Difference between revisions of "Joseph"

<p> son of Jacob and Rachel, and brother to Benjamin, &nbsp;Genesis 30:22; &nbsp;Genesis 30:24 . The history of Joseph is so fully and consecutively given by Moses, that it is not necessary to abridge so familiar an account. In place of this, the following beautiful argument by Mr. Blunt for the veracity of the account drawn from the <em> identity </em> of Joseph's character, will be read with pleasure:—I have already found an argument for the veracity of Moses in the identity of Jacob's character, I now find another in the identity of that of Joseph. There is one quality, as it has been often observed, though with a different view from mine, which runs like a thread through his whole history, his affection for his father. Israel loved him, we read, more than all his children; he was the child of his age; his mother died while he was yet young, and a double care of him consequently devolved upon his surviving parent. He made him a coat of many colours; he kept him at home when his other sons were sent to feed the flocks. When the bloody garment was brought in, Jacob in his affection for him,—that same affection which, on a subsequent occasion, when it was told him that after all Joseph was alive, made him as slow to believe the good tidings as he was now quick to apprehend the sad; in this his affection for him, I say, Jacob at once concluded the worst, and "he rent his clothes and put sackcloth upon his loins, and mourned for his son many days, and all his daughters rose up to comfort him; but he refused to be comforted, and he said, For I will go down into the grave unto my son mourning." </p> <p> Now, what were the feelings in Joseph which responded to these? When the sons of Jacob went down to Egypt, and Joseph knew them, though they knew not him; for they, it may be remarked, were of an age not to be greatly changed by the lapse of years, and were still sustaining the character in which Joseph had always seen them; while he himself had meanwhile grown out of the stripling into the man, and from a shepherd boy was become the ruler of a kingdom; when his brethren thus came before him, his question was, "Is your father yet alive?" &nbsp;Genesis 43:7 . </p> <p> They went down a second time, and again the question was, "Is your father well, the old man of whom ye spake, is he yet alive?" More he could not venture to ask, while he was yet in his disguise. By a stratagem he now detains Benjamin, leaving the others, if they would, to go their way. But Judah came near unto him, and entreated him for his brother, telling him how that he had been surety to his father to bring him back; how that his father was an old man, and that this was the child of his old age, and that he loved him; how it would come to pass that if he should not see the lad with him he would die, and his gray hairs be brought with sorrow to the grave; for "how shall I go to my father, and the lad be not with me, lest, peradventure, I see the evil that shall come on my father?" Here, without knowing it, he had struck the string that was the tenderest of all. Joseph's firmness forsook him at this repeated mention of his father, and in terms so touching: he could not refrain himself any longer; and, causing every man to go out, he made himself known to his brethren. Then, even in the paroxysm which came on him, (for he wept aloud, so that the Egyptians heard,) still his first words uttered from the fulness of his heart were, "Doth my father yet live?" He now bids them hasten and bring the old man down, bearing to him tokens of his love and tidings of his glory. He goes to meet him; he presents himself unto him, and falls on his neck, and weeps on his neck a good while; he provides for him and his household out of the fat of the land; he sets him before Pharaoh. By and by he hears that he is sick, and hastens to visit him; he receives his blessing; watches his death bed; embalms his body; mourns for him threescore and ten days; and then carries him, as he had desired, into Canaan to bury him, taking with him, as an escort to do him honour, "all the elders of Israel, and all the servants of Pharaoh, and all his house, and the house of his brethren, chariots, and horsemen, a very great company." How natural was it now for his brethren to think that the tie by which alone they could imagine Joseph to be held to them was dissolved, that any respect he might have felt or feigned for them must have been buried in the cave of Machpelah, and that he would now requite to them the evil they had done! "And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil." And then they add of themselves, as if well aware of the surest road to their brother's heart, "Forgive, we pray thee, the trespass of the servants of the God of thy father." In every thing the father's name is still put foremost: it is his memory which they count upon as their shield and buckler. </p> <p> It is not the singular beauty of these scenes, or the moral lesson they teach, excellent as it is, with which I am now concerned, but simply the perfect artless consistency which prevails through them all. It is not the constancy with which the son's strong affection for his father had lived through an interval of twenty years' absence, and, what is more, through the temptation of sudden promotion to the highest estate;—it is not the noble- minded frankness with which he still acknowledges his kindred, and makes a way for them, "shepherds" as they were, to the throne of Pharaoh himself;—it is not the simplicity and singleness of heart which allow him to give all the first-born of Egypt, men over whom he bore absolute rule, an opportunity of observing his own comparatively humble origin, by leading them in attendance upon his father's corpse to the valleys of Canaan and the modest cradle of his race;—it is not, in a word, the grace, but the <em> identity </em> of Joseph's character, the light in which it is exhibited by himself, and the light in which it is regarded by his brethren, to which I now point as stamping it with marks of reality not to be gainsayed. </p> <p> Some writers have considered Joseph as a type of Christ; and it requires not much ingenuity to find out some resemblances, as his being hated by his brethren, sold for money, plunged into deep affliction, and then raised to power and honour, &c; but as we have no intimation in any part of [[Scripture]] that Joseph was constituted a figure of our Lord, and that this was one design of recording his history at length, all such applications want authority, and cannot safely be indulged. The account seems rather to have been left for its moral uses, and that it should afford, by its inimitable simplicity and truth to nature, a point of irresistible internal evidence of the truth of the [[Mosaic]] narrative. </p> <p> <strong> 2. </strong> JOSEPH, the husband of Mary, and reputed father of Jesus, was the son of Jacob, and grandson of Matthan, &nbsp; Matthew 1:15-16 . The place of his stated residence was Nazareth, particularly after the time of his marriage. We learn from the evangelists that he followed the