Joseph and His Fierce Coat
Joseph and His Fierce Coat
NL 303 for September 22, 2024
Introduction
Today we finish up the book of Genesis with the beginning and end of the Joseph saga. Listen to the podcast for this text:
Text
Genesis 37:3-8, 17b-22, 26-34; 50:15-21
Now Israel loved Joseph more than any other of his children because he was the son of his old age, and he made him a Ketonet Passim (pretty princess dress). But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him.
Once Joseph had a dream, and when he told it to his brothers, they hated him even more. He said to them, “Listen to this dream that I dreamed. There we were, binding sheaves in the field. Suddenly my sheaf rose and stood upright; then your sheaves gathered around it and bowed down to my sheaf.” His brothers said to him, “Are you indeed to reign over us? Are you indeed to have dominion over us?” So they hated him even more because of his dreams and his words.
…
So Joseph went after his brothers and found them at Dothan. They saw him from a distance, and before he came near to them they conspired to kill him. They said to one another, “Here comes this dreamer. Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams.” But when Reuben heard it, he delivered him out of their hands, saying, “Let us not take his life.” Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him”—that he might rescue him out of their hand and restore him to his father.
Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? Come, let us sell him to the Ishmaelites and not lay our hands on him, for he is our brother, our own flesh.” And his brothers agreed. When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt.
When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes. He returned to his brothers and said, “The boy is gone, and I, where can I turn?” Then they took Joseph’s ketonet, slaughtered a goat, and dipped the ketonet in the blood. They had the ketonet passim (pretty princess dress) taken to their father, and they said, “This we have found; see now whether it is your son’s ketonet or not.” He recognized it and said, “It is my son’s ketonet! A wild animal has devoured him; Joseph has surely been torn to pieces.” Then Jacob tore his garments (ketonet) and put sackcloth on his loins and mourned for his son many days.
……
Realizing that their father was dead, Joseph’s brothers said, “What if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to him?” So they approached Joseph, saying, “Your father gave this instruction before he died, ‘Say to Joseph: I beg you, forgive the crime of your brothers and the wrong they did in harming you.’ Now therefore please forgive the crime of the servants of the God of your father.” Joseph wept when they spoke to him. Then his brothers also wept, fell down before him, and said, “We are here as your slaves.” But Joseph said to them, “Do not be afraid! Am I in the place of God? Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. So have no fear; I myself will provide for you and your little ones.” In this way he reassured them, speaking kindly to them.
(NRSVUE plus my own edits)
Last Time on Tales of Faith
After God spoke with him, Abram (renamed Abraham) and Sarai (renamed Sarah) had a child, and named him Isaac (They also had Ishmael through the enslaved woman, Haggar). Abraham sent his servant (the rabbis say Eliezer of Damascus) to get a cousin-wife from Paddam-Aram, her name was Rebecca. Rebecca gave birth to twins, Esau and Jacob. Esau was a jock, who loved to hunt, and was the clear favorite of his father. Esau was a more effeminate man who spent his time in the tents, and the definite favorite of his mother. Jacob swindled Esau out of his birthright and blessing, then ran away to Paddan-Aram to get his own cousin-wife. On the way, God blessed him, passing on the Abrahamic Blessing. Jacob met the love of his life, Rachael, and negotiated 7 years of indentured servitude for her hand (which seemed like a day to him). His uncle Laban was as much a trickster himself, and switched Racheal for her sister Leah on their wedding night. Jacob reenlisted for another 7 years to also marry Racheal. In the end Jacob leaves Paddan-Arram 20 years after he arrived with four wives, eleven sons, one daughter, and a bunch of livestock. Jacob and Esau reconcile. Jacob (now renamed Israel) has now settled in Canaan where Racheal dies bearing one more son.
Themes
Favorite Child
There is a major theme in both the Jacob and Joseph cycles of one child being favored by a parent, and the dynamics and trauma it can produce.
