The Story of Joseph: Comparing two Accounts
While most people in the West know the story of Joseph as a religious text from the book of Genesis and the Tanakh, it is crucial to realize that it is also a very important part of the Islamic faith when studying Western religion. In the Koran, the story of Joseph is also told, however it yields a different meaning. The two different accounts of the story of Joseph in chapters 37 and 39 through 50 of the book of Genesis and in Surah 12 of the Koran both tell the same story of Joseph, but the significance of each telling is different for every religion. By reading the two different accounts of the story, one can gain a clear and knowledgeable understanding of what is regarded as important to the Christian, Jewish, and Islamic faith.
To appreciate the profound significance of the story of Joseph to the Koran, it is necessary to understand something of the nature of the Koran itself. Although the Islamic faith accepts some of the bible and Torah to be true in some accounts, Muslims believe that the Koran is the actual spoken word of God or dialogues between Muhammad and the voice of God. The Bible and Torah are believed to be corrupted due to the many translations and alterations of the texts and therefore they are not pure and are believed to be false or untrue in many accounts. Muhammad executed the physical writing of the text, however the popular belief is that God was telling Muhammad what to write. Therefore, the Koran is the most authentic voice of God in every way, shape, and form; hence the countless number of differences in the details of the stories. Virtually every major detail is changed or twisted in the Koran's telling of the tale. This makes for a great comparison of the beliefs between Judaism and Christianity on one hand, with Islam on the other.
With the beginning of Islam in 622 C.E. the story of Joseph became a very important part of the Manifestation of God through the profit Muhammad. The story in the Islamic text is regarded as "Ahsan al-Qisas," or the "best of stories." This shows the overall importance of the story to Islam, as opposed to the Old Testament, which makes little indication of the story of Joseph being divine among the others.
In the Aqedah of Genesis and John’s passion narrative,
Firstly, through Joseph’s memories and thoughts, conflict is revealed by him remembering his experiences with his son. Joseph recalls the first time he went camping overnight in the woods with David. That evening, Joseph knew his son was awake, “but was not sure whether [he] had been happy or just tired. He could not ask him, even then.” Joseph always had troubles talking to his son, but hoped that his actions had made an impact on his son, leaving him a time to remember and enjoy; a time he was happy. Joseph knew his son was bright, “proud of the many new things [he] could read and understand,” but worried that would lead him to going away. Joseph remembered the day David went off to
A variety of different viewpoint can be taken away while reading The Selling of Joseph. The author, Samuel Sewall, was a man of much importance during his time due to the fact he was the first person to write against slavery. His story has more to it than just the stereotypical story of slavery regarding the hardships one had to endure. The story gives a glimpse of hardships rising to triumphs from a political point of view. Sewall discusses topics such as legal, moral, and religious aspects that coincide with a person owning a slave. The author played a critical a role in the Salem Witch Trials and was one of the only people to apologize for his role in them, praying that his sins would be forgiven. The Selling of Joseph was made famous for
Gerhard Lohfink, in his book, “Jesus of Nazareth” believes that Jesus’ person and ministry are intertwined, or actually one and of the same. After Lohfink clarifies the difference between the "reign of God" as distinct from the “Kingdom of God,” he asserts that in Jesus, there is this active, ongoing reign which is not only revealed, but is manifested in all He says and does. Lohfink states, that Jesus is “not just preaching about the reign of God, but He is announcing it,” going on to indicating that Jesus is manifesting this reign in His own self disclosure and the actions of His ministry. Jesus ways of teaching and interactions with others, is shown as compassionate, gentle, direct and personal, as well as definitive and bold. As we also find in Ch. 3, “All that is happening before everyone’s eyes. The reign of God is breaking forth in the midst of the world and not only within people.” (51) And for Lohfink, this is taking place in the actual preaching, actions and life of Jesus Christ. Simply, we are personally and collectively and actively a part of establishing this “reign” right here, right now. A “reign” of mercy, compassion, forgiveness, self-giving, sacrificial love, as well as of justice and peace.
My essay will challenge the comparison and differentiation between a scene from the sacred text in The Hebrew Bible and The Yusuf Sura of the Koran. The scene I will be focusing is the one in which Joseph is seduced by the king’s wife. More specifically, I will be demonstrating that in the Koran good and evil are made explicit in the world of the story and for the reader, while the Bible suggest that you should identify good and evil for yourself.
