Certainly in their histories is an example for men of understanding.  This is no new tale of fiction, but a confirmation of previous scriptures, and an explanation of all things, and guidance and mercy to those who believe.

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1 See Sura lxviii. p. 32.  In no other Sura beside this is one subject treated of throughout.  It was recited to the first eight of the Ansars who were converted, and clearly proves that Muhammad must have been in confidential intercourse with learned Jews.

2 The word Koran is here used in the same sense as Sura.

3 Muhammad was either unaware of the previous dream mentioned, Gen. xxxvii. 7, or passes it by in silence.

4 The captious and unbelieving Koreisch.

5 Wir mussten denn zuerst das Leben einbüssen.  Wahl.  Ullm.  Maracci.

6 Lit. your minds have made a thing seem pleasant to you.

7 According to Gen. xxxvii. 24, the well or pit had “no water in it.

8 Some take the Arabic Boshra as the proper name of the person who accompanied the drawer of water.

9 The apparition of his father, who said, “Hereafter shall the names of thy brethren, engraven on precious stones, shine on the breast of the High Priest.  Shall thine be blotted out?” Tr.  Sotah, fol. 36.  Comp.  Weil, Legenden, p. 109, n.

10 Lit. that he be imprisoned.

11 An infant in the cradle.  Sepher Hadjascher, as below on v. 31.

12 Instead of their food, through surprise at his beauty.  Seph.  Hadj. in Midr.  Jalkut.  See also Midr.  Abkhir, ib. ch. 146.

13 It is curious to observe how Muhammad, in this and the following verse, puts his own doctrine and convictions into the mouth of Joseph.

14 Satan induced Joseph to place his confidence in man, rather than in God alone, in punishment of which sin the imprisonment was continued.  Thus Midr.  Rabba.  Gen. Par. 89.  Midr.  Jalkut, ib. ch. 147.

15 In Gen. xli. 14, Joseph is released from prison before the interpretation of the dreams.  But the Koran makes him decline to quit it till his character is cleared.

16 According to Gen. xli. 39, Pharaoh of his own accord sets Joseph over his house and land.

17 For the king to bestow.

18 Thus we read in Mid.  Rab. on Gen. Par. 91, “Jacob said to them, Enter ye not all by one gate.”  See also Midr.  Jalkut, ch. 148.

19 Thus also, in the Sepher Hadjaschar, Joseph first discovers himself to Benjamin, in opposition to Gen. xlv. 1.

20 Comp.  Gen. xlii. 9.

21 Joseph is said by the Muhammadan commentators to have stolen an idol of gold belonging to his mother’s father, which he broke, that he might not worship it.  But this comment, as well as the text of the Koran, is probably based upon some such tradition as that of Midr.  Rabba, Par. 92, “He is a thief and the son of a thief” (Comp.  Gen. xxxi. 19)-spoken of Benjamin.