Jacob
Favoritism plays a major role in the story of Jacob (a.k.a. Israel, father of Joseph). The two are twins, and are the favorite child of one of their parents. Esau is the favorite son of their father Isaac. The reason given is that Esau is a TMI Alpha type, “Esau was a skillful hunter, a man of the field… Isaac loved Esau, because he was fond of game” (Genesis 25:27-28). Esau, however was the favorite of his mother Rabekah because he was a more effeminate Beta (More on this later), “Jacob was a quiet man, living in tents… Rebekah loved Jacob” (same verses). In that cycle, the Isaac’s favoritism of Esau leads to him trying to bless Esau in a secret feast, which Rebekah/Jacob steal. To be sure this is not a heathy family dynamic! I suspect that much of Jacob’s story is an attempt to earn the blessing that he thought he needed to steal, and to be acknowledged by his emotionally abusive father.
Jacob initially indentures himself in order to marry Racheal, but due to Laban’s trickery marries Leah as well. From then on, Rachael is the clearly favorite wife, even when Leah bears multiple sons. One of the most feminine driven texts is the list of children born by Leah, Racheal, Bilha and Zilpah found in Genesis 29 and 30. The meanings of the names of Leah’s first four sons tells a deeply tragic and beautiful story (29:31-35). Jacob builds a dysfunctional polygamous household. As you might imagine, this favoritism among wives creates a situation of favoritism among sons. To be clear, a family in which siblings sell their brother into enslavement (or rape their second mother, commit genocide, etc) is not a healthy family system.
Joseph
Our paricape begins with an outright declaration that Joseph is the favorite son. The reason given is that he is the “son of [Israel/Jacob’s] old age,” though surely the above favorite wife dynamics are another reason given in the narrative. Joseph is not the only son of Racheal, but he is the first. In addition, at this point in the narrative, Racheal has died in childbirth with the second son. Racheal named the second son Ben-oni (son of my sorrow) but Jacob/Israel names him Benjamin (son of the right hand/south). At the time of this story, Benjamin is likely too young to be paid attention to, and may remind Jacob/Israel of the death of his favorite wife. This favoritism is likely shown in a multitude of ways, but the most obvious is Joseph’s bespoke ketonet passim.
Queerable Patriarchs (Xatriarchs?)
Another, more subtle, theme and connection between these generations is the gender nonconformity that can be read into these narratives.
Jacob
As mentioned above, Jacob does not fit well into the stereotypical male role within his family. While Esau is famous for his hunting and general musky hairiness, Jacob is a man of the tents. He is more of a twink or a mama’s boy. In the story where Esau sells his birthright (Genesis 25:29-34), we find Jacob “cooking stew” while Esau was out in the field (presumably hunting). The construct of masculinity is cultural, and the culture which created this narrative and ours are separated by geography and thousands of years of history. However, the narrative very clearly makes a distinction between these two men. Whether Jacob inhabited a more effeminate (but accepted) form of masculinity, or an intentionally feminine one, it is clear that he does not display the hyper-masculinity of his brother. In the scheme to steal the blessing, Jacob displays a clear uncomfortability with taking on the mantle of his brother. This may be a result of his general squeamishness or a concern with being caught. However, his discomfort with wearing his brother’s clothes and being covered with goat’s could also be read as gender dysphoria.
The marriages of Jacob are also a place where we might explore the possible implications of his sexual orientation. It seems to me that Jacob has a relatively low sex drive. By the time Jacob leaves Canaan, Esau has married three women (a fact which drives his family crazy). It takes the threat of fratricide, and both parent’s clear instructions to get Jacob to go to Paddan-Aram in order to find a wife. Jacob clearly experiences attraction to Rachel, but whether it is sexual or simply romantic is not clear. He displays this attraction by single-handedly moving the stone over the watering hole (the butchest thing he does), and then weeps over and kisses Rachel. To be sure, men weeping (and showing emotions in general) in south-western asian culture is much higher than in western culture. However, the number of times that weeping is mentioned for these men is higher than others (Jacob is said to weep 3 times, Joseph and David tie at 8 times each).
Jacob is so in love with Rachel that he works for seven years “and they seemed to him but a few days because of his love for her” (29:20), however, when they get to the wedding night, he does not realize it is Leah. This may be due to a callus and patriarchal view of women in general, or maybe his Asexual/Homosexual ass was so preoccupied with having to ‘do the do’ that he did not notice. In the end, he is married to four women, including the handmaids Bilhah and Zilpah, but this seems to be far more circumstance driven than his desire for polyamory. He is tricked into marrying Leah, then marries Rachel, then each gives him their handmades as proxies in their own rivalry. The Mandrake story (30:14-18) could be read to suggest that it is certainly not constant sexy-time (at least for Leah), and she needs to engage in commerce in order to buy a night (also, she clearly has some trauma to unpack).
