph was the first of the two sons of [[Jacob]] and [[Rachel]], making him Jacob's twelfth named child and eleventh son. He is the founder of the [[Tribe of Joseph]] among the [[Israelites]]. His story functions as an explanation for Israel's residence in Egypt. He is the favourite son of the patriarch Jacob, and his envious brothers sell him into [[slavery]] in [[Biblical Egypt]], where he eventually ends up incarcerated. After correctly [[Dream interpretation|interpreting the dreams]] of [[Pharaohs in the Bible|Pharaoh]], he rises to [[vizier (Ancient Egypt)|second-in-command in Egypt]] and saves Egypt during a famine. Jacob's family travels to Egypt to escape the famine, and it is through him that they are given leave to settle in the [[Land of Goshen]] (the eastern part of the [[Nile Delta]]).

Scholars hold different opinions about the historical background of the Joseph story, as well as the date and development of its composition.<ref>{{cite book |title=Egypt, Canaan and Israel: History, Imperialism, Ideology and Literature: Proceedings of a Conference at the University of Haifa, 3-7 May 2009 |last=Binder |first=Susanne |publisher=BRILL |year=2011 |isbn=978-90-04-19493-9 |pages=52–53 |editor-last=Bar |editor-first=S. |chapter=Joseph’s Rewarding and Investiture (Genesis 41:41-43) and The Gold Of Honour In New Kingdom Egypt |editor-last2=Kahn |editor-first2=D. |editor-last3=Shirley |editor-first3=J. J. |chapter-url=https://books.google.com/books?id=UC3KdEzloiYC&pg=PA44}}</ref> Some scholars suggest that the biblical story of Joseph (Gen 37-50) was a multigenerational work with both early and late components.{{sfn|Rezetko|2022|p=31}} Others hold that the original Joseph story was a [[Persian period]] [[Jewish diaspora|diaspora]] [[novella]] told from the perspective of [[Judeans]] living in Egypt.<ref>Schipper, Bernd. “The Egyptian Background of the Joseph Story.” Hebrew Bible and Ancient Israel 8/1 (2019): 6–23. “The Joseph story is best described as a diaspora-novella that expresses a concept of identity which reflects Judeans/Israelites living in Persian period Egypt.”</ref><ref> Römer, Thomas. “The Joseph Story in the Book of Genesis: Pre-P or Post-P?” In The Post-Priestly Pentateuch: New Perspectives on its Redactional Development and Theological Profiles, edited by Federico Giuntoli and Konrad Schmid, 185-201. FAT 101. Tübingen: Mohr Siebeck, 2015. “The Joseph narrative, now integrated into Gen 37-50, was originally an independent Diaspora novella composed during the Persian period, probably by a member of the Hebrews living in Egypt in order to legitimate a life outside the land.”</ref>

In Jewish tradition, he is the ancestor of a second Messiah called "[[Messiah ben Joseph|Mashiach ben Yosef]]", who will wage war against the forces of evil alongside [[Mashiach ben David]] and die in combat with the enemies of [[Yahweh|God]] and Israel.<ref name="Skolnik Berenbaum Thomson Gale (Firm) 2007">{{cite book | editor-last=Skolnik | editor-first=Fred | editor-last2=Berenbaum | editor-first2=Michael | editor3=Thomson Gale (Firm) | title=Encyclopaedia Judaica | year=2007 | isbn=978-0-02-866097-4 | oclc=123527471 | url=https://catalog.hathitrust.org/api/volumes/oclc/70174939.html | access-date=7 November 2019 | volume=14 | first=Gerald J. | last=Blidstein | pages=112–113}}</ref> [[Christians|Christian]] tradition often interprets him as a typological precursor to [[Jesus]], emphasizing his virtue and suffering. In [[Islam]], Joseph (Yusuf) is regarded as a prophet, and the [[Quran]] recounts his story with some variations, such as the healing of Jacob’s eyes. The [[Baháʼí Faith|Bahá’í]] faith also references Joseph metaphorically in relation to recognizing manifestations of God. Beyond religious texts, Joseph’s story has inspired extensive literature, music, theater, and film adaptations, as well as numerous international films and television series retelling the story.

== Etymology ==
The Bible offers two explanations of the name ''Yosēf:'' first, it is compared to the [[triliteral]] [[:wikt:א־ס־ף|א־ס־ף]] (''ʾ-s-p''), meaning "to gather, remove, take away":<ref>{{Cite web |title=Strong's Hebrew Concordance - 622. asaph |url=https://biblehub.com/hebrew/622.htm |website=Bible Hub}}</ref> "And she conceived, and bore a son; and said, God hath ''taken away'' my reproach" (Genesis 30:23);<ref>{{Cite web |title=Genesis 30:23 |url=https://biblehub.com/text/genesis/30-23.htm |website=Bible Hub}}</ref> ''Yosēf'' is then identified with the similar root {{lang|he|יסף}} (''y-s-p''), meaning "to add":<ref>{{Cite web |title=Strong's Hebrew Concordance - 3254. yasaph |url=https://biblehub.com/hebrew/3254.htm |website=Bible Hub}}</ref> "And she called his name Joseph; and said, The LORD shall ''add'' to me another son." (Genesis 30:24).<ref>{{Cite web |title=Genesis 30:24 |url=https://biblehub.com/text/genesis/30-24.htm |website=Bible Hub}}</ref><ref name ="Friedman, 80">Friedman, R.E., ''The Bible With Sources Revealed'', (2003), p. 80</ref>

== Biblical narrative ==
=== Birth and family ===
Joseph, son of [[Jacob]] and [[Rachel]], lived in the land of [[Canaan]] with ten half-brothers, one full brother, and at least one half-sister. He was Rachel's firstborn and Jacob's eleventh son. Of all the sons, Joseph was preferred by his father, who gave him a "long [[coat of many colors]]".{{efn|Another possible translation is "coat with long sleeves" {{harv|Jastrow|1903|p=}} }} When Joseph was seventeen years old, he shared with his brothers two dreams he 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 (father), the Moon (mother), and eleven stars (brothers) bowed to Joseph himself. These dreams, implying his supremacy, angered his brothers ({{bibleverse||Genesis|37:1-11|HE}}) and made the brothers plot his demise. 
<gallery widths="200px" heights="160px">
File:Joseph dreams of wheat.JPG|Joseph's dream of grain
File:Owen Jones - Joseph dreams of stars.JPG|Joseph's dream of stars
</gallery>

=== Plot against Joseph ===
{{see also|Jacob#Jacob in Hebron|l1=Jacob in Hebron}}
[[File:Diego Velázquez 065.jpg|thumb|''Joseph's Bloody Coat Brought to Jacob'' by [[Diego Velázquez]], 1630.]]

