Joseph In Egypt Research Articles

Islamists in a Zionist coalition: the political and religious origins

ABSTRACT On June 13, 2021, the United Arab List, representing the Southern Branch of the Islamic Movement in Israel (SIM), became the first independent Arab party to join a Zionist governmental coalition. The article analyzes why the move hardly stirred opposition within the leadership and the popular base of a movement rooted in the Muslim Brothers. It demonstrates that the SIM’s coalition-oriented agenda responded to the firm and consistent demand for greater political impact voiced by a majority of the Arab public in Israel, and was commensurate with the religio-legal arguments introduced by the movement over two and a half decades of defending its decision to run for the Knesset. These arguments include stressing the importance of pragmatism in Islam and drawing analogies to religious narratives about cooperation with and service in infidel governments, such as the conduct of Muslims in Abyssinia and the conduct of Prophet Joseph in Egypt. Ironically, rather than limit its options, the Islamic premise upon which the United Arab List has operated turned out to allow it flexibility other Arab parties in Israel could not afford.

Trees, stolen gods, and becoming Egyptian: Reading Genesis missionally

This article attempts to add to missiological discussions by rereading some selected passages from the life of Abraham, Jacob, and Joseph using a missional hermeneutic. I have chosen Genesis 12:6–7 and 13:18, which record Abraham’s forms of worship and dwelling among important groves of trees, as a potential example of worshipping God in a plural society in the public sphere and as a potentially helpful example for worshipping God today in the public sphere. I then turn to the struggle of Jacob and his family’s connection to deities other than Yahweh in their journey away from Laban toward God found in Genesis 31:19, 32, and 35:2–4. The final part of this article will discuss Joseph in Egypt, more specifically his full acceptance as an Egyptian as found in Genesis 41:45, 50; 42:8; 43:32 and his use and practice of Egyptian rituals as a part of his daily life as demonstrated in Genesis 44:5, 15, and 44:31–34. I hope this article will on the missiological issues presented as well as on the potential of Genesis to inform the ongoing discussions of missiology, especially in the construction of robust biblically faithful theology of mission work. Reading the Bible from a missional hermeneutic is a relatively new hermeneutical phenomenon that is still in the process of development. This article is one version of how this hermeneutic can aid biblical studies and how missiological studies can reread the text in meaningful ways.

“Hic Sunt Dracones”: Mapping the Rebellious Social Dynamics of Bel and the Snake from the Daniel and Joseph Competitive Court-tales

Court tales provide narrative depictions of the imagined interface between the rulers of a society and their subjects and can often provide fuel for readings of self and society. Many of the canonical court tales display patterns of social interaction in new contexts (Egypt and Babylon) and assist in novel corporate contextualization. This article seeks to read the court tales of Bel and the Dragon (Daniel 14) in relationship to both the court tales of Aramaic Daniel (2–7) and the earlier tales of Joseph in Egypt (Genesis 41). It will then anchor these readings within the context of Alexandrian Egypt—one suggested location for composition—and see how they may suggest patterns of identity and social engagement for a plausible audience.

Иосиф в Египте: теологическая генеалогия

Иосиф в Египте: теологическая генеалогия

Joseph in Egypt: a cultural icon from Grotius to Goethe

The biblical story of Joseph ranks in the history of world literature alongside The Odyssey and other ancient legends as a seminal canonical text and has provided rich material for later writers to imitate and elaborate. This book, by Bernard Lang, an internationally acclaimed biblical scholar, examines the many and varied ways that the story of Joseph has been interpreted in seventeenth- and eighteenth-century Europe. During that time, Joseph was heralded as an icon by many different writers and thinkers, among them Henry Fielding, Voltaire, Chateaubriand, and Goethe. Educators commended Joseph as a model of piety, moralists extolled him in defense of chastity, and political philosophers regarded him as an exemplary leader; historians debated variously whether he was a benefactor, tyrant, or merely a character in a well-told ancient oriental tale. Lang examines a range of texts--novels, stage plays, poems, children's books, and critical treatises--to illuminate the debt each owes to earlier versions of the Joseph story. In doing so, he presents a masterful, sensitive, and highly readable account of the early modern world.

Deux recours à la Bible : Cvetaeva et Brodskij

Georges Nivat, Tsvetaeva and Brodskii: two types of references to the Bible. Tsvetaeva's references to the Bible appeal to great outcasts: Samson, Joseph in Egypt and above all, Hagar, Abraham's servant and mistress, who was cast out with her son Ishmael. Brodskii's great poem "Isaak i Avraam" contrasts Egypt's aridity with Russia's lush forests, the cruelty of the Old Testament with the gentle nature of the New Testament. The poet's cabalistic reading brings him to first see the Cross, then Art, in the burning bush. For both poets, drawing on the violence of the Bible is salutary.

The Laws of History and the Laws of Drama: Barrie Stavis'The Raw Edge of Victory

When I first read Barrie Stavis' The Raw Edge of Victory (1976) I was struck by the thought: What an unusual play for an American to write! For it deals with the political history of the United States. American plays usually do not do that. They have a more limited vision, dealing with personal relationships in romantic melodramas that at best shed some light on the immediate surroundings of the protagonists. Daniel Larner has contrasted this norm with the power of what he calls Stavis' heroic realism.' Reading this powerful drama today, in the midst of exciting changes in my own country that have led to the abolition of the German Democratic Republic and, I hope, to some changes in the unified entity within which that country is incorporated, an intensified sense of historical mutability discloses how profound and how topical is Stavis' dramatic treatment of historical events. A dominant contemporary challenge lies in the necessity and the chance to transform the two superpower blocks of NATO and Warsaw Pact from a military instrument of the past cold war into political units of security and global peace. Stavis sees the struggle about the superiority of the civil over the military as pivotal for the life of a nation; today his view seems to have gained a new dimension and an unprecedented actuality. Change, indeed, is the mark of history and, accordingly, of Barrie Stavis' concept of historical drama. About his first four plays Lamp at Midnight (about Galileo Galilei), The Man Who Never Died (about Joe Hill), Harpers Ferry (about John Brown) and Coat of Many Colors (about Joseph in Egypt), he said:

Die Weisen von Bne Braq in der Haggadaillustration des 18. Jahrhunderts

The iconography of the Amsterdam Pesach Haggadah (print 1695; 1712) is influenced by Mathaeus Merian's Icones Biblicae. Its ideator was a Christianwho converted to Judaism in Amsterdam. The German-Ashkenaz scribes and painters of the eighteenth century repeatedly followed the prototypes of the Amsterdam editions of prints, which they for the most part only slightly, but also at times more fundamentally varied. Especially difficult for them was the portrayal of the five wise men of Bne Braq, who debated the Exodus until morning. The prototype for this scene was Merian's portrayal of the banquet given by Joseph in Egypt for his brothers. But the number of persons seated at the table did not fit at all. The scribes and painters mostly reduced the number, but only rarely did they succeed in reducing the number to five. Further details were conducive to adapting the scene to the text of the Haggadah: the fact that it is morning; the presence of a bookshelf, defining those seated at the table as scholars. In contrast to the German-Ashkenaz scribes and painters, those in Italy were influenced by the Venetian prints of 1599 and 1609, which were also occasionally used by German-Ashkenaz illuminators.

Joseph in Egypt

Joseph in Egypt

The Names of Jacob and Joseph in Egypt

The Names of Jacob and Joseph in Egypt