Joseph, Son of Jacob The first son of Rachel (Gen 30:2224); he was set apart among the sons of

Jacobfavored by his father and despised by his brothers (Gen 37:24). Joseph is one of the central
figures in the narrative of Jacobs family contained in the final chapters of Genesis (Gen 3750).

Joseph dies at 110 years old (Gen 50:2226), after experiencing several cycles of loss and restoration,
reconciliation with his brothers, and acceptance of the radical claim that his story wasby no perfection
of his own, but by Gods grace and intentionultimately good for Joseph and for others (at least for a
time; see Gen 50:20; the use of this deeming word here is sometimes compared to what God spoke over
creation; see also Rom 8:2830; Brueggemann, Genesis, 377).

Joseph may function as a bridge character in the Pentateuch between the patriarchs (Abraham, Isaac,
and Jacob) and the exodus figures of Moses and Joshua. Josephs deportation from Canaan to Egypt
initiates the evacuation of the promised land (Beal and Gunn, Reading, 58). According to
Brueggemann, the central question in the Joseph narrative is How does one speak about faith in a
context where the older ways are found wanting? (Brueggemann, Genesis, 289). The narrator of
Josephs story illustrates a most subtle answer: Gods ways are so high they are cloaked in mystery
and do not rely on human articulation and strivingin fact, Gods ways are working themselves out in
the midst of everyday natural and worldly life. And yet, the purposes of God demand a human
counterpart; they choose to rely on the human actor (Brueggemann, Genesis, 332).

Josephs Undoing

Joseph and His Father

Joseph is the 11th son of Jacob and the firstborn of Rachel, Jacobs favored wife (Gen 30:2224; 33:2).
The complexity of Jacobs familial relationships, especially that of Joseph with his father and with his 10
older brothers, is illustrated by the coat of many colors (ornamented tunic), which Joseph receives
from his father (Gen 37:3). In a potent literary reversal, both Jacob and Joseph are betrayed when
Josephs coat is smeared with animal blood and returned in mockery of the fathers love and the sons
trust (Gen 37:3133). Further, it may be that the use of Josephs coat and the blood of a goat kid holds
literary echoes from the story of Jacobs deceit of his own father, Isaac, when Jacob used hairy clothing
to emulate his brother (Sarna, Genesis).

Joseph and His Brothers

Joseph wears his coat of privilege before his brothers while delivering the interpretation of dreams they
are sure not to appreciate or understand (Gen 37:59). It is possible that Josephs tattling (Gen 37:2),
coat-wearing (37:4, 18, 23), and dream-sharing (37:511) are an intentional flaunting of his own favor,
setting him up early as a trickster; it may have been his own deception [that] begins Josephs trek to
Egypt (Nicholas, Trickster, 61). Conversely, Joseph may not have the maturity to realize how his
behavior insults his brothers (Gen 37:4). Either way and naturally, Josephs brothers are unable to
separate Josephs personality and ego from his dreams and interpretations and, in the end, they despise
and betray him for it (Gen 37:11, 1920; Sarna, Genesis).

With the exception of Reuben (Gen 37:2122) and Judah (Gen 37:2627) who interfere in the outright
killing of Joseph, the intensity of his brothers hatred motivates them to throw him into a pit to die
(though perhaps Reuben intended to rescue him covertly). Reuben is certainly not ethical (compare Gen
35:22); it is his idea to throw Joseph into the pit rather than kill him (Gen 37:22). Reuben does intend to
rescue Joseph, according to the narrative (Gen 37:22), but he could have also simply stood up for his
brother properly. The brothers sit down for a meal in earshot of Josephs cries (Gen 37:25; a meal which
the narrator will expertly reverse; see Gen 43:11, 25, 3132; Sarna, Genesis). Also, Judah is not some
great intercessor here: He instead is the one who devises the plan to sell Joseph into slavery (Gen
37:27), which could be a misunderstanding by Judah of Reubens plans or simply a method Judah viewed
as more suitable for the brother he hated.

