The Joseph Story

The “Joseph’s Story” begins in

Genesis 37:1 with a statement
that Jacob dwelled in the land
of Canaan, the land where
Abraham sojourned before
him. This should not be glossed
over. Joseph’s story is a part of
Jacob’s story. What the narrator
is about to tell takes place at a
particular point in the life of
Israel’s family. Jacob is firmly
settled in the very land where
Abraham was only a guest.
 The Joseph Story
Like Jacob his father, Joseph too had
character flaws. The text speaks of
him bringing “evil reports” to his
father regarding his brothers. Were
there legitimate evils to be reported
or was Joseph engaged in a habitual
tale-bearing and telling on his
brothers? (Gen. 37:2). It is possible
that Joseph simply reported evil
things his brothers said to him. In
the end his brothers were guilty of
wanting to kill him, so perhaps the
evil reports were justified.
 The Joseph Story
Joseph assisted his older
brothers (Dan, Naphtali, Gad
and Asher), so perhaps he was
learning the job of a shepherd.
The Hebrew manuscript says
that he literally “young manned
them” (‫וְהּוא נַעַר אֶת־ ְּבנֵי ִב ְלהָה‬
‫) ְואֶת־ ְּבנֵי זִ ְלּפָה‬. It uses the word
“young man” as a verb. In other
words, he probably did the job
of errand boy. (Gen. 37:2)
 The Joseph Story

‫ְוי ְִׂש ָראֵל ָאהַב אֶת־יֹוסֵף מִָּכל־ָּב נָיו‬

‫ִּכי־בֶן־זְ ֻקנִים הּוא לֹו ְועָָׂש ה לֹו ְּכתֹנֶת ַּפִּסים׃‬
Now Israel loved Joseph more than all his
sons because he was a son born to him late
in life, and he made a special tunic for him.
(Gen. 37:3)

We are told that Israel loved Joseph more

than his brothers because he was born to
him in his old age. We cannot help but
wonder why the narrator does not mention
that Joseph was the son of Rachel, Jacob’s “Jacob gives Joseph a
special coat” illustration
special love. by Owen Jones, 1869.
 The Joseph Story
Israel openly expressed his favoritism by
giving Joseph a very special tunic, in
Hebrew it is called ‫( ּכְתֹנֶת ַּפּסִים‬ketonet
passim), which clearly showed him to be
loved above his brothers. The traditional
idea seen in many English translations and
folklore is that this was some sort of multi-
colored outer garment. The meaning of
Hebrew is not completely clear and there
no way to know for sure. It was most likely
the kind of robes worn by royalty. In Gen
37:8 his brothers asked him rhetorically if
Joseph is going to be a king over them. “Jacob gives Joseph a
special coat” illustration
by Owen Jones, 1869.
The Fateful Dreams

In time Joseph's older brothers

became so jealous of Joseph, that
the text says, they could not even say
“shalom” to him (‫)וְֹלא יָכְלּו ּדַ ּבְרֹו ְלׁשָֹלם‬.
But how did they go from disliking
Joseph to harboring resentment to
kidnapping and attempted murder?
His brothers lost control when
Joseph began to share contents of
his dreams with them. In one dream
he related to his brothers, he saw
himself as an upright sheaf, while the
sheaves of his brothers were bowing
before him (Gen. 37:5-8).
The Fateful Dreams

In another dream, which Joseph

naively relayed to his brothers
and his father, he saw the moon
and the sun, along with eleven
stars bowing before him. His
father rebuked him. But, while his
brothers’ jealousy grew only more
intense, Jacob kept this matter in
his thoughts, wondering exactly
what it might mean, given the
clear interpretation of the second
dream (Gen. 37:9-11).
 The Fateful Dreams
Joseph’s brothers were so
incensed by Joseph that they
ignored the prophetic meaning of
his dreams entirely. Perhaps
Joseph was self-absorbed, naively
assuming that everyone is equally
fascinated by the content of his
dreams. The text repeats the
Hebrew word ‫( ִהּנֵה‬hineh) three
times in the space of only one
verse, highlighting Joseph’s
fascination with the dream (Gen. "Joseph Recounting His Dreams" by
37:7; then twice in vs. 9). Rembrandt, c 17th century, National
Academy of Art.
 The Fateful Dreams
Robert Alter, Professor of Hebrew
and Comparative Literature at
University of California, Berkley.
“It should also be observed that doublets are a
recurrent principle of organization in the Joseph
story, just as binary divisions are an organizing
principle in the Jacob story. Joseph and Pharaoh
have double dreams; the chief butler and the
chief baker dream their pair of seemingly
parallel, actually antithetical dreams. Joseph is
first flung into a pit and later into the prison-
house. The brothers make two trips down to
Egypt, with one of their number seemingly at
risk on each occasion. And their descent to
Egypt with goods and silver mirrors the descent
of the merchant caravan, bearing the same
items that first brought Joseph down to Egypt”.
(Robert Alter, Genesis)
 A Plot to Kill
It is not clear what Israel was thinking
when he sent a 17-year-old Joseph too
well-dressed for what seems to be a
fairly long errand, from Hebron all the
way to Shechem, where his brothers
were tending the livestock. Joseph
learned that his brothers went all the
way to Dothan. Now they were very
far from home. When brothers saw
Joseph from afar, they began to
conspire how to get rid of him this
time for good. Their opening words
are chilling, anticipating the violence
that is to follow.
 A Plot to Kill

In English Joseph is often

labeled simply as
‘dreamer,’ but Hebrew
term ‫( ַּבעַל ַהחֲֹלמֹות‬baʿal
haḥalomot) is stronger,
and thus in context in
Hebrew more sarcastic.
The term‫( ַּבעַל‬baʿal)
suggests someone who
has a special “proprietary
relation to, or mastery of,
the noun that follows it”.
(Robert Alter, Genesis) "Joseph Recounting His Dreams" by Rembrandt, c
17th century, National Academy of Art.
 A Plot to Kill
Ancient texts are often hard to read.
This terminology could be showing
that in the minds of the brothers,
Joseph’s dreams were something he
himself is responsible for, that they
are of his own doing. Or it could be
pointing out that he simple had an
abundance of colorful dreams.
Again, the hate-filled conspiring
brothers completely miss the point
of Joseph’s dreaming. It has been
said, “When you are holding a
hammer, everything begins to look "Joseph Recounting His Dreams" by
Rembrandt, c 17th century, National
like a nail.” Academy of Art.
A Plot to Kill

‫ְועַָּת ה לְכּו ְונַה ְַרגֵהּו ְונְַׁש ִלכֵהּו‬

‫ְּבַאחַד הַֹּברֹות וְָאמ ְַרנּו חַָּיה ָרעָה‬
‫ֲא ָכלָתְ הּו ְונ ְִראֶה מַה־ִּיהְיּו‬
Come now, let’s kill him, throw
him into one of the cisterns, and
then say that a wild animal ate
him. Then we’ll see how his
dreams turn out!
(Gen. 37:20)
 A Plot to Kill

‫ַויְהִי ַּכ אֲֶׁשר־ָּבא יֹוסֵף אֶל־ ֶאחָיו‬

‫וַַּיפְִׁש יטּו אֶת־יֹוסֵף אֶת־ֻּכָּת נְּתֹו‬
‫אֶת־ְּכתֹנֶת הַַּפִּסים אֲֶׁש ר ָעלָיו׃‬
‫ַֹּברה‬
ָ ‫ַוִּיָּק חֻהּו וַַּיְׁש לִכּו א ֹתֹו ה‬
When Joseph reached his
brothers, they stripped him of
his tunic, the special tunic that
he wore. 37:24 Then they took
him and threw him into the
cistern. (Gen. 37:23–24)
"Joseph's Coat" by Horace Vernet, 1853.
 A Plot to Kill
"Joseph's Coat" by Horace Vernet, 1853.
We read in Genesis 27:22 that
Reuben tried to save Joseph by
tricking the brothers. “Reuben
tries not to contradict the violence
of his brothers’ feelings toward
Joseph and uses the same phrase,
to fling him into a pit, with the
crucial difference that in his
proposal it is a live Joseph who will
be cast into the pit.” This is
precisely the verb used for Hagar
(Gen. 21:15) when she flings
Ishmael under a bush in the
wilderness.
 A Plot to Kill
Jonathan Sacks, former Chief
Rabbi of the United Hebrew
Congregations of the
Commonwealth
“It is a confusing episode. Who pulled
Joseph from the pit? Who sold him to
the Ishmaelites? Was it the brothers or
the Midianites? The subject “they” is
ambiguous. The commentators offered
many interpretations. Of these, the
simplest is given by Rashbam, who
reads it as follows: The brothers,
having thrown Joseph into the pit, sat
down some distance away to eat.
Reuben sneaked back to rescue
Joseph, but found the pit empty and
cried, “The boy is not! And I, where
can I go?"
 A Plot to Kill
Jonathan Sacks, former Chief
Rabbi of the United Hebrew
Congregations of the
Commonwealth
Rashbam points out that the
brothers did not calm him down by
telling him they had sold Joseph.
They seem as surprised as he was. It
follows that the brothers, having
seen the Ishmaelites in the distance,
decided to sell Joseph to them, but
before they had the chance to do so,
a second group of travelers, the
Midianites, heard Joseph’s cries, saw
the possibility of selling him to the
Ishmaelites, and did so”. (Rabbi
Jonathan Sacks, Genesis: The Book
of Beginnings)
A Plot to Kill
There is another simple solution to
the ambiguity. Judges 8:22, 24
equates Midianites with Ishmaelites,
so this is one and the same group of
people.

A further chilling detail surfaces…

Once brothers had stripped Joseph
of his clothes and threw him into
the pit, they calmly sat down to
break bread and to have a meal. The
Hebrew ‫( ַוּיֵׁשְבּו ֶל ֱאכָל־ ֶלחֶם‬veyeshvu
lechol lechem) literally means “they
sat down to eat bread”.
 A Plot to Kill

When the brothers will come to Egypt,

many years later, they will come to buy
grain for bread from Joseph. When
Reuven returned and realized that his
plan had failed and his young brother
had already been sent off, he grieved,
but joined his brothers in their
conspiracy, keeping the secret what
really happened to Joseph (Gen. 37:29-
31).

"Joseph's Coat" by Horace Vernet, 1853.