occupation of a carpenter, &nbsp;Matthew 13:55; and that he was a just man, or one of those pious [[Israelites]] who looked for the coming of the Messiah, &nbsp;Matthew 1:19 . It is probable that Joseph died before Christ entered upon his public ministry; for upon any other supposition we are at a loss to account for the reason why Mary, the mother of Jesus, is frequently mentioned in the evangelic narrative, while no allusion is made to Joseph; and, above all, why the dying [[Saviour]] should recommend his mother to the care of the beloved disciple John, if her husband had been then living, &nbsp;John 19:25-27 . </p> <p> <strong> 3. </strong> JOSEPH OF ARIMATHEA, a Jewish senator, and a believer in the divine mission of Jesus Christ, &nbsp; John 19:38 . St. Luke calls him a counsellor, and also informs us that he was a good and just man, who did not give his consent to the crucifixion of Christ, &nbsp;Luke 23:50-51 . And though he was unable to restrain the sanhedrim from their wicked purposes, he went to Pilate by night, and solicited from him the body of Jesus. Having caused it to be taken down from the cross, he wrapped it in linen, and laid it in his own sepulchre, which, being a rich man, he appears to have recently purchased, and then closed the entrance with a stone cut purposely to fit it, &nbsp;Matthew 27:57-60; &nbsp;John 19:38-42 . </p>

<p> '''Jo'seph.''' (increase). </p> <p> 1. The elder of the two sons of Jacob, by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. &nbsp;Genesis 37:2. </p> <p> He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. &nbsp;Genesis 37:5-7. He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into a dry pit, to the intent that he might restore him to Jacob. The appearance of the Ishmaelites suggested his sale for "twenty pieces (shekels) of silver." &nbsp;Genesis 37:28. Sold into Egypt to Potiphar, Joseph prospered and was soon set over Potiphar's house, and "all he had he gave into his hand;" but incurring the anger of Potiphar's wife, &nbsp;Genesis 39:7-13, he was falsely accused and thrown into prison, where he remained at least two years, interpreting during this time the dreams of the cupbearer and the baker. </p> <p> [[Finally]] Pharaoh himself dreamed two prophetic dreams. Joseph, being sent for, interpreted them in the name of God, foretelling the seven years of plenty and the seven years of famine. Pharaoh, at once, appointed Joseph, not merely governor of Egypt, but second only to the sovereign, and also gave him to wife Asenath, daughter of Potipherah priest of On (Hieropolis), and gave him a name or title, Zaphnath-paaneah. (preserver of life). Joseph's first act was to go throughout all the land of Egypt. </p> <p> During the seven plenteous years, there was a very abundant produce, and he gathered the fifth part and laid it up. When the seven good years had passed, the famine began. &nbsp;Genesis 41:54-57. See '''Famine''' . After the famine had lasted for a time, apparently two years, Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the corn which they brought, and brought it into Pharaoh's house, &nbsp;Genesis 47:13-14, and when the money was exhausted, all the cattle, and finally all the land, except that of the priests, and apparently, as a consequence, the Egyptians themselves. He demanded, however, only a fifth part of the produce as Pharaoh's right. </p> <p> Now Jacob, who had suffered also from the effects of the famine, sent Joseph's brother to Egypt for corn. The whole story of Joseph's treatment of his brethren is so graphically told in Genesis, Genesis 42-45, and is so familiar, that it is unnecessary here to repeat it. On the death of Jacob in Egypt, Joseph carried him to Canaan, and laid him in the cave of Machpelah, the burying-place of his fathers. </p> <p> Joseph lived "a hundred and ten years," having been more than ninety in Egypt. Dying, he took an oath of his brethren that they should carry up his bones to the land of promise: thus showing in his latest action, the faith, &nbsp;Hebrews 11:22, which had guided his whole life. Like his father, he was embalmed, "and he was put in a coffin in Egypt." &nbsp;Genesis 50:26. His trust, Moses kept, and laid the bones of Joseph in his inheritance in Shechem, in the territory of Ephraim, his offspring. His tomb is, according to tradition, about a stone's throw from Jacob's well. </p> <p> 2. Father of Igal, who represented the tribe of Issachar among the spies. &nbsp;Numbers 13:7. </p> <p> 3. A lay Israelite who had married a foreign wife. &nbsp;Ezra 10:42. (B.C. 459). </p> <p> 4. A representative of the priestly family of Shebaniah. &nbsp;Nehemiah 12:14. (B.C. after 536). </p> <p> 5. One of the ancestors of '''Christ''' , son of Jonan. &nbsp;Luke 3:30. </p> <p> 6. Another ancestor of '''Christ''' , son of Judah. &nbsp;Luke 3:26. (B.C. between 536-410). </p> <p> 7. Another ancestor of '''Christ''' , son of Mattathias. &nbsp;Luke 3:24. (B.C. after 400). </p> <p> 8. Son of Heli, and reputed father of '''Jesus Christ''' . All that is told us of Joseph in the New Testament may be summed up in a few words. He was a just man, and of the house and lineage of David. He lived at Nazareth in Galilee. He espoused Mary, the daughter and heir of his uncle Jacob, and before he took her home as his wife, received the angelic communication recorded in &nbsp;Matthew 1:20. </p> <p> When '''Jesus''' was twelve years old, Joseph and Mary took him with them to keep the '''Passover''' at Jerusalem, and when they returned to Nazareth, he continued to act as a father to the child '''Jesus''' , and was reputed to be so indeed. But here, our knowledge of Joseph ends. That he died before our Lord's crucifixion is indeed tolerably certain, by what is related, &nbsp;John 19:27, and perhaps ,&nbsp;Mark 6:3, may imply that he was then dead. But where, when or how he died we know not. </p> <p> 9. Joseph of Arimathaea, a rich and pious Israelite, probably a member of the Great [[Council]] or Sanhedrin. He is further characterized as "a good man and a just." &nbsp;Luke 23:50. We are expressly told that he did not "consent to the counsel and deed" of his colleagues in conspiring to bring about the death of '''Jesus''' ; but he seems to have lacked the courage to protest against their judgment. </p> <p> On the very evening of the crucifixion, when the triumph of the chief priests and rulers seemed complete, Joseph "went in boldly unto Pilate and craved the body of '''Jesus''' ." Pilate consented. Joseph and Nicodemus then, having enfolded the sacred body in the linen shroud which Joseph had bought, consigned it to a tomb hewn in a rock, in a garden belonging to Joseph, and close to the place of crucifixion. There is a tradition that he was one of the seventy disciples. </p> <p> 10. Joseph, called Barsabas, and surnamed Justus; one of the two person chosen by the assembled church, &nbsp;Acts 1:23, as worthy to fill the place in the apostolic company from which Judas had fallen. </p>