Joseph and His Superiors

At Judahs ambiguously motivated suggestion, Joseph is sold to traveling Ishmaelites (Gen 37:27; 39:1;
or Midianites, Gen 37:28, 36). The text first records that it is the Midianites who come by and take Judah
and his brothers up on the transaction (Gen 37:28). But it also says that the Ishmaelites sold Joseph to
Potiphar (Gen 37:1). Then again at another point the text says that it is the Midianites who sold him to
Potiphar (Gen 37:36). This textual difficulty has been explained as:

a reference to the same group of people (compare Judg 8:2224);

Ishmaelites possibly being a generic term for nomadic tradespeople;

Joseph changing hands multiple times;

two stories being carelessly edited together.

Either way, those who buy and traffic Joseph are likely his distant kinsfolk, which serves to increase the
tragic element early in the narrative (both the Ishmaelites and Midianites are likely descended from
Abraham). Joseph is treated as a commodity to the benefit of his brothers, the slave traders, and his
new owner, Potiphar, who is emphasized in the text for his identity as an Egyptian (Gen 39:12, 5; see
also the hints of this given to Abram in Gen 15:13).

Joseph achieves what can be seen as three levels of success in Egypt: he moves quickly from common
slave, to noticed and respected household servant, to personal assistant of Potiphar, to overseer of the
land (Gen 39:24; Sarna, Genesis). The narrative is uniquely explicit in this chapter about Gods abiding
presence with Joseph, pointing to such presence as the only reason for his success (Gen 39:2, 3, 5, 21,
23). Josephs success may have fueled his own struggles with narcissism and machismo, perhaps
contributing to the attraction and desire he arouses in Potiphars wife (Berlin and Brettler, Jewish Study
Bible, Gen 39); it may also increase his humility and obedience to the great commandments (see also
Matt 22:3740; Custis, et. al., Genesis).

Potiphar has complete trust in Joseph with exception only regarding the food that he atewhich may
be understood as a metaphor for wife and possibly revealing Potiphars concern over Josephs sexual
conducta statement followed by a description of Joseph who is handsome and good-looking (Gen
39:6; see also Prov 30:20; Sarna, Genesis, 272). This phrase could also be understood as referring to
Potiphars private affairs or food preparation (in the sense that Potiphar may not have allowed Joseph to
prepare his food because he was not Egyptian; compare Gen 43:32; see Custis, et. al., Genesis).

Joseph catches the attention of Potiphars wife, who increasingly attempts to seduce him until Joseph is
forced to physically flee from her persistent attention, leaving behind his clothing (Gen 39:712). Joseph
is not absent of passion, but his passions are of a different sortin the narrative, Joseph is likely carrying
an understated sense of being a man of destiny, a destiny not to be squandered on a fling of passion
it is the dream that makes this man and she cannot take that away from him (Brueggemann, Genesis,
3156, order mine). Joseph also takes great strength from his masters trust in him (Gen 39:89).

When Joseph gives his temptress his clear and categorical no, Potiphars wife (always unnamed)
deviously accuses Joseph of dallyingmocking and seducing (Gen 39:1318). It is likely that Potiphar
doubts the accusations against Joseph or he would have had him executed; it may also be that Joseph
defends his honor in ways that arouse further suspicion in his masters mind (Sarna, Genesis, 276).
Instead of being put to death, Joseph is thrown into prison, making this another of his descents into a
pita literary device that can be understood as a place where Joseph paradoxically receives both
condemnation and salvation (Gen 39:20; see also 37:2122; 39:1; Fung, Victim, 28).