Joseph
Joseph has been queerable for literally thousands of years. According to Jewish Midrash, Joseph “painted his eyes, dressed his hair carefully, and walked with a mincing step.” He, like his father, seems to be far more comfortable in the tents than out in the field with his brothers. The biggest key here is the Ketonet Passim which his father makes him. This phrase is unclear in Hebrew, and is often translated as a “coat of many colors” or “ornamented robe.” Queer interpreters, however note that the only other time in the Hebrew Scriptures that this phrase is used is in 2 Samuel 13:18 when it is used to describe the clothing of Tamar, and all of the “virgin daughters of the king.” This would make it, at least in the case of 2 Samuel, a pretty princess dress. Of course, this is only circumstantial evidence, but is it possible that Joseph was not only allowed, but even encouraged to wear feminine clothing? Could it be that Jacob made the pretty princess dress for Joseph because it is something that he would have liked to wear (but would have been pounded for doing so by his brother)? Could his brothers’ hatred be rooted not only in sibling rivalry but revulsion at his queerness?
Beyond the possible cross-dressing, there are a few other clues. In Genesis 39, Joseph is described as being “fair/handsome/beautiful in form, and fair/handsome/beautiful in appearance” (יפה תאר ויפה מראה). While this is translated here as “handsome and good looking,” it is the same phrase that is used for Rachel in Ch 29, where it is translated as “graceful and beautiful.” The phrase is also used in Ezekiel 28:12 to describe the king of Tyre’s perfect beauty. Again, this is not definitive, but at least raises some questions as to Joseph’s gender identity and/or sexual orientation.
The encounter with Potiphar’s wife in Genesis 39 also raises some questions as to Joseph’s sexual desire. The traditional interpretation, of course, is that Joseph is righteous and disciplined. However, if he were trans, ace, and/or gay, it would make it considerably easier to rebuff her advances.
Finally, the fact that Joseph is raised to a high advisor to the Pharaoh is interesting. It was not unheard of for such high officials to be gender non-conforming (most often eunuchs).
So back to the assault on Joseph. It seems reasonable to assume that Joseph did not conform to the expectations of masculinity of his brothers, whether it was because he (like his father) spent his time in the tents among the women, or because he was an out and out makeup wearing crossdresser (also encouraged by his father). How often do we hear of, or have experienced ourselves, the policing of masculinity in particular communities? This is more likely to be experienced where masculinity is being worked out and explored (and less masculine characteristics are being repressed and extinguished) (e.g. middle school), or places where toxic forms of masculinity have become the norm (e.g. social media enclaves, some evangelical circles). The assault on Joseph bears a lot of resemblance to the murder of Matthew Shepherd
Could Not Speak Peaceably
I do want to highlight the way that Joseph’s brothers deal with their initial feelings of jealousy and/or revulsion for their brother. Well before it leads to violence, there is a breaking of relationship. They do not like him, so they do not engage with him. This is a tendency that I (and maybe most people) have, I tend to shy away from those who I do not like or who do not like me. However, the level of separation here is significant, they could not even speak peaceably to him. I am sure that Joseph participated in this as well, the more they pulled away from him, the more he pulled away from them. This distance due to difference devolves into a division. This utter contempt and ‘stonewalling’ are, as Psychologist Dr. John M. Gottman and Nan Silver put it, two of the “Four Horsemen” of relationships (contempt, criticism, defensiveness, and stonewalling). These are not good signs for a marriage, relationship between siblings, or any other relationship.
I might point out here how easily we fall into such patterns when it comes to our politics (among other differences). We are in a deeply polarized culture where differences of opinion on who will best lead the country, economic policy, immigration, etc. lead to deep divisions. We can (and do) slip so easily from avoiding those topics, to avoiding those people, to treating each other as enemies, to completely dehumanizing one another. We seem as a people to be unwilling to even discuss our differences and we certainly do not want to find a nuanced solution. At every level, from the church session to the halls of Congress, we would rather talk past each other (if we even talk at all).
