was joseph in the bible prideful

! (Genesis 34:31). Ibid., 21. Based on these quantum mechanical principles, one might consider Joseph and Dinah in the wombs of Rachel and Leah as an entangled quantum system, instantaneously sharing their quantum states (via superposition and entanglement). I am not the first person, of course, who has raised these questions, and I acknowledge, inter alia, the following other readers who have offered readings that examine Joseph as a transgender or queer character: Carden, Michael, Commentary on Genesis, in The Queer Bible Commentary, ed. We can be proud to be children of God. 5. What [is meant by] weak? To be sure, the verbs and are often found together in rabbinic literature, and not always with erotic connotation. Rosen, Tova, Unveiling Eve: Reading Gender in Medieval Hebrew Literature (Philadelphia: University of Pennsylvania Press, 2003), 170CrossRefGoogle Scholar and 24647 n. 6, briefly discusses this midrash in her analysis of the unusual medieval piyyut by Kalonymos ben Kalonymos, Even boan, which features a man's prayer that he might become a woman. See Leviticus 18:22, 20:13, and the ways these verses have almost universally been interpreted in rabbinic literature (e.g., B. Sanhedrin 54ab; B. Yevamot 83b). 10. Kottek, Samuel, Horstmanshoff, Manfred, Baader, Gerhard, and Ferngren, Gary (Rotterdam: Erasmus, 2000), 136Google Scholar. 45. For other studies that have helped me frame my contention that the narrator of Genesis presents the character of Jacob, throughout, as egocentric and self-centered, see: John Edward Anderson, Jacob and the Divine Trickster: A Theology of Deception and Yhwh's Fidelity to the Ancestral Promise in the Jacob Cycle (Winona Lake, IN: Eisenbrauns, 2011); Susan Niditch, A Prelude to Biblical Folklore: Underdogs and Tricksters (Urbana: University of Illinois Press, 2000), 93125; Richard D. Patterson, The Old Testament Use of an Archetype: The Trickster, Journal of the Evangelical Theological Society 42, no. 83. But in addition it teaches us something about Jacob's reasons for feeling so close to this particular son. Joseph resembled his mother and so was a constant reminder of her for the bereaved Jacob. See Cotter, David W., Genesis (Collegeville, MN: Liturgical Press, 2003), 291Google Scholar. The great and spacious building was the pride of the world, 1 Ne. Kugel terms this youthful foolishness; see Kugel, James L., Traditions of the Bible: A Guide to the Bible as It Was at the Start of the Common Era (Cambridge, MA: Harvard University Press, 1998), 441Google Scholar. 1 (1990): 798Google Scholar. ( : , : , , : And Israel heard: And he separated himself from the woman, as it is said: And the sons of Jacob were twelve. 3. Consider, for example, a homoerotic Hebrew poem by Isaac ibn Mar Saul that compares the beauty of a young boy to several beautiful male biblical characters, Joseph among them: / / / / / Beloved gazelle in Spain, crafted by Divine Master / who has enabled him to rule and master / Me / Beautiful of stature as the moon / like Joseph in his form; see Schirmann, Jefim, Studies in the History of Hebrew Poetry and Drama [in Hebrew] (Jerusalem: Mosad Bialik, 1979), 14546Google Scholar. 3. As the nineteenth-century rabbinic exegete R. Samuel David Luzzato cautioned, The fourth principle [of biblical exegesis] is the love of truth. This excerpt is but a small portion of a much longer commentary with which the exegete glossed 1 Samuel 1:1718. Joshua Levinson has dealt with this episode in rabbinic literature in two extensive and well-argued articles: see An-Other Woman: Joseph and Potiphar's Wife. 42. Having recently examined Rashi's commentary in the authoritative, thirteenth-century Leipzig MS Hebrew 1 during a visit to that city, I will take this opportunity to correct one aspect of that note: contrary to what I write there, Rashi's methodological statement does survive in the manuscript, though partly faded and partly deficient due to some degree of medieval