In Genesis 37, ''[[Vayeshev]]'', Joseph's half-brothers were envious of him.  Most of them plotted to kill him in [[Tel Dothan|Dothan]], except [[Reuben (son of Jacob)|Reuben]],<ref name=":1">{{bibleverse||Genesis|37:21-22|HE}}</ref><ref>{{cite Josephus | PACEJ=1 | text=aj| bookno=2 | chap=3 | sec=1|Perseus=1 | 1=J. | 2=AJ | 3=2.3.1}}</ref> who suggested they throw Joseph into an empty [[cistern]]; he intended to rescue Joseph himself later. Unaware of this plan to rescue Joseph, the others agreed with Reuben.{{efn|According to Josephus, Reuben tied a cord around Joseph and let him down gently into the pit. {{cite Josephus| PACEJ=1 | text=aj | bookno=2 | chap=3 | sec=2 |Perseus=1 | 1=J. | 2=AJ | 3=2.3.2}}}} Upon imprisoning Joseph, the brothers saw a camel caravan carrying spices and perfumes to Egypt, and sold Joseph to these merchants.{{efn|The [[Septuagint]] sets his price at ''twenty pieces of gold''; the [[Testament of Gad]] ''thirty of gold''; the [[Torah|Hebrew]] and [[Samaritan Pentateuch|Samaritan]] ''twenty of silver''; the [[Vulgar Latin]] thirty of silver; [[Josephus]] at ''twenty pounds''}} The guilty brothers painted goat's blood on Joseph's coat and showed it to Jacob, who therefore believed Joseph had died.

=== Potiphar's house ===
In Genesis 39, ''[[Vayeshev]]'', Joseph was sold to [[Potiphar]], the captain of Pharaoh's guard. Later, Joseph became Potiphar's servant, and subsequently his household's superintendent. Here, [[Potiphar's wife]] (later called [[Yusuf and Zulaikha|Zulaykha]]) tried to seduce Joseph, which he refused. Angered by his running away from her, she made a false accusation of rape so he would be imprisoned.{{efn|Josephus claims that Potiphar fell for his wife's ''[[crocodile tears]]'' although he did not believe Joseph capable of the crime.{{cite Josephus|PACEJ=1 | text=aj| bookno=2 | chap=4 | sec=1 |Perseus=1 | 1=J. | 2=AJ | 3=2.4.1}} }}

=== Joseph in prison ===
[[File:Joseph in prison.jpg|thumb|''Joseph in prison'', by [[Gerbrand van den Eeckhout]], 17th century.]]

The warden put Joseph in charge of the other prisoners and soon afterward Pharaoh's chief [[cup-bearer]] and chief baker, who had offended the Pharaoh, were thrown into the prison. Both men had dreams, and Joseph, being able to [[Dream interpretation|interpret dreams]], asked to hear them. 

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's hand. Joseph interpreted this dream as the cup-bearer being restored as cup-bearer to the Pharaoh within three days.

The baker's dream was about three baskets full of bread for the Pharaoh, and birds were eating the bread out of those baskets. Joseph interpreted this dream as the baker being hanged within three days and having his flesh eaten by birds.

Joseph requested that the cup-bearer mention him to Pharaoh to secure his release from prison, but the cup-bearer, reinstalled in office, forgot Joseph.

After two 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 interpret these dreams, the cup-bearer remembered Joseph. Joseph was then summoned. He interpreted the dream as seven years of abundance followed by seven years of famine and advised the Pharaoh to store surplus grain.

=== Vizier of Egypt ===
[[File:Cathédrale Saint-Étienne de Toulouse – Le triomphe de Joseph Hilaire-Pader.jpg|thumb|left|''The triumph of Joseph'' (1657), [[Toulouse Cathedral]].]]

Following the prediction, Joseph became [[Vizier (Ancient Egypt)|Vizier]], under the name of [[Zaphnath-Paaneah]] ([[Hebrew language|Hebrew:]] צָפְנַת פַּעְנֵחַ ''Ṣāp̄naṯ Paʿnēaḥ''),{{efn|Josephus refers to the name [[Zaphnath-Paaneah]] as ''Psothom Phanech'' meaning "the revealer of secrets" {{cite Josephus|PACEJ=1 | text=aj| bookno=2 | chap=6 | sec=1 |Perseus=1 | 1=J. | 2=AJ | 3=2.6.1}} }}<ref>{{Cite web|url=https://biblehub.com/hebrew/6847.htm|title=Strong's Hebrew: 6847. צָפְנַת (Tsaphenath Paneach) -- "the god speaks and he lives," Joseph's Eg. name|website=biblehub.com}}</ref> and was given [[Asenath]], the daughter of [[Potipherah]], priest of [[Heliopolis (Ancient Egypt)#Biblical Heliopolis|On]],{{efn|Josephus refers to Potipherah (or Petephres) as the priest of [[Heliopolis (Ancient Egypt)|Heliopolis]]. {{cite Josephus|PACEJ=1 | text=aj| bookno=2 | chap=6 | sec=1 |Perseus=1 | 1=J. | 2=AJ | 3=2.6.1}} }} to be his wife. During the seven years of abundance, Joseph ensured that the storehouses were full and that all produce was weighed. In the sixth year, Asenath bore two children to Joseph: [[Manasseh (tribal patriarch)|Manasseh]] and [[Ephraim]]. When the famine came, it was so severe that people from surrounding nations came to Egypt to buy bread. The narrative also indicates that they went straight to Joseph or were directed to him, even by the Pharaoh himself ({{bibleverse||Genesis|41:37-57|HE}}). As a last resort, all of the inhabitants of Egypt, less the Egyptian priestly class, sold their properties and later themselves (as slaves) to Joseph for seed; wherefore Joseph set a mandate that, because the people would be sowing and harvesting seed on government property, a fifth of the produce should go to the Pharaoh. This mandate lasted until the days of [[Moses]] ({{bibleverse||Genesis|47:20-31|HE}}).

=== Brothers sent to Egypt ===
{{see also|Jacob#Famine of the Near East|l1=Seven-year famine}}
[[File:Joseph working 02.gif|thumb|Joseph gave orders to his servants to fill their sacks with wheat: [[Illuminated manuscript|illuminated Bible]] by Raphaël de Mercatelli, [[Ghent]], late 15th century.]]