Dream Telling
Dreams, and their interpretations play a significant part of the Joseph cycle, It is the interpretation of the chief cupbearer (and baker) that eventually gets him out of prison, and his interpretation of the Pharaoh’s dream that promotes him to his high station in the end. That theme is introduced in our paricape with the telling of one of two dreams. Joseph dreams that his brother’s sheaves of wheat bow down to his, and later that all of the stars and the sun and moon bow down to him. This is some pretty clear foreshadowing of where the story is going to go. When Joseph is in charge of the Egyptian economy, his brothers (and by extension parents) will literally bow down to him in order to benefit from his place. This is the reason that he can say that while his brothers meant enslaving him for evil, God brought good out of it.
The literary importance of this dream aside, it certainly has narrative implications. I am just going to go out on a limb and say, if you are in a situation where you are despised by your siblings (especially for being the favorite child), maybe you should not tell them all about the dream you had about them bowing down to you. Anyone? Maybe it’s just me. Frankly, this is a bonehead move on Joseph’s part. Not that I am excusing the brother’s behavior, but I could see how they get there.
Attempted Fratricide
Obviously, the thing that really gets the story going is the day when Jacob sends Joseph to ‘check on’ his brothers. We have previously been told that Joseph “brought a bad report” about some of his brothers, so he has big tattle-tail energy going into this encounter. There is a side-quest (which we skip over) where he is first sent to Shachem (in the modern day West Bank), but finds that his brothers are no longer there [perhaps the recent genocide left a bad taste in the mouths of the (remaining) locals]. Joseph catches up with them at Dothan, and as he is approaching (sun glinting off of the rhinestones) they come up with a plan to kill him and make it seem like an accident.
Plans within Plans
Two of the brothers have alternate plans besides outright killing their brother. Due to the overall confused nature of this narrative, it is likely that each of these alternate plans was preserved by descendants of the patriarch in question in an attempt to rehabilitate their line.
The first alternate plan comes from Reuban. He proposes that rather than killing Joseph and throwing his body into a pit (cistern?) that they first throw him into the cistern and let him die there. One part of this plan is to temper the direct nature of their murder. Instead of killing him themselves, they let the lack of food and water kill him (kind of like cutting off all utilities and aid shipments to an enclosed area and firing on aid worker vehicles that you do allow in). The other part, which we are told about in an editorial note and a later narrative, is that Reuben is planning on rescuing Joseph and returning him to their father. Reuben was the first-born son of Jacob and so should have had the notoriety and honor associated with that position. Besides the clear favoritism shown to Joseph, Reuben also diminished his honor by having sex with (raping?) Bilha, his step-mother. It seems that he is not likely to be the favorite, but second favorite sounds a lot better than cursed.
Judah proposes an alternate plan. He sees some slave traders (of unclear lineage), and suggests that they sell Joseph to them. To be clear, in their minds this is no less lethal than leaving Joseph in the pit. The life expectancy of an enslaved person was not very good, and that would have certainly been the case for a person enslaved in the land of Egypt. Joseph is just as dead, the brothers still have relatively clean hands, and they have made some money on the deal.
Twenty Pieces of Silver
(Unfortunately) the book of Leviticus sets the price for the enslavement of a person. According to chapter 27, the acceptable price for an enslaved person is fifty pieces of silver for an adult man between the ages of 20 and 60, and twenty pieces of silver for a boy ages 5 to 20. Reading the Genesis narrative in light of the wider Torah would then suggest one of two possibilities: Joseph was under 20 years of age, and therefore they received an acceptable price, or he was over 20 and they enslaved him for less than half of his ‘value.’ Either way, the forced enslavement of a sibling is pretty dark (even in a culture where the institution is acceptable).
Ishmaelites or Midianites?
Another feature of this narrative, and clues for it being a mixture of multiple sources, is the identity of the slave traders. At some points, they are referred to as Ishmealites, and at other times they are Medianites. Interestingly, both people-groups are (within the narrative) kin to the brothers. Ishmaelites were fellow children of Abraham, descendants of his firstborn son through Hagar (interestingly an enslaved Egyptian herself). The Medianites were also descendants of Abraham through his third wife, Keturah. Texts from the time-period in which these sources were likely edited suggest that the two people groups were considered to be basically the same people groups.