damage. John Piper reminds us, that pride is universal; we all deal with it. Originally his name was written Potiphar [i.e., here in Genesis 39:1] but afterwards Potiphera [Genesis 41:45]. In other words, playing on Rabbinic Hebrew , to destroy, mutilate, Potiphar was mutilated, Potiphera, thus becoming a eunuch. Despite all of her efforts to conceive (see Genesis 30:1418), Rachel remains barren until God steps in to open her womb (Genesis 30:22). Introduction. Willis, John T. (Grand Rapids, MI: Eerdmans, 1977), 9:47485Google Scholar; MacDonald, John, The Status and Role of the Naar in Israelite Society, Journal of Near Eastern Studies 35, no. A case in point is Rachel Adelman's reading of Leah Goldberg's poem, Jacob and Rachel. Adelman writes, While in Genesis, Leah becomes Rachel on the wedding night (Genesis 29:2325, and Rashi on Genesis 29:2325), the poem suggests the inverse exchange of identities. However, where Adelman might be on solid ground in her interpretation of the twentieth-century Hebrew poem, she has overread Rashi (on v. 25), who draws no such conclusion. I paraphrase, of course; see Stendahl, Krister, Biblical Theology, Contemporary, in Interpreter's Dictionary of the Bible, ed. For the few rabbinic notices, see B. Sanhedrin 104a (on 1 Samuel 20:42); M. Avot 5:16; Yalkut Shimoni, part 2, remez 141 (on 2 Samuel 1:26; see David Kimi and Gersonides there). Hostname: page-component-6c5869dcc6-dtw2x 69. William G. Braude (New York: Schocken, 1992), 51 n.1. This made his brothers jealous, and they plotted against him. Are ye stripped of pride, Alma 5:28. . Nowhere is Joseph portrayed as having pride in relation to his father's love; the action is always on Jacob ("Jacob loved Joseph more") and his brothers ("because Jacob loved Joseph more, they conspired to kill him"). Answer. Of course, similar questions might be asked of most any midrash that explore semantic ranges of biblical words and posits multifaceted levels of interpretation. It kills you from within. 92. Ginzberg, Louis, The Legends of the Jews (Philadelphia: The Jewish Publication Society, 1920)Google Scholar, 2:5. )this is R. Yose Haglili, And there was no one who could rescue the ram from his power (ibid. This raises an additional layer of potential Oedipal ramifications in the rabbinic evaluation of Joseph's conduct. : . 56. Long before Joseph came within hail, his brothers saw his figure in the distance hastening towards them. The reader learns that Dinah spends the entirety of Genesis 34 in the household of Schechem (and Hamor), as she is only freed by Simon and Levi's rescue in v. 26: , They [Simon and Levi] took Dinah from the house of Schechem and they left. See Sternberg, Poetics of Biblical Narrative, 44182. The Bible. 7. 87. I am grateful to my friend, Dr. Shalom Wind, of the Columbia University Applied Physics Department, for introducing me to this subject. I am grateful to Ms. Osi Drori for her stimulating questions about this particular episode, when she attended my presentation, , , at the World Congress of Jewish Studies in Jerusalem, August 10, 2017. Danile Kahn-Paycha and Bernard Zelechow (Nanterre: Universit Paris Ouest, 2015), 13956. Joseph was a descendant of King David, he lived in Nazareth in Galilee, and he was pledged to be married to Mary ( Luke 1:27 ), the virgin who gave birth to Jesus. See also Yael Shemesh, Rape Is Rape Is Rape: The Story of Dinah and Shechem (Genesis 34), Zeitschrift fur die Alttestamentliche Wissenschaft 119, no. In the sermon mentioned at the beginning of this article, the pastor offered three items of evidence from the story of Joseph's betrayal in Genesis 37 to support the idea that Joseph was guilty of pride. Layton Talbert | February 8, 2019 Old Testament, Theology When Joseph told his dreams to his brothers, was he displaying arrogance? Read More. Tweet T he story of Joseph in the Old Testament is one that has been dramatized many times by the entertainment industry, both on screen and on Broadway. For an example of the type of questions one might ask, see, e.g., Theodore W. Burgh, Who's the Man?: Sex and Gender in Iron Age Musical Performance, Near Eastern Archaeology 67, no. 4720 (Scal. Ibn Ezra, who cites an unattributed opinion that Dinah was essentially Zebulon's twin ( , There are those who say that she [Dinah] was with Zebulon in one womb); Bekhor Shor concurs with this interpretation. 