In the second year of famine,<ref name="bibleverse||Genesis|45:11|HE">{{bibleverse||Genesis|45:11|HE}}</ref> Joseph's half brothers were 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 was now in his late 30s; but Joseph ''did'' recognize them and did not speak at all to them in his native tongue of [[Hebrew language|Hebrew]].<ref>{{bibleverse||Genesis|42:23|HE}}</ref> After questioning them, he accused them of being spies. After they mentioned a younger brother at home, the Vizier (Joseph) demanded that he be brought to Egypt as a demonstration of their veracity. This was Joseph's full brother, [[Benjamin]]. Joseph placed his brothers in prison for three days. On the third day, he brought them out of prison to reiterate that he wanted their youngest brother brought to Egypt to demonstrate their veracity. The brothers conferred amongst themselves speaking in Hebrew, reflecting on the wrong they had done to Joseph. Joseph understood what they were saying and removed himself from their presence because he was caught in emotion. When he returned, the Vizier took [[Simeon (Hebrew Bible)|Simeon]] and bound him as a hostage.{{efn|[[William Whiston]] comments that Simeon was chosen as a pledge for the sons of Israel's return to Egypt because of all the brothers who hated Joseph the most, was Simeon, according to the [[Testament of Simeon]] and the [[Testament of Zebulun]]. {{cite Josephus|PACEJ=1 | text=aj| bookno=2 | chap=6 | sec=4 |Perseus=1 | 1=J. | 2=AJ | 3=2.6.4}} Note 1.}} Then he had their donkeys prepared with grain and sent the other brothers back to Canaan. Unbeknownst to them, Joseph had also returned their money to their money sacks ({{bibleverse||Genesis|42:1-28|HE}}).

=== The silver cup ===
The remaining brothers returned to their father in Canaan, and told him all that had transpired in Egypt. They also discovered that all of their money sacks still had money in them, and they were dismayed. 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 deprived of successive sons: Joseph, Simeon, and (prospectively) Benjamin. After 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 ({{bibleverse||Genesis|42:29-43:15|HE}}).

[[File:The Phillip Medhurst Picture Torah 222. Joseph’s cup found in Benjamin’s sack. Genesis cap 44 v 12. Mortier’s Bible.jpg|thumb|Joseph's cup found in Benjamin's sack, illustration by Philip De Vere.]]

Upon their return to Egypt, the steward of Joseph's house received the brothers. When they were brought to Joseph's house, they were apprehensive about the returned money in their money sacks. They thought that the missed transaction would somehow be used against them as way to induct them as slaves and to confiscate their possessions. So they immediately informed the steward of what had transpired. The steward put them at ease, telling them not to worry about the money, and brought out their brother Simeon. Then he brought the brothers into the house of Joseph and received them hospitably. When the Vizier (Joseph) appeared, they gave him gifts from their father. Joseph saw and inquired of Benjamin, and was overcome by emotion but did not show it. He withdrew to his chambers and wept. When he regained control of himself, he returned and ordered a meal to be served. The Egyptians would not dine with Hebrews at the same table, as doing so was considered loathsome, thus the sons of Israel were served at a separate table ({{bibleverse||Genesis|43:16-44:34|HE}}).

That night, Joseph ordered his steward to load the brothers' donkeys with food and all their money. The money they had brought was double what they had offered on the first trip. Deceptively, Joseph also ordered the steward to put his silver cup in Benjamin's sack. The following morning the brothers began their journey back to Canaan. Joseph ordered the steward to go after the brothers and to question them about the "missing" silver cup. When the steward caught up with the brothers, he seized them and searched their sacks. The steward found the cup in Benjamin's sack - just as he had planted it the night before. This caused a stir amongst the brothers. However, they agreed to be escorted back to Egypt. When the Vizier (Joseph) confronted them about the silver 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 that he himself be kept in Benjamin's place as a slave ({{bibleverse||Genesis|44|HE}}).

=== Family reunited ===
{{See also|Jacob#Jacob in Egypt|l1=Jacob in Egypt}}
[[File:Bourgeois Joseph recognized by his brothers.jpg|thumb|''Joseph recognized by his brothers'', 1863 painting by Léon Pierre Urbain Bourgeois.]]
Judah appealed to the Vizier begging that Benjamin be released and that he be enslaved in his stead, because of the silver cup found in Benjamin's sack. The Vizier broke down into tears. He could not control himself any longer and so he sent the Egyptian men out of the house. 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 outside. The brothers were frozen and could not utter a word. He brought them closer and relayed to them the events that had happened and told them  not to fear, that what they had meant for evil, God had meant for good. Then he commanded them to go and bring their father and his entire household into Egypt to live in the province of [[Land of Goshen|Goshen]], because there were five more years of famine left. So Joseph supplied them Egyptian transport wagons, new garments, silver money, and twenty additional donkeys carrying provisions for the journey. ({{bibleverse||Genesis|45:1-28|HE}})

Thus, Jacob (also known as Israel) and his entire house of seventy<ref>{{bibleverse||Genesis|46:27|HE}}</ref> gathered up with all their livestock and began their journey 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.{{efn|Josephus has Joseph meeting his father Jacob in [[Heliopolis (Ancient Egypt)|Heliopolis]], a store-city with [[Pithom]] and [[Pi-Ramesses|Raamses]], all located in the Egyptian country of Goshen. {{cite Josephus|PACEJ=1 | text=aj| bookno=2 | chap=7 | sec=5 |Perseus=1 | 1=J. | 2=AJ | 3=2.7.5}} }} 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 then remarked, "Now let me die, since I have seen your face, because you are still alive." ({{bibleverse||Genesis|46:1-34|HE}})

Afterward, Joseph's family personally met the [[List of Pharaohs|Pharaoh]] of Egypt. The Pharaoh honoured their stay and even proposed that if there were any qualified men in their house, then they may elect a chief herdsman to oversee Egyptian livestock. Because the Pharaoh had such a high regard for Joseph, practically making him his equal,<ref>{{bibleverse||Genesis|44:18|HE}}</ref> it had been an honour to meet his father. Thus, Israel was able to bless the Pharaoh ({{bibleverse||Genesis|47:1-47:12|HE}}).<ref> See Guy Darshan, [https://www.academia.edu/45485266 “The Priestly Account of the End of Jacob’s Life: The Significance of Text-Critical Evidence,”] in: B. Hensel (ed.), The History of the Jacob Cycle (Genesis 25-35), Tübingen 2021, 183–199.</ref> The family was then settled in Goshen.

