Saint Joseph was the husband of Mary, the mother of Jesus Christ. Given prominent attention in the first two chapters of Matthew and Luke, Joseph is portrayed as a carpenter in Nazareth, a righteous descendant of Bethlehem's David, and a kind husband and father. 圣约瑟夫是丈夫的玛丽时，母亲的耶稣基督。给予突出重视，在第一两章的马修和卢克，约瑟夫是描绘成一个木匠，在拿撒勒，正义的后代伯利恒的国宝，又是一种丈夫和父亲。 Although little else is known of his life, Joseph's faithful cooperation in the birth of Christ earned him sainthood.虽然没有其他人知道他的生命，约瑟夫的忠实合作，在基督诞生为他赢得了圣人。 He is venerated by Orthodox and by Roman Catholics, who consider him the patron saint of workers.他是崇敬，由东正教和罗马天主教，谁认为他的守护神工人。 Feast days: May 1 (Western); first Sunday after Christmas (Eastern).宴天： 5月1日（西部） ;第一周日圣诞节后（东区） 。
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Spouse of the Blessed Virgin Mary and foster-father of Our Lord Jesus Christ.配偶的有福了圣母玛利亚和寄养的父亲我们的主耶稣基督。
LIFE生活
Sources来源
The chief sources of information on the life of St. Joseph are the first chapters of our first and third Gospels; they are practically also the only reliable sources, for, whilst, on the holy patriarch's life, as on many other points connected with the Saviour's history which are left untouched by the canonical writings, the apocryphal literature is full of details, the non-admittance of these works into the Canon of the Sacred Books casts a strong suspicion upon their contents; and, even granted that some of the facts recorded by them may be founded on trustworthy traditions, it is in most instances next to impossible to discern and sift these particles of true history from the fancies with which they are associated.政务信息来源，对生命的圣若瑟是第一章，我们的第一和第三个福音，他们几乎也是唯一可靠的来源，同时，对圣牧的生活，对许多其他各点与救世主的历史，这是幸免的典型著作，猜测文学是充满细节，不接纳这些作品到佳能的神圣书籍蒙上了强烈的怀疑后，其内容和，即使平时的一些事实记录他们可能会成立于可信赖的传统，它是在大多数情况下是不可能辨别和筛选这些粒子的真实历史，从该作何选择与它们联系在一起的。 Among these apocryphal productions dealing more or less extensively with some episodes of St. Joseph's life may be noted the so-called "Gospel of James", the "Pseudo-Matthew", the "Gospel of the Nativity of the Virgin Mary", the "Story of Joseph the Carpenter", and the "Life of the Virgin and Death of Joseph".在这些猜测制作处理更多或更少，广泛与一些情节的圣若瑟的生活可以指出，以所谓"福音的詹姆斯" ， "伪马修" ， "福音的nativity的圣母玛利亚" ， "的故事若瑟匠" ， "生命的童贞和死亡的约瑟夫" 。
Genealogy族谱
St. Matthew (1:16) calls St. Joseph the son of Jacob; according to St. Luke (3:23), Heli was his father.圣马太（ 1:16 ）呼吁圣若瑟的儿子雅各布，据圣卢克（ 3时23分） ，武装分子是他的父亲。 This is not the place to recite the many and most various endeavours to solve the vexing questions arising from the divergences between both genealogies; nor is it necessary to point out the explanation which meets best all the requirements of the problem (see GENEALOGY OF CHRIST); suffice it to remind the reader that, contrary to what was once advocated, most modern writers readily admit that in both documents we possess the genealogy of Joseph, and that it is quite possible to reconcile their data.这是不适合朗诵很多，最各种努力，以解决令人烦恼的问题所产生的分歧双方的族谱，也不是必要指出的解释符合最佳所有要求的问题（见族谱基督） ;就够了，它提醒读者所说的相反，曾经倡导的，最现代作家轻易承认，在这两个文件中，我们具备了家谱的约瑟夫，而且它很可能使自己的数据。
Residence居住
At any rate, Bethlehem, the city of David and his descendants, appears to have been the birth-place of Joseph.无论如何，伯利恒，市大卫和他的后裔，似乎已经诞生的地方，约瑟夫。 When, however, the Gospel history opens, namely, a few months before the Annunciation, Joseph was settled at Nazareth.但是，当历史的福音打开，即在数个月前， annunciation ，约瑟是定居在拿撒勒。 Why and when he forsook his home-place to betake himself to Galilee is not ascertained; some suppose -- and the supposition is by no means improbable -- that the then-moderate circumstances of the family and the necessity of earning a living may have brought about the change.为何当他舍弃他的家庭与地方betake自己加利利并不确定;一些假设-假设绝非是难以琢磨的-即当时的情况下，适度的家庭，并有必要的谋生手段可能所带来的变化。 St. Joseph, indeed, was a tekton, as we learn from Matthew 13:55, and Mark 6:3.圣若瑟，确实是一个tekton ，正如我们从马太13时55分，和马克选手。 The word means both mechanic in general and carpenter in particular; St. Justin vouches for the latter sense (Dial. cum Tryph., lxxxviii, in PG, VI, 688), and tradition has accepted this interpretation, which is followed in the English Bible.这个词的意思都机械师一般木匠，尤其是圣贾斯汀先天不足，加上管理松散，后者智（ dial.暨tryph ， lxxxviii ，编号，六， 688页） ，与传统的接受了这个解释，这是其次，在英语圣经。
Marriage婚姻
It is probably at Nazareth that Joseph betrothed and married her who was to become the Mother of God.这大概也是在拿撒勒即约瑟夫订婚和结婚，她的人将是成为天主之母。 When the marriage took place, whether before or after the Incarnation, is no easy matter to settle, and on this point the masters of exegesis have at all times been at variance.当婚姻发生了，无论之前或之后的化身，是不容易的事情解决，在这一点上的主人，训诂学有在任何时候都处于差异。 Most modern commentators, following the footsteps of St. Thomas, understand that, at the epoch of the Annunciation, the Blessed Virgin was only affianced to Joseph; as St. Thomas notices, this interpretation suits better all the evangelical data.最现代的评论家，随着脚步声的圣托马斯，明白说，在划时代的annunciation ，圣方只是affianced向约瑟夫;正如圣托马斯通知书，这个解释更适合所有福音派的数据。
It will not be without interest to recall here, unreliable though they are, the lengthy stories concerning St. Joseph's marriage contained in the apocryphal writings.它将不无兴趣，在这里回顾，不可靠，虽然他们都是冗长的故事，关于圣若瑟的婚姻包含在猜测著作。 When forty years of age, Joseph married a woman called Melcha or Escha by some, Salome by others; they lived forty-nine years together and had six children, two daughters and four sons, the youngest of whom was James (the Less, "the Lord's brother").当四十年的年龄，约瑟夫已婚女人所谓melcha或escha一些人，莎乐美由他人;他们住49年在一起，有6个子女，两个女儿和4个儿子，年龄最小的一位是詹姆斯（较差， "主的兄弟" ） 。 A year after his wife's death, as the priests announced through Judea that they wished to find in the tribe of Juda a respectable man to espouse Mary, then twelve to fourteen years of age.一年后，他的妻子去世，作为祭司宣布通过朱迪亚表示，他们希望找到在部落的juda一个可敬的人信奉圣母玛利亚，然后十二至十四年的年龄。 Joseph, who was at the time ninety years old, went up to Jerusalem among the candidates; a miracle manifested the choice God had made of Joseph, and two years later the Annunciation took place.约瑟夫，他是在当时的九十年岁，上升至耶路撒冷之间的考生;是一个奇迹，体现了上帝的选择作出了约瑟夫，两年后， annunciation发生。 These dreams, as St. Jerome styles them, from which many a Christian artist has drawn his inspiration (see, for instance, Raphael's "Espousals of the Virgin"), are void of authority; they nevertheless acquired in the course of ages some popularity; in them some ecclesiastical writers sought the answer to the well-known difficulty arising from the mention in the Gospel of "the Lord's brothers"; from them also popular credulity has, contrary to all probability, as well as to the tradition witnessed by old works of art, retained the belief that St. Joseph was an old man at the time of marriage with the Mother of God.这些梦想，正如圣杰罗姆风格，但却从许多基督徒艺人引起了他的灵感（见，例如，拉斐尔的" espousals的处女" ） ，是无效的权力;尽管如此，他们的过程中获得的年龄有些人气在他们一些教会作家寻求答案，以著名的困难所引起的，从提福音的"上帝的兄弟" ，从他们也很受欢迎轻信了，违反了所有的概率，以及向传统的见证岁艺术作品的，留用相信，圣若瑟是一位老者在当时的婚姻与天主之母。