The Book of Job is one of the three books in the Hebrew bible whose genre is described as wisdom literature.1 Certainly the Book of Job satisfies the literary conventions that qualify a biblical book for such status. 2 Yet Job may be associated with wisdom in a much more literal sense. The Book of Job attempts to deal with a problematic question that confronts suffering humanity: why do bad things happen to good people? The variety and vehemence of commentators' contemporary responses to this chapter of the Bible is testament to the continued relevance of the Book of Job's wisdom thousands of years after it was written. Although the commentators examined herein arrive at differing and sometimes conflicting conclusions after reading the story of "the holy Arab"3, none are left indifferent.
In the beginning of Mark, the author does not include Jesus’ genealogy or his birth story, like Matthew and Luke do. Instead, the gospel begins with John the Baptist and the baptism of Jesus. Interestingly, unlike Matthew and Luke, Mark’s author also does not mention or allude to Jesus’ earthly father, Joseph. An example of the intentional omission of Joseph is when Jesus is rejected at Nazareth. In Matthew, Joseph is alluded to when people ask, “Is not this the carpenter’s son?”
From the excerpt from the novel, “Under the Feet of Jesus” by Helena Maria Viramontes, the main character is Estrella, a young Spanish girl with a powerful desire to learn to read. Although she is persistent, her teachers refuse to educate her because they are more concerned of Estrella’s personal hygiene. This leaves Estrella resentful because of the barrier between herself and knowledge. Estrella remains silent until a man named Perfecto Flores teaches her how to read by using his expertise in hardware and tools to represent the alphabet. Viramontes depicts the heartfelt growth of Estrella through her use of tone, figurative language, and detail.
story of Adam and Eve and end up with a story about Envy in Joseph and
Drugs are known to be the shortcut to nefarious and decadent life. Jesus’ Son is a collection of stories containing vivid narrative about life as a drug addict. These stories are all told in first person narrative, which is perhaps one person who is suffering from poverty and drug addiction. They are seemingly disconnected but are all about the experience of drug addiction, working together under the theme of drug addiction and how it fragments people mentally and physically. “Car Crash While Hitchhiking” and “Work” both convey this theme by using abrupt tone and unique figurative language. However, “Car Crash While Hitchhiking” characterizes the protagonist more directly to reveal the fall of protagonist because of drug.
The first question that comes to mind while reading The Trial is, understandably, who accused Joseph, and of what? After all, the opening words of the story set the tone with the assertion, "Someone must have slandered Josef K., for one morning, without having done anything truly wrong, he was arrested." Yet, these words can be interpreted in a somewhat different way than assuming someone simply accused Josef of something he never did. For, on a deeper level, it doesn't matter who accused Josef - and for all anyone will ever know, Josef may have ...
...e Biblical story weighs heavily on Joseph’s divine dream interpreting ability and the story it provides, focusing on the theme of God caring for His people and fulfilling his divine plan. The Qur’an appreciates this but sees it as a means to the end of the spread of faith to non-believers. The Christian and Jewish version of Joseph’s trials serves a greater literary purpose than the Qur’an’s version, advancing belief by showing God’s abilities and the way they may be manifested in others in order to fulfill his divine plan. However, the Qur’an expands upon the Biblical version by including additional plot points and explicitly portraying Joseph’s goals and how they align with Islamic theology. The accounts differ in functionality, but both are crucial to the holistic understanding of the story of Joseph and some of the fundamental differences between the religions.
A brief illustrated guide to understanding Islam. 2nd ed. of the book. Houston: Darussalam Books, 1997. The Holy Bible: giant print ; containing the Old and New Testaments translated out of the original tongues ; and with the former translations diligently compared and revised, by His Majesty's special command, authorized King James version ; words of Chri.
However, there are few differences in the accounts of his life between the Quran and the Bible. One is the adoption of Moses into the palace. In the biblical account, pharaoh’s daughter adopted Moses but in the Quran, the wife of the pharaoh adopted him. Similarly, the order of plagues and the nature of plagues that afflicted the people of pharaoh in the Quran and the Bible differ. In conclusion, despite these minor differences, the Quran and biblical accounts of the role, life, purpose, and figure of Moses are similar with several lessons, which can help us become better people in our society.
The Bible is a collection of sixty books that was written by diverse of authors, including the apostles and the disciple of Jesus. The Bible divided into two Testaments; the Old and New Testament. The Old Testament or the old contract is a collection of thirty-six books and the New Testament has twenty seven books. The New Testament is a contract between God and the humanity through the death and resurrection of Jesus Christ. The Koran was written by Muhammad, a prophet of God. Muslims believed that he received a message from Angel Gabriel and wrote the Koran. However, Both the Bible and the Koran are the words of God. The Christians believe in the resurrection of Christ Jesus has the son of God while the Muslims do not believe Jesus Christ as the son of God.