Offence and Middle East Current Events

The atrocities of today’s assaults on the US embassies in Egypt and Libya are sad, scary and wrong.  Being currently in the Middle East, things are now not just an act on television that I will later talk about in a class the following day, but very real. Set aside political reactions and slanders, what can we learn from this event?

Libya's Embassy Attack
Egypt's Embassy Attack

Muslims at the US Embassy in Cairo

 

A film made by an Israeli-American in California was made known to the Islamic world in the last 48 hours. The film depicts the Islamic prophet Muhammad in offensive ways such as his multiple wives being taken in acts of adultery, the lies of the Qur’an and his ways of receiving revelation revolving around sex. This was not well received by the Muslims in Egypt and Libya.

The writer and director of this film obviously has an agenda to express his disagreements and hatred towards Islam. And there was no problem for him to post this online for the world to see. I believe he was wrong in doing so. But I also believe the Muslims that responded, responded because they chose to be offended.

Elder Bednar, of the Quorum of the Twelve Apostles in the LDS church during a talk regarding him meeting with inactive members of the church stated:

 “Let me make sure I understand what has happened to you. Because someone at church offended you, you have not been blessed by the ordinance of the sacrament. You have withdrawn yourself from the constant companionship of the Holy Ghost. Because someone at church offended you, you have cut yourself off from priesthood ordinances and the holy temple. You have discontinued your opportunity to serve others and to learn and grow. And you are leaving barriers that will impede the spiritual progress of your children, your children’s children, and the generations that will follow.” Many times people would think for a moment and then respond: “I have never thought about it that way.”

 Regarding the Book of Mormon Broadway play:

“All hands on deck! There is an offensive play on Broadway about Joseph Smith and the Book of Mormon! Let’s go tear down their advertisement and block the doors so no one can get in to see it! In fact, let’s take down the stage manager that had nothing to do with writing the play!”

That is not a response that most, if not all members of The Church of Jesus Christ of Latter-day Saints had.  In an article regarding the church’s new ad campaign with the musical, it quoted one of the play writers:

"The official church response was something along the lines of, 'The Book of Mormon' the musical might entertain you for a night, but the Book of Mormon — the book as scripture — will change your life through Jesus," Stone said. "Which we actually completely agree with That's a cool, American response to a ribbing."Stone said that "before the church responded, a lot of people would ask us, 'Are you afraid of what the church would say?' And Trey and I were like, 'They're going to be cool.' And they were like, 'No, they're not. There are going to be protests.' And we were like, 'Nope, they're going to be cool.' We weren't surprised by the church's response. We had faith in them."

I wish more of our Muslim brothers and sisters would do something similar. And to point out the pros, this does in fact happen. CAIR, Council on American-Islamic Relations, quotes Nihad Awad, the national executive director, just a few hours ago:

"We urge that this ignorant attempt to provoke the religious feelings of Muslims in the Arabic-speaking world be ignored and that its extremist producers not be given the cheap publicity they so desperately seek. Those who created this trashy film do not represent the people of America or the Christian faith. The only proper response to intentional provocations such as this film is to redouble efforts to promote mutual understanding between faiths and to marginalize extremists of all stripes.
"We condemn the attack on the American embassy, which had nothing to do with the production of this intentionally inflammatory film."

The point is, we can’t stop all people that may offend us but we can stop ourselves from being offended. I am grateful for the culture that I have been raised with to not be offended by what they do. These Muslims today chose to be offended. I admire the rest of the Muslim world that was not offended and acted in similar manners. I, too, had a bishop that once could have offended but I chose not to be. I’ve had close friends attack my own faith but we remained friends, working out the differences, and are now deeper in our matters with of faith and friendship. It is sad that such acts happen.  We must do our best as not to arrogantly offend people, and if we do so ignorantly or on purpose, we should apologize and stand corrected.

Do I feel safe in Jordan, yes. Could it happen here, absolutely. Will I be careful and smart about where I go, yes.