The Incarnation化身
This marriage, true and complete, was, in the intention of the spouses, to be virgin marriage (cf. St. Augustine, "De cons. Evang.", II, i in PL XXXIV, 1071-72; "Cont. Julian.", V, xii, 45 in PL. XLIV, 810; St. Thomas, III:28; III:29:2).这婚姻，真实和完整，是在有意的配偶，以处女结婚（参见圣奥古斯丁， "去考虑。埃旺" ，第一，二，我在特等三十四， 1071年至1072年， "承上。朱利安。 " ，第五章，第十二章， 45 ，在特等。四十四， 810 ，圣托马斯，三： 28 ;三： 29:2 ） 。 But soon was the faith of Joseph in his spouse to be sorely tried: she was with child.但不久即是信仰的约瑟夫在他的配偶须严峻的考验：她与孩子。 However painful the discovery must have been for him, unaware as he was of the mystery of the Incarnation, his delicate feelings forbade him to defame his affianced, and he resolved "to put her away privately; but while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. . . And Joseph, rising from his sleep, did as the angel of the Lord had commanded him, and took unto him his wife" (Matthew 1:19, 20, 24).但痛苦的发现必须已对他来说，不知道，因为他的神秘的化身，他的微妙感情，不容许他诋毁他的affianced ，他决心"把她带走私人，但同时，他认为对这些东西，看哪该主的使者出现在他面前时，他的睡眠，他说：约瑟的儿子大卫，不要害怕采取祢玛丽你的妻子，因为这是在构思她的，是圣灵… … 。和约瑟夫上涨从他的睡眠，并作为主的使者曾命令他，并祂他的妻子" （马太1:19 ， 20 ， 24 ） 。
The Nativity and the Flight to Egypt该nativity和飞行至埃及
A few months later, the time came for Joseph and Mary to go to Bethlehem, to be enrolled, according to the decree issued by Caesar Augustus: a new source of anxiety for Joseph, for "her days were accomplished, that she should be delivered", and "there was no room for them in the inn (Luke 2:1-7). What must have been the thoughts of the holy man at the birth of the Saviour, the coming of the shepherds and of the wise men, and at the events which occurred at the time of the Presentation of Jesus in the Temple, we can merely guess; St. Luke tells only that he was "wondering at those things which were spoken concerning him" (k12:33). New trials were soon to follow. The news that a king of the Jews was born could not but kindle in the wicked heart of the old and bloody tyrant, Herod, the fire of jealousy. Again "an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee" (Matthew 2:13).几个月后，这个时间来约瑟夫和玛丽去伯利恒，以参加，根据该法令所发出的恺撒奥古斯都：一种新的焦虑根源约瑟夫， "她的天完成了，她要交付" ， "不存在的余地，他们在客栈（路加福音2:1-7 ） ，怎么要一直思考的圣名男子在出生的救世主，未来的牧羊人和智者，而在事件发生的时候，介绍了耶稣在圣殿中，我们只能猜测，圣路加告诉只说： "不知道，在这些事情，其中谈到关于他" （中小学： 33 ） 。了新的考验很快跟进。有消息说，国王的犹太人出生不能点燃，但在邪恶的心脏旧和血腥的暴君，被希律，消防的嫉妒，又是"主的使者出现在睡觉约瑟夫他说：出现，并采取儿童和他的母亲，并飞入埃及：和存在的，直到我会告诉你" （马太2时13分） 。
Return to Nazareth回到拿撒勒
The summons to go back to Palestine came only after a few years, and the Holy Family settled again at Nazareth.传票回去交给巴勒斯坦人，只是几年后，与圣座家庭解决再次，在纳匝肋。 St. Joseph's was henceforth the simple and uneventful life of an humble Jew, supporting himself and his family by his work, and faithful to the religious practices commanded by the Law or observed by pious Israelites.圣若瑟的是从今以后，简单而平淡的生活是一个谦虚的犹太人，支持他自己和家人，由他的工作，并忠实于宗教习俗指挥的，由法律或观察虔诚的以色列人。 The only noteworthy incident recorded by the Gospel is the loss of, and anxious quest for, Jesus, then twelve years old, when He had strayed during the yearly pilgrimage to the Holy City (Luke 2:42-51).唯一值得注意的事件记录的福音，是亏损的，并急于追求，耶稣，那么， 12岁时，他曾strayed期间每年朝拜圣城（路加福音2:42-51 ） 。
Death死亡
This is the last we hear of St. Joseph in the sacred writings, and we may well suppose that Jesus's foster-father died before the beginning of Savior's public life.这是最后一次，我们听到的圣若瑟，在神圣的著作，我们可以假设，耶稣的养父去世，父亲开始前救世主的公共生活。 In several circumstances, indeed, the Gospels speak of the latter's mother and brothers (Matthew 12:46; Mark 3:31; Luke 8:19; John 7:3), but never do they speak of His father in connection with the rest of the family; they tell us only that Our Lord, during His public life, was referred to as the son of Joseph (John 1:45; 6:42; Luke 4:22) the carpenter (Matthew 13:55).在一些情况下，事实上，福音讲的，后者的母亲及兄弟（马太12时46分;马克3时31分;卢克8时19分;约翰7:3 ） ，但永远不会做他们谈论他的父亲在他涉嫌与休息对家庭，他们告诉我们，只有我们的主，在他的公共生活，被称为儿子约瑟夫（约翰1:45 ; 6时42分;路加福音4时22分）匠（马太13时55分） 。 Would Jesus, moreover, when about die on the Cross, have entrusted His mother to John's care, had St. Joseph been still alive?将耶稣，此外，当时有大约死在十字架上，赋予了他的母亲，以约翰的照顾，圣若瑟一直还活着吗？
According to the apocryphal "Story of Joseph the Carpenter", the holy man reached his hundred and eleventh year when he died, on 20 July (AD 18 or 19).据有关猜测"的故事若瑟匠" ，神圣的人达到他的百年和第11个年头时，他真的死了， 7月20日（公元18日或19日） 。 St. Epiphanius gives him ninety years of age at the time of his demise; and if we are to believe the Venerable Bede, he was buried in the Valley of Josaphat.圣epiphanius给他九十年岁的时候，他的消亡;如果我们要相信老贝代，他被安葬在山谷中的约萨法特。 In truth we do not know when St. Joseph died; it is most unlikely that he attained the ripe old age spoken of by the "Story of Joseph" and St. Epiphanius.事实上，我们不知道什么时候圣若瑟死亡，这是最不可能说，他达到了成熟的老年发言的，由"的故事，约瑟夫"和圣epiphanius 。 The probability is that he died and was buried at Nazareth.概率是他死亡及被安葬在拿撒勒。
DEVOTION TO SAINT JOSEPH奉献圣约瑟夫
Joseph was "a just man".约瑟是"公正人" 。 This praise bestowed by the Holy Ghost, and the privilege of having been chosen by God to be the foster-father of Jesus and the Spouse of the Virgin Mother, are the foundations of the honour paid to St. Joseph by the Church.这个赞美赐予的，由圣灵，并荣幸地被选中上帝被寄养的父亲耶稣及其配偶的童贞的母亲，是该基金会的名誉支付给圣若瑟由教会。 So well-grounded are these foundations that it is not a little surprising that the cult of St. Joseph was so slow in winning recognition.这么好理由是这些基础上，这是不是有点令人惊讶的是，邪教的圣若瑟是如此缓慢，在争取承认。 Foremost among the causes of this is the fact that "during the first centuries of the Church's existence, it was only the martyrs who enjoyed veneration" (Kellner).其中最主要的原因，这是事实，即： "在第一世纪的教会的存在，它只是烈士享有的敬仰" （ kellner ） 。 Far from being ignored or passed over in silence during the early Christian ages, St. Joseph's prerogatives were occasionally descanted upon by the Fathers; even such eulogies as cannot be attributed to the writers among whose works they found admittance bear witness that the ideas and devotion therein expressed were familiar, not only to the theologians and preachers, and must have been readily welcomed by the people.据来自被忽视或通过以上的沉默，在早期基督教时代，圣若瑟特权的人，偶尔descanted后，由父亲连这样的颂词，因为不能归咎于作家之一，其作品他们发现纳见证说，思路和献身那里的人表示熟悉，而不是只向神学家和传教士，而且必须有被轻易人民的欢迎。 The earliest traces of public recognition of the sanctity of St. Joseph are to be found in the East.最早的痕迹公开承认神圣不可侵犯的圣若瑟是必须找到在东部地区。 His feast, if we may trust the assertions of Papebroch, was kept by the Copts as early as the beginning of the fourth century.他的盛宴，如果我们可以信任断言papebroch ，是保存由科普特人，因为早在四世纪初。 Nicephorus Callistus tells likewise -- on what authority we do not know -- that in the great basilica erected at Bethlehem by St. Helena, there was a gorgeous oratory dedicated to the honour of our saint. nicephorus callistus告诉同样-以何种权力，我们不知道-这是在大的B a silica竖立在伯利恒的圣赫勒拿岛，有一个华丽的小礼拜堂奉献给荣誉，我们圣。 Certain it is, at all events, that the feast of "Joseph the Carpenter" is entered, on 20 July, in one of the old Coptic Calendars in our possession, as also in a Synazarium of the eighth and nineth century published by Cardinal Mai (Script. Vet. Nova Coll., IV, 15 sqq.).能肯定的是，在所有比赛中，该宴的"若瑟匠" ，是进入了，就7月20日，在一个旧科普特日历，在我们掌握的，这也是一个synazarium的第八和第九世纪出版红衣主教马伊（ script.审核。新coll ，四， 15 sqq ） 。 Greek menologies of a later date at least mention St. Joseph on 25 or 26 December, and a twofold commemoration of him along with other saints was made on the two Sundays next before and after Christmas.希腊menologies的稍后日期至少提圣若瑟25日或12月26日，并具有双重纪念他与其他圣人作了关于两个星期日明年之前和之后的圣诞节。