<p> The well known son of Jacob, whose history we have in Genesis from the thirtieth chapter to the end of the book. This made, in the margin of the Bible, is Adding—from Jasaph, to increase. It were needless to enter particulars of Joseph's history, when the [[Bible]] hath given it so beautifully. But perhaps it may not be an unacceptable service to observe on the history of this patriarch, what a remarkable character he is, and in what numberless instances he appears as a type of Christ: taken altogether, perhaps the greatest in the whole Scriptures. I shall particularize in a few leading features. </p> <p> As Joseph was the beloved son of Jacob, and distinguished by his father with special tokens, of his affection, and which excited the envy of his brethren; so Christ, the beloved and only begotten son of God, by means of that distinguishing token of JEHOVAH, in setting him up, the Head of his body the church, and giving him a kingdom, in his glorious character of Mediator, called forth, as is most generally believed, that war we read of in heaven in the original rebellion of angels. (See &nbsp;Revelation 12:1-17) The coat of many colours Joseph wore might not unaptly be said to represent the several offices of the Lord Jesus when on earth—his prophetical, priestly, and kingly character. The dreams of Joseph, implying his superiority over his brethren and his father's house, interpreted with an eye to Christ, are very striking circumstances of the preeminency of his character. Of him, indeed, might the prophecy of Jacob respecting Judah be fully applied: "Thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies, and thy father's children shall bow down be fore thee." (&nbsp;Genesis 49:8) The mission of Joseph to his brethren, by the father, to see if they were well, and how they fared, (&nbsp;Genesis 37:14) is a striking representation of the mission of God's dear Son to this our world. He came indeed, not only to seek, but to save that which was lost; but like another Joseph, the treatment he received corresponded in all points, only in an infinitely higher degree of baseness and cruelty. They sold Joseph for a slave, for twenty pieces of silver, and he was carried down into Egypt, and from the pit and the prison he arose, by divine favour, to be [[Governor]] over the whole land. But our Joseph was not only sold for thirty pieces of silver, but at length crucified and slain, and from the grave which he made with the wicked and with the rich in his death, by his resurrection and ascension, at the right hand of power, he is become the universal and eternal Governor both of heaven and earth. </p> <p> The temptations of Joseph, by the wife of Potiphar, bear no very distant resemblance to the temptations of the Lord Jesus by Satan. The trial to the one, was the lusts of the flesh; the trial to the other, was the pride of life. But the grace imparted to Joseph, to repel the temptation, and the punishment he suffered by a false imputation, very beautifully set forth the innocency of Christ triumphing over the Devil's temptation in the wilderness, and the imputation of our sin to Jesus, who himself bore our sins in his own body on the tree, though himself without sin, neither was guile found in his mouth. In the exaltation of Joseph at the right hand of Pharaoh, and all the famished country coming to him for bread, we behold a lovely type, indeed, of our [[Almighty]] Joseph exalted at the right hand of God, and dispensing blessings of grace and mercy in the living bread, which is himself, to a famished world. And as then the Zapnathpaaneah of Egypt revealed secrets, and the cry was, Go unto Joseph, what he saith unto you do: so now, in the person of the Lord Jesus Christ, we do, indeed, behold our [[Wonderful]] Counsellor, who hath made known to us his and his Father's will, and the one desire of every soul is, to go unto Jesus, whatsoever he saith unto us is blessed, and our duty to obey. </p> <p> In the going down of Israel into Egypt with all his house, constrained by famine to seek bread-what a striking portrait is here also drawn of the true Israel of God, constrained by the famine of soul to seek to Jesus for supply. And though like the brethren of Joseph, little do we at first know, that the Lord of the country is our brother, though in the first awakenings of spiritual want the Governor may seem with us, as Joseph did to them, to speak roughly; yet when the whole comes to be opened tour view, and Jesus is indeed discovered to be Lord of all the land, how, like Joseph's brethren, are we immediately made glad, and eat and drink at his table with him, forgetting all past sorrow in present joy, and partaking of that "bread of life, of which whosoever eateth shall live forever!" Such, among many other striking particularities, are the incidents in the history of the patriarch Joseph, which are highly typical of Christ. </p> <p> Under the article of Joseph we must not forget to observe, that there are several more of the name mentioned in Scripture, and of some importance: </p> <p> ·Joseph the husband of Mary, the mother of the Lord Jesus Christ, &nbsp;Matthew 1:15; Mat 1:18. </p> <p> ·Joseph, or Joses, son of Mary and Cleophas, supposed to be one of those who did not at first believe on Christ, but was afterwards converted, &nbsp;John 7:5. </p> <p> ·Joseph, called Barsabas, a candidate for the apostleship with Matthias. See &nbsp;Acts 1:23. </p> <p> ·Joseph of Arimathea, &nbsp;John 19:38. </p> <p> ·Joseph, husband to Salome. </p>

<p> (Ἰωσήφ) </p> <p> <b> 1. The elder of Jacob’s two sons </b> by Rachel, the eleventh Patriarch, the ancestor of the tribes of Ephraim and Manasseh. In St. Stephen’s address before the Sanhedrin reference is made to Joseph’s being sold by his brothers, God’s presence with him in Egypt, his promotion to be governor of the land, his manifestation of himself to his brethren, his invitation to his father and all his kindred to migrate to Egypt (&nbsp;Acts 7:9-14), and finally, at a much later date, the rise of a Pharaoh who ‘knew not Joseph’ (7:18). </p> <p> The question of the historicity of the narrative in Genesis was never raised by the [[Apostolic]] Church, nor by the modern Church till the dawn of the age of criticism. The critical verdict is that the story is based upon facts which have been idealized in the spirit of the earlier Hebrew prophets. That the tradition of a Hebrew minister in Egypt, who saved the country in time of famine, ‘should be true in essentials is by no means improbable’ (J. Skinner, <i> Genesis </i> [ <i> International Critical [[Commentary]] </i> , 1910] 441). Driver thinks it credible that an actual person, named Joseph, ‘underwent <i> substantially </i> the experiences recounted of him in Gn.’ ( <i> Hasting's Dictionary of the Bible (5 vols) </i> ii. 771b). See H. Gunkel, <i> Genesis </i> , 1910, p. 356f. </p> <p> In &nbsp;Hebrews 11:21 allusion is made to the blessing received by Joseph’s two sons from his dying father. In &nbsp;Hebrews 11:22 Joseph is placed on the roll of the ‘elders’-saints of the OT-who by their words and deeds gave evidence of their faith. The particular facts selected as proving his grasp of things unseen-which is the essence of faith (&nbsp;Hebrews 11:1)-are his death-bed prediction of the exodus of the children of Israel and his commandment regarding the disposal of his bones (&nbsp;Genesis 50:24-25; cf. &nbsp;Joshua 24:32). Though he was an Egyptian governor, speaking the Egyptian language, and married to an Egyptian wife, he was at heart an unchanged Hebrew, and his dying eyes beheld the land from which he had been exiled as a boy, the homeland of every true Israelite. </p> <p> <b> 2. Joseph Barsabbas </b> , surnamed <b> Justus </b> , was one of those who accompanied Jesus during His whole public ministry and witnessed His Resurrection. He was therefore nominated, along with Matthias, for the office made vacant by the treachery and death of Judas [[Iscariot]] (&nbsp;Acts 1:21-23). After prayer ‘the lot fell upon Matthias’ (&nbsp;Acts 1:26). It is admitted even by radical critics that Jesus deliberately chose twelve disciples (corresponding to the twelve tribes of Israel), and it was natural that these should seek to keep their sacred number unimpaired. The name ‘Barsabbas’ (or ‘Barsabas,’ C, Vulgate, Syrr.) has been variously explained as ‘child of the Sabbath,’ ‘son of Sheba,’ ‘warrior,’ or ‘old man’s son.’ The [[Roman]] surname <i> Justus </i> was adopted in accordance with a Jewish custom which prevailed at the time-cf. ‘John whose surname was Marcus’ (&nbsp;Acts 12:12; &nbsp;Acts 12:25), and ‘Saul, who is also Paulus’ (&nbsp;Acts 13:9). It is a natural conjecture-no more-that this Joseph was the brother of Judas Barsabbas (&nbsp;Acts 15:22). [[Eusebius]] ( <i> HE </i> [Note: E Historia Ecclesiastica (Eusebius, etc.).]i. 12) regards him as one of ‘the Seventy’ (&nbsp;Luke 10:1), and records (iii. 39) that a ‘wonderful event happened respecting Justus, surnamed Barsabbas, who, though he drank a deadly poison, experienced nothing injurious (μηδὲν ἀηδές), by the grace of God.’ </p> <p> <b> 3. Joseph </b> , surnamed <b> Barnabas </b> (&nbsp;Acts 4:36). See Barnabas. </p> <p> James Strahan. </p>

<p> '''Joseph''' (jô'zef), increase, 1. The elder of Jacob's two sons by Rachel, &nbsp;Genesis 37:3, and beloved by his father. The gift of the new robe, or coat of many colors, was perhaps intended to give him the rights of primogeniture, as the son of his first wife, in place of Reuben who had forfeited them. &nbsp;Genesis 35:22; &nbsp;1 Chronicles 5:1. He was born in Mesopotamia. &nbsp;Genesis 30:22-24. By a wonderful providence of God he was raised from a prison to be the chief ruler of Egypt under Pharaoh. "The story of his father's fondness, of his protest against sin among his brothers, of their jealous hostility and his prophetic dreams, of his sale by his brethren to Midianites and by them to Potiphar in Egypt, of the divine favor on his pure and prudent life, his imprisonment for three to twelve years for virtue's sake, his wonderful exaltation to power and his wise use of it for the good of the nation, of his tender and reverent care of his father, his magnanimity to his brethren, and his faith in the future of God's chosen people, is one of the most pleasing and instructive in the Bible, and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need full rehearsal."—Hand. The history of Joseph is strikingly confirmed by the Egyptian monuments. Joseph married the princess Asenath, daughter of Potipherah, priest of On; and his two sons, Manasseh and Ephraim, &nbsp;Genesis 41:50, whom Jacob adopted. &nbsp;Genesis 48:5, became the heads of two of the twelve tribes of Israel. 2. The son of [[Heli]] and reputed father of Jesus Christ. He was a just man, and of the house and lineage of David. He lived at Nazareth in Galilee. He espoused Mary, the daughter and heir of his uncle Jacob, and before he took her home his wife received the angelic communication recorded in &nbsp;Matthew 1:20. When Jesus was twelve years old, Joseph took his mother and Jesus to keep the passover at Jerusalem, and when they returned to Nazareth he continued to act as a father to the child Jesus, and was reputed to be so indeed. But here our knowledge of Joseph ends. That he died before our Lord's crucifixion is indeed tolerably certain, by what is related, &nbsp;John 19:27; and, perhaps, &nbsp;Mark 6:3, may imply that he was then dead. But where, when, or how he died, we know not. 3. Joseph of Arimathæa, a rich and pious Israelite, probably a member of the Great Council or Sanhedrin. He is further characterized as "a good man and a just." &nbsp;Luke 23:50. We are told that he did not "consent to the counsel and deed" of his colleagues in the death of Jesus. On the evening of the crucifixion Joseph "went in boldly unto Pilate and craved the body of Jesus." Pilate consented. Joseph and Nicodemus then, having enfolded the sacred body in the linen shroud which Joseph had bought, placed it in a tomb hewn in a rock, in a garden belonging to Joseph, and close to the place of crucifixion. There is a tradition that he was one of the seventy disciples. 4. Joseph, called Barsabas, and surnamed Justus: one of the two persons chosen by the assembled church, &nbsp;Acts 1:23, as worthy to fill the place in the apostolic company from which Judas had fallen. </p>

<p> 1. The son of Jacob and his beloved Rachel, born in Mesopotamia, &nbsp;Genesis 30:22-24 , B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering faith, of self-control in youth and patience in adversity, of discretion and fidelity in all stations of life, serenely walking with God through all, and at death intrusting soul and body alike into his hands, &nbsp;Hebrews 11:22; may well lead the young reader to cry, Oh that the God of Joseph were my God, &nbsp;Genesis 37:1-36 &nbsp; 39:1-50:26 . Joseph died, aged on hundred and ten, B. C. 1637; and when the Israelites, a century and a half later, went up from Egypt, they took his bones, and at length buried them in Shechem, &nbsp;Exodus 13:19 &nbsp; Joshua 24:32 . A Mohammedan wely or tomb covers the spot regarded generally, and it may be correctly, as the place of his burial. It is a low stone enclosure, and stands in quiet seclusion among high trees, at the western entrance of the valley of Shechem, at the right of the traveller's path and nearer mount [[Ebal]] than mount Gerizim. </p> <p> 2. The husband of Mary, Christ's mother. His genealogy is traced in &nbsp;Matthew 1:1-15 , to David, Judah, and Abraham. See &nbsp;Mark 6:3 . He was a pious and honorable man, as appears from his whole course towards Mary and her son. They both attended the [[Passover]] at Jerusalem when Christ was twelve years of age, &nbsp;Luke 2:41-51; and as no more is said of him in the sacred narrative, and Christ committed Mary to the care of one of his disciples, he is generally supposed to have died before Christ began his public ministry. He seems to have been well known among the Jews, &nbsp;Mark 6:3 &nbsp; John 6:42 . </p> <p> 3. A native of Arimathea, but at the time of Christ's crucifixion a resident at Jerusalem. He was doubtless a believer in the Messiah, and "waited for the kingdom of God." He was a member of the Jewish Sanhedrim, and opposed in vain their action in condemning the Savior, &nbsp;Luke 23:51 . When all was over, he "went in boldly unto Pilate, and craved the body of Jesus." It was now night and the Jewish [[Sabbath]] was at hand. He therefore, with the aid of Nicodemus, wrapped the body in spices, for the time, and laid it in his own tomb, &nbsp;Mark 15:43-46 &nbsp; John 19:38-42 . </p> <p> 4. A disciple of Christ, also named Justus, and Barsabas. See [[Barsabas]] . </p>