I will end with another quote from Elder Bednar’s talk: 

"One of the greatest indicators of our own spiritual maturity is revealed in how we respond to the weaknesses, the inexperience, and the potentially offensive actions of others. A thing, an event, or an expression may be offensive, but you and I can choose not to be offended—and to say with Pahoran, “it mattereth not.”

Islam and Christianity Part 1

    

 In beginning of the new Christian calendar we saw the birth of a man that would change belief, faith, stories and history—his name is Jesus Christ. To Christians Jesus Christ is viewed to be a great man, prophet and many view him as the Savior of the world. He was prophesied of prophets of old that He would come to redeem the world; He was born of the Virgin Mary as the only Begotten Son of God, organized a church, died on the cross and through His sacrifice redeemed the world of all sins. To Muslims though there is a different viewpoint – Jesus was not the Son of God, did not organize the Christian doctrine as it is viewed today (or for most of Christian history), and did not die as a sacrifice for mankind. Yes, he was born of the Virgin Mary, performed many miracles, and taught a new doctrine but he was just a profound prophet. Many Muslims revere him almost as much as the Prophet Muhammad. Christianity and Islam is a very intriguing topic for much of the West due to recent events. Many wonder what Islam thinks about Christianity. I will discuss what viewpoint Islam does have on Christianity that expresses respect and a call to correction according to the Qur’an and the Hadith.

            Muhammad at an early age heard the stories of Jesus the Christ, Moses, Abraham, along with other religious stories. They were probably legends to him filled with mystery and sacred teachings. Muhammad, though grew up in an idolatry society, believed in a One True God that would not only correct false teachings but would do it through a prophet similar the stories he had heard. Muhammad in his 40^th year was called as a prophet and was used as a mouthpiece for God to correct the false traditions and practices the people around him and around the world was doing.[1] In Daniel Peterson’s book titled the “Muhammad, Prophet of God,” Muhammad spoke of Christians being around him and even prophesying of the coming of a prophet for the Arab peninsula. After Muhammad’s call in 610 AD, many Christians in the Arab world did convert and some did not. Sometimes these two religions found contention because of the different structure of economic and social structures. Often they supported each other.[2] I believe Islam found greater peace about Christians even though they were not of the same faith through the following passage: "Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve." Surah 2:62. In Surah 2:138-140 we find versus that describe that Jews and Christians worship the same God as Muslims and are related through a lineage of patriarchs. Mushaf Al-Madinah says the following about this concept, “If the Christians claim that these Patriarchs knew of and followed the teachings of Jesus, the claim [all people worshipped Christ in the past] is still more absurd, - except in the sense of Islam that Allah’s teaching is one in all ages.”[3]

            Teaching in all ages implies that God is the same yesterday, today and forever. Just as Latter-day Saints (Mormons) believe in dispensations (a period between prophets that bring about significant doctrine like Adam to Noah, Noah to Abraham, etc.) and they believe in a falling away or an apostasy (the people rejecting the teachings of a prophet and then God calls another prophet to help correct the falsehoods created) so do Muslims believe these concepts. Islam preaches that just as Christ came to correct the fallen Jewish practices, Muhammad came to correct the false teachings that the Christians and other religions had changed. Everyone in the past that worshipped Allah (God) correctly are Muslims (one who submits to God), therefore Muhammad is bringing back these teachings. This point is confirmed in Surah 5:14 where it claims “Christians…did take a Covenant but they forgot a good part of the Message that was sent to them…” Though Christians are fallen away, they still carry truth and are considered “People of the Book” ( also known as Dhimmi). People of the Book according to the Qur’an are Jews, Christians and Abyssinians. These are people who believe in the prophets found in the Old and/or New Testament. Later, Muslim scholars would consider Zoroastrianists and Hindus People of the Book, most likely for political reasons. As People of the Book, they were considered a respectful people in a Muslim community with special privileges over non-believers. They were capable of holding a political office and be prominent people.