 Deceiving Jacob

‫וִַּיקְחּו אֶת־ְּכתֹנֶת יֹוסֵף וִַּיְׁש חֲטּו ְׂש עִיר‬

 

‫עִִּזים וִַּיטְְּבלּו אֶת־הַֻּכֹּתנֶת ַּבָּד ם׃‬

‫ַוי ְַׁש ְּלחּו אֶת־ְּכתֹנֶת הַַּפִּסים וַָּיבִיאּו‬
‫אֶל־ ֲאבִיהֶם וַֹּיאמְרּו ז ֹאת ָמצָאנּו‬
‫הֶַּכר־נָא הְַּכתֹנֶת ִּב נְָך הִוא אִם־ֹלא׃‬
So they took Joseph’s tunic, killed a
young goat, and dipped the tunic in
the blood. Then they brought the
special tunic to their father and said,
“We found this. Determine now
whether it is your son’s tunic or not.”
(Gen. 37:31-32)
 Deceiving Jacob
Jacob, the master of
trickery and manipulation
himself, is once again being
deceived in this story. He
makes an assumption
about Joseph’s death
exactly how the conspiring
brothers hoped he would.
We read in Hebrew that ‫ַחּי ָה‬
‫רעָה ֲא ָכלָתְ הּו טָר ֹף ט ַֹרף יֹוסֵף‬,
ָ
which literally means “a
wicked animal ate him.
Joseph was truly torn up”.
“Jacob and Joseph's Coat“ by Ford Madox Brown,
c 19th century, Museum of Art of Ponce.
 Deceiving Jacob
The text underscores the
irony of being deceived in a
very similar way as one has
deceived in the past. First
Laban substituted sisters to
trick Jacob at the moment he
lowered his guard. Now, just
as Jacob used a slaughtered
kid and his brother’s clothes
in the deception of his father
many years ago, so do his
sons mislead him about the
fate of his beloved Joseph.
“Jacob and Joseph's Coat“ by Ford Madox Brown,
c 19th century, Museum of Art of Ponce.
 Deceiving Jacob
Thus Genesis 37 ends with
Jacob’s inconsolable grief over
the loss of Joseph. He is so
convinced that Joseph is dead
and his body is fully devoured,
that he does not even order a
search for his remains. All the
years that Joseph was in
Egyptian exile, Jacob suffered
from tremendous emotional
pain and his life was defined
by grief over the loss of
Joseph. As Israel wailed over
Joseph, the merchants sold “Jacob and Joseph's Coat“ by Ford Madox Brown,
c 19th century, Museum of Art of Ponce.
him to Potiphar in Egypt.
 The Judah Interruption
The so-called “Joseph Story” is not only
about Joseph. It is suddenly interrupted by a
story about Judah’s moral failure in
withholding from Tamar the benefit of a
Levirate Marriage (Deut. 25:5-6). The
custom of Levirate marriage was simple. If a
man died without any heirs, his brother was
obligated to marry his widow, and her
firstborn son would be considered as the
offspring of the deceased brother. Thus his
line lived on. The interruption seems so
sudden, as if Judah’s story was inserted into
Joseph’s without any rhyme or reason. But "Judah and Tamar” by
there is more than meets the eye here. Ferdinand Bol, 1653,
Pushkin Museum"
 The Judah Interruption
Judah’s first son died childless.
Judah’s second son, Onan
married Tamar by Levirate law,
but he deliberately refused to
produce a son for his dead
brother. Onan deliberately
spilled his seed on the ground
during his relations with Tamar
depriving her of pregnancy. If
Tamar would have a son Onan
as a younger brother would
forfeit the rights to his brother’s
inheritance. So the LORD took "Judah and Tamar” by Ferdinand Bol, 1653,
his life as a punishment. Pushkin Museum"
 The Judah Interruption
Onan failed to act responsibly
and righteously towards the
community of faith that God
was forming from the children
of Jacob/ Israel. When Onan
died, Judah promised to Tamar
that when his third son is old
enough he would become her
husband. But Judah did not
honor his promise. Judah’s
concern is understandable. Both
of his sons died while they were
married to Tamar. Maybe "Judah and Tamar” by Ferdinand Bol, 1653,
something is wrong with her? Pushkin Museum"
 The Judah Interruption
Judah was afraid that the same fate
would befall his youngest son. Even
though this story about Judah and
Tamar seems oddly placed (in the
midst of Joseph’s Story) Judah’s
failure and lack of trust in God ties
well into the other narratives about
his family and even about Joseph.
Here is the connection: Isaac was
Abrahams only son whom he had to
be ready to sacrifice to God. Joseph
was the youngest and most treasured
son. Judah lost two sons and his third "Judah and Tamar” by Ferdinand Bol,
1653, Pushkin Museum"
son was treasured by him as well.
 The Judah Interruption
Tamar decided that her father-in-
law’s unfaithfulness will not stop her
from having children and being a
part of God’s family. So she
pretended to be a prostitute to trap
her father-in-law. After a long period
of mourning, Judah sought a one-
time sexual encounter with a
prostitute and through this trickery
Tamar become pregnant by him.
When Judah learned about Tamar’s
extra-marital pregnancy he harshly
"Judah and Tamar” by Horace
Vernet, 1840, Wallace Collection
condemned her to death.
 The Judah Interruption
"Judah and Tamar” by Horace
Vernet, 1840, Wallace Collection
But when Judah was presented with
his personal items which given to
the prostitute as a pledge, he had a
change of heart (Gen. 38:24-26).
Showing Judah’s personal items to
him Tamar said in Hebrew -‫הֶַּכר־נָא‬
(haker na) “please examine”.
Ironically, these are the exact words
Judah and the brothers said to Israel
-‫“ הֶַּכר־נָא‬please examine” (Gen.
37:32) while showing him Joseph’s
torn clothes. Judah’s deception
returned to him in his own words.
 The Judah Interruption
What is striking to most modern readers
is that Tamar’s actions of pretending to
be a prostitute are not condemned in
any way by the Torah. There is no
condemnation of Judah’s use of a
prostitute either. Instead, the focus of
the biblical story is on Judah’s sin of
mistreating Tamar. This demonstrates
that the central concern of the entire
story of Jacob’s children. It is focused
not on individual purity, but on overall
faithfulness, on covenant promises, on
communal responsibility for the well-
being of the whole family of Jacob. "Judah and Tamar” by Horace
Vernet, 1840.
 The Judah Interruption
What was asked of Judah is “that he
risks his son for the sake of the
community, that he makes his son, even
his last son, available for the solidarity
and future of the community now
focused in the person of this
defenseless widow”. Unrighteous
behaviors are not viewed as personal
factors, but communal. “What is taken
most seriously is not a violation of
sexual convention, but damage to the Walter Brueggemann,
Professor of Old Testament at
community which includes a poor, Columbia Theological Seminary

diminished female.” (Walter

Brueggemann, Genesis: Interpretation)  
The Judah Interruption
Judah repented of his
harshness and injustice:

‫צָדְ קָה ִמ ֶּמּנִי ּכִי־עַל־ּכֵן‬

‫ׁשלָה ְבנִי‬ ֵ ‫ֹלא־נְתַ ִּתי ָה ְל‬
‫וְֹלא־יָסַף עֹוד לְדַ עְּתָ ּה‬
“She is more in the right
than I, inasmuch as I did
not give her to my son
Shelah.” And he was not
intimate with her again.
(Gen. 38:26b).
 The Judah Interruption

After Tamar became

pregnant with two
children of Judah (Perez
and Zerah) Judah did not
approach her sexually
again. Judah is a man of
flawed character. Like
others, he sometimes
does things that are both
unwise and plainly wrong.
But he is Jacob/Israel’s
true son and the time will
come that he will show
"Judah and Tamar” by Unknown Author, 17th century.
himself a trusted leader.
 The Judah Interruption

Like Jacob, Judah is a man

who is able to own his
guilt, thereby chartering a
new repentant course for
his future. Judah’s destiny
will soon become clear. It
is his family that will lead
Israel, bringing forth the
quintessential Israelite
King (Gen. 49:8-10), who
himself will exhibit both
Judah’s vices and his
virtues.
"Judah and Tamar” by Unknown Author, 17th century.
 Potiphar’s Trust
“Joseph and Potiphar” illustration by
Owen Jones, 1869.
As chapter 38 ends, the story
returns to Joseph in Potiphar’s
house. Verse 2 is a key phrase
establishing the connection
between the LORD God’s
faithfulness to Joseph with His
faithfulness to Jacob in the
preceding narratives:
‫ַויְהִי יהוה אֶת־יֹוסֵף ַויְהִי‬
‫אִיׁש ַמ ְצלִי ַח‬
And the LORD was with
Joseph, and he was a
successful man (Gen. 39:2).
 Potiphar’s Trust

The personal presence of the

LORD God was with Joseph.
It did not matter where
Joseph found himself. It did
not matter if the
circumstances were good or
bad. God was with him. It
was the “LORD being with
him” that brought the
preordained result – Joseph
was a successful man, much
like Abraham, Isaac and
“Joseph and Potiphar” illustration by
Jacob before him.
Owen Jones, 1869.
 Potiphar’s Trust
“Joseph and Potiphar” illustration by
Owen Jones, 1869.
Potiphar, who himself worked
in the court of the Pharaoh of
Egypt knew what it was to
work with excellence. He
knew success when he saw it.
Because of this excellence and
success in virtually everything
Joseph did, that Potiphar took
favorable notice of new slave.
He promoted Joseph,
appointing him as steward
over everything he owned
(Gen. 39:4).
Potiphar’s Trust

 ‫ְועַל‬ ‫ַויְהִי מֵָאז ִה ְפקִיד א ֹתֹו ְּבבֵיתֹו‬

‫ּכָל־ ֲאׁשֶר י ֶׁש־לֹו ַויְב ֶָרְך יהוה‬
‫אֶת־ּבֵית ַה ִּמצ ְִרי ִּבגְלַל יֹוסֵף ַויְהִי‬
‫ּב ְִרּכַת יהוה ְּבכָל־ ֲאׁשֶר י ֶׁש־לֹו ַּב ַּבי ִת‬
‫ּו ַבּׂשָדֶ ה‬
 
And from the time that the Egyptian
put him in charge of his household
and of all that he owned, the LORD
blessed his house for Joseph’s sake,
so that the blessing of the LORD was
upon everything that he owned, in
the house and outside. (Gen. 39:5)
Potiphar’s Trust

The story of Joseph shows one thing

very clearly. The LORD of the
covenant is committed to be faithful
to Jacob’s children also. The blessing
of Abraham that was confirmed
upon Jacob included his children,
whether or not they even resided in
the “promised land”. Just as God said
that the nations that bless Abraham
will themselves be blessed, so we
see the outworking of this blessing in
the life of Joseph, the descendant of
Abraham, Isaac and Jacob.
Potiphar’s Trust
The Hebrew says that‫ַויְב ֶָרְך יהוה אֶת־ּבֵית‬
‫ ַה ִּמצ ְִרי ִּב ְגלַל יֹוסֵף‬, “the LORD blessed the
house of the Egyptian because of
Joseph.” Using the Hebrew parallelism
technique (stating the same thought,
differently and expanding it a little)
the text continues‫ַויְהִי ּב ְִרּכַת יהוה‬
‫“ ְּבכָל־ ֲאׁשֶר י ֶׁש־לֹו ַּב ַּבי ִת ּו ַבּׂשָדֶ ה‬the LORD
blessed everything that belongs to
him, (wither it was) in the house or in
the field”. The blessing of God that
came to this Egyptian household was
overwhelming, and it was all because
of Joseph.
Potiphar’s Trust