Josephs Restoration

Joseph and His Superiors

Joseph prospers, even in prison (Gen 39:2123). When the kings chief professionalshis cupbearer and
bakerare imprisoned, Joseph is assigned to care of them; he notes their distress (Gen 40:17). One
night they each dream, and Joseph, once betrayed as the dreamer, is now redeemed by his ability to
interpret the dreams of others; this is a role he seems to assumein contrast to the Egyptian and
Babylonian diviners of the dayby audaciously defining himself as the voice of God: Do not
interpretations belong to God? Please tell them to me (Gen 40:8; Custis, Genesis, Gen 40; Sarna,
Genesis, 281). The cupbearers dream foretells his pardon (Gen 40:915); the bakers, his death (Gen
40:1619). Josephs interpretations come true in three days time and though the cupbearer is indeed
reinstated, he forgets to mention Joseph to his superiors (Gen 40:2022). Joseph remains in prison for
two more years, completing a slavery and imprisonment that has lasted 13 years (Gen 40:2341:1).

Pharaohs dreams of famine overtaking abundance, are the third set of dream pairs in the narrative (Gen
41:17). Pharaoh cannot find a satisfying interpretation among those offered by his Egyptian
magiciansfinally, the cupbearer remembers Joseph (Gen 41:813). Pharaoh sends for him, and for the
fourth time Josephs clothes are changed, signifying the beginning of his liberation (Gen 41:14; see also
Gen 37:3, 23; 39:12; 41:42; Berlin and Brettler, Jewish Study Bible, Gen 41). Here Joseph also shaves his
head, signaling his full assimilation as an Egyptian; this, combined with his later mention of divining, his
role as a dream interpreter, and his marrying a daughter of the priest of On, could be understood as
Joseph becoming a type of Egyptian priest (Gen 41:14; 41:45; 44:16).

In a remarkable inversion of power, Josephs innocent discernment leaves Pharaoh with both an
interpretation of his dreams and some unsolicited advice regarding the ultimate salvation of the entire
nation from famine (Brueggemann, Genesis, 327; compare Dan 2 and 4).

Pharaoh, immediately convinced that Joseph has the spirit of God, promotes Joseph to second-in-
command with the task of implementing the very plan he has proposed (Gen 41:3738; see also Gen
1:2). Here it may be that the dream of God, the current or impending reality, and a human actor
converge (Gen 41:33; Brueggemann, Genesis, 332). As his brothers had scornfully foretold (Gen 37:8,
1011), Joseph will now rule, but conditionally: His rule will be rooted not in sheer power, but in the
benefit he provides to the less fortunate, at least for a time (Gen 41:4041; Jewish Study Bible).

Joseph is eventually given his fifth and final change of clothes, Pharaohs own ring, a new name
(Zaphenath-paneah, revealer of hidden things), and a new wife, Asenath, from among the Egyptian
nobility (Gen 41:4245). Josephs Egyptianization (a delicate blend of fidelity and enculturation
(Brueggemann, Genesis, 334) may later function as a disguise for the trickster, allowing for his
reconciliation with his brothers and their relocation to Egypt as foretold (Gen 15:1316; Sarna, Genesis,
288).

The narrative consistently wrestles with the tension between divine will and human agency, and also
with the pulls of family, empire, and enculturation. Josephs identification as an Egyptian can be
understood as an overidentification with those who enslave him, as he plays the imperial game for the
sake of the promise of his dream, but in many ways, forgets the purpose of the promise in the process
and perhaps the promisor, God (Brueggemann, Genesis, 358).

In the seven plenteous years that follow, Joseph stores up immense amounts of grain in preparation for
the famine (Gen 41:4749). He also has two sons whose names speak to the abundant restoration of
Josephs own years of famine and heartache: Manasseh (he who causes to forget) and Ephraim
(fruitful land; Gen 41:5152; Custis, et. al., Genesis).