131. Wilson, Making Men, 53; the italics are Wilson's. 39 Bible Verses about Pride. Eliezer Ben-Yehuda, A Complete Dictionary of Ancient and Modern Hebrew [in Hebrew] (New York: Thomas Yoseloff, 1908), 3714a. As I was unaware of these articles when I undertook my own study, my initial approach to the Joseph material was virtually exclusively historical-critical and diachronic; Levinson's interest in the material was quite different, therefore, from my own. Joseph was the earthly father of Jesus Christ, the Son of God. 133. 1, Anthology [in Hebrew] (Tel Aviv: MiskalYediot Aronot Books and Sifre emed, 2005), 14850; the English translation is my own. For Joseph as representative of the northern Kingdom of Israel, see, e.g., Amos 5:6, 15; Zechariah 10:6; Psalms 78:67. RSV (a long robe with sleeves) and NJPS (an ornamented tunic). I am grateful to my colleague, Ray Scheindlin, for this reference. Pride. For a modern perspective, see Fried, Lisbeth S., Why Did Joseph Shave?, Biblical Archaeology Review 33, no. He thrust her out, (did) his attendant and locked the door after her. Insofar as Zarhi is a poet, I give her wide birth to imagine the world of biblical narrative and to state its truth as she wishes to recompose it, so to speak. In an otherwise anomalous interpretation of Genesis 35:22, David Kimi holds that following the birth of his twelve sons, Jacob abstained from further sexual relations with any of his wives and, monk-like, devoted himself exclusively to the worship of God. 112. )this is Akiba, but he cast him down to the ground and trampled upon him (ibid. )these are the thirty-two elders who voted in Lydda and declared it clean.. See B. Sotah 13b where, wondering why the Bible calls Potiphar , often translated as a courtier of Pharaoh but which also could be understood as a eunuch, the Talmud reports this wordplay-based interpretation: : . See what is for the Bible a lengthy description, Genesis 39:810, in particular Joseph's statement, You are [my master's] wife. "coreDisableEcommerceForBookPurchase": false, hasContentIssue false, Copyright Association for Jewish Studies 2019. 18. 70 Bible Verses about Being Prideful 1 John 2:16 ESV / 60 helpful votes Helpful Not Helpful For all that is in the worldthe desires of the flesh and the desires of the eyes and pride of lifeis not from the Father but is from the world. 150. 29. I am grateful to Marjorie Lehman for sharing this paper with me in advance of its publication. And the ram had no power to stand before him (ibid. 104. Danna Nolan Fewell and David M. Gunn, Tipping the Balance: Sternberg's Reader and the Rape of Dinah, Journal of Biblical Literature 110, no. In today's article, we'll . 37. Interestingly, the Bible doesn't condemn healthy self-esteem or . loc. Nor should there be in the chambers of our hearts a desire to discover in the Holy Scriptures a sustenance and strengthening for faith and theology that have come to us from other sources, whether they be of philosophical logic or beliefs about the [Bible]; Luzzato, Samuel David, introduction to Commentary on the Book of Isaiah [in Hebrew] (Tel Aviv: Dvir, 1970), viiiGoogle Scholar. For other ancient interpretations of Joseph's triumphal procession (in light of Genesis 49:22), see Kugel, Traditions of the Bible, 44447. Pride in Joseph. I am grateful to the anonymous reviewer for pointing me towards this source. We shall return to this question below. This verse says nothing other than expound me! The formula is famously found in Rashi's first midrashic interpretation of Genesis 1:1.

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