We then learn in Surah 5:82-85 that Christianity is the nearest in love to Islam. This could be interpreted to different meanings. Here Al-Madinah comments that it not means all people that call themselves Christians, but the true sincere Christians similar to the Abyssinian Christians that helped the Muslims for their hard work and willingness to learn. It states that when they listen to the message given by the prophet Muhammad we will “see their eyes overflowing with tears, for they recognize the truth.” Then then in the Day of Judgment they will be rewarded “With gardens, with rivers flowing underneath-their eternal Home. Such is the recompense of those who do good.” Christians that are honest and sincere will receive the same rewards that good honest Muslims will receive in the final Day of Judgment.

The Hadith, a collection of teachings and words spoken by the prophet Muhammad, carry similar viewpoints of the Qur’an on Christianity but also very different viewpoints as well that create contradicting opinions for Muslims to interpret . First, there is a hadith that seems to be harsh towards the Christians: “"Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Do not greet the Jews and Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it."[4] It was later explained in a footnote that this may sound harsh, yes, but it is more so for the safety of the Christian or Jew to be given a separate part of the road for their own safety in case the Muslims may be desirous to harm them. I think Muhammad had an understanding of the differences between the three different monotheistic religions because of his revelations through the Qur’an so he knew to give these people space so that there may not be any harsh misunderstandings from Muslims toward the Christians.

Before I share the following Hadiths, I believe it to be important to share that many people think that Islam has a God of horror and terror and not a peaceful God. I would have to say the first part is true but not the latter. Just as a Christian’s God is peaceful and loving so is He harsh and has shown horror. Both Gods express a form of mercy and damnation and you might say that both Gods are one in the same. The first hadith is “Jews and Christians go to hellfire in place of Muslims.” This one could easily be interpreted in a way of considering Jews and Christians to be of no worth. According to one viewpoint of this Hadith, Christians and Jews are not capable of going to paradise and will be sent to hell while the Muslims that are pure in heart will take their place in paradise. This also could imply that Jews and Christians are in a fallen state and Muslims now fulfill what was once lost. Another hadith that seems to penetrate a Christian: “Allah forbade Muslims to marry the pagans (Jews and Christians); I do not know any kind of associating others with Allah in one of Allah’s slaves.”[5] I believe this is saying for no Muslim to marry a Jewish or Christian woman, or at least not until they become believers themselves.

The hadiths also mention the doctrine of what the Christians believe. "The Christians … asserted that the Holy Ghost has incarnated Himself in the person of Jesus Christ."[6] This Christian doctrine to Islam would be considered blasphemous. Apparently at this time Muhammad had an understanding that this was a Christian doctrine, though this was probably not vastly believed then and especially now in the Latter-day Saint doctrine, he felt it worthwhile to correct the Christian falsehoods dealing with their sacred prophet Jesus. Another instance of Christians is in relation to the one above speaking of Christians and Jews going to hell instead of Muslims. I will sum up the hadith given its long length. The Christians will be summoned and asked who they worshipped. They will say they worship Jesus Christ, the Son of God. Then it will be said, “you tell a lie; Allah did not take himself either a spouse or a son.” And then they would be asked what they would want, they would want water. They would be pointed into a direction to gather this water. They didn’t want to go to the area because it seemed a mirage of hell. They were than gathered together and would fall into the fire one by one.[7] This hadith gives much room for the opponents of Islam to claim its dark nature. Though I may see this hadith as an extremely harsh one, I see it being a form of explanation of God’s judgment metaphorically for the Judgment Day.