Joseph and his Brothers

Reconciliation between Joseph and his brothers is initiated by the strike of the foretold famine in Jacobs
homeland (Gen 41:57; probably an unrelated famine; Sarna, Genesis). It is Jacob, Josephs father, who
sends all of his sons but Benjamin to buy grain in Egypt (Gen 42:15). In a stunning reversal and a
fulfillment of Josephs dreams, his brothers bow to him, though they do not recognize him (Gen
42:68). Joseph appears to treat them harshly, imprisoning them for three days and then releasing them
(Gen 42:920). This may be an act of simulated retributive justice or perhaps he is simply up to his
trickster wayswhile he secretly weeps over them (Gen 42:2324). Joseph keeps Simeon, who may
have a reputation for cruelty, tied up as a hostage (Sarna, Genesis; compare Gen 34:30; 49:5) and sends
the rest home with grain and instructions to fetch Benjamin; he also returns their money in their sacks
(Gen 42:1828). This sets up the narrative for the later confusion about how their money ended up back
in their sacks, as well as their fear about how this will be perceived (Gen 42:35; 43:1123). Josephs
treatment of his brothers can be interpreted as (Custis, et. al., Genesis):

an act of revenge;

a desire to see Benjamin;

a test of his brothers transformation, confirmation of which he hears as they discuss their
past evil deeds.

Desperate for food again, Josephs brothers return to Joseph (Gen 43:17). Judah, the brother who once
may have saved (or betrayed) Josephs life by selling him, now pledges his own life for Benjamins
safekeeping and, with stirring speech, insists that Jacob allow Benjamin be taken to Joseph (Gen
43:810; 37:27). Previously, Reuben also offers a similar pledge to their father (saying oddly that his
father may kill his two sons if he does not return with Benjamin), but is rejected, perhaps echoing his
failed rescue of Joseph from the pit (Gen 42:3738; see also Gen 37:2122; 29). Ultimately, Jacob sends
them all to Joseph, including Benjamin, who is under Judahs care and released from his fathers house,
which seems to anticipate for Benjamin a different future (Gen 42:1315). The men return to the man
(Joseph) again, with gifts and double money (Gen 42:1115).
The brothers second encounter with Joseph holds greater emotional intensity and suspense. The
brothers and the reader are filled with a sense of foreboding (Sarna, Genesis), as Joseph has an
abundant meal prepared in honor of their arrival (Gen 43:16). Joseph keeps leaving the scene, overcome
with emotion (Gen 43:30). The theft of the money is cleared up and Simeon is released (Gen
43:2023). Joseph is overjoyed to see Benjamin (Gen 43:3031), but he continues to test his brothers,
staging the meal to reveal his favoritism for Benjamin (his alter-ego; Sarna, Genesis, 302) and his
knowledge of their birth order to see if there is any lingering resentment in the family (Gen 43:3334;
Custis, Genesis). The brothers show no obvious resentment and Joseph pretends to send them on their
way, again with their money returned to their sacks and grain in their possession (Gen 44:1). Joseph
then sends out men in pursuit of the brothers, in order to falsely accuse them of thievery, but of a silver
cup rather than the money (Gen 44:210).

Joseph aims to further test his brothers loyalty to Benjamin by hiding his own silver cup in Benjamins
bag, later saying, Do you not know that a man like me can indeed practice divination? (Gen 44:2, 5,
15). Joseph may here be claiming that he needed the cup to use for divination or that he practiced his
own kind of divination and would then know the truth about the location of the cup because of his
discernment (Gen 44:16; Custis, Genesis). When the cup is found in Benjamins sack and he is convicted
of thievery, Benjamins brothers tear their clothes at the news; rather than abandoning Benjamin, they
return with the accused to the house of Joseph (Gen 44:13).

Judah, who has become increasingly powerful in the narrative, again assumes the leading position and
offers the longest speech in Genesis (Gen 44:1834; Jewish Study Bible, Gen 44:1417). Judahs speech
is shrewd, dignified, and sincerean appeal to Josephs powerful advantage to grant mercy in the face
of misery (Gen 44:18). He also appears to subtly question Josephs own integrity, catching him in his
own strategem (Gen 44:21; Sarna, Genesis, 3031). In an act of courageous self-sacrifice and in a full-
circle turn from his earlier selling of Joseph, Judah offers himself as a slave to Joseph in place of
Benjamin and sets up the narrative for a final reconciliation (Gen 44:3334).