<li> [[Surnamed]] [[Barsabas]] (&nbsp;Acts 1:23 ); also called Justus. He was one of those who "companied with the apostles all the time that the Lord Jesus went out and in among them" (&nbsp;Acts 1:21 ), and was one of the candidates for the place of Judas. <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Joseph'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/j/joseph.html. 1897. </p> </div> </li>

<p> Joseph, 1 </p> <p> Jo´seph (God-increased), son of Jacob and Rachel, born under peculiar circumstances, as may be seen in; on which account, and because he was the son of his old age , he was beloved by his father more than were the rest of his children, though Benjamin, as being also a son of Jacob's favorite wife, Rachel, was in a peculiar manner dear to the patriarch. The partiality evinced towards Joseph by his father excited jealousy on the part of his brethren, the rather that they were born of different mothers . Joseph had reached his seventeenth year, when some conduct on the part of his brothers seems to have been such as in the opinion of Joseph to require the special attention of Jacob, to whom, accordingly, he communicated the facts. This greatly increased their dislike to him, and they henceforth 'hated him, and could not speak peaceably unto him' . Their aversion, however, was carried to the highest pitch when Joseph acquainted them with two dreams, which appeared to indicate that Joseph would acquire preeminence in the family, if not sovereignty; and while even his father rebuked him, his brothers were filled with envy. Jacob, however, was not aware of the depth of their ill will; so that, on one occasion, having a desire to hear intelligence of his sons, who were pasturing their flocks at a distance, he did not hesitate to make Joseph his messenger for that purpose. His appearing in view of his brothers was the signal for their malice to gain head. They began to devise means for his immediate destruction, which they would unhesitatingly have effected, but for his half-brother, Reuben, who, as the eldest son, might well be the party to interfere on behalf of Joseph. A compromise was entered into, in virtue of which the youth was stripped of the distinguishing vestments which he owed to his father's affection, and cast into a pit. Having performed this evil deed, and while they were taking refreshment, the brothers beheld a caravan of [[Arabian]] merchants, who were bearing the spices and aromatic gums of India down to the well-known and much-frequented mart, Egypt. On the proposal of Judah they resolved that, instead of allowing Joseph to perish, they should sell him to the merchants. This was accordingly done. Joseph was sold for a slave, to be conveyed by his masters into Egypt. While on his way thither, Reuben returned to the pit, intending to rescue his brother, and convey him safely back to their father. Joseph was gone. On which Reuben went to the wicked young men, who, not content with selling a brother into slavery, determined to punish their father for his partiality towards the unoffending sufferer. With this view they dipped Joseph's party-colored garment in the blood of a kid and sent it to Jacob, in order to make him believe that his favorite child had been torn to pieces by some wild beast. The trick succeeded, and Jacob was grieved beyond measure. </p> <p> Meanwhile the merchants sold Joseph to Potiphar, an officer of Pharaoh's, and captain of the royal guard, who was a native of the country. In Potiphar's house Joseph enjoyed the highest confidence and the largest prosperity. A higher power watched over him; and whatever he undertook succeeded, till at length his master gave everything into his hands. But a second time he innocently brought on himself the vengeance of the ill-disposed. [[Charged]] by his master's wife with the very crime to which he had in vain been tempted, he was at once cast by his master into the state prison. </p> <p> The narrative, which is obviously constructed in order to show the workings of divine Providence, states, however, that Joseph was not left without special aid, in consequence of which he gained favor with the keeper of the prison to such an extent that everything was put under his direction. Two of the regal officers, 'the chief of the butlers' and 'the chief of the bakers,' having offended their royal master, were consigned to the same prison with Joseph. While there, each one had a dream, which Joseph interpreted correctly. The butler, whose fate was auspicious, promised the young Hebrew to employ his influence to procure his deliverance; but when again in the enjoyment of his 'butlership,' he 'forgat' Joseph (Genesis 40). Pharaoh himself, however, had two dreams, which found in Joseph a successful expounder; for the butler then remembered the skill of his prison-companion, and advised his royal master to put it to the test in his own case. Pharaoh's dream, as interpreted by Joseph, foreboded the approach of a seven years' famine; to abate the evils of which Joseph recommended that some 'discreet and wise' man should be chosen and set in full power over the land of Egypt. The monarch was alarmed, and called a council of his advisers. The wisdom of Joseph was recognized as of divine origin and supereminent value; and the king and his ministers (whence it appears that the Egyptian monarchy—at Memphis—was not despotic, but constitutional) resolved that Joseph should be made (to borrow a term from Rome) [[Dictator]] in the approaching time of need. The highest honors were conferred upon him. He was made ruler over all the land of Egypt, and the daughter of Potipherah, priest of On, given him to wife. </p> <p> Seven years of abundance afforded Joseph opportunity to carry into effect such plans as secured an ample provision against the seven years of need. The famine came, but it found a prepared people. The visitation did not depend on any mere local causes, for 'the famine was over all the face of the earth;' 'and all countries came into Egypt to Joseph to buy corn' . Among these customers appeared ten brethren, sons of the Hebrew Jacob. They had of necessity to appear before Joseph, whose license for the purchase of corn was indispensable. Joseph had probably expected to see them, and he seems to have formed a deliberate plan of action. His conduct has brought on him the always ready charges of those who would rather impeach than study the Bible, and even friends of that sacred book have hardly in this case done Joseph full justice. Joseph's main object appears to have been to make his brothers feel and recognize their guilt in their conduct towards him. For this purpose suffering, then as well as now, was indispensable. Accordingly Joseph feigned not to know his brothers, charged them with being spies, threatened