Today Christians and Muslims still live side by side. There are millions of Muslims that now live outside of the Arab world that live among millions of other Christians (with millions of Christians still in the Arab world.) Largely due to the events on September 11^th, 2001 many Christians in the West have a natural instinct to be fearful of their Islamic brothers and sisters. We would call this fear Islamicphobia. Extreme Islamists seem to ruin it for the rest of the good and great Muslims found throughout the world. In the New York Times I recently read that Coptics and Muslims were clashing in Egypt with several dead and two churches in flames. Just four months ago Christians were circling around the Muslims while they prayed so that anti-protesters could not harm them during the Egyptian Revolution.[8]  Do their actions represent what each other’s religions really teach? They do not. It is the simple principle of pride that is spoken against in both religions coming into the hearts of the people. Though there is great contention today there is tension of Christians not liking Muslims throughout the West and Islamic extremists preaching to fight against the West, there is great understanding capable through discussion and listening to one another. One winter semester at Brigham Young University I would spend my Sunday evenings having interrelation dialogues with my friends Mohammad and Ali (“Not the boxer” they’d often say after introducing themselves). We speak of each of our faiths – Islam and Mormonism. As each week past, we found more things in common than not. Before my friends departed back to Jordan one said to me, “What you have taught me about your faith must be shared with all Muslims. If they knew what you had taught me, they would support you more than any other nation found in the world.” After speaking with other Latter-day Saints that have had similar discussions with Muslims I have found I am not alone with this type of respect and appreciation for our two faiths.

---

[1] Ayoub, Mahmoud M. Islam Faith and History. Oxford: One World, 2004 p. 21

[2] Peterson, Daniel C. Muhammad: Prophet of God, Grand Rapids, William B. Eerdmans Publishing, 2007

[3] Al-Madinah. The Holy Quran: English Translation of the meanings and commentary. Al-Madinah, Saudi Arabia: King Fahd Holy Qur’an Printing Complex, p. 54

[4] Sahih Muslim vol.3 book 24 no.5389,5390 p.1185

[5] Sahih Muslim vol.3 book 68 no.5285 p. 838

[6] Sahih Muslim translation vol.1 p.127 footnote 393.

[7] Sahih Muslim vol.1 book 1 no.352 p.117.

[8] Kirkpatrick, David M. “Muslims and Coptic Christians Clash Again in Egypt” New York Times, May 15^th, 2011 

Joseph of Egypt in the Qur’an and the Bible

بسمالله الرحمن الرحيم

Most of you probably had no idea that the story of Joseph of Egypt is found in the Qur'an. In fact, many similar stories and prophets found in the Bible are found in the Qur'an. Here is a little project I did. I think I may continue my studies of Islam for my masters degree - it was quite fascinating. I want to take on such people as Robert Spencer who preaches that all Muslims are supposed to be radical (terrorists) Muslims, which is completely and utterly wrong. While at the same time, I wish to be a messenger of my own faith during this path. It is better to build bridges of trust and understanding than to build walls of ignorance and hatred. 

The Surah of Joseph and Genesis chapters pertaining to the story of Joseph of Egypt are remarkably similar but also are different on many aspects. For example, the story of Potiphar/Aziz’s wife claiming he was trying to seduce her in the Qur’an has additional portions where other women are able to see him and claim he is an angel and irresistible while in the Bible Joseph is quickly sent to prison. There is also the part that is only in the Qur’an of Joseph’s shirt to cover Jacob’s eyes so that he may see clearly. But surprisingly there are similar details on what may seem minute details but at different times of the story – such as the idea they are spies is mentioned in the Qur’an only during the second trip back as preventative action but in the Bible the brothers are assumed from the very beginning to be spies.

I believe there is truth in both, as to which details are true it doesn’t matter but the principle that is shown on both sides that Joseph was inspired by God to help others to come unto God himself.

Below is a comparison chart. I first outlined the Qur’an’s version of the story and then matched up the Old Testament version. The Old Testament will be out of chronological order to fit the order of the Qur’ans but you will notice that it is at different times dependent on the versus given. It was placed this way to simply see the similarities and differences in key points of the story.

