Joseph The Dreamer Full Movie
Dagny Westall
Scholars hold different opinions about the historical background of the Joseph story, as well as the date and development of its composition.[6] Thomas Rmer argues that "The date of the original narrative can be the late Persian period, and while there are several passages that fit better into a Greek, Ptolemaic context, most of these passages belong to later revisions."[7]
In Jewish tradition, he is the ancestor of a second Messiah called "Mashiach ben Yosef", who will wage war against the forces of evil alongside Mashiach ben David and die in combat with the enemies of God and Israel.[8]
In Genesis 37, Vayeshev, Joseph's half-brothers were jealous of him. Most of them plotted to kill him in Dothan, except Reuben,[14][15] who suggested they throw Joseph into an empty cistern; he intended to rescue Joseph himself later. Unaware of this plan to rescue Joseph, the others agreed with Reuben.[c] Upon imprisoning Joseph, the brothers saw a camel caravan carrying spices and perfumes to Egypt, and sold Joseph to these merchants.[d] The guilty brothers painted goat's blood on Joseph's coat and showed it to Jacob, who therefore believed Joseph had died.
In Genesis 39, Vayeshev, Joseph was sold to Potiphar, the captain of Pharaoh's guard. Later, Joseph became Potiphar's servant, and subsequently his household's superintendent. Here, Potiphar's wife (later called Zulaykha) tried to seduce Joseph, which he refused. Angered by his running away from her, she made a false accusation of rape so he would be imprisoned.[e]
The warden put Joseph in charge of the other prisoners and soon afterward Pharaoh's chief cup-bearer and chief baker, who had offended the Pharaoh, were thrown into the prison. Both men had dreams, and Joseph, being able to interpret dreams, asked to hear them. The cup-bearer's dream was about a vine with three branches that was budding. And as it was budding, its blossoms came out and they produced grapes. The cup-bearer took those grapes and squeezed them into Pharaoh's cup, and placed the cup in Pharaoh's hand.
Joseph interpreted this dream as the cup-bearer being restored as cup-bearer to the Pharaoh within three days. The baker's dream was about three baskets full of bread for the Pharaoh, and birds were eating the bread out of those baskets. Joseph interpreted this dream as the baker being hanged within three days and having his flesh eaten by birds.
After two more years, the Pharaoh dreamt of seven lean cows which devoured seven fat cows; and of seven withered ears of grain which devoured seven fat ears. When the Pharaoh's advisers failed to interpret these dreams, the cup-bearer remembered Joseph. Joseph was then summoned. He interpreted the dream as seven years of abundance followed by seven years of famine and advised the Pharaoh to store surplus grain.
That night, Joseph ordered his steward to load the brothers' donkeys with food and all their money. The money they had brought was double what they had offered on the first trip. Deceptively, Joseph also ordered the steward to put his silver cup in Benjamin's sack. The following morning the brothers began their journey back to Canaan. Joseph ordered the steward to go after the brothers and to question them about the "missing" silver cup. When the steward caught up with the brothers, he seized them and searched their sacks. The steward found the cup in Benjamin's sack - just as he had planted it the night before. This caused a stir amongst the brothers. However, they agreed to be escorted back to Egypt. When the Vizier (Joseph) confronted them about the silver cup, he demanded that the one who possessed the cup in his bag become his slave. In response, Judah pleaded with the Vizier that Benjamin be allowed to return to his father, and that he himself be kept in Benjamin's place as a slave (Genesis 44).
Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him: But his bow abode in strength, and the arms of his hands were made strong by the hands of the Mighty God of Jacob (From thence is the Shepherd, the Stone of Israel), Even by the God of your father who shall help thee; and by the Almighty who shall bless thee With blessings of heaven above, Blessings of the deep that lieth under, Blessings of the breasts and of the womb. The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills. They shall be on the head of Joseph, And on the crown of the head of him that was separate from his brethren.
The children of Israel remembered their oath, and when they left Egypt during the Exodus, Moses took Joseph's bones with him. (Exodus 13:19) The bones were buried at Shechem, in the parcel of ground which Jacob bought from the sons of Hamor (Joshua 24:32), which has traditionally been identified with site of Joseph's Tomb, before Jacob and all his family moved to Egypt. Shechem was in the land which was allocated by Joshua to the Tribe of Ephraim, one of the tribes of the House of Joseph, after the conquest of Canaan.