In the West the name of the foster-father of Our Lord (Nutritor Domini) appears in local martyrologies of the ninth and tenth centuries, and we find in 1129, for the first time, a church dedicated to his honour at Bologna.在西方国家的名义寄养父亲因为我们的上帝（饲料多米尼）出现在当地martyrologies的第九和第十世纪，我们发现，在1129名，这是第一次，一所教堂，专责他的荣誉，在博洛尼亚。 The devotion, then merely private, as it seems, gained a great impetus owing to the influence and zeal of such saintly persons as St. Bernard, St. Thomas Aquinas, St. Gertrude (d. 1310), and St. Bridget of Sweden (d. 1373).奉献，那仅仅是私人，因为看来，赢得了巨大的推动力，由于影响力和热情，这种圣洁的人，圣伯纳德，圣托马斯阿奎那，圣gertrude （四第1310 ） ，和圣布里奇的瑞典（四1373 ） 。 According to Benedict XIV (De Serv. Dei beatif., I, iv, n. 11; xx, n. 17), "the general opinion of the learned is that the Fathers of Carmel were the first to import from the East into the West the laudable practice of giving the fullest cultus to St. Joseph".据本笃十四（德serv 。 dei beatif ，第一，四， 12月11日; XX条， 12月17日） ， "一般舆论对学到的是父亲的焦糖，则首次以进口从东到西值得称道的做法给予充分cultus圣约瑟夫" 。 His feast, introduced towards the end shortly afterwards, into the Dominican Calendar, gradually gained a foothold in various dioceses of Western Europe.他的盛宴，推出接近年底之后不久，到多米尼加日历，逐渐有了一个立足点，在各教区的西欧。 Among the most zealous promoters of the devotion at that epoch, St. Vincent Ferrer (d. 1419), Peter d'Ailly (d. 1420), St. Bernadine of Siena (d. 1444), and Jehan Charlier Gerson (d. 1429) deserve an especial mention.其中最热心的推动者，奉献，在那个时代，圣文森费雷尔（四1419年） ，彼得-阿伊（四1 420名） ，圣b ernadine锡耶纳（四第1 444） ，并j ehanc harlierg erson（四第1429 ） ，值得特别一提。 Gerson, who had, in 1400, composed an Office of the Espousals of Joseph particularly at the Council of Constance (1414), in promoting the public recognition of the cult of St. Joseph. gerson人，在1400年，组成一个办公室的espousals约瑟夫特别是在安理会的人Constance （ 1414 ） ，在促进公众认识邪教的圣若瑟。 Only under the pontificate of Sixtus IV (1471-84), were the efforts of these holy men rewarded by Roman Calendar (19 March).只有根据教宗的Sixtus的四（ 1471年至1484年） ，分别所作的努力，这些神圣的男子评奖工作由罗马历（ 3月19日） 。 From that time the devotion acquired greater and greater popularity, the dignity of the feast keeping pace with this steady growth.从那个时候，奉献后天大受欢迎，人的尊严的盛宴跟上这种稳步增长。 At first only a festum simplex, it was soon elevated to a double rite by Innocent VIII (1484-92), declared by Gregory XV, in 1621, a festival of obligation, at the instance of the Emperors Ferdinand III and Leopold I and of King Charles II of Spain, and raised to the rank of a double of the second class by Clement XI (1700-21).起初只是一个festum简单的，它很快就被提升到了一个双重成年礼由无辜八（ 1484年至1492年） ，宣布由格雷戈里十五，在1621年，在节日庆典上的义务，在实例皇帝费迪南三和利奥波德一和的国王查尔斯二世的西班牙，并提出以职级的2倍，第二级由克莱门特十一（ 1700年至1721年） 。 Further, Benedict XIII, in 1726, inserted the name into the Litany of the Saints.此外，本笃十三，在1726年，插入名义进入一连串的圣徒。
One festival in the year, however, was not deemed enough to satisfy the piety of the people.一节，在该年度内，但被认为不足够，以满足虔诚的人。 The feast of the Espousals of the Blessed Virgin and St. Joseph, so strenuously advocated by Gerson, and permitted first by Paul III to the Franciscans, then to other religious orders and individual dioceses, was, in 1725, granted to all countries that solicited it, a proper Office, compiled by the Dominican Pierto Aurato, being assigned, and the day appointed being 23 January.节日的espousals的小圣和圣若瑟，所以在增强时代感，加强倡导的gerson ，并首次允许由保罗三来济，那么其他宗教的命令和个别教区，是在17时25分，给予所有国家征求它一个适当的办公室，由多米尼加pierto aurato ，被指派的，当天被任命为1月23日。 Nor was this all, for the reformed Order of Carmelites, into which St. Teresa had infused her great devotion to the foster-father of Jesus, chose him, in 1621, for their patron, and in 1689, were allowed to celebrate the feast of his Patronage on the third Sunday after Easter.也不是，这一切，为改革秩序carmelites ，融入其中圣德肋撒注入了她伟大的献身精神，以寄养的父亲耶稣，选择他，在1621年，为他们的靠山，而在1689年，被允许以庆祝盛宴他的乘客关于第三个周日复活节后。 This feast, soon adopted throughout the Spanish Kingdom, was later on extended to all states and dioceses which asked for the privilege.这个盛宴，很快通过了整个西班牙，英国，后来就扩大到所有国家和教区，其中要求特权。 No devotion, perhaps, has grown so universal, none seems to have appealed so forcibly to the heart of the Christian people, and particularly of the labouring classes, during the nineteenth century, as that of St. Joseph.没有奉献，也许已经长大，所以普遍的，没有一个似乎已呼吁强行向心的基督教人民，特别是劳苦阶级，在19世纪，因为这对圣若瑟。
This wonderful and unprecedented increase of popularity called for a new lustre to be added to the cult of the saint.这片神奇的和空前增加人气呼吁建立一个新的光泽，以加入邪教的圣人。 Accordingly, one of the first acts of the pontificate of Pius IX, himself singularly devoted to St. Joseph, was to extend to the whole Church the feast of the Patronage (1847), and in December, 1870, according to the wishes of the bishops and of all the faithful, he solemnly declared the Holy Patriarch Joseph, patron of the Catholic Church, and enjoined that his feast (19 March) should henceforth be celebrated as a double of the first class (but without octave, on account of Lent).因此，首先采取的行动之一的修女比约九，本人奇专门圣若瑟，是扩展到整个教会的节日乘客量（ 1847年） ，并在12月， 1870年，根据我的意愿为依归主教们和所有信徒，他郑重宣布圣主教约瑟夫，靠山的天主教会，并责成他的盛宴（ 3月19日） ，今后应作为庆祝双的第一级（但无倍频程，就到借出） 。 Following the footsteps of their predecessor, Leo XIII and Pius X have shown an equal desire to add their own jewel to the crown of St. Joseph: the former, by permitting on certain days the reading of the votive Office of the saint; and the latter by approving, on 18 March, 1909, a litany in honour of him whose name he had received in baptism.以下步其后尘，其前任，利奥十三世和比约x表现出平等的愿望，以增加他们自己的宝石，以官方的圣若瑟：前，允许对某些日子，读了votive办公室圣和后者由审批，对1909年3月18日，在一连串的荣誉，他的名字，他收到了洗礼。