=== Father's blessing and passing ===
{{main|Blessing of Jacob}}

[[File:Joseph weeps.JPG|thumb|left|Joseph [[crying|weep]]s.]]
The house of Israel acquired many possessions and multiplied exceedingly during the course of seventeen years, even through the worst of the seven-year famine. At this time, Joseph's father was 147 years old and bedridden. He had fallen ill and lost most of his vision. Joseph was called into his father's house and Israel pleaded with his son that he not be buried in Egypt. Rather, he requested to be carried to the land of Canaan to be buried with his forefathers. Joseph was sworn to do as his father asked of him. ({{bibleverse||Genesis|47:27–31|HE}})

Later, Joseph came to visit his father having with him his two sons, Ephraim and Manasseh. Israel declared that they would be heirs to the inheritance of the house of Israel, as if they were his own children, just as Reuben and Simeon were. Then Israel laid his left hand on the eldest Mannasseh's head and his right hand on the youngest Ephraim's head and blessed Joseph. However, Joseph was displeased that his father's right hand was not on the head of his firstborn, so he switched his father's hands. But Israel refused saying, "but truly his younger brother shall be 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 property than he had to his other sons; land that he fought for against the [[Amorite]]s. ({{bibleverse||Genesis|48:1-22|HE}})

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:
{{blockquote|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: But his bow abode in strength, and the arms of his hands were made strong by the hands of the Mighty God of Jacob (From thence is the Shepherd, the Stone of Israel), Even by the God of your father who shall help thee; and by the Almighty who shall bless thee With blessings of heaven above, Blessings of the deep that lieth under, Blessings of the breasts and of the womb. The blessings of thy 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.|{{bibleref2|Genesis|49:22–26|KJV|Genesis 49:22–26 KJV}}}}

After relaying his prophecies, Israel died. The family, including the Egyptians, mourned him seventy days. Joseph had his father [[embalm]]ed, a process that took forty days. Then he prepared a great ceremonial journey to Canaan leading the servants of the Pharaoh, and the elders of the houses Israel and Egypt beyond the [[Jordan River]]. They stopped at [[Atad]] where they observed seven days of mourning. Here, their lamentation was so great that it caught the attention of surrounding Canaanites who remarked "This is a deep mourning of the Egyptians." So they named this spot [[Abel Mizraim]]. Then Joseph buried Israel in the cave of [[Machpelah]], the property of [[Abraham]] when he bought it from the [[biblical Hittites|Hittites]]. ({{bibleverse||Genesis|49:33–50:14|HE}})

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. ({{bibleverse||Genesis|50:15–21|HE}})

=== Joseph's burial ===
[[File:Holman Burying the Body of Joseph.jpg|thumb|''Burying the Body of Joseph'' (illustration from the 1890 Holman Bible).]]
Joseph lived to the age of 110, living to see his great-grandchildren. Before he died, he made the [[Israelites|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. ({{bibleverse||Genesis|50:22-26|HE}})

The [[Israelites|children of Israel]] remembered their oath, and when they left Egypt during [[the Exodus]], [[Moses]] took Joseph's bones with him. ({{bibleverse||Exodus|13:19|HE}}) The bones were buried at [[Shechem]], in the parcel of ground which Jacob bought from the sons of [[Hamor]] ({{bibleverse||Joshua|24:32|HE}}), 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 [[Tribal allotments of Israel|allocated by Joshua]] to the [[Tribe of Ephraim]], one of the tribes of the [[House of Joseph]], after the [[conquest of Canaan]].

== Composition and literary motifs ==
{{See also|Tale of Two Brothers}}
[[File:Adrien Guignet Joseph et Pharaon.jpg|thumb|Joseph gives the [[Dream interpretation|interpretation of the dream]] to the Pharaoh in a 19th-century painting by [[Jean-Adrien Guignet]].]]
In 1970, [[Donald B. Redford]] argued that the composition of the story could be dated to the period between the 7th century BCE and the third quarter of the 5th century BCE.{{sfn|Redford|1970|p=242|ps=: "several episodes in the narrative, and the plot motifs themselves, find some parallel in [[Saite]], Persian, or [[Ptolemaic Egypt]]. It is the sheer weight of evidence, and not the argument from silence, that leads to the conclusion that the seventh century B.C. is the [[Terminus post quem|terminus a quo]] for the Egyptian background to the Joseph Story. If we assign the third quarter of the fifth century B.C.E. as the terminus ante quem, we are left with a span of two and one half centuries, comprising in terms of Egyptian history the Saite and early Persian periods."}} By the early 1990s, a majority of modern scholars agreed that the Joseph story was a [[Wisdom literature|Wisdom]] novella constructed by a single author  and that it reached its current form in the 5th century BCE at the earliest—with Soggin suggesting the possibility of a first or early second century BCE date.{{sfn|Soggin|1993|pp=102-103, 336, 343-344}} Some scholars argue that the core of the story could be traced back to a 2nd millennium BCE context.{{sfn|Binder|2011|p=60}}{{sfn|Shupak|2020|p=352}} [[Thomas Römer]] argues that “The date of the original narrative can be the late Persian period, and while there are several passages that fit better into a Greek, Ptolemaic context, most of these passages belong to later revisions.”<ref name="Römer2021"> T. Römer, “How “Persian” or “Hellenistic” is the Joseph Narrative?”, in T. Römer, K. Schmid et A. Bühler (ed.), The Joseph Story Between Egypt and Israel (Archaeology and Bible 5), Tübinngen: Mohr Siebeck, 2021, pp. 35-53</ref>

The motif of dreams/[[Dream interpretation|dream-interpretation]] contributes to a strong story-like narrative.{{sfn|Kugel|1990|p=13}}{{sfn|Redford|1970|p=69}} The plot begins by showing Joseph as a dreamer; this leads him into trouble as, out of envy, his brothers sell him into slavery. The next two instances of dream interpretation establish his reputation as a great interpreter of dreams; first, he begins in a low place, interpreting the dreams of prisoners. Then Joseph is summoned to interpret the dreams of Pharaoh himself.{{sfn|Lang|2009|p=23}} Impressed with Joseph's interpretations, Pharaoh appoints him as second-in-command (Gen 41:41). This sets up the climax of the story, which many regard to be the moment Joseph reveals his identity to his brothers (Gen 45:3).