Overcome by Judahs willingness to sacrifice and triggered to deep emotion by the repetition of my
father (14 times in Judahs speech; Sarna, Genesis), Joseph reveals his identity to his brothers with loud
weeping (Gen 45:14). Joseph reminds his brothers of their unbrotherliness, but reassures them that
it was actually God who sent him into exile among the Egyptians (Gen 45:59).

With equally great rejoicing, the brothers, especially Benjamin, are reconciled to Joseph, whom they had
thought dead (Gen 45:911).

Joseph and His Father

Jacob is stunned by the news that Joseph remains alive and that Joseph will be the one by his side in his
old age (Gen 46:4); Jacob is further astonished by the chance he may have to see his son again (Gen
46:2728). Joseph even readies and sends wagons to carry Jacob to him (45:27). Jacob brings all of his
family to settle in the land of Goshen near Joseph, where they prosper. Despite the negative
connotations that going to Egypt has always carried, God promises to go with him, offering again the
presence that has been a consistent theme in Jacobs life (Gen 46:14). Pharaoh provides for Jacob in
Goshen (Gen 47).

Joseph is given a blessing by his father in Gen 49:2226, again set apart and favored, but this time
without the estrangement of relationship (Gen 49:2226). Josephs two sons are also blessed by Jacob,
with Jacob insisting on blessing the younger Ephraim over the older Manasseh (Gen 48; this is a literary
parallel to his own place over his older brother Esau; Gen 25:1934; 27). This happens despite Joseph
insisting that Jacob not do so (Gen 48:1719; compare Gen 48:1, 10, 13). Ultimately, this results in
Josephs inheritance being a type of double portion and both of his sons becoming tribes of Israel; he is
the only one of the brothers for which this happens (see Josh 1617).

(For further details on the tribes of Israel and this passage, see this article: Israel, Tribes of.)

Once Joseph buries Jacob back in the land of Canaan, his brothers wonder what will happen to them in
Egypt if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to
him? (Gen 50:15). Joseph answers with forgiveness and a promise to care for them (Gen 50:21).
Josephs ultimate statement of faith is articulated again, a perspective that seems to offer an answer to
both easy humanism and supernaturalism (Brueggemann, Genesis, 347): Even though you intended
to do harm to me, God intended it for good, in order to preserve a numerous people (Gen 50:2021).

Bibliography

Beal, Timothy K. and David Gunn. Reading Bibles, Writing Bodies: Identity and the Book. London:
Routledge, 1997.

Berlin, Adele and Marc Zvi Brettler. The Jewish Study Bible. Oxford: Oxford University Press: 2004.

Brueggemann, Walter. Genesis. Interpretation. Louisville: John Knox, 1982. Repr., Louisville:
Westminster John Knox, 2010.

Custis, Miles, Douglas Mangum, and Wendy Widder. Genesis 1250. Lexham Bible Guide. Bellingham,
Wash.: Lexham Press, 2013.

Fung, Yiu-Wing. Victim and Victimizer: Josephs Interpretation of his Destiny. JSOT Supplement 308.
Sheffield: Sheffield Academic Press, 2000.

Nicholas, Dean Andrew. The Trickster Revisited: Deception as a Motif in the Pentateuch. New York: Peter
Lang, 2009.

Sarna, Nahum M. Genesis. JPS Torah Commentary. Philadelphia: Jewish Publication Society, 1989.

____________________

Carrie Sinclair Wolcott, Joseph, Son of Jacob, ed. John D. Barry et al., The Lexham Bible Dictionary
(Bellingham, WA: Lexham Press, 2016).