Publication information Written by Charles L. Souvay.出版信息书面查尔斯属苏韦。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 In memory of Father Joseph Paredom The Catholic Encyclopedia, Volume VIII.在记忆的父亲约瑟夫paredom天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Joseph, the 11th son of Jacob and the first son of Jacob's favorite wife, Rachel, is the biblical hero in the drama of Genesis 37-50.约瑟夫，十一世的儿子雅各布和第一的儿子雅各布最喜爱的妻子，雷切尔，是圣经中的英雄，在戏剧的成因37-50 。 Joseph's favored status and his coat of many colors, a gift from his father, caused his brothers to be jealous, and they staged his accidental "death."约瑟夫的最惠国待遇地位和他的外衣，有很多颜色，赠送由他的父亲，造成了他的兄弟眼红，他们上演了他的意外"死亡" 。 Joseph was actually taken to Egypt, where his ability to interpret dreams brought him into favor with the pharaoh.约瑟夫实际上是采取了埃及，在那里他的能力来解释梦又带他到讨好老王。 Joseph became a high Egyptian official.约瑟夫成为埃及高级官员。 When, during a famine, his unsuspecting brothers sought grain in Egypt, the forgiving Joseph--whom his brothers did not at first recognize--arranged a family reunion.时，在一次饥荒，他的毫无戒心的兄弟寻求粮食在埃及，宽恕约瑟夫-人，他的兄弟并没有首先认识-安排了与家人团聚。 Thus the whole family of Jacob moved to Egypt and lived there until the Exodus.因此全家人的雅各迁往埃及和住在这里，直到外流。
Joseph, remover or increaser.约瑟夫，去除或increaser 。
"Now Israel loved Joseph more than all his children, because he was the son of his old age," and he "made him a long garment with sleeves" (Gen. 37:3, RV marg.), ie, a garment long and full, such as was worn by the children of nobles. "现在以色列被爱约瑟夫超过他的所有孩子，是因为他的儿子，自己的晚年生活， "他" ，使他长期与服装袖子" （创37:3 ，风疹病毒马格） ，即在一间制衣长和充分，如被磨损，由儿童的贵族。 This seems to be the correct rendering of the words.这似乎是正确的渲染的话。 The phrase, however, may also be rendered, "a coat of many pieces", ie, a patchwork of many small pieces of divers colours.这句话，不过，可能也将成为"的外衣，有很多件" ，也就是说，东拼西凑的许多小块的潜水员颜色。
When he was about seventeen years old Joseph incurred the jealous hatred of his brothers (Gen. 37:4).当他约十七年岁的约瑟夫招致了仇恨，嫉妒他的兄弟（创37:4 ） 。 They "hated him, and could not speak peaceably unto him."他们"恨他，并不能说和平共处祂" 。 Their anger was increased when he told them his dreams (37:11).他们的愤怒是上升的时候，他告诉他们，他的梦想（ 37:11 ） 。 Jacob desiring to hear tidings of his sons, who had gone to Shechem with their flocks, some 60 miles from Hebron, sent Joseph as his messenger to make inquiry regarding them.雅各布渴望听到消息，他的儿子，他曾到shechem与羊群，大约有60公里的希伯伦，派出约瑟夫作为他的使者，使调查对于他们。 Joseph found that they had left Shechem for Dothan, whither he followed them.约瑟夫发现他们已经离开shechem为Dothan核心，着他跟从。
As soon as they saw him coming they began to plot against him, and would have killed him had not Reuben interposed.一看到他来，他们开始阴谋对付他，将他打死了不reuben时常插话。 They ultimately sold him to a company of Ishmaelite merchants for twenty pieces (shekels) of silver (about $2,10s.), ten pieces less than the current value of a slave, for "they cared little what they had for him, if so be they were rid of him."他们最终卖给他，以一间公司的ishmaelite招商局20件（谢克尔）的银（约2,10美国） ，有十件，低于现值的奴隶， "他们不关心什么，他们对他来说，若有被他们摆脱他" 。 These merchants were going down with a varied assortment of merchandise to the Egyptian market, and thither they conveyed him, and ultimately sold him as a slave to Potiphar, an "officer of Pharaoh's, and captain of the guard" (Gen. 37:36).这些商家均逐年下降，与各种不同的商品组合的商品向埃及市场，并上去，他们转达了他，并最终卖给他是一个奴隶，以potiphar外， "官法老王的，和队长的防范" （创37:36 ） 。
"The Lord blessed the Egyptian's house for Joseph's sake," and Potiphar made him overseer over his house. "耶和华赐福与埃及的房子，约瑟夫的，而不应" ，并potiphar使他监督员超过他的房子。 At length a false charge having been brought against him by Potiphar's wife, he was at once cast into the state prison (39; 40), where he remained for at least two years.在长度陷害后，对他提出由potiphar的妻子，他是在一次投在州立监狱（ 39 40 ） ，他在那里停留了至少两年。 After a while the "chief of the cupbearers" and the "chief of the bakers" of Pharaoh's household were cast into the same prison (40:2).过了一阵子， "行政的cupbearers "和"行政的贝克夫妇"的法老王的家庭被投在同一监狱（ 40:2 ） 。 Each of these new prisoners dreamed a dream in the same night, which Joseph interpreted, the event occurring as he had said.每个这些新囚犯梦见一个梦想，在同一天晚上，其中约瑟夫解释，事情发生时，因为他曾说过。
This led to Joseph's being remembered subsequently by the chief butler when Pharaoh also dreamed.这导致了约瑟夫的被记住，随后由行政巴特勒时，老王还梦见。 At his suggestion Joseph was brought from prison to interpret the king's dreams.在他建议下约瑟夫被带出狱解释国王的梦想。 Pharaoh was well pleased with Joseph's wisdom in interpreting his dreams, and with his counsel with reference to the events then predicted; and he set him over all the land of Egypt (Gen. 41:46), and gave him the name of Zaphnath-paaneah.老王十分高兴与约瑟夫的智慧，在诠释他的梦想，并与他的律师参考事件则预言，以及他对他所有的土地上埃及（创41:46 ） ，并给了他的名字zaphnath - paaneah 。 He was married to Asenath, the daughter of the priest of On, and thus became a member of the priestly class.他娶阿塞纳丝了，女儿的神父，从而成为本网站会员的司铎班。
Joseph was now about thirty years of age.约瑟是，目前约三十年的年龄。 As Joseph had interpreted, seven years of plenty came, during which he stored up great abundance of corn in granaries built for the purpose.正如约瑟夫曾解释，七年宽裕的来到，在此期间，他积蓄了丰富的玉米粮库建成作此用途。 These years were followed by seven years of famine "over all the face of the earth," when "all countries came into Egypt to Joseph to buy corn" (Gen. 41:56, 57; 47:13, 14).这些年来，随后七年的饥荒"的所有地球表面上， "当"所有国家生效后，埃及向约瑟买玉米" （创41:56 ， 57个; 47:13 ， 14 ） 。 Thus "Joseph gathered up all the money that was in the land of Egypt, and in the land of Canaan, for the corn which they bought."因此， "约瑟夫聚集了所有的钱，那是在埃及的土地，并在土地的迦南，为玉米，他们买了" 。 Afterwards all the cattle and all the land, and at last the Egyptians themselves, became the property of Pharaoh.事后所有的牛和所有土地，并在去年埃及人本身也成为了物业的法老王。
During this period of famine Joseph's brethren also came down to Egypt to buy corn.在此期间饥荒约瑟夫的兄弟们也前来下降到埃及购买玉米。 The history of his dealings with them, and of the manner in which he at length made himself known to them, is one of the most interesting narratives that can be read (Gen. 42-45).历史上的他打交道，和以何种方式，他在长度，使自己已知对他们来说，是一个非常有趣的叙述可以看到（创42-45 ） 。
Joseph directed his brethren to return and bring Jacob and his family to the land of Egypt, saying, "I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Regard not your stuff; for the good of all the land is yours."约瑟夫是针对他的兄弟回来，使雅各和他的家人到埃及的土地上，他说： "我会给你良好的埃及的土地上，你们吃肥的土地。方面不是你的东西，为良好的所有土地，是你的… … " Accordingly Jacob and his family, to the number of threescore and ten souls, together with "all that they had," went down to Egypt.因此雅各和他的家人，有多少threescore和十心灵，连同"所有说，他们已"到埃及。 They were settled in the land of Goshen, where Joseph met his father, and "fell on his neck, and wept on his neck a good while" (Gen. 46:29).他们分别定居于土地的goshen ，那里约瑟夫会见了他的父亲， "落到他的脖子，并哭对他的脖子一个很好的，而" （创46:29 ） 。
