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Joseph (/ ˈ dʒ oʊ z ə f,-s ə f /; Hebrew: יוֹסֵף, romanized: Yōsēp̄, lit. 'He shall add') [2] [a] is an important Hebrew figure in the Bible's Book of Genesis. He was the first of the two sons of Jacob and Rachel (Jacob's twelfth named child and eleventh son). He is the founder of the Tribe of Joseph among the Israelites. His ...
Joseph is referenced in apocryphal and non-canonical accounts such as the Acts of Pilate and the medieval Gospel of Nicodemus. Joseph is mentioned in the works of early church historians such as Irenaeus, Hippolytus, Tertullian, and Eusebius, who added details not found in the canonical accounts.
Joseph and Asenath is a narrative that dates from between 200 BCE and 200 CE. [1] It concerns the Hebrew patriarch Joseph and his marriage to Asenath, expanding the fleeting mentions of their relationship in the Book of Genesis. The text was translated widely, including into Amharic, Arabic, Armenian, Early Modern German, Latin, Middle English ...
Some Bible translations transliterate the name Ιωσηφ depending on the context for better distinction, such as the 2004 Dutch Nieuwe Bijbelvertaling, which writes Jozef wherever Saint Joseph of Nazareth or Joseph (Genesis) are identified (24 verses), [9] and Josef wherever other persons are concerned (14 verses); [10] additionally, three verses in Mark (6:3, 15:40, 15:47) identify a Joses.
The genealogy demonstrates that Jesus comes from the seed of Abraham and belongs to the House of David, and thus is their heir. The Gospel also asserts Jesus is, in fact, the Son of God, and Joseph is, thus, not actually Jesus' father. Legally, however, Joseph is Jesus' father and some scholars contend legal parentage is of the most importance.
Vignette described in 1835 by Oliver Cowdery as coming from the Book of Joseph, allegedly depicting Eve's temptation by the serpent. The Book of Joseph is an untranslated text identified by Joseph Smith after analyzing Egyptian papyri that came into his possession in 1835.
Joses is a short Greek form of Joseph. Unlike Greek Joseph, however, which remains frozen as Joseph in all grammatical cases, Joses functions like a true Greek name and is declined in Greek, taking the ending -e/-etos in the genitive case, hence Jose/Josetos (Ἰωσῆ / Ἰωσῆτος), 'of Joses'.
God's promises to the House of David (Judah) would also stand sure, in time, but they would be subsumed in a united mission with, and led by, Ephraim to convert the world, under the divine commission given to the house of Joseph — the salvation of God's children (2 Sam 7:16; Psalm 89:3-4; and 1 Chron 28:4-5). [3]