them with imprisonment, and allowed them to return home to fetch their younger brother, as a proof of their veracity, only on condition that one of them should remain behind in chains, with a prospect of death before him should not their words be verified. Then it was, and not before, that 'they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul and would not hear; therefore is this distress come upon us' . On which, after weeping bitterly, he by common agreement bound his brother Simeon, and left him in custody. At length Jacob consented to Benjamin's going in company with his brothers, and provided with a present consisting of balm, honey, spices and myrrh, nuts and almonds, and with double money in their hands (double, in order that they might repay the sum which Joseph had caused to be put into each man's sack at their departure, if, as Jacob supposed, 'it was an oversight'), they went again down to Egypt and stood before Joseph and there, too, stood Benjamin, Joseph's beloved brother. The required pledge of truthfulness was given. If it is asked why such a pledge was demanded, since the giving of it caused pain to Jacob, the answer may be thus: Joseph knew not how to demean himself towards his family until he ascertained its actual condition. That knowledge he could hardly be certain he had gained from the mere words of men who had spared his life only to sell him into slavery. How had these wicked men behaved towards his venerable father? His beloved brother Benjamin, was he safe? or had he suffered from their jealousy and malice the worse fate with which he himself had been threatened? Nothing but the sight of Benjamin could answer these questions, and resolve these doubts. </p> <p> Benjamin had come, and immediately a natural change took place in Joseph's conduct: the brother began to claim his rights in Joseph's bosom. Jacob was safe, and Benjamin was safe. Joseph's heart melted at the sight of Benjamin: 'And he said to the ruler of his house, Bring these men home, and slay and make ready, for these men shall dine with me at noon' . But guilt is always the ready parent of fear. Accordingly the brothers expected nothing but being reduced to slavery. When taken to their own brother's house, they imagined they were being entrapped. A colloquy ensued between them and Joseph's steward, whence it appeared that the money put into their sacks, to which they now attributed their peril, was in truth a present from Joseph, designed, after his own brotherly manner, to aid his family in their actual necessities. [[Noon]] came, and with it Joseph, whose first question regarded home: 'He asked them of their welfare, and said, Is your father well, the old man of whom ye spake? is he yet alive? And he lifted up his eyes and saw his brother Benjamin, his mother's son, and said, Is this your younger brother? And he said, God be gracious unto thee, my son!' 'And Joseph made haste, for his bowels did yearn upon his brother, and he sought where to weep, and he entered into his chamber and wept there.' Does this look like harshness? </p> <p> The connection brings into view an Egyptian custom, which is of more than ordinary importance, in consequence of its being adopted in the Jewish polity: 'And they set on (food) for him by himself (Joseph), and for them by themselves (the brethren), and for the Egyptians which did eat with them, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination with the Egyptians' . This passage is also interesting, as proving that Joseph had not, in his princely grandeur, become ashamed of his origin, nor consented to receive adoption into a strange nation: he was still a Hebrew, waiting, like Moses after him, for the proper season to use his power for the good of his own people. </p> <p> Joseph, apparently with a view to ascertain how far his brethren were faithful to their father, hit upon a plan which would in its issue serve to show whether they would make any, and what, sacrifice, in order to fulfill their solemn promise of restoring Benjamin in safety to Jacob. Accordingly he ordered not only that every man's money (as before) should be put in his sack's mouth, but also that his 'silver cup in which my lord drinketh, and whereby he divineth,' should be put in the sack's mouth of the youngest. The brethren departed, but were soon overtaken by Joseph's steward, who charged them with having surreptitiously carried off this costly and highly-valued vessel. They on their part vehemently repelled the accusation, adding, 'with whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen.' A search was made, and the cup was found in Benjamin's sack. Accordingly they returned to the city. And now came the hour of trial: Would they purchase their own liberation by surrendering Benjamin? After a most touching interview, in which they proved themselves worthy and faithful, Joseph declared himself unable any longer to withstand the appeal of natural affection. On this occasion Judah, who was the spokesman, showed the deepest regard to his aged father's feelings, and entreated for the liberation of Benjamin even at the price of his own liberty. In the whole of literature we know of nothing more simple, natural, true, and impressive. </p> <p> Most natural and impressive is the scene also which ensues, in which Joseph, after informing his brethren who he was, and inquiring, first of all, 'Is my father alive?' expresses feelings free from the slightest taint of revenge, and even shows how, under Divine Providence, the conduct of his brothers had issued in good—'God sent me before you to preserve a posterity in the earth, and to save your lives by a great deliverance.' Five years had yet to ensue in which 'there would be neither earing nor harvest,' and therefore the brethren were directed to return home and bring Jacob down to Egypt with all speed. 'And he fell upon his brother Benjamin's neck and wept; and Benjamin wept upon his neck. Moreover, he kissed all his brethren, and wept upon them; and after that his brethren talked with him' . </p> <p> The news of these striking events was carried to Pharaoh, who being pleased at Joseph's conduct, gave directions that Jacob and his family should come forthwith into Egypt. The brethren departed, being well provided for—'And to his father Joseph sent ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way.' </p> <p> The intelligence which they bore to their father was of such a nature that 'Jacob's heart fainted, for he believed them not.' When, however, he had recovered from the thus naturally told effects of his surprise, the venerable patriarch said, 'Enough; Joseph my son is yet alive: I will go and see him before I die' . </p> <p> Accordingly Jacob and his family, to the number of threescore and ten souls, went down to Egypt, and by the express efforts of Joseph, were allowed to settle in the district of Goshen, where Joseph met his father: 'And he fell on his neck, and wept on his neck a good while.' There Joseph 'nourished his father and his brethren, and all his father's household, with bread, according to their families' . </p> <p> Meanwhile the predicted famine was pauperizing Egypt. The inhabitants found their money exhausted, and their cattle and substance all gone, being parted with in order to purchase food from the public granaries, until at length they had nothing to give in return for sustenance but themselves. 