A very similar situation occurred

in the life of Jacob, while he was
living and working with Laban. In
Gen. 30:27 we read the God
blessed Laban because of Jacob’s
presence in his house. This is
deliberate parallel between Israel
and Joseph. To state more
precisely, it was all because of
God’s promise to Abraham, Isaac
and Jacob and their posterity.
Potiphar’s Trust

‫ַוּיַעֲז ֹב ּכָל־ ֲאׁשֶר־לֹו ְּבי ַד־יֹוסֵף וְֹלא־י ָדַ ע‬

‫אִּתֹו מְאּומָה ּכִי אִם־ ַה ֶּלחֶם ֲאׁשֶר־הּוא‬
‫אֹוכֵל ַויְהִי יֹוסֵף יְפֵה־תַֹאר וִיפֵה מ ְַראֶה‬
He left all that he had in Joseph’s hands
and, with him there, he paid attention
to nothing save the food that he ate.
Now Joseph was well built and
handsome. (Gen. 39:6)
Potiphar entrusted everything to
Joseph with the exception of just one
thing – the food he ate.
Potiphar’s Trust
While Potiphar saw that Joseph was
extremely successful in everything he
did, Joseph was still a foreign slave and
someone who was, according to
Egyptian religious customs, unclean
and therefore could not be involved in
the preparation of food. At the end of
the narrative, when Joseph’s brothers
are not allowed to eat together with
the Egyptians, we will clearly see why
(Gen. 43:32). Egyptians, like the
Israelites, did not see the matters of
food consumption as mundane - that
belonged to a realm of the sacred.
 Potiphar’s Trust
There may have been another
reason why Joseph did not
handle food. Potiphar is called
‫( ׂשַר ַה ַּט ָּבחִים‬sar hatabachim),
which could be translated as
“the chief of the cooks” or also
“the chief of the bodyguards”/
or literally “executioners” (Gen.
37:36). If the job of Potiphar
was to provide security to the
Pharaoh of Egypt, then it would
have included security over the
food he consumed.
 Potiphar’s Trust
An expedient way to remove any
unwanted king from his throne
in those days was to poison him.
Royal food was handled by
special people and tasted by
them before the king would eat
it. It is possible that Potiphar’s
job allowed him to put Joseph in
charge of everything in his
household except the matters of
food. This job could not be
entrusted into the hands of the
foreign national. It was just too
dangerous.
 Potiphar’s Trust

This is of course ironic. Years

later Pharaoh will appoint
Joseph to be his right hand man
in Egypt. Joseph will then
administer the matters of food
on behalf of entire Egypt. The
surrounding world that will
come to find bread in Egypt
because of the foreign national,
Joseph.
 Joseph’s Temptation
“Joseph and Potiphar's Wife" by Guido Reni,
c. 1630, J Paul Getty Museum
Joseph faithfully served
Potiphar. But his master was
not the only one who took a
liking to Joseph. His wife was
also attracted to him. She
tried to seduce him, to force
him to sleep with her, but
ended up accusing Joseph of
rape. Joseph was young,
handsome, successful and
perhaps Potiphar’s wife saw
far more of him than she did
of her own husband.
 Joseph’s Temptation
Acting as a true Israelite, he guarded Potiphar’s honor just as he
guarded everything else in Potiphar’s house. Everything that
belonged to Potiphar, was Potiphar’s, and that included his
unfaithful wife. When Joseph spoke to Potiphar’s wife in attempt
to dissuade her from her continual sexual harassment, he said
the following about Potiphar:
 Joseph’s Temptation
“Joseph and Potiphar's Wife" by Guido Reni,
c. 1630, J Paul Getty Museum
 ‫ּמּנִי‬
ֶ ‫ִמ‬ ‫אֵינֶּנּו גָדֹול ַּב ַּבי ִת ַהּז ֶה‬
‫וְֹלא־ ָחׂשְַך ִמ ֶּמּנִי מְאּומָה ּכִי‬
‫אִם־אֹותָ ְך ַּב ֲאׁשֶר אַּתְ ־ ִאׁשְּתֹו‬
‫ְואֵיְך ֶא ֱעׂשֶה ה ָָרעָה ַהּגְדֹלָה‬
‫הַּז ֹאת ְו ָחטָאתִ י לֵאֹלהִים‬
He wields no more authority in
this house than I, and he has
withheld nothing from me
except yourself, since you are
his wife. How then could I do
this most wicked thing, and sin
before God?” (Gen. 39:9).
 Joseph’s Temptation
“Joseph and Potiphar's Wife" by Guido Reni,
c. 1630, J Paul Getty Museum
There are couple of reasons that
held Joseph back from
succumbing to the temptations
of Potiphar’s wife. First, Joseph’s
gratitude to Potiphar for the
trust he placed in him. Literally,
the Hebrew says,‫אֵינֶּנּו גָדֹול ַּב ַּבי ִת‬
‫( ַהּז ֶה ִמ ֶּמּנִי‬enenu gadol babait
hazeh mimeni), which means
“there is no one greater than
me in this house”. To use his
willing wife for sexual pleasure
would have violated this
trusting relationship at its core.
 Joseph’s Temptation
“Joseph and Potiphar's Wife" by Guido Reni,
c. 1630, J Paul Getty Museum
Second, for Joseph God of his
fathers was not a territorial god
like many others in the minds of
ancient people. He supervised
the affairs of the entire world.
This meant that Joseph was
convinced that, whether he was
in the Land of Canaan or in
Egypt, whether he was in a
public place or in the locked
chambers of Potiphar, God was
present there as well. No doubt
Jacob taught him this.
 Joseph’s Faithfulness

God was with Joseph, not only in his

success and prosperity, but also in moments
of great temptation and responsibility.
God’s presence was not Joseph’s magic
power to be righteous, but his moral
compass that provided guidance. Joseph
resisted the temptation of Potiphar’s wife.
Unlike Judah in Gen. 38, Joseph is praised
for upholding community values and
seeking its greater good at the expense of
his own discomfort. Joseph does so in the
foreign land, in a community to which he
does not even truly belong.
 Joseph’s Faithfulness

The intent in these stories is

simple – community, family is
of utmost importance in the
sight of God. Jacob’s covenant
children must learn to behave
in selfless ways. God is
building not just a family, but
a nation, and Israel, which will
emerge from Jacob’s children,
cannot follow the path of Cain
and the rest of the world.
They must become a holy
people, a kingdom of priests.
 Joseph’s Faithfulness

In Exodus 19:5-6 we read:

“Now then, if you will obey

Me faithfully and keep My
covenant, you shall be My
treasured possession among
all the peoples. Indeed, all
the earth is Mine, but you
shall be to Me a kingdom of
priests and a holy nation.”
These are the words that you
shall speak to the children of
Israel” (Ex. 19:5-6)
 Joseph’s Faithfulness
After repeated attempts to persuade
Joseph to sleep with her, out of sense of
disappointment, anger and vengeance
Potiphar’s wife accused the innocent
Joseph of attempted rape. He denied the
charges, but Potiphar just could not
believe that his own wife was accusing
Joseph without a reason. So, overlooking
the plea of Joseph and taking the
accuser’s circumstantial evidence as
sufficient, Potiphar placed Joseph in
prison, where Egyptians sentenced by
the Pharaoh himself were held
indefinitely (Gen. 39:11-20).
 Joseph’s Faithfulness
It is possible Potiphar suspected
something and did not believe his wife
either. He did not want to kill Joseph,
just in case he was innocent. At the
same time he wanted to remove
Joseph from his wife, so Joseph was
imprisoned. It should not come as a
surprise to us that the LORD’s presence
could not be held back by the prison
doors. We read in Genesis 39:21 that
“the LORD was with Joseph” (‫ַויְהִי יהוה‬
‫)אֶת־יֹוסֵף‬.
 Interpreting Dreams
Next section of the narrative begins
with Pharaoh’s displeasure with
his‫ׁשקֵה‬ ְ ‫( ַמ‬mashkeh) “cup bearer”
and ‫( הָאֹפֶה‬haofeh) his “baker” that
served in his royal court. Pharaoh
puts both of their main servants into
jail (‫ׁשקִים ְוׂשַר הָאֹופִים שַֹר‬
ְ ‫) ַה ַּמ‬, probably,
pending an investigation about what
really took place on their watch.
They end up in the same prison as
Joseph.

“Egyptian Lotus Chalice”,

c. 1300 BCE, Walter’s Museum
 Interpreting Dreams
Just as Joseph quickly found favor
with Potiphar he found favor with
the jailer. Joseph was given duties in
the jail house and the jailer trusted
him with taking care of prisoners
because he was successful in
anything he did. Multiple times we
read that the Lord was with Joseph
and he is the one who gave him favor
with people and success. As
providence would have it, given their
high status of king’s servants, Joseph
“Egyptian Lotus Chalice”,
was assigned to take care of them.
c. 1300 BCE, Walter’s Museum
 Interpreting Dreams
“Isis goddess in Snake Form”, c. 2nd century CE,
Los Angeles County Museum of Art
Both of Pharaoh’s servants
dreamt disturbing dreams at
night. Because they were in
prison, they had no access to
priests and no professional
dream interpreters were around
for them to seek explanations.
The logic of ancient people was
simple. If the gods are trying to
tell them something, but they
don’t understand what, they can
end up displeasing the gods even
worse by their actions.
 Interpreting Dreams

Angering deities is an a very

undesirable path for someone
who is already in the dungeon.
In the morning Joseph finds
these prisoners grieved and
perplexed as they share their
problem with Joseph. Joseph
assures them that his all-
present God is certainly capable
to interpret their dreams.

“Isis goddess in Snake Form”, c. 2nd century CE,

Los Angeles County Museum of Art
 Interpreting Dreams

‫והֲלֹוא לֵאֹלהִים ּפִתְ רֹנִים ַסּפְרּו־נָא לִי‬

“Surely God can interpret! Tell me.”
(Gen. 40:8)

“In Egypt, the interpretation of dreams

was regarded as a science, and formal
instruction in techniques of dream
interpretation was given in schools
called ‘houses of life.’” (Robert Alter,
Genesis). Joseph tells these men that
the Egyptian idea about dreams is
wrong. God is perfectly capable to
“Joseph Interprets Dreams” by
James Tissot, Jewish Museum,
interpret dreams as well.
Brooklyn, New York.
 Interpreting Dreams
“Joseph Interprets Dreams” by James Tissot, Jewish
Museum, Brooklyn, New York.
The chief cupbearer tells
Joseph the details of his
dream. Joseph interprets it
to mean that in three days
the Pharaoh will free him
and he will be restored to
his service in the same
honorable position. The
chief baker tells Joseph the
details of his dream.
Joseph interprets it to
mean that in three days
the chief baker will be
executed by hanging.
 Interpreting Dreams
Both of Joseph’s dream
interpretations come true
exactly in the way he
explained them. (Gen. 40:9-
13). Interestingly, when
Joseph shared his dreams
with his family, there was no
need to interpret them
professionally. Jacob and his
sons understood the
content of dreams perfectly,
but Egyptians needed
interpretation.
“Joseph Interprets Dreams” by James Tissot, Jewish
Museum, Brooklyn, New York.
 Joseph Forgotten
After Joseph interpreted the meaning of
the dream to the chief cupbearer, he
asked him something that at the time
cupbearer probably did not pay much
attention to. Joseph asked that when
cupbearer finds himself free again in the
service of the king, that would tell
Pharaoh about Joseph’s fate (Gen.
40:14-15). Understandably or, perhaps,
even conveniently, the cupbearer forgot
about Joseph when he was freed.