== Jewish tradition ==
=== Selling Joseph ===
{{See also|Vayeshev|Miketz|Vayigash|Vayechi}}
[[File:Konstantin Flavitsky 001.jpg|thumb|right|300px|''Children of Jacob sell their brother Joseph'', by [[Konstantin Flavitsky]], 1855.]]
In the [[midrash]], the selling of Joseph was part of God's divine plan for him to save his tribes. The favoritism Israel showed Joseph and the plot against him by his brothers were divine means of getting him into Egypt.{{sfn|Scharfstein|2008|p=124}} [[Maimonides]] comments that even the villager in Shechem, about whom Joseph inquired his brother's whereabouts, was a "divine messenger" working behind the scene.{{sfn|Scharfstein|2008|p=120}}

A [[midrash]] asked, ''How many times was Joseph sold?'' In analyzing {{bibleref2|Genesis|37|KJV|Genesis Chapter 37}}, there are five different Hebrew names used to describe five different groups of people involved in the transaction of selling Joseph, according to [[Judah ben Ilai|Rabbi Judah]] and [[Rav Huna]]. The first group identified, are Joseph's brothers when Judah brings up the idea of selling Joseph in verses 26 and 27. The first mention of [[Ishmaelites]] (Yishma'elîm) is in verse 25. Then the Hebrew phrase ''ŉāshîm midyanîm sōĥrîm'' in verse 28 describes Midianite traders. A fourth group in verse 36 is named in Hebrew as ''m‘danîm'' that is properly identified as [[Medan (son of Abraham)|Medanites]]. The final group, where a transaction is made, is among the Egyptians in the same verse.

After identifying the Hebrew names, Rabbi Judah claims that Joseph was sold four times: First 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 (m‘danîm), and the Medanites into Egypt. [[Rav Huna]] adds one more sale by concluding that after the Medanites sold him to the Egyptians, a fifth sale occurred when the Egyptians sold him to [[Potiphar]]. ([[Genesis Rabbah]] 84:22)

=== Potiphar's wife ===
Joseph had good reasons not to have an affair with Potiphar's wife: he did not want to abuse his master's trust; he believed in the sanctity of marriage; and it went against his ethical, moral and religious principles taught to him by his father Jacob.  According to the [[Midrash]], Joseph would have been immediately executed by the sexual assault charge against him by Potiphar's wife. [[Isaac Abarbanel|Abravanel]] explains that she had accused other servants of the same crime in the past.  Potiphar believed that Joseph was incapable of such an act and petitioned Pharaoh to spare his life.{{sfn|Scharfstein|2008|pp=125-126}} However, punishment could not have been avoided because of her class status and limited public knowledge of her scheme.

According to ''[[Legends of the Jews]]'', the name of Potiphar's wife is [[Zuleikha (tradition)|Zuleikha]] and when she was enticing Joseph to give up to her sinful passion, God appeared unto him, holding the foundation of earth (''Eben Shetiyah''), that He would destroy the world if Joseph touched her.<ref>{{cite book |title= The Legends of the Jews|url= https://archive.org/details/legendsjewsfrom00cohegoog|last= Ginzberg|first= Louis|year= 1909|publisher= Jewish Publication Society|location= Philadelphia|pages= 44–52|quote =Then the Lord appeared unto him, holding the Eben Shetiyah in His hand, and said to him: "If thou touchest her, I will cast away this stone upon which the earth is founded, and the world will fall to ruin.".}}</ref>

=== Silver cup for divination ===
Jewish tradition holds that Joseph had his steward plant his personal silver cup in Benjamin's sack to test his brothers. He wanted to know if they would be willing to risk danger in order to save their half brother Benjamin. Since Joseph and Benjamin were born from Rachel, this test was necessary to reveal if they would betray Benjamin as they did with Joseph when he was seventeen. Because ''Joseph the Dreamer'' predicts the future by [[Dream interpretation|analyzing dreams]], alternative Jewish tradition claims that he practiced [[divination]] using this silver cup as the steward charged<ref>{{bibleverse||Genesis|44:15|HE}}</ref> and as Joseph himself claimed in {{bibleverse||Genesis|44:15|HE}}.{{sfn|Scharfstein|2008|pp=138-139}}

=== Raising Joseph ===
In one [[Talmud]]ic story, Joseph was buried in the [[Nile river]], as there was some dispute as to which province should be honoured by having his tomb within its boundaries. [[Moses]], led there by an ancient holy woman named [[Serach]], was able by a miracle to raise the [[sarcophagus]] and to take it with him at the time of [[the Exodus]].

== Christian tradition ==
[[File:Резиденция Патриарх Александрийского в Александрии (3).jpg|thumb|Mosaic depicting Joseph in the [[Cathedral of Evangelismos]].]]
Joseph is mentioned in the [[New Testament]] as an example of faith ({{bibleref2|Hebrews|11:22|9}}). Joseph is commemorated as one of the Holy Forefathers in the [[Calendar of Saints (Armenian Apostolic Church)|Calendar of Saints]] of the [[Armenian Apostolic 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 only to his physical appearance, but more importantly to the beauty of his spiritual life. They commemorate him on the Sunday of the Holy Forefathers (two Sundays before [[Christmas]]) and on [[Holy and Great Monday]] (Monday of [[Holy Week]]). In [[icon]]s, he is sometimes depicted wearing the [[nemes]] headdress of an [[Egyptian vizier]]. The [[Lutheran Church–Missouri Synod]] commemorates him as a patriarch on 31 March.

In addition to honouring him, there was a strong tendency in the [[patristics|patristic]] period to view his life as a [[Typology (theology)|typological]] precursor to Christ.<ref>{{citation|last=Smith|first=Kathryn|year=1993|title=History, Typology and Homily: The Joseph Cycle in the Queen Mary Psalter|journal=Gesta|volume=32|issue=2|pages=147–59|issn=0016-920X|jstor=767172|doi=10.2307/767172|s2cid=155781985}}</ref> This tendency is represented in [[John Chrysostom]] who said that Joseph's suffering was "a type of things to come",<ref>{{citation|last=Chrysostom|first=John|author-link=John Chrysostom|title=Homilies on Genesis, 46-47|year=1992|publisher=Catholic University of America Press|location=Washington DC|page=191|others=trans. Robert C. Hill}}</ref> [[Caesarius of Arles]] who interpreted Joseph's famous coat as representative of the diverse nations who would follow Christ,<ref>{{citation|last=Sheridan|first=Mark|title=Genesis 11-50|year=2002|publisher=InterVarsity|location=Downers Grove|page=231}}</ref> [[Ambrose of Milan]] who interpreted the standing sheaf as prefiguring the resurrection of Christ,<ref>{{citation|last=Sheridan|first=Mark|title=Genesis 11-50|year=2002|publisher=InterVarsity|location=Downers Grove|page=233}}</ref> and others.