A Dark Turn
Once Joseph is sold off, the brothers take Joseph’s pretty princess dress, and create sufficient evidence for their story that he has been torn apart by a wild animal (interesting side note that the sacrifice of a goat is an element of this deception). The bring it to Jacob/Israel, who then tears his own ketonet in mourning. Grief plays a major part in Jacob’s continuing story, and it seems to me that he experiences long-term depression because of it. He is later completely opposed to letting Benjamin travel to Egypt, and it is only when they are desperate for food (and Judah offers himself up as assurance of Benjamin’s return) that Jacob allows them to take him. I can imagine that the ongoing guilt that the brother’s felt over this rash decision would have been exacerbated by the depression of their father. None of them could dare own up to their complicity in the (apparent) death of his favorite son.
Reconciliation
Of course, a major theme in the Joseph cycle is not only the breaking of relationships between brothers, but the restoration of the relationship once again. When the brothers come to Egypt in the first year of the famine, Joseph recognises them, but they do not recognize him. He messes with them (honestly, can you blame him?) and accuses them of being spies. He keeps Simeon in custody, but allows the rest of them to return with the grain. Joseph tells them that the only way that they will be allowed to return and get more food is if they come back with their youngest brother, Benjamin. In their conversation, Joseph hears (though they do not realize that he can understand them) that they understand this bad fortune to be a karmically connected to their fratricide. Joseph also has the money that they paid returned to them in the sacks.
When the food is nearly gone, Jacob suggests that the brothers return for more grain, but they remind him of the conditions of their return. At this point Reuben attempts to assure Jacob of Benjamin’s safety by giving his own sons as collateral (as if the death of a favored son would be made better by the further loss of grandsons). He finally relents when Judah offers his own life as assurance of Benjamin's. Judah repeats this same self-sacrificial offering when Joseph has Benjamin framed for stealing his divining bowl. This willingness to lay down his own life for a brother shows Joseph that his brothers (at least Judah) has gone through some significant character growth.
At this point, Joseph reveals himself as the brother that they had enslaved many years before. He forgives them for their actions, recognizing that while they intended it for evil, God brought good out of it “for God sent me before you to preserve life.” Joseph, like his uncle Esau, has let go of the yoke of his brothers’ actions, and is willing to forgive. He has the entire family brought down to Egypt to love out the remainder of the famine being well taken care of.
Acceptance is Hard to Accept
In our final section, just after the death of Jacob/Israel, the brothers once again approach (or some texts say commanded) Joseph with a story that their father asked for him to forgive them. Once again, Joseph assures them that he has already forgiven them for what they have done. He does not carry the burden of their actions, but it seems that they continue to carry their guilt.
Giving forgiveness is an incredibly difficult process. Sometimes it can be aided, as in this case, when we can see the positives that have come out of the situation. At the end of the day, we are who we are because of the things that have happened to us, good and bad. Would it be nice to not have to struggle in the ways that we have, sure, but those things make us who we are. Forgiveness is ultimately an internal process where the forgiver lets go of the offense, and chooses not to hold it the forgiven. There may be times and situations in which this means a restoration of the relationship. Other times, however, this is not advisable or possible. Joseph seems to have gone through that processing of his trauma, and has made the decision to forgive his brothers.
The acceptance of forgiveness is a connected, and sometimes equally challenging process. Joseph’s brothers have already heard that they have been forgiven, but they have not received it. They seem worried that (again like the plans of their uncle Easau) Joseph has just been biding his time until the death of their father to take out his revenge. They do not accept the forgiveness of Joseph as real, and so come back to seek it again. I think it is likely that they are unable to forgive themselves for their own actions. They seem to be carrying the guilt of their (admittedly evil) actions, so it is impossible for them to imagine Joseph doing so.
Joseph, the Image of God
The Joseph cycle is presented here as the completion of the Genesis compilation. Humanity was created to be the image of God. As image, humanity was to be the mouthpiece of God (like the kings were seen as the image of their deity) and/or like an idol (a local manifestation/ incarnation of the deity, and place where the presence of the deity can be encountered). Humanity was created to cultivate and nurture creation, to co-create along with YHWH God. Humanity was created to be righteous, in right relationship with God, with the rest of humanity, and all of creation. While humanity generally has ‘fallen’ away from that identity, Joseph becomes a glimpse of what being the image of God might be.