'Buy us'—they then imploringly said to Joseph—'and our land for bread, and we and our land will be slaves unto Pharaoh.' 'And Joseph bought all the land of Egypt for Pharaoh, so the land became Pharaoh's.' The people too, 'Joseph removed to cities from one end of the borders of the land to the other end.' Religion, however, was too strong to submit to these political and social changes, and so the priests still retained their land, being supplied with provisions out of the common store gratuitously. The land, which was previously the people's own, was now leased to them on a tenancy, at the rent of one-fifth of the produce: the land of the priests being exempted. </p> <p> Joseph had now to pass through the mournful scenes which attend on the death and burial of a father. Having had Jacob embalmed, and seen the rites of mourning fully observed, the faithful and affectionate son proceeded into the land of Canaan, in order, agreeably to a promise which the patriarch had exacted, to lay the old man's bones with those of his fathers, in 'the field of [[Ephron]] the Hittite.' Having performed with long and bitter mourning Jacob's funeral rites, Joseph returned into Egypt. The last recorded act of his life forms a most becoming close. After the death of their father, his brethren, unable, like all guilty people, to forget their criminality, and characteristically finding it difficult to think that Joseph had really forgiven them, grew afraid, now they were in his power, that he would take an opportunity of inflicting some punishment on them. They accordingly go into his presence, and, in imploring terms and an abject manner, entreat his forgiveness. 'Fear not'—this is his noble reply—'I will nourish you and your little ones.' </p> <p> Joseph lived an hundred and ten years, kind and gentle in his affections to the last; for we are told, 'The children of Machir, the son of Manasseh, were brought up upon Joseph's knees' . And so having obtained a promise from his brethren, that when the time came, as he assured them it would come, that God should visit them, and 'bring them unto the land which he sware to Abraham, to Isaac, and to Jacob,' they would carry up his bones out of Egypt, Joseph at length 'died and they embalmed him, and he was put in a coffin' . This promise was religiously fulfilled. His descendants, after carrying the corpse about with them in their wanderings, at length put it in its final resting-place in Shechem, in a parcel of ground that Jacob bought of the sons of Hamor, which became the inheritance of the children of Joseph . </p> <p> By his Egyptian wife, Asenath, daughter of the high priest of Heliopolis, Joseph had two sons, Manasseh and Ephraim ( sq.), whom Jacob adopted , and who accordingly took their place among the heads of the twelve tribes of Israel. </p> <p> Joseph, 2 </p> <p> Joseph, 'the husband of Mary, of whom was born Jesus, who is called Christ' . By Matthew He is said to have been the son of Jacob, whose lineage is traced by the same writer through David up to Abraham. Luke represents Him as being the son of Heli, and traces His origin up to Adam. How these accounts are to be reconciled, is shown under Genealogy. </p> <p> The statements of Holy Writ in regard to Joseph are few and simple. According to a custom among the Jews, traces of which are still found, Joseph had pledged his faith to Mary; but before the marriage was consummated she proved to be with child. [[Grieved]] at this, Joseph was disposed to break off the connection; but, not wishing to make a public example of one whom he loved, he contemplated a private disruption of their bond. From this step, however, he is deterred by a heavenly messenger, who assures him that Mary has conceived under a divine influence. 'And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins' ( sq.; ). To this account various objections have been taken; but most of them are drawn from the ground of a narrow, shortsighted and half-informed rationalism, which judges everything by its own small standard, and either denies miracles altogether, or admits only such miracles as find favor in its sight. </p> <p> Joseph was by trade a carpenter, in which business he probably educated Jesus . The word rendered 'carpenter' is of a general character, and may be fitly rendered by the English word 'artificer' or 'artisan.' Schleusner asserts that the universal testimony of the ancient church represents our Lord as being a carpenter's son. Hilarius, on Matthew, asserts, in terms which cannot be mistaken, that Jesus was a smith. Of the same opinion was the venerable Bede; while others have held that our Lord was a mason, and [[Cardinal]] Cajetan, that he was a goldsmith. The last notion probably had its origin in those false associations of more modern times which disparage hand-labor. Among the ancient Jews all handicrafts were held in so much honor, that they were learned and pursued by the first men of the nation. </p> <p> Christian tradition makes Joseph an old man when first espoused to Mary, being no less than eighty years of age, and father of four sons and two daughters. The painters of Christian antiquity conspire with the writers in representing Joseph as an old man at the period of the birth of our Lord—an evidence which is not to be lightly rejected, though the precise age mentioned may be but an approximation to fact. </p> <p> It is not easy to determine when Joseph died, but it has been alleged, with great probability, that he must have been dead before the crucifixion of Jesus. There being no notice of Joseph in the public life of Christ, nor any reference to him in the discourses and history, while 'Mary' and 'His brethren' not infrequently appear, these circumstances afford evidence not only of Joseph's death, but of the inferior part which as legal father only of our Lord, Joseph might have been expected to sustain. So far as our scanty materials enable us to form an opinion, Joseph appears to have been a good, kind, simple-minded man, who, while he afforded aid in protecting and sustaining the family, would leave Mary unrestrained to use all the impressive and formative influence of her gentle, affectionate, pious, and thoughtful soul. </p>