This tendency, although greatly diminished, was followed throughout [[late antiquity]], the [[Medieval Era]], and into the [[Reformation]]. Even John Calvin, sometimes hailed as the father of modern [[grammatico-historical]] [[exegesis]],<ref>{{citation|last=Blacketer|first=Raymond|year=2006|contribution=The School of God: Pedagogy and Rhetoric in Calvin's Interpretation of Deuteronomy|title=Studies in Early Modern Religious Reforms|volume=3|pages=3–4}}</ref> writes "in the person of Joseph, a lively image of Christ is presented."<ref>{{citation|last=Calvin|first=John|title=Commentaries on the First Book of Moses Called Genesis|volume=2|year=1998|publisher=Baker|location=Grand Rapids|page=261}}</ref>

In addition, some Christian authors have argued that this typological interpretation finds its origin in the speech of [[Saint Stephen|Stephen]] in [[Acts of the Apostles|Acts]] {{bibleref2-nb|Acts|7:9-15}}, as well as the [[Gospel of Luke]] and the [[parables of Jesus]], noting strong verbal and conceptual collocation between the Greek translation of the portion of Genesis concerning Joseph and the [[Parable of the Wicked Tenants]] and the [[Parable of the Prodigal Son]].<ref>{{citation|last=Lunn|first=Nicholas|date=March 2012|title=Allusions to the Joseph Narrative in the Synoptic Gospels and Acts: Foundations of a Biblical Type|journal=Journal of the Evangelical Theological Society|issn=0360-8808|pages=27–41|url=http://www.etsjets.org/files/JETS-PDFs/55/55-1/JETS_55-1_27-41_Lunn.pdf}}</ref>

[[Gregory of Tours]] claimed that Joseph built the pyramids and they were used as granaries.<ref> A history of the Franks, Gregory of Tours, Pantianos Classics, 1916</ref>

== Islamic tradition ==
{{main|Joseph in Islam}}

[[File:Yusuf_being_lowered_into_a_well.jpg|thumb|Islamic [[Persian miniature|miniature]] of Yusuf being lowered into a well by his brothers from a 1577 ''[[Qisas al-Anbiya|Stories of the Prophets]]'' manuscript.]]
Joseph ({{langx|ar|يوسُف}}, ''{{transliteration|ar|ALA-LC|Yūsuf}}'') is regarded by the Quran as a [[Prophets and messengers in Islam|prophet]] ({{qref|6|84|b=y|pl=y}}), and a whole chapter {{qref|12|c=y|pl=y}} is devoted to him, the only instance in the [[Quran]] in which an entire chapter is devoted to a complete story of a person. It is described in the Quran as the 'best of stories'.<ref>{{qref|12|3|b=y}}</ref> 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 once said, "One half of all the beauty God apportioned for mankind went to Joseph and his mother; the other one half went to the rest of mankind."{{sfn|Tottoli|2002|p=120}} The story has a lot in common with the biblical narrative, but with certain differences.<ref>{{qref|12|1|b=y}}</ref> In the Quran the brothers ask Jacob ("[[Jacob in Islam|Yaqub]]") to let Joseph go with them.<ref>{{qref|12|12|b=y}}</ref> Joseph is thrown into a well, and was taken as a slave by a passing caravan. When the brothers claimed to the father that a wolf had eaten Joseph, he observed patience.<ref>{{qref|12|15-18|b=y}}</ref>

In the Bible, Joseph discloses himself to his brethren before they return to their father the second time after buying grain.<ref name="dt">{{Cite web|url=https://www.jewishencyclopedia.com/articles/8803-joseph|title=JOSEPH - JewishEncyclopedia.com|website=www.jewishencyclopedia.com}}</ref>  But in Islam they returned leaving behind Benjamin because the King’s measuring cup was found in his bag.<ref>{{qref|12|72-76|b=y}}</ref> Similarly, the eldest son of Jacob  had decided not to leave the land because of the oath taken to protect Benjamin beforehand.<ref>{{qref|12|80|b=y}}</ref> When Jacob learned their story after their return, he cried in grief for so long that he lost his eyesight because of sorrow.<ref>{{qref|12|84|b=y}}</ref> He thus charged his sons to go and inquire about 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 as soon as it was cast unto his face.<ref>{{qref|12|87-96|b=y}}</ref> The remaining verses describe the migration of Jacob's family to Egypt and the emotional meeting of Jacob and his long lost son, Joseph. The family prostrated before him hence the fulfilment of his dream aforetime.<ref>{{qref|12|100|b=y}}</ref>
[[File:Yaqub_embraces_Yusuf_square.jpg|left|thumb|200x200px|Yusuf (left) is embraced and kissed by his father, who had thought him dead.]]
The story concludes by Joseph praying,
{{bq|“My Lord! You have surely granted me authority and taught me the [[Dream interpretation|interpretation of dreams]]. ˹O˺ Originator of the heavens and the earth! You are my Guardian in this world and the Hereafter. Allow me to die as one who submits and join me with the righteous.”|{{qref|12|101|c=y}}}}

== Baha'i tradition ==
There are numerous mentions of Joseph in [[Bahá'í literature|Bahá'í writings]].<ref>Stokes, Jim. ''[https://bahai-library.com/stokes_joseph_babi_bahai The Story of Joseph in the Babi and Baha'i Faiths]'' in World Order, '''29:2''', pp. 25-42,
1997-98 Winter.</ref> These come 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 savour of my garment can be smelled" and, in the ''[[Four Valleys (Bahá'í)|Four Valleys]]'', states that "the fragrance of his garment blowing from the 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 true Joseph and makes an analogous prophecy regarding Bahá'u'lláh suffering at the hands of his brother, [[Mírzá Yahyá]].{{sfn|Naghdy|2012|p=563}}