Right relationship with God
While it is certainly not explicit, God is clearly with Joseph. The Abrahamic blessing has been passed on to him and everything that he does is blessed. He resists the temptation to see, take, and eat from the offered ‘forbidden fruit’ of Potiphar’s wife, and therefore provides a counter narrative of original blessing rather than sin (the Rabinic addition that his eventual wife is the same woman creates a beautiful answer to the dilemma of the apparent goodness of ‘knowledge of good and evil,’ such knowledge is not evil itself, but must come at the appropriate time). Joseph is able to see beyond the evil that his brothers intended, and trust that God’s providential plans has led to the blessing of his own family as well as the feeding of the known world (through you all the nations of the world will be blessed).
Right Relationship With One Another
Joseph’s reconciliation with his brothers is a restoration of their relationship broken by sin. After a lot of ‘shadow work’ he is able to move past the trauma that his brothers caused, the family-born trauma that had informed it, and the subsequent trauma that resulted from their actions. Instead of covering his true identity with metaphorical figleaves, he is willing to be naked and vulnerable with them, revealing his true identity.
Right Relationship with Creation
Joseph displays his mastery, care, and nurture over creation through administration of the famine. Instead of letting the famine de-create humanity (like the Great Flood), by properly harnessing the abundance of the created world, Joseph is able to not only save his own family (Naoh) but all of the families of the (known) world.
Bonus: Right relationship with Self
Could it be that the suggested gender nonconformity of Joseph is also an intentional return to a Ch 2 humanity before a splitting into male and female? Could Joseph’s display of both masculine and feminine qualities be a connection to the original human breathed into by YHWH God? Could his rejection due to his true identity, which turns out to be his greatest strength, be one way (of several) that the Genesis narrative ties a neat bow around the metanarrative?
The Image of the Invisible God
Joseph is one of the many archetypes that feed into a scriptural understanding of Jesus the Christ (even if it is not the most obvious one). The one who is the image of God, beloved son of the father, betrayed by his own, taking the form of a slave, seated at the right hand of the king, and the righteous judge who forgives the sins of his brothers. Damn, that will preach.
Liturgy
Call to Worship
Leader: Now the sons of Jacob were twelve. The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. [And one daughter, Dinah]
People: The sons of Rachael: Joseph and Benjamin
Leader: The sons of Bilhah, Racheal’s handmaid: Dan and Naphtali. The sons of Zilpah, Leah’s handmaid: Gad and Asher.
People: These were the sons of Jacob who were born to him in Paddan-aram.
Prayer of Confession (Unison)
God of righteousness, you call us to be in right relationship with you, our siblings, and all of creation; yet our relationships are broken. We favor some relationships over others and allow differences to create division. We allow our own ambitions to drive a wedge between siblings and cannot speak peaceably to one another. We conspire to eliminate our enemies, and only show mercy when it is to our own advantage. We make plans within plans, so that we can prosper when others fail. We sell our own siblings in order to prosper. Our lives are in your hands, O God, and you walk with us through our darkest days. Help us to reconcile with those we have harmed and forgive those who have harmed us, knowing that you work all things together for good. Amen.
Assurance of Pardon
Leader: Through many dangers, toils, and snares, we have already come. ‘Tis grace has brought us safe thus far, and grace will lead us home. Even when we have meant things for evil, God makes good. Friends, receive forgiveness, give forgiveness, and be at peace. In Jesus Christ our sins are forgiven,
People: Thanks be to God!
Resources
Data Over Dogma Podcast- Episode 74: The Fabric Conspiracies
Bible Project
Genesis 12-50 (Read the Bible Series) https://bibleproject.com/explore/video/genesis-12-50/
Genesis 12-50 (Torah Series) https://bibleproject.com/explore/video/torah-genesis-2/
Podcast: Joseph the Exile https://bibleproject.com/podcast/joseph-exile/
Podcast: Joseph the Suffering Servant https://bibleproject.com/podcast/joseph-suffering-servant/
Podcast- Firstborn: Power Grabs and Patriarchs https://bibleproject.com/podcast/power-grabs-and-patriarchs/
Faith Adjacent Podcast
Joseph (Redux) https://faithadjacent.com/joseph/
Joseph Part 2: https://faithadjacent.com/josephpart2/
Joseph and His Brothers (Sibling Rivalry) https://faithadjacent.com/joseph-and-brothers/
Joseph and the Pretty Princess Dress https://elledowd.com/2020/06/23/joseph-and-the-pretty-princess-dress/