Surah 12 Old Testament Joseph and his brother Benjamin are viewed highly favored of Jacob. The other brothers think their father is being unfair to them and is crazy in the mind (v.8) Joseph is seventeen years (Genesis 37:2) and is favored by his father Jacob and created coat of many colours (v. 3). His brothers hate him for this (v. 4). Joseph dreams a dream and interprets it (v. 6-7). His brethren feel threatened by the dream (v. 8). It is mentioned that Joseph should be slayed or cast to a foreign land so that the favor of their father will be given to them. And afterwords they will have life long enough to repent of such an act (v.9) The brothers conspire against to kill him and put him in a pit and say some evil beast has devoured him (v. 20). One brother then mentions instead of killing him throw him into the well and he will be picked up by a caravan (v.10) Reuben says not to kill him but rather put him in the pit (v. 21-22). Judah then proposes the idea to not kill their own brother but rather to sell him to the Ishmeelite caravan (v. 26-27). The brothers go to the father and ask for permission to take Joseph out to play probably in the wilderness with them and they will watch over him (v.11-12). Then Jacob expresses his sadness with the possibility that Joseph could be devoured by wolves (v. 13). The brothers say that the wolves will eat them first before Joseph would be eaten (v. 14). Joseph is asked by Jacob to check on his brothers activities with the sheep in Shechem (v. 12-14) but later found them in Dothan (v. 15-17). So the brothers take Joseph out to “play” and drop him into the bottom of a well (v. 14) They strip him of his coat and cast him into the pit which was empty and had no water in it (v. 23-24). God then put into the heart of Joseph this, “Of a surety you shall one day tell them the truth of this their affair while they do not know you.” (v.14) The brothers stained Joseph’s shirt with false blood (v. 18). They take his coat and dip it into goat blood (v. 31). The brothers come in the early part of the night, weeping (v.16) to their father and say that they were racing and left Joseph with their things and then the wolf devoured him. They promise that it is the truth (v.17). Jacob says that it is a false tale and that patience and God’s help is what will get him past this (v. 18). Jacob recognizes the coat with blood and has no doubt that Joseph is dead (v. 33) Then a caravan came near the well. Sent their water-carrier for water and he let down his bucket into the well and find Joseph. They considered him to be a treasure from God (v. 19). The caravan of Ishmeelites going to Egypt comes near the brothers while eating bread (v. 25). The brothers sold Joseph for a miserable price - only for a few dirhams. They considered him to be dirt and therefore a cheap price (v. 20). The brothers sold Joseph for 20 pieces of silver (v. 28). Reuben returns to find Joseph not in the pit and rents his coat (v. 29-30). The man who bought Joseph in Egypt (his name is later mentioned as Aziz) decided to raise him up to be an honorable person and maybe even adopt him as his son to bring them much good (v. 21). Potiphar, a captain of the guard for pharaoh, buys Joseph (37:36 and 39:1). God put Joseph in Egypt and taught him how to interpret stories and events (v.21). When Joseph was fully grown, God blessed him for his good deeds (v. 22) The Lord was with Joseph and he was prosperous (39:2-4). Joseph is made overseer of his master’s house (v. 5-6). The master’s wife locked the doors and tried to seduce Joseph. But Joseph respected his master and said, “Truly to no good come those who do wrong!” (v. 23)   Potipher’s wife tries to seduce Joseph but he refuses day by day her temptations (v. 7-10). God blessed Joseph to have strength to not give in to temptation because he is God’s servant (v. 24). Joseph and Potipher’s wife are left alone in the house (v. 11). She tore his shirt while he ran to the door. The husband quickly saw the shirt and threatened to put Joseph in prison (v. 25). Joseph’s garment is held by Potipher’s wife as he runs away from her (v. 12-13). Joseph denied the accusation and a servant became a second witness of the act and said it was the wife by the way the shirt was torn (v. 26-27). Potipher’s wife claims he tried to lay with her to other servants of the home (v. 14-16) Joseph was