== Literature and culture ==
* ''[[Somnium morale Pharaonis]]'' (13th century), by Cistercian monk [[Jean de Limoges]], is a collection of fictional letters exchanged between the Pharaoh, Joseph, and other characters of the narrative regarding the interpretation of the 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]]'' (1933–1943), a four-novel omnibus by [[Thomas Mann]], retells the Genesis stories surrounding Joseph, identifying Joseph with the figure of [[Osarseph]] known from [[Josephus]], and the pharaoh with [[Akhenaten]].
*''[[Prophet Joseph (TV series)|Prophet Joseph]]'' (2008–2009) is a popular Iranian television series, directed by [[Farajollah Salahshoor]], which tells the story of Prophet Joseph based on the [[Quran]].
*In the 1961 Yugoslavian/Italian film, ''[[The Story of Joseph and His Brethren]]'' (Giuseppe Venduto dai Fratelli) Joseph is played by [[Geoffrey Horne]].
*In the 1974 film, ''[[The Story of Jacob and Joseph]]'' he is portrayed by [[Tony Lo Bianco|Tony Lo Bianco.]]
*The 1979, New Media Bible Genesis Project (TV)-cap. Joseph And His Brothers<ref>{{Cite web | url=https://www.imdb.com/title/tt0498919/fullcredits?ref_=tt_cl_sm#cast |title = The New Media Bible: Book of Genesis (Video 1979)| website=[[IMDb]] }}</ref>
* The long-running musical ''[[Joseph and the Amazing Technicolor Dreamcoat]]'' by [[Andrew Lloyd Webber]] and [[Tim Rice]] is based on the biblical story of Joseph, up through Genesis chapter 46. It was adapted into the [[Joseph and the Amazing Technicolor Dreamcoat (film)|1999 film of the same name]].
* In 1995, [[Turner Network Television]] released the made-for-television film ''[[Joseph (1995 film)|Joseph]]'' starring [[Ben Kingsley]] as Potiphar, [[Lesley Ann Warren]] as Potiphar's wife, [[Paul Mercurio]] as Joseph and [[Martin Landau]] as 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 voice of Joseph, and the Australian singer [[David Campbell (singer)|David Campbell]] doubled as singing voice of Joseph and the singing narrator of the film
* The 2003 [[VeggieTales]] children's video ''The Ballad of Little Joe'' retells Joseph's Genesis stories in the style and setting of an American Western film.
* The cultural impact of the Joseph story in early-modern times is discussed in {{harvnb|Lang|2009|p=}}.
* ''Rappresentatione di Giuseppe e i suoi Fratelli/Joseph and his Brethren'' - a musical drama in three acts composed by Elam Rotem for ensemble [[Profeti della Quinta]] (2013, Pan Classics).
* ''[[The Red Tent (Diamant novel)|The Red Tent]]'' is a 1997 novel by [[Anita Diamant]] focused on Joseph's half-sister [[Dinah]]. It was addapted for television as a   [[The Red Tent (miniseries)|two-part miniseries of the same name]] in 2014. Joseph himself appears as a secondary character in both the book and its addaptation and is portrayed in the series by [[Will Tudor]].
* The 2015 animated film ''[[Joseph: Beloved Son, Rejected Slave, Exalted Ruler]]'' is based on the life of Joseph. American voice actor [[Mike McFarland]] provides the speaking voice of Joseph.
* ''[[José do Egito]]'' (English: Joseph of Egypt) is a Brazilian miniseries produced and broadcast by [[RecordTV]]. It premiered on January 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. Joseph is played by Ângelo Paes Leme as an adult and by [[Ricky Tavares]] in his younger years.

* The 2019 novel ''[[Joseph and the Way of Forgiveness]]'' by [[Stephen Mitchell (translator)|Stephen Mitchell]] retells the story of Joseph in the form of a [[midrash]] with emphasis on the thoughts and beliefs of a flawed Joseph.
* ''[[Gênesis]]'' (English: Genesis) is a Brazilian telenovela produced and broadcast by RecordTV. Divided into seven phases or parts, the series tells the story of the entire biblical book of Genesis, focusing specifically on Joseph in the last one, subtitled ''José do Egito'' (English: Joseph of Egypt). Joseph is played by Juliano Laham as an adult and by João Guilherme Chaseliov as a child.

== See also ==
* [[Book of Joseph (Latter Day Saints)]]
* [[Joseph's tomb]]
* [[Dream interpretation|Dream-interpretation]]
* [[Divination]]
* [[List of slaves]]
* [[Yousuf-e Payambar]]
* [[Yusufzai]]

== References ==
=== Notes ===
{{notelist}}

=== Citations ===
{{Reflist}}

=== Sources ===
{{refbegin|2|indent=yes}}
*{{cite book|last1=Gesenius|first1=Wilhelm |authorlink1=Wilhelm Gesenius|last2=Robinson|first2=Edward|title=A Hebrew and English Lexicon of the Old Testament|url=https://books.google.com/books?id=xPxEAAAAYAAJ|year=1882|publisher=Houghton Mifflin and Company}}
*{{cite book|first=Marcus|last=Jastrow|publisher =Luzac & Co.|location=London |title=A dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic literature|date=1903|url=https://archive.org/details/dictionaryoftarg01jastuoft/page/4/mode/2up?q=sleeve|volume=1}}
*{{cite book|last=Kugel|first=James L. |title=In Potiphar's House: The Interpretive Life of Biblical Texts|url=https://books.google.com/books?id=oOXYAAAAMAAJ|year=1990|publisher=HarperSanFrancisco|isbn=978-0-06-064907-4}}
*{{cite book|last=Lang|first=Bernhard |title=Joseph in Egypt: A Cultural Icon from Grotius to Goethe|url=https://books.google.com/books?id=aK5AAQAAIAAJ&pg=PA23|year=2009|publisher=Yale University Press|isbn=978-0-300-15156-5}}
*{{cite book|last=Naghdy|first=Fazel |title=A Tutorial on the Kitab-i-iqan: A Journey Through the Book of Certitude|url=https://books.google.com/books?id=ac0YzGH1gNMC&pg=PA563|year=2012|publisher=Fazel Naghdy|isbn=978-1-4663-1100-8}}
* {{cite book
|title = A study of the biblical story of Joseph: (Genesis 37–50)
|last = Redford
|first = Donald B.
|author-link = Donald B. Redford
|publisher= Brill
|location = Leiden
|year= 1970
|url = https://books.google.com/books?id=WLM3AAAAIAAJ
}}
* {{cite book |title = Egypt, Canaan, and Israel in Ancient Times
|last = Redford
|first = Donald B.
|author-link = Donald B. Redford
|publisher= Princeton University Press
|year=1993
|orig-year=1992
|isbn = 978-0-691-00086-2
|url = https://books.google.com/books?id=gkN9QgAACAAJ
}}
* {{cite book 
|title = Where Is the Way to the Dwelling of Light?: Studies in Genesis, Job and Linguistics in Honor of Ellen van Wolde 
|last = Rezetko 
|first = Robert 
|publisher = BRILL 
|year = 2022 
|isbn = 978-90-04-53629-6 
|pages = 3–39 
|editor-last = Van Hecke 
|editor-first = Pierre 
|chapter = A Coat of Many Colors and a Range of Many Dates: The Origins of the Story of Joseph in Genesis 37–50 
|editor-last2 = Van Loon 
|editor-first2 = Hanneke 
|chapter-url = https://books.google.com/books?id=no2cEAAAQBAJ&pg=PA3
}}
*{{cite book|last=Scharfstein|first=Sol |title=Torah and Commentary: The Five Books of Moses : Translation, Rabbinic and Contemporary Commentary|url=https://books.google.com/books?id=vCfrt1cP_mkC&pg=PA124|year=2008|publisher=KTAV|isbn=978-1-60280-020-5}}
* {{cite book 
|title = "An Excellent Fortress for His Armies, a Refuge for the People": Egyptological, Archaeological, and Biblical Studies in Honor of James K. Hoffmeier |last = Shupak |first = Nili |publisher = Penn State Press |year = 2020 |isbn = 978-1-57506-994-4 |editor-last = Averbeck |editor-first = Richard E. |chapter = The Egyptian Background of the Joseph Story: Selected Issues Revisited |editor-last2 = Younger (Jr.) |editor-first2 = K. Lawson |chapter-url = https://www.academia.edu/43827640}}
*{{cite book|first=J. A.|last=Soggin|chapter=Notes on the Joseph Story|title=Understanding Poets and Prophets: Essays in Honour of George Wishart Anderson|editor= A. Graeme Auld|publisher= Sheffield Academic Press|date= 1993|isbn=9781850754275|url=https://books.google.com/books?id=n32tAwAAQBAJ}}
*{{cite book|last=Tottoli|first=Roberto |title=Biblical Prophets in the Qur'ān and Muslim Literature|url=https://books.google.com/books?id=IdC37_JZ5k8C&pg=PA120|year=2002|publisher=Psychology Press|isbn=978-0-7007-1394-3}}
{{refend}}