The excavations of Dr. Naville have shown the land of Goshen to be the Wady Tumilat, between Ismailia and Zagazig.挖掘博士naville ，表现了土地的goshen成为wady tumilat之间，伊斯梅利亚和zagazig 。 In Goshen (Egyptian Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt, and were out of the way of the Egyptian people.在goshen （埃及qosem ）将这些草场，为他们成群，靠近亚洲前沿的埃及，并领出的方式，埃及人民。 An inscription speaks of it as a district given up to the wandering shepherds of Asia.题词讲，它作为一个区放弃了向流浪牧羊人的亚洲。 Jacob at length died, and in fulfilment of a promise which he had exacted, Joseph went up to Canaan to bury his father in "the field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14).雅各布在长死了，并在履行了诺言，他付出，约瑟夫上升至迦南埋葬他的父亲在"领域ephron了赫梯" （创47:29-31 ; 50:1-14 ） 。 This was the last recorded act of Joseph, who again returned to Egypt.这是最后录的行为约瑟夫，他又回到了埃及。
"The 'Story of the Two Brothers,' an Egyptian romance written for the son of the Pharaoh of the Oppression, contains an episode very similar to the Biblical account of Joseph's treatment by Potiphar's wife. Potiphar and Potipherah are the Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' " '故事的两兄弟， '埃及浪漫写给儿子的法老的压迫，载有一个插曲非常相似圣经帐户的约瑟夫的待遇potiphar的妻子。 potiphar和potipherah是埃及的PA -图坝- RA的'礼物的太阳神。 The name given to Joseph, Zaphnath-paaneah, is probably the Egyptian Zaf-nti-pa-ankh, 'nourisher of the living one,' ie, of the Pharaoh.名字给约瑟夫， zaphnath - paaneah ，很可能是埃及zaf -核威胁行动-坝-生命之符'的哺育者居住其中， ' ，即该法老王。
There are many instances in the inscriptions of foreigners in Egypt receiving Egyptian names, and rising to the highest offices of state." By his wife Asenath, Joseph had two sons, Manasseh and Ephraim (Gen. 41: 50). Joseph having obtained a promise from his brethren that when the time should come that God would "bring them unto the land which he sware to Abraham, to Isaac, and to Jacob," they would carry up his bones out of Egypt, at length died, at the age of one hundred and ten years; and "they embalmed him, and he was put in a coffin" (Gen. 50:26). This promise was faithfully observed.有很多事例，在碑文的外国人在埃及接受埃及地名工作，并上升到最高处的国家" ，由他的妻子阿塞纳丝，约瑟夫育有两子， manasseh和艾弗冷（创41 ： 50 ） 。约瑟夫后，获得了承诺由他的兄弟们说，在时机成熟时，应即上帝" ，把他们所不欲，土地他sware到亚伯拉罕，以撒，雅各，以" ，他们将携带他的骨头出埃及，在全长死了，在年满对一百一十年; " ，他们经过防腐处理他，他是在一个棺材" （创50:26 ） 。遵守这个承诺，因为诚实地遵守。
Their descendants, long after, when the Exodus came, carried the body about with them during their forty years' wanderings, and at length buried it in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor (Josh. 24:32; comp. Gen. 33:19).他们的后人，不久，当流亡来了，进行身体约同他们在四十年' wanderings ，并在长度，它埋在shechem ，在包裹的地面，其中雅各买了，从儿子的hamor （ josh. 24 ： 32 ;可比。将军33:19 ） 。 With the death of Joseph the patriarchal age of the history of Israel came to a close.与死亡的约瑟夫父权时代的历史上的以色列来到了帷幕。
The Pharaoh of Joseph's elevation was probably Apepi, or Apopis, the last of the Hyksos kings.老王的约瑟夫的海拔大概是apepi ，或apopis ，最后的希克索斯国王队。 Some, however, think that Joseph came to Egypt in the reign of Thothmes III.不过，有些人认为，约瑟夫来到埃及，在腥风血雨的thothmes三。 (see page 539), long after the expulsion of the Hyksos. （见页539 ） ，龙后，驱逐了希克索斯。 The name Joseph denotes the two tribes of Ephraim and Manasseh in Deut.名称约瑟夫是指两个部落的艾弗冷和manasseh在deut 。 33:13-17; the kingdom of Israel in Ezek. 33:13-17 ;王国以色列在ezek 。 37:16, 19, Amos 5:6; and the whole covenant people of Israel in Ps. 37:16 ， 19 ，阿莫斯5时06分;和整个盟约以色列人民在PS 。 81:4. 81:4 。
The eleventh son of Jacob, the firstborn of Rachel, and the immediate ancestor of the tribes of Manasses and Ephraim.第十一届儿子雅各布，头生的雷切尔，并立即祖先部落的manasses和艾弗冷。 His life is narrated in Gen., xxx, 22-24; xxxvii; xxxix-1, wherein contemporary scholars distinguish three chief documents (J, E, P).他的生命是叙述将军，在XXX 22-24 ;三十七;三十九- 1 ，其中，当代学者区分三个行政文件（十，电子商务，磷） 。 (See ABRAHAM) The date of his eventful career can be fixed only approximately at the present day, for the Biblical account of Joseph's life does not name the particular Pharaoh of his time, and the Egyptian customs and manners therein alluded to are not decisive as to any special period in Egyptian history. （见石礼谦）之日起，他的职业是多变的，可以不动，只有大约在现今社会，为圣经帐户的约瑟夫的生活并不名称，尤其是法老王的他的时候，埃及的习俗和礼仪，因此暗示，是不是决定性的作为任何特殊的时期，在古埃及的历史。 His term of office in Egypt falls probably under one of the later Hyksos kings (see EGYPT).他的任期问题，在埃及瀑布下的，大概其中一个后来希克索斯国王（见埃及） 。 His name, either contracted from Jehoseph (Psalm 81:6, in the Hebrew) or abbreviated from Joseph-El (cf. Karnak inscription of Thothmes III, no. 78), is distinctly connected in Gen., xxx, 23, 24, with the circumstances of his birth and is interpreted: "may God add".他的名字，无论是承包，由jehoseph （诗篇81:6 ，在希伯来文）或简称，由约瑟夫-下午（参见法新社题词thothmes三，没有78号） ，是明显的关连，在将军了XXX ， 23 ， 24 ，与这种情况下他的出生地，并解释说： "愿上帝加上" 。 He was born in Haran, of Rachel, Jacob's beloved and long-barren wife, and became the favourite son of the aged patriarch.他出生于haran ，雷切尔，雅各布的敬爱和长期荒芜的妻子，并成为最喜爱的儿子，老牧。 After Jacob's return to Chanaan, various circumstances made Joseph the object of the mortal hatred of his brothers.雅各布后的返回chanaan ，各种情况作出约瑟夫对象的凡人，仇恨他的兄弟。 He had witnessed some very wicked deed of several among them, and they knew that it had been reported to their father.他曾亲眼目睹了一些非常邪恶的契约，几间给他们，他们都知道这已经报告给他们的父亲。 Moreover, in his partiality to Joseph, Jacob gave him an ample garment of many colours, and this manifest proof of the patriarch's greater love for him aroused the jealousy of Joseph's brothers to such an extent that "they could not speak peaceably to him".不仅如此，他还在偏袒约瑟夫，雅各给他一个充裕的服装很多颜色，而这明显证明了老人家的大爱，他引起了嫉妒的约瑟夫的兄弟到如此地步， "他们可能不会讲和平共处，以他" 。 Finally, with the imprudence of youth, Joseph told his brothers two dreams which clearly portended his future elevation over them all, but which, for the present, simply caused them to hate him all the more (Genesis 37:1-11).最后，与轻率的青年，约瑟夫告诉他的兄弟，两个梦想，这显然预示其未来海拔超过他们所有，但，就目前来说，简单地迫使他们不得不恨他都更（创37:1-11 ） 。 In this frame of mind, they seized upon the first opportunity to get rid of the one of whom they spoke as "the dreamer".在这种心态，他们抓住了第一次机会，以摆脱对其中一人，他们纷纷赞扬为"梦想家" 。 As they fed their father's flocks in Dothain (now Tell Dothain, about fifteen miles north of Sichem), they saw from afar Joseph, who had been sent by Jacob to inquire about their welfare, coming to them, and they at once resolved to reduce to naught all his dreams of future greatness.因为他们联储其父亲的鸡群在dothain （现告诉dothain ，约15英里以北sichem ） ，他们看到来自远方的约瑟夫，他们已被送往亮，询问他们的福利，来给他们，他们立刻解决，以减少徒劳的，所有的梦想，他对未来的伟大。 At this point the narrative in Genesis combines two distinct accounts of the manner in which the brothers of Joseph actually carried out their intention of avenging themselves upon him.在这一点上叙述的成因，结合两种截然不同的帐目，以何种方式在兄弟约瑟夫实际上履行了其意图报复自己后，他的。 These accounts present slight variations, which are examined in detail by recent commentators on Genesis, and which, far from destroying, rather confirm the historical character of the fact that, through the enmity of his brothers, Joseph was brought down to Egypt.这些帐户目前略有变化，这是详细研究最近评论成因，其中，远离毁灭，而不是确认历史人物的事实，即通过敌意，他的兄弟，约瑟是回落到埃及。 To protect themselves they dipped Joseph's fine garment into the blood of a kid, and sent it to their father.为了保护自己，它们浸约瑟夫的优良服装进入血液循环的孩子，并把它交给了他们的父亲。 At the sight of this blood-stained garment, Jacob naturally believed that a wild beast had devoured his beloved son, and he gave himself up to the most intense grief (xxxvii, 12-35).在看到这血淋淋的服装，雅各布自然认为，野生兽类已吞噬了自己心爱的儿子，他主动投案自首，以最激烈的哀伤（第三十七卷， 12-35 ） 。