pardoned and the wife of Aziz is to ask for forgiveness (v. 28-29). She tells Potipher her accusation and throws Joseph into prison (v. 17-20) The women in the city hear of the event and feel Aziz’s wife was inspired by Joseph and she is beginning to go astray (v. 30). So Aziz’s wife gathers all the women together for a banquet and brings Joseph out. The women are so amazed at his presence they say, “This is none other than a noble angel!” (v. 31) Aziz’s wife now has validation for her desire to be with Joseph and and says Joseph must do what she wants him to do or he will go to prison (v. 33). Joseph would rather be in prison than commit sin. He prays to be taken away from the womens grasps (v. 33) and the Lord allowed him to escape (v. 34). The men after seeing the “Signs” decided to throw him into prison for a time (v. 35). God shows mercy to Joseph and gives him favor in the sight of the keeper of the prison (v. 21). Joseph was made an assistant to jail keeper and the Lord helped him to prosper (v. 22-23) There were two young men in the prison. One had a dream that he was pressing wine while the other dreamt he had bread on his head and the birds were eating it (v. 36). There was a baker and a butler of pharaoh in prison with Joseph. (40:2-3). The Butler has a dream about three branches that blossomed grapes and he turned them into wine for the pharaoh (v. 9-10). The baker has a dream he had three baskets with bread on top of his head while birds ate the top basket of bread (v. 16-17). Joseph says he will interpret the meaning of the dreams by the power God gave him. He has abondoned the ways of the those that are non believers (v. 37). He claims God’s divinity (v. 38-40). Joseph does not deny that God can interpret anything and that he has this power to do so (v. 8). Joseph interprets the dreams: The wine means he will serve his master again. The bread means he will be hung and the birds will eat of his head (v. 41). The Butler in three days will regain his position with the pharaoh (v. 12-13). The baker in three days will be hung (v. 18-19). Joseph asks the one with the one to mention this to his master but Satan made this man forget so Joseph spent a few more years in prison (v. 42). Joseph asks the butler to share these interpretations with the pharaoh (v. 14). The butler forgat Joseph and did not tell pharaoh about him (v. 23). The pharaoh has a dream of seven fat heifers, whom seven lean ones devour - and seven green ears of corn and seven other corn withered. (v. 43).He demanded to know but his priests did not know what they meant (v. 44) The pharaoh dreams of seven fat cows and seven lean cows in one dream. Then has another dream and dreams of seven good corn and seven thin corn which devoured the seven good corn (41:1-7) He called his magicians in to interpret but they could not (v. 8). One servant of the pharaoh mentioned Joseph. Joseph interprets it while still in jail as it being seven years of prosperity and then seven years of no growth of food at all (v. 47-48). Then there will be a year of abundant water and they will press wine and oil (v. 49). Joseph is mentioned by the Butler and tells him of his ability to interpret dreams (v. 9-13). Pharaoh brings Joseph out of prison and has him interpret the dream (v. 14- 24). Joseph says it is 7 years of prosperity and 7 years of famine (v. 25-30). The pharaoh wanted Joseph to come see him but wanted to know what the women that tried to seduce him have to say (v. 50) The women said there was no evil against Joseph and Aziz’s wife confesses she truly did try to seduce him (v. 51-53). The pharaoh brings Joseph to meet him and makes him a personal servant (v. 54). Pharaoh makes Joseph second in charge of Egypt (v. 39). Joseph was given Asenath to wife (v. 45). He had two sons, one named Menasseh and the other Ephraim (v. 50-52). Joseph asks to be over the store-houses of the land (v. 55). This is God’s way to manifest that He can give power to those that believe and reward in the afterlife (v. 56-57). Joseph was over all the store houses and various people bought food from Egypt (v. 54-57). Joseph’s brothers then entered his presence and did not recognize him (v. 58). Jacob sends his sons to Egypt to buy corn but does not let them take Benjamin (42:1-5). They did not recognize Joseph (v. 8). After Joseph says they are spies, tells them to prove it by