=== Further reading ===
{{refbegin|2|indent=yes}}
* {{cite book |title=Genesis 49 in its literary and historical context |series=Oudtestamentische studiën, Oudtestamentisch Werkgezelschap in Nederland |last=de Hoop |first=Raymond |publisher=BRILL |year=1999 |volume=39 |isbn=978-90-04-10913-1 |url=https://books.google.com/books?id=-ZYHBfzcJ7IC&pg=PA412}}
* {{cite book |title=The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Sacred Texts |last1=Finkelstein |first1=Israel |author-link1=Israel Finkelstein |last2=Silberman |first2=Neil Asher |author-link2=Neil Asher Silberman |publisher=Simon and Schuster |year=2001 |isbn=978-0-7432-2338-6 |url=https://books.google.com/books?id=lu6ywyJr0CMC&pg=PA37 |access-date=11 September 2011}}
* Genung, Matthew C. (2017). ''[https://books.google.com/books?id=uXYrLGSyDBEC The Composition of Genesis 37: Incoherence and Meaning in the Exposition of the Joseph Story]''. Forschungen zum Alten Testament 2. Reihe. 95. Tübingen: Mohr Siebeck. {{ISBN|978-3-16-155150-5}}.
* {{cite book |title=The wiles of women/the wiles of men: Joseph and Potiphar's wife in ancient Near Eastern, Jewish, and Islamic folklore |last=Goldman |first=Shalom |publisher=SUNY Press |year=1995 |isbn=978-0-7914-2683-8 |url=https://books.google.com/books?id=DKauXlekLskC&pg=PA128}}
* {{cite book |chapter=The Odyssey and the myth of Joseph; Autolykos and Jacob |title=Homer's Odyssey and the Near East |last=Louden |first=Bruce |publisher=Cambridge University Press |year=2011 |pages=57–104 |isbn=978-0-521-76820-7 |chapter-url=https://books.google.com/books?id=AKDfiWrXAx8C&pg=PA63}}
* {{cite book |title=Biblical History and Israel's Past: The Changing Study of the Bible and History |last1=Moore |first1=Megan Bishop |last2=Kelle |first2=Brad E |publisher=Wm. B. Eerdmans Publishing |year=2011 |isbn=978-0-8028-6260-0 |url=https://books.google.com/books?id=Qjkz_8EMoaUC&pg=PA91}}
* {{cite book |title=Egyptian cultural icons in Midrash |series=Studia Judaica |last=Rivka |first=Ulmer |publisher=Walter de Gruyter |year=2009 |volume=52 |isbn=978-3-11-022392-7 |url=https://books.google.com/books?id=wKH3qsGzlb0C&pg=PA112 |access-date=8 September 2011}}
* {{cite journal |title=Jacobsbrunnen-Josephsgrab-Sychar. Topographische Untersuchungen und Erwägungen in der Perspektive von Joh. 4,5.6 |last=Schenke |first=Hans-Martin |journal=Zeitschrift des Deutschen Palästina-Vereins |volume=84 |issue=2 |year=1968 |pages=159–84 |jstor=27930842}}
* {{cite book |chapter=Strange Bedfellows: Politics and Narrative in Philo |title=The seductiveness of Jewish myth: challenge or response? |series=SUNY series in Judaica |last=Sills |first=Deborah |editor-last=Breslauer |editor-first=S. Daniel |publisher=SUNY |pages=171–90 |isbn=978-0-7914-3602-8 |year=1997 |chapter-url=https://books.google.com/books?id=0KMvayC3nPAC&pg=PA171 |access-date=8 September 2011}}
* {{cite book |title=The Original Torah: The Political Intent of the Bible's Writers |last=Sperling |first=S. David |publisher=NYU Press |year=2003 |isbn=978-0-8147-9833-1 |url=https://books.google.com/books?id=jyoUCgAAQBAJ&pg=PA98}}
* {{cite book |title=Aegypten und die Bibel: die Urgeschichte Israels im Licht der aegyptischen Mythologie |last=Völter |first=Daniel |publisher=E.J. Brill |location=Leiden |year=1909 |edition=4th |url=https://books.google.com/books?id=K_sUAAAAIAAJ&pg=PA64 |access-date=8 September 2011}}
{{refend}}

== External links ==
{{Wikiquote}}
*{{Commons category-inline|Joseph (son of Jacob)}}
*[http://www.bbc.co.uk/religion/religions/judaism/history/joseph.shtml BBC - Joseph]

{{Book of Genesis}}
{{Sons of Jacob}}
{{Prophets of the Tanakh}}
{{Prophets in the Quran}}
{{Authority control}}

{{DEFAULTSORT:Joseph}}
[[Category:Joseph (Genesis)| ]]
[[Category:Children of Jacob]]
[[Category:Christian saints from the Old Testament]]
[[Category:Founders of biblical tribes]]
[[Category:Wisdom literature]]
[[Category:Ancient slaves]]