“Joseph Interprets Dreams” by

James Tissot, Jewish Museum,
Brooklyn, New York.
 Joseph Forgotten
As readers or hearers of the
story grow in their sympathy
towards Joseph with great
pain they hear about
cupbearer’s forgetfulness.
We read in Gen. 40:23:

‫ׁשקִים‬
ְ ‫וְֹלא־זָכַר ׂשַר־ ַה ַּמ‬
‫ׁש ָּכחֵהּו‬ְ ִ ‫אֶת־יֹוסֵף ַוּי‬
Yet the chief cupbearer did
not think of Joseph; he
forgot him. (Gen. 40:23)
 Joseph Forgotten
The Torah uses phrases like
‫( ֹלא־זָכַר‬lo zachar), which
means “did not remember”
and‫ׁש ָּכחֵהּו‬
ְ ִ ‫( ּי‬yishkachehu),
which means “forgot about
him”. Both phrases restate
and reinforce the same exact
concept – Joseph was not
remembered.
This concept is set in opposition to familiar idea of God’s
remembrance of Noah, Lot and Rachel. When Noah, his family
and his animals, were drifting in the boat amidst the flood. The
Hebrew texts states that ‫( ּיִזְּכ ֹר אֱֹלהִים אֶת־נ ֹ ַח‬yizkor Elohim et Noach)
- “God remembered Noah”.
 Joseph Forgotten
God spared Lot from being
judged together with the evil
inhabitants of Sodom and
Gomorrah, because He
remembered Abraham (Gen.
19:29). The Hebrew
phraseology is remarkably
similar to the case of God
remembering Noah (‫ּיִזְּכ ֹר אֱֹלהִים‬
‫)אֶת־ַאב ְָרהָם‬.

When Leah bore Jacob six sons and one daughter, while Rachel
remained barren in utter distress, we are told in Hebrew‫ּיִזְּכ ֹר אֱֹלהִים‬
‫ֶת־רחֵל‬
ָ ‫( א‬yizkor Elohim et Rachel) - “God remembered Rachel”.
 Joseph Forgotten
The “God remembered”
phraseology in reality functions
as a synonym for “God acted on
behalf of someone.” When God
remembered Noah, the waters
of the flood receded. When
God remembered Abraham, his
nephew Lot was taken to
safety.
When God remembered Rachel,
he opened up her womb. By the
same token when the chief cupbearer “forgot” and
“did not remember” the statements simply signified his inaction.
This does not mean that the cupbearer literally forgot Joseph or
his request.
 Joseph Forgotten
The chief cupbearer most
likely remembered Joseph’s
request, but for some reason
he chose not to act upon it.
The cupbearer never told
Pharaoh about Joseph.
Perhaps it was too risky
then, considering how close
he came to death last time
when Pharaoh was
displeased with his servants.
 Joseph Forgotten
This lack of action on part of
cupbearer would cost Joseph
two full years of life in jail.
The emphasis is on the length
of the wait in Torah. This is
probably why the emphatic
Hebrew phrase ‫ׁשנָתַ י ִם יָמִים‬
ְ
(shenataim yamim), which
literally means “two years of
days”, was used. It expressed
the fullness of time. When
God directs the events in
people’s lives they happened
exactly when they need to
occur.
 Pharaoh’s Dreams

The Pharaoh dreamed two

dreams. They were strange
and Pharaoh just like chief
cupbearer and chief baker
was truly distressed about
their meaning (Gen. 41:8).
It was the duty of the
Pharaoh of Egypt to ensure
the tranquility and
prosperity of the Land. So
obviously the contents of
the dreams got Pharaoh
really worried.
 Pharaoh's Dreams

Next morning, his spirit was

agitated, and he sent for all the
magicians of Egypt, and all its
wise men; and Pharaoh told
them his dreams, but none
could interpret them for
Pharaoh. The chief cupbearer
and chief baker were distressed
in previous story because there
was no professional interpreter
of dreams around in the jail
house, but Pharaoh had them
at his disposal.
 Pharaoh's Dreams

The ineptness of the Egyptian priesthood

becomes obvious. Everyone was called in
but no one was capable to provide a
certain answer. Pharaoh was at a loss.
“The monopoly of knowledge in the
empire is broken. Pharaoh knows many
things. He knows how to manage and
administer and control. As we may see in
the Exodus narrative, he knows how to
prosper and how to oppress. But he does
not know how to discern the movement
of God’s way within his realm. Only God
knows that.” (Walter Brueggemann,
Genesis)
Pharaoh’s Dreams
Only then the chief cupbearer finds the
courage to speak to the Pharaoh about a
Hebrew slave locked up in his prison (Gen.
41:9-13). The suggestion is still risky, but
now it seems fully justified since every one
has tried and Pharaoh is still upset.
Without much delay Pharaoh orders
Joseph to be brought from the dungeon
into his presence. The dungeon in Gen
41:14 is called‫( ּבֹור‬bor). This is the same
exact word used in Gen 37: 24 to describe
the dried up well that Joseph’s brothers
used to confine him.
Pharaoh's Dreams
Once Joseph was cleaned up and
prepared to enter King’s presence he was
ushered in without much delay. His head
was shaved and new clothes were given
to him (Gen. 41:14). “In the ancient Near
East, only the Egyptians were clean-
shaven, and the verb used here can
equally refer to shaving the head, or
close-cropping it, another distinctive
Egyptian practice” (Robert Alter, Genesis).
The new garments on Joseph are
probably truly necessary, but the listeners
of the story are meant to remember all
the tales of Joseph’s garments.
 Pharaoh’s Dreams
“Jacob and Joseph's Coat“ by Ford
Madox Brown, c 19th century.
His special garment got him into
trouble with his brothers. It taken
from him and dipped in blood to
deceive his father. Joseph’s
garment was used by Potiphar’s
wife to accuse him. Each time
Joseph was mistreated and thrown
into a dark place his garment was
taken from him. Now a garment is
restored to him. When Pharaoh
will elevate him (later in the story)
Joseph will receive another special
garment worthy of Egyptian
aristocrat and a ruler.
 Pharaoh's Dreams

The story moves fast

and next scene
begins with the
Pharaoh himself
retelling Joseph the
content of his first
dream. We read in
Genesis 41:15-16
that Pharaoh said to
Joseph:

“Joseph Interprets Pharaoh’s Dreams” by James Tissot, c. 1900,

Jewish Museum, Brooklyn, New York.
 Pharaoh's Dreams

‫חֲלֹום ָח ַל ְמ ִּתי ּופ ֹתֵ ר‬

‫ׁש ַמעְּתִ י‬
ָ ‫אֵין א ֹתֹו ַו ֲאנִי‬
‫ׁשמַע‬ ְ ‫ָעלֶיָך לֵאמ ֹר ִּת‬
‫חֲלֹום ִלפְּת ֹר א ֹתֹו‬
 

“I have had a dream,

but no one can
interpret it. Now I have
heard it said of you
that for you to hear a
dream is to tell its
meaning.” (Gen. 41:15)
“Joseph Interprets Pharaoh’s Dreams” by James Tissot, c. 1900,
Jewish Museum, Brooklyn, New York.
 Pharaoh's Dreams
“Joseph Interprets Pharaoh’s Dreams”
by James Tissot, c. 1900, Jewish
Museum, Brooklyn, New York.
‫ַוּיַעַן יֹוסֵף אֶת־ּפ ְַרע ֹה לֵאמ ֹר ִּב ְלעָדָ י‬
‫אֱֹלהִים י ַ ֲענֶה אֶת־ׁשְלֹום ּפ ְַרע ֹה‬
Joseph answered Pharaoh, saying,
“Not I! God will see to Pharaoh’s
welfare.” (Gen. 41:16)
Pharaoh received a report that
Joseph possesses an extraordinary
ability to interpret dreams. Joseph,
however, responds that “only God
himself” (‫ ) ִּב ְלעָדָ י אֱֹלהִים‬will answer
regarding ‫( ָׁשלֹום‬shalom) “well-being”
of Pharaoh.
 Pharaoh's Dreams
It is possible that
Joseph’s refusal to
acknowledge that he
interprets dreams has
to do with the divinity
claims of the Pharaoh
himself. For Joseph, the
Pharaoh was not divine.
It would be God who
will answer Pharaoh. So
Joseph says that he is
“Joseph Interprets Pharaoh’s Dreams” by James not the source of
Tissot, c. 1900, Jewish Museum, Brooklyn, New York.
interpretation.
Pharaoh's Dreams
When Pharaoh told Joseph
that exact content of both
dreams, Joseph told him that
the two dreams are really the
same one dream repeated.
The meaning of the dreams is
that God has decided to show
Pharaoh his plans for the next
14 years. The double
dreaming confirms the
irreversibility of this message
and that it is immanent. It will
surely come to pass
(Gen. 41:25-32).
Pharaoh's Dreams
The dream in fact was a sign of
God’s favor upon Pharaoh and
upon Egypt. Now that Pharaoh has
been informed of God’s plans
preparations could be made to
avoid an economic catastrophe.
While providing the interpretation
Joseph also suggested a plan to
Pharaoh. A purposeful and
consistent saving of extra grain
that will be received in the next
seven coming harvest seasons to
insure future prosperity (Gen.
41:33-36).
Joseph is Elevated
When Pharaoh took
council with his royal
advisors, all have agreed
that Joseph can be put in
charge of this project
effective immediately
(Gen. 41:37-38).
Pharaoh, made Joseph,
the second man in Egypt,
stating that only
Pharaoh’s throne will
separate authority
Joseph from that of
Pharaoh.
 Joseph is Elevated

‫אַּתָ ה ִּת ְהי ֶה עַל־ּבֵיתִ י‬

‫ְועַל־ּפִיָך יִּׁשַק‬
‫ּכָל־ ַעּמִי ַרק ַה ִּכּסֵא‬
‫ֶאגְּדַ ל ִמ ֶּמ ָּך‬
You shall be in charge
of my court, and by
your command shall
all my people be
directed; only with
respect to the throne
shall I be superior to
you.” (Gen. 41:40)
 Joseph is Elevated
The Hebrew‫( אַּתָ ה ּתִ ְהי ֶה עַל־ּבֵיתִ י‬atah tiheye
al-beiti) literally means “you will be over
my house” and ‫( עַל־ּפִיָך יִּׁשַק ּכָל־ ַעּמִי‬al picha
yishak kol ami) is very difficult to translate
literally - “over your mouth/according to
you will all people kiss” can be suggested.
Pharaoh’s words were not empty. He
proceeded with granting Joseph formal
authority in Egypt. Joseph will govern Egypt
in every way but just coming short of being
Pharaoh. These word resound the state of
things on Potiphar’s house. Joseph’ has
responsibility over almost all of Potiphar’s
affairs (Gen. 49:4).
 Joseph is Elevated

