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Some ladies in the city said, “The governor's wife is trying to seduce her servant. She is deeply in love with him. We see she has gone astray.” 31. And when she heard of their gossip, she invited them, and prepared for them a banquet, and she gave each one of them a knife. She said, “Come out before them.” And when they saw him, they marveled at him, and cut their hands. They said, “Good God, this is not a human, this must be a precious angel.” 32. She said, “Here he is, the one you blamed me for. I did try to seduce him, but he resisted. But if he does not do what I tell him to do, he will be imprisoned, and will be one of the despised.” 33. He said, “My Lord, prison is more desirable to me than what they call me to. Unless You turn their scheming away from me, I may yield to them, and become one of the ignorant.” 34. Thereupon his Lord answered him, and diverted their scheming away from him. He is the Hearer, the Knower. 35. Then it occurred to them, after they had seen the signs, to imprison him for a while. 36. Two youth entered the prison with him. One of them said, “I see myself pressing wine.” The other said, “I see myself carrying bread on my head, from which the birds are eating. Tell us their interpretation—we see that you are one of the righteous.” 37. He said, “No food is served to you, but I have informed you about it before you have received it. That is some of what my Lord has taught me. I have forsaken the tradition of people who do not believe in God; and regarding the Hereafter, they are deniers.” 38. “And I have followed the faith of my forefathers, Abraham, and Isaac, and Jacob. It is not for us to associate anything with God. This is by virtue of God’s grace upon us and upon the people, but most people do not give thanks. 39. “O My fellow inmates, are diverse lords better, or God, the One, the Supreme?” 40. “You do not worship, besides Him, except names you have named, you and your ancestors, for which God has sent down no authority. Judgment belongs to none but God. He has commanded that you worship none but Him. This is the right religion, but most people do not know. 41. “O my fellow inmates! One of you will serve his master wine; while the other will be crucified, and the birds will eat from his head. Thus the matter you are inquiring about is settled.” 42. And he said to the one he thought would be released, “Mention me to your master.” But Satan caused him to forget mentioning him to his master, so he remained in prison for several years. 43. The king said, “I see seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up. O elders, explain to me my vision, if you are able to interpret visions.” 44. They said, “Jumbles of dreams, and we know nothing of the interpretation of dreams.” 45. The one who was released said, having remembered after a time, “I will inform you of its interpretation, so send me out.” 46. “Joseph, O man of truth, inform us concerning seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up, so that I may return to the people, so that they may know.” 47. He said, “You will farm for seven consecutive years. But whatever you harvest, leave it in its spikes, except for the little that you eat.” 48. Then after that will come seven difficult ones, which will consume what you have stored for them, except for the little that you have preserved. 49. Then after that will come a year that brings relief to the people, and during which they will press. 50. The king said, “Bring him to me.” And when the envoy came to him, he said, “Go back to your master, and ask him about the intentions of the women who cut their hands; my Lord is well aware of their schemes.” 51. He said, “What was the matter with you, women, when you tried to seduce Joseph?” They said, “God forbid! We knew of no evil committed by him.” The governor’s wife then said, “Now the truth is out. It was I who tried to seduce him, and he is telling the truth.” 52. “This is that he may know that I did not betray him in secret, and that God does not guide the scheming of the betrayers.” 53. “Yet I do not claim to be innocent. The soul commands evil, except those on whom my Lord has mercy. Truly my Lord is Forgiving and Merciful.” 54. The king said, “Bring him to me, and I will reserve him for myself.” And when he spoke to him, he said, “This day you are with us established and secure.”
In this excerpt from the story of Joseph, gender roles are sharply delineated, revealing the power dynamics and societal expectations of men and women within the cultural context. Joseph (as the male protagonist) embodies the traits of the HERO as—virtue, piety, and steadfastness in the face of temptation. His resistance to the advances of the governor's wife is a key moment that defines his heroism. The narrative portrays Joseph's refusal as not just a personal victory but as a demonstration of his commitment to his moral principles, which are attributes traditionally associated with male heroes in many cultures (such as duty or ‘dharma’ in Hinduism). The governor's wife, whose actions are central to the plot, represents the dangers of unchecked female desire. Her attempt to seduce Joseph is depicted as a moral failing, and her eventual confession reinforces the narrative that women’s desires must be controlled. This portrayal aligns with patriarchal views where female sexuality is often portrayed as dangerous or destructive unless it is confined within socially acceptable boundaries. When comparing the different segments of the same text, particularly the lines where the governor’s wife attempts to seduce Joseph (31-33) and later when she confesses her wrongdoing (51-53), we see a shift in the narrative focus from her initial power and agency to a more repentant and submissive role. Initially, she wields considerable power, using her position to try and manipulate Joseph. However, her eventual confession and the exoneration of Joseph highlight the underlying patriarchal values, where the woman’s role is to recognize her transgression and submit to the moral authority of the male hero. This shift reflects the gender dynamics at play—while the woman exercises agency, it is ultimately curtailed by the moral and social expectations of her gender. Joseph’s steadfastness, in contrast, remains unchallenged, further cementing his role as the HERO, whose righteousness is never in doubt. Comparing this story with other narratives of male chastity and female temptation, such as the story of Hippolytus and Phaedra, reveals a similar pattern in the portrayal of gender roles. In both stories, the male figure’s heroism is defined by his resistance to female desire. However, the outcomes for the male characters differ—Hippolytus meets a tragic end despite his virtue, while Joseph is ultimately rewarded with power and security. This difference highlights the cultural variations in the construction of the HERO: in the Greek context, the hero’s virtues do not necessarily shield him from a tragic fate, whereas in the Biblical and Quranic context, the hero’s righteousness leads to his eventual elevation. In terms of gender definitions, both stories depict female desire as a source of chaos and disorder. In both narratives, the women’s roles are largely defined by their relationships to the male protagonists, reinforcing a patriarchal worldview where female agency is limited and often portrayed as dangerous when it transgresses societal norms. From a linguistic perspective, the language used to describe the governor's wife—her scheming, her eventual confession, and her acknowledgment of guilt—emphasizes her role as a transgressor who must be brought back in line with societal expectations. The repeated references to “scheming” and “betrayal” in the context of the women involved in the story further highlight the narrative’s focus on controlling and condemning female agency that steps outside prescribed bounds. I believe the high points of this version lie in its clear moral message and the elevation of Joseph as a paragon of virtue. However, this comes at the cost of a more nuanced portrayal of the female characters, who are largely depicted in a negative light. The story’s manipulation of gender roles to reinforce the HERO’s virtue reflects the broader cultural and political context in which it was written—one where patriarchal values dominated. However, the translation and interpretation of this text over time may have further reinforced these patriarchal elements, as translators and scholars may have emphasized certain aspects of the story to align with their own cultural and moral frameworks. This is evident in the way the text frames the governor's wife’s confession, where her recognition of Joseph’s innocence and her own guilt is portrayed as a necessary and redemptive act, reinforcing the idea that true virtue lies in submission to male authority. CC BY Aarushi Attray (contact)
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