The motif of dreams/dream interpretation contributes to a strong story-like narrative.[25][26] The plot begins by showing Joseph as a dreamer; this leads him into trouble as, out of jealousy, his brothers sell him into slavery. The next two instances of dream interpretation establish his reputation as a great interpreter of dreams; first, he begins in a low place, interpreting the dreams of prisoners. Then Joseph is summoned to interpret the dreams of Pharaoh himself.[27] Impressed with Joseph's interpretations, Pharaoh appoints him as second-in-command (Gen 41:41). This sets up the climax of the story, which many regard to be the moment Joseph reveals his identity to his brothers (Gen 45:3).
In the midrash, the selling of Joseph was part of God's divine plan for him to save his tribes. The favoritism Israel showed Joseph and the plot against him by his brothers were divine means of getting him into Egypt.[28] Maimonides comments that even the villager in Shechem, about whom Joseph inquired his brother's whereabouts, was a "divine messenger" working behind the scene.[29]
Joseph had good reasons not to have an affair with Potiphar's wife: he did not want to abuse his master's trust; he believed in the sanctity of marriage; and it went against his ethical, moral and religious principles taught to him by his father Jacob. According to the Midrash, Joseph would have been immediately executed by the sexual assault charge against him by Potiphar's wife. Abravanel explains that she had accused other servants of the same crime in the past. Potiphar believed that Joseph was incapable of such an act and petitioned Pharaoh to spare his life.[30] However, punishment could not have been avoided because of her class status and limited public knowledge of her scheme.
According to Legends of the Jews, the name of Potiphar's wife is Zuleikha and when she was enticing Joseph to give up to her sinful passion, God appeared unto him, holding the foundation of earth (Eben Shetiyah), that He would destroy the world if Joseph touched her.[31]
Jewish tradition holds that Joseph had his steward plant his personal silver cup in Benjamin's sack to test his brothers. He wanted to know if they would be willing to risk danger in order to save their half brother Benjamin. Since Joseph and Benjamin were born from Rachel, this test was necessary to reveal if they would betray Benjamin as they did with Joseph when he was seventeen. Because Joseph the Dreamer predicts the future by analyzing dreams, alternative Jewish tradition claims that he practiced divination using this silver cup as the steward charged[32] and as Joseph himself claimed in Genesis 44:15.[33]
In one Talmudic story, Joseph was buried in the Nile river, as there was some dispute as to which province should be honored by having his tomb within its boundaries. Moses, led there by an ancient holy woman named Serach, was able by a miracle to raise the sarcophagus and to take it with him at the time of the Exodus.
In addition to honoring him, there was a strong tendency in the patristic period to view his life as a typological precursor to Christ.[34] This tendency is represented in John Chrysostom who said that Joseph's suffering was "a type of things to come",[35] Caesarius of Arles who interpreted Joseph's famous coat as representative of the diverse nations who would follow Christ,[36] Ambrose of Milan who interpreted the standing sheaf as prefiguring the resurrection of Christ,[37] and others.
This tendency, although greatly diminished, was followed throughout late antiquity, the Medieval Era, and into the Reformation. Even John Calvin, sometimes hailed as the father of modern grammatico-historical exegesis,[38] writes "in the person of Joseph, a lively image of Christ is presented."[39]
Joseph (Arabic: يوسُف, Yūsuf) is regarded by the Quran as a prophet (Quran 6:84), and a whole chapter Surah Yusuf 12 is devoted to him, the only instance in the Quran in which an entire chapter is devoted to a complete story of a person. It is described in the Quran as the 'best of stories'.[42] Joseph is said to have been extremely handsome, which attracted his Egyptian master's wife to attempt to seduce him. Muhammad is believed to have once said, "One half of all the beauty God apportioned for mankind went to Joseph and his mother; the other one half went to the rest of mankind."[43] The story has a lot in common with the biblical narrative, but with certain differences.[44] In the Quran the brothers ask Jacob ("Yaqub") to let Joseph go with them.[45] Joseph is thrown into a well, and was taken as a slave by a passing caravan. When the brothers claimed to the father that a wolf had eaten Joseph, he observed patience.[46]
There are numerous mentions of Joseph in Bah' writings.[53] These come in the forms of allusions written by the Bb and Bah'u'llh. In the Kitb-i-Aqdas, Bah'u'llh states that "from my laws, the sweet-smelling savour of my garment can be smelled" and, in the Four Valleys, states that "the fragrance of his garment blowing from the Egypt of Baha," referring to Joseph.
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