‫וַּי ֹאמֶר ּפ ְַרע ֹה‬

‫אֶל־יֹוסֵף ְראֵה נָתַ ּתִ י‬
‫א ֹתְ ָך עַל ּכָל־א ֶֶרץ‬
‫ִמצ ְָרי ִם‬
Pharaoh further said
to Joseph, “See, I
put you in charge of
all the land of
Egypt.” (Gen. 41:41)
 Joseph is Elevated

‫ַוּיָסַר ּפ ְַרע ֹה אֶת־ ַט ַּבעְּתֹו‬

‫ֵמעַל י ָדֹו ַוּי ִּתֵ ן א ֹתָ ּה עַל־י ַד‬
‫יֹוסֵף ַוּי ַ ְלּבֵׁש א ֹתֹו ִּבגְדֵ י־ׁשֵׁש‬
‫ַוּיָׂשֶם ְרבִד ַהּזָהָב עַל־ ַצּוָארֹו‬
And removing his signet ring
from his hand, Pharaoh put
it on Joseph’s hand; and he
had him dressed in robes of
fine linen, and put a gold
chain about his neck.
(Gen. 41:42)
 Joseph is Elevated
This time Pharaoh not only speaks but
acts. He officially confers the high office
upon Joseph and confirms this by
adorning the Hebrew slave with regal
insignia. Joseph receives the signet ring,
the golden collar, and the fine linen
dress. "Judging from Egyptian frescos
the golden chain (‫)רבִד ַהּזָהָב‬
ְ should be
seen as an Egyptian golden color
instead.” (Robert Alter, Genesis)
Pharaoh had Joseph ride in the chariot
of his second-in-command, and they
cried before him, “Abrek!” Thus he
placed him over all the land of Egypt.
 Joseph is Elevated

“The narrative reflects

the firm authority of
Joseph. He is clearly in
charge. None may resist
or question… As the
story develops, there is a
ruthlessness which
makes survival possible.
There is also remarkable
technical ‘know-how’
put at the service of
imperial well-being.” Walter Brueggemann, Professor of Old Testament at
Columbia Theological Seminary
 Joseph is Elevated
Pharaoh summarized the level
of authority that he granted to
Joseph by stating in Genesis
41:44:

‫ֲאנִי פ ְַרע ֹה ּו ִב ְלעָדֶ יָך ֹלא־י ִָרים‬

‫ֶת־רגְלֹו‬
ַ ‫אִיׁש אֶת־י ָדֹו ְוא‬
‫ְּבכָל־א ֶֶרץ ִמצ ְָרי ִם‬
 
“I am Pharaoh; (yet) without
you, no one shall lift up hand
or foot in all the land of
Egypt.” (Gen. 41:44)
 Joseph is Elevated
“Most commentators and
translators have construed this as
an implied antithesis: though I am
Pharaoh, without you no man shall
raise hand or foot… But this is
unnecessary because we know that
royal decrees in the ancient Near
East regularly began with the
formula: I am King X. The sense
here would thus be: By the
authority of the Pharaoh, I declare
that without you…”
(Robert Alter, Genesis) Robert Alter, Professor of Hebrew and
Comparative Literature at University of
California, Berkley.
 Joseph is Elevated
It is interesting that the same
phraseology‫( ִב ְלעָדֶ יָך‬biladecha)
“without you” that was used in
reference to Joseph by Pharaoh, was
used by Joseph to say that “only
God” could interpreted Pharaoh’s
dreams‫( ִּב ְלעָדָ י אֱֹלהִים‬biladi Elohim).
It is possible that the use of this
phrase is intentional. The Torah
writer may be drawing a connection
here between Joseph’s complete
reliance and honor of God and
Pharaoh honoring of Joseph with
great authority in Egypt.
 Joseph is Elevated

“Joseph will indeed rule, just

as his brothers feared (Gen.
37.8, 10 - 11), but with this
crucial qualification: His rule
will be rooted not in sheer
power, but in the benefit he
provides to the less
fortunate. This corresponds
to an ideal of kingship
widespread in the ancient
Near East, in which the king
is the rescuer and servant of Walter Brueggemann, Professor of Old
the people.” Testament at Columbia Theological Seminary
 Joseph is Elevated
As a sign of Joseph’s new identity
Pharaoh gave Joseph a new name.
He called him a name Zaphenath-
Paneah (‫) ָצ ְפנַת ַּפ ְענֵ ַח‬. Although there is
no agreement among Egyptologists
what this name may actually mean,
one fitting, but only possible
suggestion is that ‫ ָצ ְפנַת ַּפ ְענֵ ַח‬is a
Hebrew transliteration of Egyptian
for “God speaks, he lives”. In Gen
42:6 Joseph’s brothers bowed to
him and Hebrew uses the same verb
as in Gen 37:9-10 where Joseph’s
dreams are described.
 Joseph is Elevated
Pharaoh also give him Asenath‫ָא ְסנַת‬
(Asnat), a daughter of Poti-phera, priest
of On (‫)ּבַת־ּפֹוטִי פ ֶַרע ּכֹהֵן א ֹן‬, as a wife. The
association of Poti-Phera, a priest of the
city of On with Potiphar of Pharaoh’s
court is unlikely. While Asenath’s name
translated from Egyptian means “the one
belonging to Neith (goddess)”, in Jewish
tradition we witness the transformation
of Asenath into a faithful convert to
Judaism. Of course only in prototype since
the peculiar Jewish way of life, national
identity the tradition for conversion itself
would be developed much later in history.
Joseph is Elevated
Suffice it to say that Asenath has
accepted the faith and the ways of her
husband and Joseph’s children were
deemed true descendants of Jacob. This
of course follows biblical patrilineal
pattern (vs. later rabbinic matrilineal) of
heritage. Moses by the way also married
a daughter of a Gentile priest. He was
also rejected by his own, but became a
great leader and redeemer of his people.
In case of Joseph, it is clear that the
covenant of Abraham, Isaac and Jacob
was continued through Manasseh and
Ephraim, Asenath’s children.
 Joseph is Elevated
“Joseph the Overseer” by Lawrence
Alma-Tadema, c 1874.
Asenath’s story would later
be told in a Jewish book from
Hellenistic era called “Joseph
and Asenath”. This books
attempted to resolve this
unspoken tension of Asenath
in Joseph’s life. Authored
probably sometime around 1
century CE, twenty-nine
chapter work speaks about
the transformation of
Asenath the idol-worshiper
to the worshiper of Israel’s
God.
Joseph is Elevated
The imaginative story
provides a window into
a world of Jewish
thinking about
conversion from the
time of its composition.
The book was written
many centuries after
Torah and adds no real
historical value to the
understanding of the
original story of Joseph
and Asenath.
 Joseph is Elevated
“Joseph the Overseer” by Lawrence
Alma-Tadema, c 1874.
Joseph was roughly thirty
years old when all of these
things took place (Gen
41:26). His new job involved
a lot of traveling. He was
supervising the entire Egypt
to reach a very important
point - enough provisions
saved to survive a regional
famine. Just as everything
Joseph did before, this
nationwide project too was
destined for a great success.
Joseph is Elevated
In Genesis 41:38 Pharaoh asks a
rhetorical question:

‫ֲהנִ ְמצָא ָכזֶה אִיׁש ֲאׁשֶר רּו ַח אֱֹלהִים ּבֹו‬

 
“Could we find another like him, a man
in whom is the spirit of God?” (Gen.
41:38)

Almost identical words were said about

a craftsman named Bezalel in Exod 31:2.
It is ironic that Joseph’s family did not
recognize these traits in him, but
Pharaoh did.
 Joseph is Elevated

“The Egyptian monarch has

not been turned into a
monotheist by Joseph, but
he has gone along with
Joseph’s idea that human
wisdom is a gift of God, or
the gods, and the
expression he uses could
have the rather general
force of ‘divine spirit.’”
(Robert Alter, Genesis)

Robert Alter, Professor of Hebrew and

Comparative Literature at University of
California, Berkley.
 Joseph is Elevated
The ancient Egyptians
and many other people
of the Near East
worshipped forces of
nature, which they also
personified as gods and
depicted visually.
Israel’s neighbors were
known to refer to divine
as El, or Eloah. But the
word El often meant a
personified force, a
power connected to the
element of nature.
 Joseph is Elevated

“There is a fundamental
difference between those
belief-systems and Israelite
faith. It held that the forces of
nature were not independent
and autonomous. They
represented a single totality,
one creative will, the author
of all being.” (Rabbi Jonathan
Sacks, Genesis: The Book of
Beginnings)
Jonathan Sacks, Chief Rabbi of the
United Hebrew Congregations of the
Commonwealth
 Joseph is Elevated
During seven years Joseph’s Egyptian wife
Asenath bore him two sons. He called the first-
born son - Manasseh ‫( ְמנַּׁשֶה‬menasheh), which
translated means “God has made me forget
(‫ּׁשנִי אֱֹלהִים‬
ַ ַ‫ )ּכִי־נ‬completely my hardship and my
parental home”. The name is connected to
verbal stem ‫( נשך‬nashach) that has to do with
forgetting. It seems odd that Joseph should
celebrate God helping him forget his father’s
house. A common usage of ‫( נשך‬nashach) is “to
hold in debt”. It describes someone being
“relieved from debt.” This positive meaning is a
better parallel to the second sons’ name “made
me fruitful” (Robert Alter, Genesis).
 Joseph is Elevated
The meaning of Joseph’s son’s names
has to do with his awareness that it was
God who set him free and made him
fruitful in Egypt. He called the second
one Ephraim ‫ ֶאפ ְָרי ִם‬, which means “God
has made me fertile (‫ )ּכִי־ ִהפ ְַרנִי אֱֹלהִים‬in
the land of my affliction” (Gen. 41:51-
52). Fertility of all Israelites in the land
of Egypt will eventually prove to be a
mixed blessing, because it is precisely
when the Israelites were fertile, that a
new king arose over Egypt who did not
know Joseph and he enslaved Israelites
(Ex. 1:7- 8).
 Joseph Governs Egypt
As seven fruitful harvest years came to
an end, it became obvious that Joseph
was not a lunatic and that Pharaoh was
right in appointing him to the task of
saving aside massive quantities of food.
When the whole region began to
experience starvation, Egypt still had
bread. At some point, however,
Egyptians too began to experience a
famine just like the other nations
around them. When that took place
Pharaoh directed people to ask Joseph,
by telling them to do “whatever he tells
you” (‫) ֲאׁשֶר־י ֹאמַר ָלכֶם ּתַ עֲׂשּו‬.
 Joseph Governs Egypt

Joseph rationed out the previously

collected grain to Egyptians. The world
around Egypt entered the time of
severe famine. Not only the Egyptians
came to Joseph now but the rest of the
Mediterranean world. Eventually the
hunger becomes unbearable for
Josephs’ family in Canaan. Everything
was set in motion for the eventual
meeting of Joseph with his brothers.
Jacob told his sons “Just go and get us
what our family needs, so that we may
live and not die!” (Gen. 42:1-3).
Meeting Brothers in Egypt

The language is ironic. Many

years ago the same brothers
led Joseph into a path of death
and finally sent him to Egypt as
a slave to live and not die. Now
Joseph’s father is sending them
to Egypt so that Jacob’s entire
family will live and not die.
Jacob did not send his youngest
son Benjamin (Joseph’s full
brother) with them out of fear
that he may lose the only son
he still had from Rachel.
Meeting Brothers in Egypt
The text reminds us that Joseph was now
vizier of Egypt and his brothers paid
homage to him by bowing down before
him.