While thus bewailed as dead by his father, Joseph was sold into Egypt, and treated with the utmost consideration and the greatest confidence by his Egyptian master, to whom Gen., xxxvii, 36, gives the name of Putiphar ["He whom Ra (the sun-god) gave"] and whom it describes as Pharaoh's eunuch and as the captain of the royal body-guard (cf. xxxix, 1).而因此bewailed死，由他的父亲约瑟夫是卖到埃及，并处理我们以极大的考虑，并最有自信的，由埃及主人，向谁上将，三十七， 36岁，给人的名义putiphar [ " ，其中他在Ra （太阳神）讲述" ]为谁它形容为法老王的宦官，并作为队长的皇家健身卫队（参见第39届， 1 ） 。 Quick and trustworthy, Joseph soon became his master's personal attendant.快速和可靠的，约瑟夫很快就成了他的主人的个人服务员。 He was next entrusted with the superintendence of his master's house, a most extensive and responsible charge, such as was unusual in large Egyptian households.他是下一个受委托监督他的主人的房子，最广泛和最负责任的收费，如被不寻常的大埃及户。 With Yahweh's blessing, all things, "both at home and in the field", became so prosperous under Joseph's management that his master trusted him implicitly, and "knew not any other things, save the bread which he ate".与雅威的祝福，一切事物， "无论在家里还是在外地" ，成为繁荣下，约瑟夫的管理，说他师父亲信，他含蓄地， "不知道有任何其他东西，拯救面包他吃了" 。 While thus discharging with perfect success his manifold duties of major-domo (Egyp. mer-per), Joseph was often brought in contact with the lady of the house, for at that time there was as much free intercourse between men and women in Egypt as there is among us in the present day.而从而履行与完美的成功，他的多方面的职责，大房子（ egyp.经式％ ） ，约瑟夫往往带来接触到房子的女主人，因为在那个时候有更多的自由交往的男性和女性在埃及由于是在我们中间，在目前一天。 Oftentimes she noticed the youthful and handsome Hebrew overseer, and carried away by passion, she repeatedly tempted him to commit adultery with her, till at length, resenting his virtuous conduct, she accused him of those very criminal solicitations wherewith she had herself pursued him.很多时候，她看到年轻英俊希伯来语监督员，并进行带走激情，但她一再引诱他犯下通奸，她的，至今在长度，仇视他的善良行为，她指控他的那些很刑事募捐里，她自己追求他。 The credulous master believed the report of his wife, and in his wrath cast Joseph into prison.该轻信大师认为该报告的他的妻子，并在他的震怒投约瑟夫关进监狱。 There also Yahweh was with His faithful servant: He gave him favour with the keeper of the prison, who soon placed in Joseph implicit confidence, and even committed to his charge the other prisoners (xxxix, 2-23).还有雅威是他的忠实仆人：他送给他赞成与蓄养的监狱，他们很快摆在约瑟夫隐信心，甚至承诺由他负责的其他囚犯（第39届， 2月23日） 。 Shortly afterwards two of Pharaoh's officers, the chief butler and chief baker, having incurred the royal displeasure for some reason unknown to us, were put in ward in the house of the captain of the guard.不久之后，两个老王的人员，行政巴特勒和行政贝克后，引起了王室不满，因为某些原因不明的，我们提出了在病房，在众院船长换岗。 They also were placed under Joseph's charge, and as he came in to them one morning, he noticed their unusual sadness.他们还分别划归约瑟夫的不收费，因为他来，给了他们一个早晨，他发现自己的不寻常的悲伤。 They could not catch the meaning of a dream which each had had during the night, and there was no professional interpreter of dreams near at hand.他们无法赶上的意思一个梦想，每个不得不在夜间，有没有专业口译员的梦想近在眼前。 Then it was that Joseph interpreted their dreams correctly, bidding the chief butler to remember him when restored to his office, as indeed he was three days after, on Pharaoh's birthday (xl).那么，它是约瑟夫解释，他们的梦想正确，招投标行政巴特勒要记住，当他恢复到他的办公室，事实上，他是三天后，老王的生日（四十） 。 Two years rolled by, after which the monarch himself had two dreams, the one of the fat and lean kine, and the other of the full and withered ears.两年轧制后，君主自己有两个梦想，其中的脂肪和瘦肉动力学，以及其他的充分和干枯的耳朵。 Great was Pharaoh's perplexity at these dreams, which no one in the realm could interpret.伟大的，是老王的困惑，在这些梦想，这是任何人在这个领域可以解释。 This occurrence naturally reminded the chief butler of Joseph's skill in interpreting dreams, and he mentioned to the king what had happened in his own case and in that of the chief baker.这发生自然联想到行政管家约瑟夫的技巧，在诠释梦，他提到向国王发生了什么事，他自己的情况，并在这方面的行政贝克。 Summoned before Pharaoh, Joseph declared that both dreams signified that seven years of plenty would immediately be followed by seven years of famine, and further suggested that one-fifth of he produce of the years of plenty be laid by as provision for the years of famine.召见前的法老，约瑟夫宣称都梦想标志着七年宽裕的，会立即被随后七年的饥荒，并进一步建议说，一个五分之一的，他出示的年宽裕的订定是由作为条文，让多年的饥荒。 Deeply impressed by the clear and plausible interpretation of his dreams, and recognizing in Joseph a wisdom more than human, the monarch entrusted to him the carrying out of the practical measure which he had suggested.留下了深刻的印象清晰而合理的解释，他的梦想，并认识到在约瑟夫般若以上的人，君主托付给他进行了实际措施，他曾建议。 for this purpose he raised him to the rank of keeper of the royal seal, invested him with an authority second only to that of the throne, bestowed on him the Egyptian name of Zaphenath-paneah ("God spoke, and he came into life"), and gave him to wife Aseneth, the daughter of Putiphares, the priest of the great national sanctuary at On (or Heliopolis, seven miles north east of the modern Cairo).为此他提出了他的职级门将的皇家印章，投入了他一个权力仅次于即王位，赐予他在埃及的名字zaphenath - paneah （ "上帝发言，他来到到人生" ） ，并给了他向妻子aseneth了，女儿的putiphares ，神父的伟大民族避难所在上（或赫利奥波利斯，七英里东北的现代开罗） 。
Soon the seven years of plenty predicted by Joseph set in, during which he stored up corn in each of the cities from which it was gathered, and his wife, Aseneth, bore him two sons whom he called Manasses and Ephraim, from the favorable circumstances of the time of their birth.很快七年宽裕的预言，由约瑟夫定，在此期间，他积蓄了玉米在每个城市，它的聚集，和他的妻子， aseneth ，负有他的两个儿子，其中他呼吁manasses和艾弗冷，从顺境的时候，他们的出生地。 Next came the seven years of dearth, during which by his skilful management Joseph saved Egypt from the worst features of want and hunger, and not only Egypt, but also the various countries around, which had to suffer from the same grievous and protracted famine (xli).下次来到了七年的缺乏，在此期间，由他娴熟地管理约瑟夫节省埃及从最坏的特点匮乏和饥饿，而不仅是埃及，而且各个国家，它曾遭受同样的悲痛和长期饥荒（四十一） 。 Among these neighbouring countries was counted the land of Chanaan where Jacob had continued to dwell with Joseph's eleven brothers.在这些邻近国家计数的土地chanaan那里雅各布继续纠缠与约瑟夫的11个兄弟。 Having heard that corn was sold in Egypt, the aged patriarch sent his sons thither to purchase some, keeping back, however, Rachel's second child, Benjamin, "lest perhaps he take harm in the journey".听完这玉米销往埃及，老年人元老派他的儿子上去购买一些，使回，不过，雷切尔的第二个孩子，本杰明" ，否则他可能采取的损害，在旅程" 。 