<ol> <li> <i> Jacob </i> s [[Age]] at His Birth'. Joseph was thirty years old when he Stood before Pharaoh (&nbsp;Genesis 41:46 ). The seven plenteous years and two years of the famine had passed when Jacob went into Egypt (30+7+2=39) (&nbsp;Genesis 41:46,53,54; &nbsp;Genesis 45:4-6; &nbsp;Genesis 47:1-9 ). Jacob was one hundred thirty years old when he entered Egypt (&nbsp;Genesis 47:1-9 ). Jacob was, therefore, (130 - 39 = 91) ninety-one years old at the birth of Joseph. </li> <li> <i> Early Life </i> . Joseph was the son of Rachel, born to Jacob in his Old age (&nbsp;Genesis 30:1-24 ), and was therefore the favorite (&nbsp;Genesis 37:3; Joseph had two remarkable dreams, resulting in the estrangement of his Brothers and the suspicion of his father (&nbsp;Genesis 37:5-11 ). His brothers sold him into slavery, and deceived their father by dipping the coat of Many colors into the blood of a goat, assuring him that they had found It (&nbsp;Genesis 37:15-35 ). </li> <li> <i> [[Lessons]] from Jacob </i> s Mourning'. Jacob mourned for Joseph, [[Believing]] that he was dead (&nbsp;Genesis 37:31-35 ). We may learn from this, <ol> <li> to be careful about acting on the testimony of prejudiced witnesses, </li> <li> and that a lie conscientiously believed and acted upon will produce substantially the same effects as the truth. </li> </ol> </li> <li> <i> Early Life in Egypt </i> . Joseph was sold to Potiphar, an officer of Pharaoh. (&nbsp;Genesis 39:1; &nbsp;Acts 7:9 ). On a false charge he was thrown into prison. In prison he enjoyed the confidence of the keeper, and [[Interpreted]] the dreams of the butler and baker (&nbsp;Genesis 39:21-23; &nbsp;Genesis 40:1-23 ). </li> <li> <i> Pharaoh </i> s Dreams'. The king had two dreams: <ol> <li> He stood by the river and saw seven well-favored and fat-fleshed [[Kine]] come up out of the river and feed in a meadow, and seven Other kine that were ill-favored and lean-fleshed followed and [[Devoured]] them. </li> <li> He beheld seven ears of corn upon one stalk, rank and good, and They were followed by seven thin and blasted ears by which They were devoured (&nbsp;Genesis 41:1-7 ). </li> </ol> </li> <li> <i> Joseph </i> s Interpretation'. The wise men failed to give the king's Mind any relief, and Pharaoh, on the suggestion of the chief butler, Called for Joseph, who declared that the dreams were one, and predicted That there would immediately follow seven years of plenty, succeeded by Seven years of famine (&nbsp;Genesis 41:8-32 ). </li> <li> <i> His [[Elevation]] </i> . Pharaoh immediately clothed Joseph in royal Vestures, made him ride in the second chariot, and required the people To prostrate themselves before him (&nbsp;Genesis 41:33-45 ). </li> <li> <i> His Marriage </i> . Pharaoh gave him the name [[Zaphnathpaaneah]] (Preserver of the age, or revealer of secrets), and also gave him Asenath, the daughter of Potipherah, priest of On, to wife. By this Union were two sons (&nbsp;Genesis 41:44-52 ). </li> <li> <i> [[Preparation]] for the [[Famine]] </i> . Joseph immediately began to make Preparations for the famine. He gathered corn "as the sands of the Sea" and stored it in the cities (&nbsp;Genesis 41:47-52 ). </li> <li> <i> Famine in Egypt </i> . The famine began as Joseph had predicted and Covered the entire land of Egypt (&nbsp;Genesis 41:53-57 ). </li> <li> <i> Famine in Canaan </i> . The famine extended to Canaan (&nbsp;Genesis 42:1,2 Acts 42:1,&nbsp;7:11 ). Jacob sent his sons to Egypt to buy corn. Joseph recognized them, but they did not know him. He supplied their wants, and they [[Returned]] to their home (&nbsp;Genesis 42:3-38 ). On their return to Egypt, Joseph made himself known to them and sent for his father to come to Egypt (&nbsp;Genesis 43:1-34; &nbsp;Genesis 44:1-34; &nbsp;Genesis 45:1-24; &nbsp;Acts 7:12,14 ). Jacob received the news of Joseph's glory with incredulity (&nbsp;Genesis 45:25-28 ). </li> <li> <i> Lessons from Joseph </i> s Brothers'. We may learn from this, <ol> <li> to investigate thoroughly before coming to a conclusion, </li> <li> and that after a man is once settled in error, it takes a tremendous influence to deliver him from it. </li> </ol> </li> <li> <i> Jacob </i> s Descent into Egypt'. Jacob at once departed for Egypt [[Accompanied]] by his entire family; they also took their possessions (&nbsp;Genesis 46:1-26 ). </li> <li> <i> [[Harmony]] of &nbsp;Genesis 46:26; &nbsp;Deuteronomy 10:22; &nbsp;Acts 7:14 </i> . The first passage counts the direct descendants (sixty-six) of Jacob who went with him Into Egypt (&nbsp;Genesis 46:26 ). The second counts the sixty-six, Jacob, Joseph, and his two sons (&nbsp;Deuteronomy 10:22 ). The third counts the seventy, and five of Joseph's "kindred" whose names are not given. </li> <li> <i> Jacob </i> s Introduction to Pharaoh'. Joseph introduced his father To Pharaoh, who received him with respect. Jacob in return blessed Pharaoh twice, and departed from his presence (&nbsp;Genesis 47:7-10 ). </li> <li> <i> [[Settled]] in Goshen </i> . Jacob and his family were given permission To dwell in Goshen where they enjoyed peace, plenty, and general [[Prosperity]] (&nbsp;Genesis 47:1-27 ). </li> <li> <i> Date </i> . <ol> <li> It was twenty-five years from the death of [[Terah]] to the birth of Isaac (&nbsp;Genesis 11:32; &nbsp;Genesis 12:1-5; &nbsp;Genesis 21:5; &nbsp;Acts 7:1-4 ). </li> <li> It was sixty years from the birth of Isaac to the birth of Jacob (&nbsp;Genesis 25:26 ). </li> <li> It was one hundred thirty years from the birth of Jacob to his introduction to Pharaoh. (25 + 60 + 130 = 215) (&nbsp;Genesis 47:7-10 ). </li> </ol> <p> The settling of the Hebrews in Egypt was therefore two hundred fifteen years after the death of Terah or Abram's entrance into Canaan. </p> </li> <li> <i> Last Days of Jacob </i> . The closing of Jacob's life was distinguished by <p> (A) obtaining a promise from Joseph to bury him with his [[Fathers]] (&nbsp;Genesis 47:26-31 ); (b) reminding Joseph of the promises of God (&nbsp;Genesis 48:1-4 ); (c) adopting Joseph's two sons (&nbsp;Genesis 48:5,6 ); (d) placing Ephraim before Manasseh (&nbsp;Genesis 48:8-20 ); (e) predicting the restoration of his family to Canaan (&nbsp;Genesis 48:21 ); (f) giving Joseph an extra portion of his estate (&nbsp;Genesis 48:21,22 ); (g) prophesying of the coming [[Shiloh]] (&nbsp;Genesis 48:8-12; &nbsp;Hebrews 7:14; &nbsp;Revelation 5:1-5 ); (h) blessing all his sons (&nbsp;Genesis 49:1-28 ). </p> </li> <li> <i> Death and [[Burial]] of Jacob </i> . Jacob died in Egypt, was embalmed by Joseph's orders, carried to Canaan, and buried with great honors and great lamentation (&nbsp;Genesis 50:1-13; &nbsp;Acts 7:15,16 ). </li> <li> <i> Last Days of Joseph </i> . Joseph's last days were distinguished by <ol> <li> forgiving his brothers; </li> <li> enjoying the pleasures of family relation; </li> <li> predicting the restoration of his brethren to the land of Abraham, Isaac, and Jacob; </li> <li> and taking a pledge of his brethren to carry his bones with them on their departure (&nbsp;Genesis 50:15-26 ). </li> </ol> </li> </ol>

<p> The name of four persons in Scripture. 1, '''''' </p> <p> he son of Jacob and Rachel, and the story of whose life is given in &nbsp;Genesis 2 , '''''' </p> <p> arpenter, the husband of the Virgin Mary and the reputed father of Jesus. 3, '''''' </p> <p> member of the Jewish Sanhedrin, who begged the body of Jesus to bury it in his own tomb. 4, '''''' </p> <p> urnamed '''''' </p> <p> ne of the disciples of Jesus, and deemed worthy to be nominated to fill the place vacated by Judas. </p>

<p> '''Bibliography Information''' McClintock, John. Strong, James. Entry for 'Joseph'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/j/joseph.html. Harper & Brothers. New York. 1870. </p>