‫ָָארץ הּוא‬ֶ ‫ּׁשּלִיט עַל־ה‬ ַ ‫וְיֹוסֵף הּוא ַה‬

‫ָָארץ ַוּי ָב ֹאּו ֲאחֵי‬
ֶ ‫ׁשּבִיר ְלכָל־עַם ה‬ ְ ‫ַה ַּמ‬
‫ָארצָה׃‬
ְ ‫ׁש ַּתחֲוּו־לֹו ַא ַּפי ִם‬
ְ ִ ‫יֹוסֵף ַוּי‬
Now Joseph was the vizier of the land; it
was he who dispensed rations to all the
people of the land. And Joseph’s brothers
came and bowed low to him, with their
faces to the ground. (Gen. 42:6)
Meeting Brothers in Egypt

‫ַוּי ְַרא יֹוסֵף אֶת־ ֶאחָיו ַוּיַּכ ִֵרם ַוּי ִתְ נַּכֵר‬
‫ֲאלֵיהֶם ַוי ְדַ ּבֵר ִא ָּתם קָׁשֹות וַּי ֹאמֶר‬
‫ֲא ֵלהֶם מֵַאי ִן ּבָאתֶ ם וַּי ֹאמְרּו ֵמא ֶֶרץ‬
‫ׁשּבָר־אֹכֶל׃‬ ְ ‫ְּכנַעַן ִל‬
When Joseph saw his brothers, he
recognized them; but he acted like a
stranger toward them and spoke
harshly to them. He asked them,
“Where do you come from?” And
they said, “From the land of Canaan,
to procure food.” (Gen. 42:7)
Meeting Brothers in Egypt

‫ַוּיַּכֵר יֹוסֵף אֶת־ ֶאחָיו ְוהֵם ֹלא ִהּכ ִֻרהּו׃‬

For though Joseph recognized his
brothers, they did not recognize him.
(Gen. 42:8)
As was mentioned before, the English
term “bow down” does not clearly
communicate the idea of full
prostration that was practiced in the
Ancient Near East and inferred here by
the use of the Hebrew ‫ ַוּיִׁשְּתַ חֲוּו־לֹו‬, which
basically means “and they prostrated
(before) him”.
Meeting Brothers in Egypt
The same verb used in Gen 37:7-
10 when all this was foretold
through dreams to Joseph. What
is also very interesting is that the
same verb is used in Gen 49:8,
when the blessing to Judah as
given by Jacob. Judah’s brothers
will bow down to him as well.
This is of course very consistent
with everything else that the
narrative implies about already
current and certainly future
leadership of Judah’s family in
Israel.
 Meeting Brothers in Egypt
“The verb for ‘recognize’ (‫) ַוּיַּכ ִֵרם‬, and
the verb for ‘play the stranger’
(‫ ) ַוּי ִתְ נַּכֵר אֲ לֵיהֶם‬are derived from the
same root (the latter being a
reflexive form of the root). Both
uses pick up the thematically
prominent repetition of the same
root earlier in the story: Jacob was
asked to ‘recognize’ Joseph’s blood-
soaked tunic and Tamar invited
Judah to ‘recognize’ the tokens he
had left with her as a security for
payment for her sexual services.” Robert Alter, Professor of Hebrew and
Comparative Literature at University of
(Robert Alter, Genesis) California, Berkley.
Meeting Brothers in Egypt
At this point Joseph is most-likely and
rightfully angry with his brothers about what
they did to him, but his anger is constrained
by a sense of God’s presence. God’s
presence will do much more that contain
Joseph’s anger it will transform it into
forgiveness. There is surely an element of
sweet triumph for Joseph in seeing the first
of his dreams fulfilled so precisely. Though
this moment may be darkened by his
recollection of what the report of his dreams
led his brothers to do to him. While his
brothers did not recognize Joseph, he
recognized them. Twenty years have passed.
 Meeting Brothers in Egypt
Walter Brueggemann, Professor of
Old Testament at Columbia
Theological Seminary
“In chapter 37, he is a naive and
guileless boy. In chapters 39-41, he is
a noble and effective man of
integrity who is not intimidated by
the royal woman (39), the royal
officers (40), nor even the Pharaoh
(41). But in 42-44, he is now a
ruthless and calculating governor. He
understands the potential of his
enormous office and exploits his
capacity fully. He not only
manipulates the scene but seems to
relish his power to intimidate and
threaten.”
Meeting Brothers in Egypt
But with all of this we also see
here it as Joseph's method of
finding what is in their hearts.
He is curious to find out if they
are sorry for what they did to
him. If they are humble and
honest now about their actions.
Maybe they have changed their
hateful and deceitful ways. Their
reference to him in 42:13
indicates one of his purposes has
been accomplished which is to
get them talking about their
whole family including him.
 Joseph’s Testing
Joseph hid his identity and accused his
brothers of being spies. The idiom he
uses refers to that which should be
hidden from an outsider’s eyes. The vizier
is accusing the brothers of wanting to
take advantage of the Egypt’s
vulnerability comparing it to a vulnerable
woman who can be overpowered.
‫וַּי ֹאמֶר ֲא ֵלהֶם מ ְַר ְּגלִים ַא ֶּתם ל ְִראֹות‬
‫ָָארץ ּבָאתֶ ם׃‬
ֶ ‫אֶת־ע ְֶרוַת ה‬
He said to them, “You are spies, you have “Jacob and his Brethren”
come to see the land in its nakedness.” illustration by Owen Jones, 1869.

(Gen. 42:9)
 Joseph’s Testing

‫ְו ִהּנֵה ַהּקָט ֹן אֶת־ָאבִינּו הַּיֹום ְו ָה ֶאחָד אֵינֶּנּו׃‬

 
Behold, the youngest is now with our
father, and one is no more. (Gen. 42:13b)
They protested the accusation, saying we
are not spies, we are family, we are
brothers. At this point in the story Joseph
still held his harsh front. He informed the
brothers that, in order to verify their story
and prove that they are not spies one of
them would be allowed to go back to their
father’s house. He should bring their “Jacob and his
Brethren” illustration
youngest brother to the Pharaoh, while all by Owen Jones, 1869.
others will remain under arrest.
 Joseph’s Testing
Joseph spoke to them
through an interpreter,
concealing the fact that he
understood their every word.
His clever manipulation of
the situation has its desired
effect. The guilt over their
treatment of their young
brother, Joseph, rises up in
their hearts. The moment of
truth has arrived. God has
called them to an account -
the brothers felt convicted
and remorseful. “Joseph the Overseer” by Lawrence
Alma-Tadema, c 1874.
 Joseph’s Testing

‫וַּי ֹאמְרּו אִיׁש אֶל־ָאחִיו ֲאבָל‬

‫ׁשמִים ֲאנַחְנּו עַל־ָאחִינּו ֲאׁשֶר‬ ֵ ‫ֲא‬
‫ָראִינּו צ ַָרת נַפְׁשֹו ְּבהִתְ ַחנְנֹו‬
‫ׁש ָמעְנּו עַל־ּכֵן ּבָָאה‬ ָ ‫ֵאלֵינּו וְֹלא‬
‫ֵאלֵינּו ַהּצ ָָרה הַּז ֹאת׃‬
“Alas, we are being punished on
account of our brother, because
we looked on at his anguish, yet
paid no heed as he pleaded with
us. That is why this distress has
“Joseph the Overseer” by Lawrence
come upon us.” (Gen. 42:21) Alma-Tadema, c 1874.
 Joseph’s Testing

‫ַוּיַעַן ְראּובֵן א ֹתָ ם לֵאמ ֹר‬

‫הֲלֹוא ָאמ ְַר ִּתי ֲאלֵיכֶם לֵאמ ֹר‬
‫ַאל־ ֶּת ֶחטְאּו ַבּיֶלֶד וְֹלא‬
‫ׁש ַמ ְע ֶּתם ְוגַם־ּדָ מֹו ִהּנֵה‬
ְ
‫נִדְ ָרׁש׃‬
Then Reuben spoke up and
said to them, “Did I not tell
you, ‘Do no wrong to the
boy’? But you paid no heed.
Now comes the reckoning
for his blood.” (Gen. 42:22)
“Joseph the Overseer” by Lawrence
Alma-Tadema, c 1874.
 Joseph’s Testing
This takes Joseph right back to the
scene of the crime. The brothers are
beginning to see the truth of reaping
what they sowed. Innocent blood
does indeed cry out to be avenged.
Upon hearing these words, Joseph
turned away and wept in secret.
Joseph changes his mind about
keeping them in jail. He returned to
his brothers, took Simeon and bound
him before their eyes. He then gave
orders to fill their bags with grain
and send them to Canaan to return “Joseph and his Brothers”
by Peter von Cornelius, fresco, 1816.
with younger brother.
 Joseph’s Testing
Joseph manipulating his
brother’s emotions is a fitting
response to how they treated
him. He seems to be making
them suffer for their own good,
just as God made Joseph suffer
for the good of the whole family.
The Hebrew‫( ַוּיֵצֵא ִלּבָם‬vayetze
libam) literally means “and their
hearts went out”. They were
trully afraid. They were not in
control. When they arrived
home, they told the whole truth
“Joseph and his Brothers”
to their father (Gen. 42:29-35). by Peter von Cornelius, fresco, 1816.
 Joseph’s Testing

  ‫וַּי ֹאמֶר ֲא ֵלהֶם יַעֲק ֹב ֲאבִיהֶם‬

‫ׁש ַּכ ְל ֶּתם יֹוסֵף אֵינֶּנּו‬
ִ ‫א ֹתִ י‬
‫ׁשמְעֹון אֵינֶּנּו ְואֶת־ ִּבנְיָמִן‬ ִ ‫ְו‬
‫ּתִ ּקָחּו ָעלַי הָיּו ֻכ ָּלנָה׃‬
Their father Jacob said to
them, “It is always me that
you bereave: Joseph is no
more and Simeon is no more,
and now you would take away
Benjamin. These things always
happen to me!” (Gen. 42:36) “Joseph and his Brothers”
by Peter von Cornelius, fresco, 1816.
 Joseph’s Testing
Although this looks like one family’s
personal drama, it was truly a history
of the nation in the making. The
reason why Simeon was chosen is
because he was Leah’s second son
(Gen. 29:31-33). Simeon was the
appropriate hostage for Benjamin,
who Rachel’s second son. Simeon’s
name‫( ִׁש מְע ֹון‬shimon) is connected
with the verb‫ׁשמַע‬ ָ (shamah), which
means “to hear”. This echoes the
brothers not paying heed to the cries
of Joseph from the pit as he was sold “Joseph and his Brothers”
by Peter von Cornelius, fresco, 1816.
as a slave to Egypt. (Gen. 42:21-22)
 Joseph’s Testing

‫וַּי ֹאמֶר ֹלא־י ֵֵרד ְּבנִי ִע ָּמכֶם ּכִי־ָאחִיו מֵת‬

‫וְהּוא ְלבַּדֹו נִׁשְָאר‬
“My son must not go down with you, for
his brother is dead and he alone is left.”
(Gen. 42:38)
Jacob spoke of the second son of Rachel,
Benjamin, as “my son”, while failing to
make any mention of the second son of
Leah – Simeon, who now was in captivity
in Egypt. Jacob’s statement that Benjamin
was the only son is testing whether or “Jacob” Mural by Hugo Ballin at
not the brothers can now accept Jacob’s Wilshire Boulevard Temple, Los
Angeles, 1974.
favoritism towards Rachel’s children.
 Joseph’s Testing
Only when the supply of food from
Egypt was almost gone he told the
sons to return to Egypt, not to save
Simeon, but to bring more food.