Admitted into Joseph's presence, his brothers failed to recognize in the Egyptian grandee before them the lad whom they had so cruelly treated twenty years before.获准进入约瑟夫的存在，他的兄弟未能认识到在埃及grandee面前法援署他们有这么残酷地对待二十年前。 He roughly accused them of being spies sent to discover the undefended passes of the eastern frontier of Egypt, and when they volunteered information about their family, he, desirous of ascertaining the truth concerning Benjamin, retained one of them as hostage in prison and sent the others home to bring back their youngest brother with them.他粗略指控他们在俄从事间谍活动被送往发现不设防及格的东部边境的埃及，而当他们主动要求了解他们的家庭，他希望查明真相关于本杰明，保留其中一人作为人质，在狱中，并派别人家带回来，他们最小的弟弟与他们。 On their return to their father, or at their first lodging-place on the way, they discovered the money which Joseph had ordered to be placed in their sacks.他们回到他们的父亲，或在其第一次抗倒伏的地方就这样，他们就发现了这笔钱，其中约瑟夫曾下令要放置在自己的袋子。 Great was their anxiety and that of Jacob, who for a time refused to allow his sons to return to Egypt in company with Benjamin.伟大的，是他们的焦虑和对雅各布的人，一时间拒绝让他的儿子返回埃及，在公司与本杰明。 At length he yielded under the pressure of famine, sending, at the same time, a present to conciliate the favour of the Egyptian prime minister.在他的长度产生的压力下，饥荒，发送，在同一时间内，目前以调解，有利于埃及总理。 at the sight of Benjamin Joseph understood that his brothers had told him the truth at their first appearance before him, and he invited them to a feast in his own house.在视线的本杰明约瑟夫了解，他的兄弟告诉他真相，在其第一次出庭前的他，他请他们到一个盛宴，在自己的房子。 At the feast he caused them to be seated exactly according to their age, and he honoured Benjamin with "a greater mess", as a mark of distinction (xlii-xliii).在这个节日，他迫使他们不得不坐下正是根据自己的年龄，以及他荣幸本杰明与"大烂摊子" ，作为商标的区别（四十二-四十三） 。 Then they left for home, unsuspecting that at Joseph's order his divining cup had been hidden in Benjamin's sack.然后他们回国，毫无戒心的，在约瑟夫的命令他的占卜杯都藏在本杰明的布包。 They were soon overtaken, charged with theft of that precious cup, which, upon search, was found in the sack where it had been hidden.他们很快超越，被控盗窃的珍贵杯，其中，经搜查，发现了一袋何处，它被隐藏。 In their dismay they returned in a body to Joseph's house, and offered to remain as his bondmen in Egypt, an offer which Joseph declined, declaring that he would only retain Benjamin.在他们的惊愕，他们返回在一个机构，向约瑟夫的房子，并表示愿意继续为他bondmen在埃及，对要约约瑟夫拒绝，声称他将只保留本杰明。 Whereupon Juda pleads most pathetically that, for the sake of his aged father, Benjamin be dismissed free, and that he be allowed to remain in his brother's place as Joseph's bondman.车内juda恳求最可怜，为了他的年龄，父亲，本杰明被解雇自由，并容许他继续留在他哥哥的地方，约瑟夫的bondman 。 Then it was that Joseph disclosed himself to his brothers, calmed their fears, and sent them back with a pressing invitation to Jacob to come and settle in Egypt (xliv-xlv, 24).那么，它是约瑟夫透露自己向他的兄弟，平息他们的忧虑，并送他们回到同一个紧迫的邀请雅各来定居埃及（四十四-四十五， 24 ） 。
It was in the land of Gessen, a pastoral district about forty miles north-east of Cairo, that Joseph called his father and brothers to settle.这是在土地的格森，农牧区约40英里东北部的开罗，即约瑟夫所谓他的父亲和兄弟定居。 There they lived as prosperous shepherds of the king, while in their misery the Egyptians were gradually reduced to sell their lands to the Crown, in order to secure their subsistence from the all-powerful prime minister of Pharaoh.还有他们住蓬勃牧羊人的国王，而在他们的苦难，埃及人逐渐减少出售自己的土地，以皇冠，为了保障他们的生存，从全方位的强大总理的法老王。 And so Joseph brought it to pass that the former owners of landed property - with the exception, however, of the priests - became simple tenants of the king and paid to the royal treasury, as it were, an annual rent of one-fifth of the produce of the soil (xlvi, 28-xlvii, 26).等约瑟夫带来了它要通过这名前业主地产-与例外，然而，在祭司-成为简单的住户国王和支付给皇家国库，因为它人，每年租金就有五分之一生产中的土壤（四十六28 -四十七， 26 ） 。 During Jacob's last moments, Joseph promised his father that he would bury him in Chanaan, and caused him to adopt his two sons, Manasses and Ephraim (xlvii, 25-xlviii).在雅各布的最后关头，约瑟夫许诺他的父亲，他将他埋葬在chanaan死亡，并造成他通过他的两个儿子， manasses和艾弗冷（四十七， 25 - 48 ） 。 After his father's demise, he had his body embalmed and buried with great pomp in the Cave of Machpelah (l, 1-14).之后，他的父亲的逝世，他曾他的尸体经过防腐处理和掩埋怀着极大轻车简从，在窑洞的machpelah （ L时， 1-14 ） 。 He also allayed the fears of his brothers who dreaded that he should now avenge their former ill-treatment of him.他还消除了恐惧感，他的兄弟来说，可怕的，他现在应该报仇，他们前恶劣对待他。 He died at the age of 110, and his body was embalmed and put in a coffin in Egypt (l, 15-25).他的去世，当时年仅110 ，和他的遗体经过防腐处理，并把棺材在埃及（ 1 ， 15-25 ） 。 Ultimately, his remains were carried into Chanaan and buried in Sichem (Exodus 13:19; Joshua 24:32).最终，他的遗体进行到chanaan并被埋在sichem （出埃及记13时19分;约书亚24:32 ） 。
Such, in substance, is the Biblical account of Joseph's career.例如，在本质上，这是圣经的帐户约瑟夫的职业生涯。 In its wonderful simplicity, it sketches one of the most beautiful characters presented by Old-Testament history.在其精彩的设计较为简单，它勾画出一个最美丽的人物由旧约圣经的历史。 As a boy, Joseph has the most vivid horror for the evil done by some of his brothers; and as a youth, he resists with unflinching courage the repeated and pressing solicitations of his master's wife.作为一个男孩，约瑟夫有最生动的惊恐，为邪恶做了一些他的兄弟，和作为一个青年，他拒绝与顽强毅力勇气，一再而紧迫的请求他的主人的妻子。 Cast into prison, he displays great power of endurance, trusting to God for his justification.投入监狱，他体现出极大的力量，耐力，相信上帝，他的理由。 When raised to the rank of viceroy of Egypt, he shows himself worthy of that exalted dignity by his skilful and energetic efforts to promote the welfare of his adopted countrymen and the extension of his master's power.当提高到晋升为总督的埃及之后，他表明自己无愧于这一崇高的尊严，他的干练，充满朝气的力量，促进社会福利，他通过了全国和延长他的主人的权力。 A character so beautiful made Joseph a most worthy type of Christ, the model of all perfection, and it is comparatively easy to point out some of the traits of resemblance between Jacob's beloved son and the dearly beloved Son of God.一个人物如此美好作出约瑟夫一项极有价值的类型的基督，这个模式的全部完美，它是比较容易达成指出一些性状的相似性与雅各布的心爱的儿子和亲爱的上帝的儿子。 Like Jesus, Joseph was hated and cast out by his brethren, and yet wrought out their salvation through the sufferings they had brought upon him.像耶稣，约瑟是仇视和排斥由他的兄弟，然而，紧张得要命，他们的救恩透过苦难，他们带来了他。 Like Jesus, Joseph obtained his exaltation only after passing through the deepest and most undeserved humiliations; and, in the kingdom over which he ruled, he invited his brethren to join those whom heretofore they had looked upon as strangers, in order that they also might enjoy the blessings which he had stored up for them.像耶稣，约瑟夫获得他的提升，只有经过了最深切和最毫无道理的屈辱;了，而在英国，他的裁决，他请他的兄弟们参加的人在此之前，他们已研究后，作为陌生人，使他们也有可能享受祝福他已积蓄了他们。 Like the Saviour of the world, Joseph had but words of forgiveness and blessing for all who, recognizing their misery, had recourse to his supreme power.像世界的救世主，约瑟夫了，但说话的宽恕和祝福，为所有的人，认识到自己的苦难，曾求助于自己的最高权力。 It was to Joseph of old, as to Jesus, that all had to appeal for relief, offer homages of the deepest respect, and yield ready obedience in all things.