bringing their youngest brother (Benjamin) (v. 15). Joseph gives them the provisions they need but if only they bring a brother of the same father but of a different mother (v. 59-61). Joseph sends all but one brother to get Benjamin and the one is put into jail for three days (v. 16-17). The brothers can bring food but has to come back with the Benjamin (v. 19-20). Joseph gives them the provisions they needed (v. 25-28). Joseph has his servants put what he received for trade back into his brother’s caravans that they might come back (v. 62). Joseph gives them back their money secretly (v. 27). The brothers tell their father that they need to give their brother to Joseph (v. 63-64). They find out that the trade they gave was given back and decide they can get more gain from it the Egyptians with it (v. 65). They tell their father they need to bring Benjamin back to give their other brother kept in prison to prove they are not spies (v. 30-34). They realized they had their gold back and feared greatly (v. 35). Jacob makes them promise to bring back his son (v. 66). Jacob agrees to allow Benjamin go after much convincing (43:2-14). Jacob tells them to enter into the city each by different gates as to not seem to be spies (v. 67). Joseph, remembering his dreams about them, calls them spies, but they assure that they are not (42:9-14). Reuben refers back to the idea of their sin against Joseph and it coming back to bite them (v. 22). Joseph pretends to not understand them by having an interpretor (v. 23). The brothers are told to bring double the money to pay for what may have been accused as stolen before (v. 12). When they got into Joseph’s presence again he advised his full brother to stay with him. Here he stated that they are both brothers (v. 69). Joseph asks about his father and highly favors Benjamin (v. 26- 34). Joseph put a drinking cup into his brother’s saddle bag (v. 70). Joseph told a servant to put a drinking cup into Benjamin’s saddle bag (44:2). Someone calls them out for the apparent thievery (v. 70). The brothers deny it but say if someone did steal anything it would be in their saddle bag and should be punished (v. 75). A servant of Joseph calls them out for the apparent thievery (v. 4-6). The brothers deny it but say if someone did steal anything it would be in their saddle bag and should be punished (v.7-10). Joseph finds the cup in his brother’s saddle-bag and is kept to atone for the price of what was stolen (v. 76-77). The cup was found in Benjamin’s saddle bag (v. 11-12). The other brothers plead to take one of them in his place but Joseph refuses (v. 78-79. But one brother stays behind (v. 80). Judah pleads to let Benjamin go but Joseph won’t budge (v. 14-18). Joseph tells them to bring his father to him (v. 21). But they fear Jacob would die from not having Benjamin with them. Judah wants bondsman to take his place (v. 22-34). The brothers tell Jacob what had happened (v. 81-82) but Jacob believes it not (v. 83). Jacob still grieves for Joseph’s disappearance (v. 84). Jacob tells his sons to go and inquire of Joseph and Benjamin (v. 87). The brothers return with very little capitol to pay for the price of Benjamin hoping for charity (v. 88). Joseph asks them why they treated Joseph and Benjamin the way they did? (v. 90) The brother’s inquire if he is Joseph. Joseph admits it is him and explains how merciful God has been to all of them (v. 90). Joseph admits it is him (45:3). He states God did this to preserve their families (v. 4-11). The brothers acknowledge their sin (v. 91) but Joseph says to not worry and God will forgive them (v. 92). Jacob does not believe that Joseph is alive when his sons come back to Canaan (v. 26). When he saw the wagons Joseph sent with them he believed them (v. 27-28). Joseph tells his brothers to bring his father to Egypt and cover his face with Joseph’s shirt (v. 93). The brothers put the shirt over Jacobs face and he sees clearly (v. 96) The brothers ask for Jacob to ask for forgiveness for them of what they have done (v. 97). He says he will soon (v. 98). They entered into the presence of Joseph and establishes a home for his whole family (v. 99). Jacob takes his whole family and provisions with him to Egypt and establishes a home there (46:1-7). The brothers and parents of Joseph fall down in prostration in fulfillment of the vision of his youth (v. 100).