‫ׁש ְלחָה‬
ִ ‫וַּי ֹאמֶר י ְהּודָ ה אֶל־יִׂש ְָראֵל ָאבִיו‬
‫ַהּנַעַר ִא ִּתי ְונָקּומָה ְונֵ ֵלכָה ְונִ ְחי ֶה וְֹלא‬
‫נָמּות ּגַם־ ֲאנַחְנּו גַם־אַּתָ ה ּגַם־ ַטּפֵנּו׃‬
 
Then Judah said to his father Israel,
“Send the boy in my care, and let us be
on our way, that we may live and not “Jacob” Mural by Hugo Ballin at
Wilshire Boulevard Temple, Los
die - you and we and our children.” Angeles, 1974.

(Gen. 43:8)
 Joseph’s Testing
Initially Jacob refuses to let Benjamin
go. He tells his sons to get more food
from Egypt, but Judah refuses to go on
behalf of his brothers. The Egyptian
ruler’s condition for returning was very
clear – “bring their youngest brother”
(Benjamin). Jacob was upset with his
sons that they even revealed the
existence of Benjamin, but Judah
defended their actions. Judah reasons
with Jacob and convinces the father
that not just Benjamin may be lost, but
all of their lives are on the line. “Jacob” Mural by Hugo Ballin at
Wilshire Boulevard Temple, Los
Angeles, 1974.
Joseph’s Testing
Finally, Israel agrees to send Benjamin to Egypt
and instructs his sons to take gifts for the man
they traded with. They should return the money
they found in their sacks, plus the price for the
grain. He extends his blessing upon his children,
trusting that El Shaddai will have mercy towards
them. He trusts that both brothers will be
released and this shows that, in the end, Jacob
is a true son of Abraham. This is a moment of
great personal challenge. Israel was willing to
trust El Shaddai with his most treasured child -
Benjamin. Jacob is willing to stake everything on
God whom he has come to know through his
rocky, but redemptive sojourns.
 Joseph’s Testing

“The father invokes this old name

for God and hopes for mercy.
Everything is staked on that one
name. Injured Jacob believes more
than his sons. He dares to think of
a new possibility. In his boldness,
he breaks the cycle of his own grief
and loss. And at the same time, he
breaks the sons’ spiral of betrayal
and deception. Jacob is a picture of
faithfulness that permits newness. Walter Brueggemann, Professor of Old
He is able to care and grieve and Testament at Columbia Theological
Seminary
therefore to hope”.
Joseph and Benjamin
When brothers arrived to Egypt and
Joseph saw Benjamin, he instructed
the steward to bring everyone to his
house and prepare a festive meal. At
first the brothers were afraid and
hurried to tell Joseph’s steward that,
after their last visit, they had found
their money was returned to them in
their sacks, so they brought that silver
back. Yet, ironically, the silver will
continue to follow them throughout
the story, echoing the silver they
received as a payment for Joseph sold
into slavery.
Joseph and Benjamin

 ‫אֱֹלהֵיכֶם‬‫יראּו‬
ָ ‫ׁשָלֹום ָלכֶם ַאל־ ִּת‬
‫וֵאֹלהֵי ֲאבִיכֶם נָתַ ן ָלכֶם ַמטְמֹון‬
‫ּבְַא ְמ ְּתח ֹתֵ יכֶם ַּכ ְס ְּפכֶם ּבָא ֵאלָי‬
‫ׁשמְעֹון׃‬
ִ ‫וַּיֹוצֵא ֲא ֵלהֶם אֶת־‬
“All is well with you; do not be
afraid. Your God, the God of your
father, must have put treasure in
your bags for you. I got your
payment.” And he brought out
Simeon to them. (Gen. 43:23)
Joseph and Benjamin
The steward welcomed Joseph’s brothers
in, washed their feet and took care of their
animals. The brothers laid out the gifts they
had brought for the vizier, expecting him to
arrive at noon, since they were told that
they were to dine there. When Joseph
arrived, the brothers again bowed
themselves to the ground before him. This
is reminiscent of Jacob bowing before Esau
when he returned the stolen blessing,
when he made a restitution payment to
Esau. The brothers continue to bow down
before Joseph, not once, as the dream
foretold, but many times over.
Joseph and Benjamin
The first words the vizier
spoke to them upon their
arrival were in the form of a
question.
 

‫ַוּיִׁשְַאל ָלהֶם ְלׁשָלֹום וַּי ֹאמֶר‬

‫ֲהׁשָלֹום ֲאבִיכֶם ַהּזָקֵן ֲאׁשֶר‬
‫ֲאמ ְַר ֶּתם הַעֹודֶ ּנּו חָי׃‬
 

He greeted them, and he said,

“How is your aged father of
whom you spoke? Is he still in
good health?” (Gen. 43:27)
 Joseph and Benjamin
“Joseph Dwelleth in Egypt” by James Tissot,
19th century, Jewish Museum, New York.
‫וַּי ֹאמְרּו ׁשָלֹום ְל ַעבְּדְ ָך לְָאבִינּו‬
‫עֹודֶ ּנּו חָי ַוּיִּקְדּו ַוּיִׁשְּתַ חּו׃‬
They replied, “It is well with your
servant our father; he is still in
good health.” And they bowed and
showed humility. (Gen. 43:28)
As we see, the issue of their father
still being alive is of utmost
importance to Joseph. Joseph was
violently taken from his father
Jacob. And Jacob was also robbed
of his beloved son Joseph.
 Joseph and Benjamin
Joseph confirms with the brothers
that the young man standing
before him is really Benjamin. He
proceeds, to the utter
astonishment of the brothers, to
address the child in the kindest
words. We read in Genesis 43:29b
‫( אֱֹלהִים י ָ ְחנְָך ְּבנִי‬Elohim yachnecha
beni) which literally says “God will
be gracious to you, my son”. One
can almost feel the choking in
Joseph’s throat when he says the
words: “my son”.
“Joseph Dwelleth in Egypt” by James Tissot,
19th century, Jewish Museum, New York.
 Joseph and Benjamin
“Joseph Dwelleth in Egypt” by James Tissot,
19th century, Jewish Museum, New York.
Joseph was desperately longing to
openly call him “my brother”.
However, the time for that had not
yet come. What follows is an
agonizingly deep display of
emotion as Joseph, unable to hold
back his tears, goes to another
room to weep. After regaining
control, he ordered his servants to
serve the meal. He sat separately
from his brothers. What followed
was the ultimate and most difficult
test of Joseph’s brothers and their
hearts. Have they changed?
The Ultimate Test

The brothers were seated

at the table in accordance
with their age, from the
oldest to the youngest,
and the brothers were
astonished at this.
Benjamin received a food
portion from Joseph’s
table that far exceeded
the portions received by
others, indicating Joseph’s
grace and favor toward
the youngest brother.
 The Ultimate Test
“Joseph Dwelleth in Egypt” by James Tissot,
19th century, Jewish Museum, New York.
‫ַוּיִּׂשָא ַמׂשְא ֹת ֵמאֵת ָּפנָיו‬
‫ֲא ֵלהֶם ַו ֵּת ֶרב ַמׂשְַאת ִּבנְיָמִן‬
‫ִמ ַּמׂשְא ֹת ֻּכּלָם ָחמֵׁש י ָדֹות‬
‫ׁשּכְרּו עִּמֹו׃‬
ְ ִ ‫ַוּיִׁשְּתּו ַוּי‬
Portions were served them
from his table; but Benjamin’s
portion was five times larger
than that of anyone else. And
they drank their fill with him.
(Gen 43:34)
 The Ultimate Test

Joseph gave instructions to give

the brothers as much grain to
they could carry, return all the
money they had brought, and
place Joseph’s silver cup into
Benjamin’s sack as they
departed. As soon as they left
the city, Joseph instructed his
steward to stop the brothers
and accuse them of stealing his
silver cup used for divination.
“Joseph Dwelleth in Egypt” by James Tissot,
19th century, Jewish Museum, New York.
We read Joseph’s precise
instructions in Genesis 44:4b-5.
 The Ultimate Test

The steward was told to say this to

Joseph's brothers:
 

‫ׁש ַּל ְמ ֶּתם ָרעָה ַּתחַת טֹובָה׃‬

ִ ‫ָלּמָה‬
 

Why did you repay good with evil?