它是约瑟夫岁，以耶稣，我们都提出上诉救济，提供homages的最深切的尊重，并准备产量服从于一切事物。 Finally, to the Patriarch Joseph, as to Jesus, it was given to inaugurate a new order of things for the greater power and glory of the monarch to whom he owed his exaltation.最后，以牧约瑟夫，以耶稣，这是由于启用新秩序的事情，为更大的权力和荣耀的君主向谁他欠他的提升。 While thus recognizing the typical meaning of Joseph's career, one should not for a moment lose sight of the fact that one is in presence of a distinctly historical character.而从而承认典型意义的约瑟夫的职业生涯，人们不应该为一时忽略了一个事实，就是，是在存在一个显着的历史特征。 Efforts have indeed been made in certain quarters to transform the history of Joseph into a story of a tribe of the same name which, at some remote period, would have attained to great power in Egypt, and which, at a much later date, popular imagination would have simply pictured as an individual.努力确实已取得了一定的宿舍改造的历史约瑟夫成一个故事，一个部落的同一个名字，其中，在一些偏远期间，将已达到大国的埃及，并在更晚的日期，大受欢迎想象力，将有简单的图案，作为一个单独的。 But such a view of the Biblical account is decidedly inadmissible.但这种观点的圣经帐户是坚决不允许的。 To careful scholars it will always appear more difficult to think of Joseph as a tribe that rose to power in Egypt than as an individual who actually passed through the experiences which are described in Genesis.要慎重学者它将始终显得更难以想到的约瑟夫作为一个部落上升到权力在埃及比作为一个单独的人其实是通过经验介绍了其中的成因。 Again, they will always look upon the incidents narrated in the sacred record as too natural, and too closely related, to be entirely the product of fiction.再者，他们将永远看后，事件叙述，在神圣的纪录，因为太自然，太密切的关系，是完全的产物，是小说。 The same historical character of the Biblical narrative is powerfully confirmed by the substantial agreement which contemporary critics feel bound to admit between the two principal documents (J, E), which, according to them, have been used in its composition: such an agreement points manifestly to an earlier oral tradition, which, when committed to writing in two distinct forms, was not materially affected by the altered circumstances of a later age.同一历史人物的圣经叙事是有力地证实了实质性的协议，当代批评家觉得势必要承认两国之间的主要文件（十，五） ，其中，据他们所说，已被用于其组成：这样一项协议要点显然先前一项口头传统，其中，当致力于写作，在两种截然不同的形式，并没有受到重大影响，由变造的情况，后来年龄。 It is finally put beyond the possibility of a doubt by the Egyptian colouring which is common to both these documents, and which will be presently described.这是最后把超出的可能性无疑是由埃及填色，这是他以这两个文件，以及将目前形容。 This Egyptian element is no mere literary dress with which the poplar fancy of a later date and in a distant land could have vested more or less happily the incidents narrated.这埃及的因素是，没有单纯的文学裙，其中杨树花式的稍后日期，并在一个遥远的土地，可以有既得利益较多或较少愉快事件的叙述。 It belongs to the very core of the history of Joseph, and is plainly a direct reflection of the manners and customs of ancient Egypt.它属于非常核心的历史约瑟夫，是赤裸裸地直接反映了礼仪和习俗的古代埃及。 Its constant truthfulness to things Egyptian proves the existence of an ancient tradition, dating as far back as the Egyptian period, and faithfully preserved in the composite account of Genesis.其恒真东西埃及证明存在着一个古老的传统，最早为埃及期间，忠实地保存在综合帐户的成因。
The extent of the Egyptian colouring just referred to in the history of Joseph has been closely investigated by recent scholars.程度埃及填色刚才提到在过去的历史约瑟夫一直在密切调查，最近学者。 The brown-skinned children of Israel, who brought camels richly laden from the East to the Nile, are drawn to life on the Egyptian monuments, and the three kinds of spices they were carrying into Egypt are precisely those which would be in demand in that country for medicinal, religious, or embalming purposes.棕色皮肤的孩子以色列，他们所带来的骆驼，富于拉丹从东到尼罗河，以抽签生活方式对埃及的古迹，以及三种调味品他们携带到埃及恰恰是那些将在需求在这国家为药用，宗教，或embalming用途。 The existence of various overseers in the houses of Egyptian grandees is in perfect harmony with ancient Egyptian society, and the mer-per or superintendent of the house, such as Joseph was, is in particular often mentioned on the monuments.目前存在着各种监督员在房子的埃及grandees是完美和谐地与古埃及的社会和经式％或警内务，如约瑟夫是，现在是，在很多时候，特别提到对古迹。 To the story of Joseph and his master's wife, there is a remarkable and well-known parallel in the Egyptian "Tale of the Two Brothers".以故事的约瑟夫和他的主人的妻子，是一个了不起的和众所周知的平行在埃及"的故事，两兄弟" 。 The functions and dreams of the chief butler and chief baker are Egyptian in their minute details.职能与梦想行政巴特勒和行政贝克是埃及在其细节。 In the seven cows which Pharaoh saw feeding in the meadow, we have a counterpart of the seven cows of Athor, pictured in the vignette of chapter cxlviii of the "Book of the Dead".在这七个奶牛，其中老王看到喂养，在草甸，我们有一个对应的七个奶牛的athor ，图案，在图释章cxlviii的"书的死亡" 。 Joseph's care to shave and change his raiment before appearing in the presence of Pharaoh, is in agreement with Egyptian customs.约瑟夫的护理剃须，并改变他的衣服，才出现在在场的法老王，是在协议与埃及的习俗。 His advice to gather corn during the seven years of plenty falls in with Egyptian institutions, since all important cities were supplied with granaries.他的意见，收集玉米在这7年中的很多瀑布，在与埃及机构，因为所有重要的城市供应了粮仓。 Joseph's investiture, his change of name at his elevation, can be easily illustrated by reference to the Egyptian monuments.约瑟夫的investiture ，其名称的改变，在他的海拔，可以很容易地说明参照埃及古迹。 The occurrence of famines of long duration, the successful efforts made to supply the corn to the people year after year while they lasted, find their parallels in recently discovered inscriptions.发生饥荒的时间长，成功所作出的努力，以供应玉米给人们年复一年，而他们历时，找到自己的平行线，在最近发现的碑文。 The charge of being spies, made by Joseph against his brothers, was most natural in view of the precautions known to have been taken by the Egyptian authorities for the safety of their Eastern frontier.该负责人在俄从事间谍活动，取得了由约瑟夫对他的兄弟们，是最自然不过鉴于防范已知有采取了埃及当局提供更多的安全保障其东部边境。 The subsequent history of Joseph, his divining cup, his giving to his brothers changes of garments, the land of Gessen being set apart for his father and brethren, because the shepherd was an abomination to the Egyptians, Joseph's embalming of his father, the funeral procession for Jacob's burial, etc., exhibit in a striking manner the great accuracy of the Biblical account in its numerous and oftentimes passing references to Egyptian habits and customs.随后的历史，约瑟夫，他的占卜杯，他给他的兄弟变化的成衣，土地的格森正在建立的，除了为他的父亲和兄弟，因为牧羊人是一个憎恶的，以埃及，约瑟夫的embalming的他的父亲，葬礼游行为雅各的墓地等，展品醒目地大，精确的圣经，在其众多的和经常顺带提及埃及风俗习惯。 Even the age of 110 years, at which Joseph died, appears to have been regarded in Egypt - as is shown by several papyri - as the most perfect age to be desired.即使年满110年，在这约瑟夫死了，似乎已被公认为在埃及-这是所表现出的几个p apyri-作为一个最完美的年龄，以不尽如人意的地方。
Publication information Written by Francis E. Gigot.出版信息写弗朗西斯体育gigot 。 Transcribed by Paul T. Crowley.转录的，由保罗汤匙柯劳利。 Dedicated to Mr. Michael Crowley and Mr. Neal Crowley and Families The Catholic Encyclopedia, Volume VIII.致力于郑德健柯劳利和尼尔先生克劳利和家庭天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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