(Gen 44:4b)
 

‫ׁש ֶּתה אֲדֹנִי ּבֹו וְהּוא‬

“Egyptian Lotus Chalice”,
c. 1300 BCE, Walter’s Museum
ְ ִ ‫הֲלֹוא זֶה ֲאׁשֶר י‬
‫נַחֵׁש יְנַחֵׁש ּבֹו ה ֲֵרע ֹתֶ ם ֲאׁשֶר ֲעׂשִיתֶ ם׃‬
It is the very one from which my master
drinks and which he uses for divination.
It was a wicked thing for you to do!
(Gen 44:5)
 The Ultimate Test
The brothers, unaware of this set
up, defended themselves and
carelessly proclaimed that whoever
is found with this cup in their sack,
should be put to death and the rest
of them will stay in Egyptian
captivity indefinitely if found guilty
(Gen.44:6-8). Although the
proposed punishment sounds
extreme, it is very likely that the
theft of a sacred item (like this
“Egyptian Lotus Chalice”,
c. 1300 BCE, Walter’s Museum
divination cup) was understood in
the ancient near east as a capital
punishment crime.
 The Ultimate Test
Curiously, the brothers’ words
sound very similar to the exchange
between Laban and Jacob in
Genesis 31:32. These seemingly
unconnected stories are actually
connected. Laban did not find his
sacred objects, but it is presumed
that the price paid for stealing his
gods was the early death of Rachel
when she gave birth to Benjamin.
When brother swore to their doom,
“Egyptian Lotus Chalice”,
the steward retorted that only the
c. 1300 BCE, Walter’s Museum guilty one will be kept as a slave,
the rest will go free.
 The Ultimate Test

‫ָחלִילָה ּלִי ֵמעֲׂשֹות ז ֹאת ָהאִיׁש‬

‫ֲאׁשֶר נִ ְמצָא ַה ָּגבִי ַע ְּבי ָדֹו הּוא‬
‫י ִ ְהי ֶה־ּלִי ָעבֶד ְואַּתֶ ם עֲלּו‬
‫ְלׁשָלֹום אֶל־ ֲאבִיכֶם׃‬
 
“Far be it from me to act thus!
Only he in whose possession
the goblet was found shall be
my slave: the rest of you go
back in peace to your father.”
(Gen 44: 17)
“Egyptian Lotus Chalice”,
c. 1300 BCE, Walter’s Museum
The Ultimate Test

The language and role playing is

striking in this story. The brothers
were initially upset, not so much
with Joseph, but with Jacob,
because of his preferential
treatment of Joseph as Rachel’s
son. But they turned their anger,
not against their father, but
towards the object of Jacob’s
love - Joseph. Their harsh
punishment of young (and
possibly carelessly insensitive)
Joseph was not fair and extreme.
The Ultimate Test

Jacob loved Rachel more than

Leah but had to marry Leah first.
Jacob continues that preferential
treatment with the children they
bore, although it was no fault of
Leah's sons that their mother
was loved less and had
participated in the deceit of
Jacob on his wedding day. The
sons of Leah have to suffer
unjustly because of their mother
(Leah), grandfather (Laban) and
their deceit.
The Ultimate Test

Now, in this tense scene, the

steward echoes the words of
Joseph’s instructions to him: “Far
be it from me to act like this!”
We must see the irony here.
Joseph’s steward, a worshiper of
pagan deities has a better sense
of justice while the children of
Israel are not yet able to
demonstrate the same. They
were not prepared for this turn
of events and that was exactly
what Joseph planned.
 The Moment of Truth
The brothers were
searched first and
Benjamin’s sack
was checked last.
When the cup was
found they tore
their clothes as a
sign of deep grief
and, reloading their
donkeys, returned
to the city without
a word.
“Brothers Find the Silver Goblet in Benjamin's Pack”
by Alexander Ivanov c. 1831, Tretyakov Gallery Russia
 The Moment of Truth
Joseph’s scheme, after all, is
to make the brothers feel
they are trapped in a
network of uncanny
circumstances they can
neither control nor explain.
As with all who seek
revenge, Joseph wanted
them, at least for a short
time, to feel exactly what he
felt when he was thrown
into the pit and sold to
Egypt - perplexed, betrayed, “Brothers Find the Silver Goblet in Benjamin's Pack”
by Alexander Ivanov c. 1831, Tretyakov Gallery Russia
lost and alone.
 The Moment of Truth
But this set up was not the true
focus of Joseph’s elaborate plan.
The testing of the brothers was the
goal. Did they change? Will they
allow for their father’s precious
son, Benjamin, to be taken into
slavery and possibly die? Will they
abandon him as they did Joseph?
The moment of truth had come!
Judah, who originally conceived
the plan to sell Joseph to Egypt
instead of killing him, spoke up on
behalf of the brothers, addressing
the grand vizier.
 The Moment of Truth
As Judah retold the entire drama
(Gen. 44:18-30), unbeknown to
him, he is stood before his
brother whom he presumed to
be dead (a fate of most slaves in
Egypt after 20 years of intense
labor). He tells Joseph that “the
father of Benjamin does not see
a meaning in life without his
youngest son”. The very issue
that caused the negative feelings
towards Joseph in the past is now
accepted as a fact by a much
“Joseph and his brothers” By Franz Anton
older and mature Judah. Maulbertsch, c, 1745, Budapest Museum of
Fine Arts.
 The Moment of Truth
This time Judah pleads on behalf of
his father, unable to bear the thought
of his father suffering. There is
nothing that Judah fears more than
his father’s eternal disappointment
and disapproval. Judah begs the vizier
to exchange places with Benjamin. He
will remain a slave in Egypt and
Benjamin should return to his father,
Jacob (Gen.44:30-34). Judah’s tone of
voice showed determination. He was
ready and willing to save Benjamin
“Joseph and his brothers” By Franz
even at the cost of his own freedom Anton Maulbertsch, c, 1745, Budapest
(and eventually life). Museum of Fine Arts.
 Joseph Reveals Himself
This was the moment that Joseph has
been waiting and longing for with all
his heart – the moment of
reconciliation with his brothers. But
more importantly, he waited to see
their truly repentant hearts. Judah’s
plea penetrated the depths of
Joseph’s soul. It released a flood of
emotions. His longing to show his love
to Benjamin and his brothers could
finally be released. Joseph could
hardly contain his emotion when he
“Joseph Reveals Himself to His
Brothers” by Gustave Doré, c 1866.
shouted for everyone except his
brothers to leave the room.
Joseph Reveals Himself
 Joseph’s sobbing was so intense
that the Egyptians heard it and
this news was reported to the
Pharaoh himself (Gen.45:1-2).
 

‫ֲאנִי יֹוסֵף הַעֹוד ָאבִי חָי‬

‫וְֹלא־יָכְלּו ֶאחָיו ַלעֲנֹות א ֹתֹו ּכִי‬
‫נִ ְבהֲלּו ִמ ָּפנָיו׃‬
 
I am Joseph. Is my father still
alive? But his brothers could not
answer him, so dumfounded
were they on account of him.
(Gen 45:3)
Joseph Reveals Himself
His words of revelation‫( ֲאנִי יֹוסֵף‬ani
Yosef) are brief and stunning. He saw
that Judah was willing to be left as a
slave in Egypt forever. The thoughts of
his father still being alive were
suddenly overwhelming. Hence, his
quick question to the brothers about
his father. What is revealed here is not
for the eyes and ears of the Egyptians.
Yet the children of Israel and the
readers of the story are not asked to
leave the room together with the
Egyptians. In fact, we are invited to stay
with the family and see Joseph’s tears.
 Joseph Reveals Himself
We are permitted to witness this
disclosure of great news for Israel:
Their ‘dead’ brother is really alive!
He returned and did so in power!
The dream comes true and God
reigns supreme. Joseph goes on
to explain things to his brothers:
 

‫ֲאנִי יֹוסֵף ֲאחִיכֶם ֲאׁשֶר־ ְמכ ְַרּתֶ ם‬

‫א ֹתִ י ִמצ ְָריְמָה׃‬
 

“I am your brother Joseph, he

whom you sold into Egypt.
“Joseph Reveals Himself to His Brothers”
by Gustave Doré, c 1866.
(Gen 45:4)
 Joseph Reveals Himself
“Joseph Reveals Himself to His Brothers”
By Léon Pierre Urbain Bourgeois, 1863.
 ‫עצְבּו‬
ָ ‫ַאל־ ֵּת‬ ‫ְו ַע ָּתה‬
‫וְַאל־יִחַר ְּבעֵינֵיכֶם‬
‫ּכִי־ ְמכ ְַר ֶּתם א ֹתִ י ֵהּנָה ּכִי‬
‫ׁש ָל ַחנִי אֱֹלהִים‬ְ ‫ְל ִמ ְחי ָה‬
‫ִל ְפנֵיכֶם׃‬
Now, do not be distressed
or reproach yourselves
because you sold me here;
it was to save life that God
sent me ahead of you.
(Gen 45:5)
Joseph Reveals Himself

‫ׁש ָל ֵחנִי אֱֹלהִים ִל ְפנֵיכֶם לָׂשּום ָלכֶם‬

ְ ִ ‫ַוּי‬
‫ָָארץ ּו ְל ַהחֲיֹות ָלכֶם ִל ְפלֵיטָה‬
ֶ ‫ׁשא ִֵרית ּב‬ ְ
‫ּגְדֹלָה׃‬
 

God has sent me ahead of you to ensure

your survival on earth, and to save your
lives in an extraordinary deliverance.
(Gen 45:7)

‫ׁש ַל ְח ֶּתם א ֹתִ י ֵהּנָה ּכִי‬

ְ ‫ְו ַע ָּתה ֹלא־ ַא ֶּתם‬
‫ָהאֱֹלהִים‬
 

So, it was not you who sent me here, but

God. (Gen 45:8)
 Joseph Reveals Himself
“Joseph Reveals Himself to His
Brothers” By Léon Pierre Urbain
Bourgeois, 1863.
Joseph told the brothers to go back to
Jacob as quickly as were able and tell him
that God has made him lord of all Egypt,
and to invite the whole family, their flocks
and herds to join him in Egypt without
delay. Thus the prophecy once given to
Joseph in a dream will be finally fulfilled.
Joseph will provide bread and sustenance
to his entire family during these years of
famine in the region. Two years of famine
were over, but five more were still to
come. The good news for the house of
Israel need not be kept secret any more. It
needed to be told now.
 Joseph Reveals Himself
It is interesting that Joseph
does not demand from his
brothers that they confess to
the father the whole truth,
realizing that the truth would
probably be too traumatic for
him to hear. The Torah leaves
this to the imagination of the
listening community of the
children of Israel. Joseph only
instructs them to tell him of
the good things that now await
“Joseph Reveals Himself to His Brothers” By
the family of Israel in Egypt.
Léon Pierre Urbain Bourgeois, 1863.
Joseph Reveals Himself
Pharaoh was very pleased this
news. The phraseology used in the
text points to the possibility that
Joseph shared the bitter, but
intimate details of his life and
suffering with Pharaoh. Both of
them knew that, sooner or later,
Joseph’s brothers would come to
Egypt for bread. Joseph was
prepared and so was Pharaoh. He
extended his personal guarantees
for the well-being and prosperity of
Joseph’s family when they reach
Egypt (Gen.45:16-20).
Joseph Reveals Himself
This story reads like a drama with a
very moving conclusion. The Torah’s
portrayal of Jacob and his emotion in
hearing, and first disbelieving, that
Joseph was still alive is highlighted.
That which could have been
summarized in one sentence (as was
typically the case in Genesis) is
savored by the storyteller in order to
share those feelings with the hearers
of the story (Gen.45:25-28). For the
author, Joseph is extremely
important as part of Torah’s
message.
Joseph Reveals Himself
It appears that Joseph is the best
picture of the descendant of
Abraham who brings blessing to
the whole world. In fact, he
literally saves the world from
starvation. The story does not
even end here, it continues on.
This story is not meant to be read,
considered and understood just
once. These words are meant to
be lived from year to year by all
children of Jacob, a truly
remarkable man, who struggled
with God – and became Israel.