Original Word: יְהוֹסֵף
Part of Speech: Proper Name Masculine
Transliteration: Yhowceph
Pronunciation: yeh-ho-safe'
Phonetic Spelling: (yeh-ho-safe')
KJV: Joseph
Word Origin: [a fuller form of H3130 (יוֹסֵף - Joseph)]

1. Jehoseph (i.e. Joseph), a son of Jacob

Joseph

A fuller form of Yowceph; Jehoseph (i.e. Joseph), a son of Jacob -- Joseph.

see HEBREW Yowceph

Word Origin
the same as Yoseph, q.v.

יוֺסֵף₂₁₂ and יְהוֺסֵף ( Psalm 81:6 see Ges^{§ 53}. 3, R. 7),

proper name, masculine (he adds, increases, see יוספיה below; — on proper name, of a location in Palestine Yšap±ara (Egyptian form, = אליוסף) see Mey^{ZAW vi, 8} WMM^{Aisen u. Europa 162}) —

1 elder son of Jacob and Rachel;

a. as an individual Genesis 30:24 (name explained Genesis 30:23 (E) from אָסַף = take away, but Genesis 30:24 (J) from יָסַף add) + 155 t. Genesis, chiefly in narrative of J E, also poem Genesis 49:22,26 and, dependent on this, 1 Chronicles 5:1,2; P only Genesis 35:24; Genesis 37:2a; Genesis 41:46 (twice in verse); Genesis 46:19,20,27; Genesis 47:5,7,11; Genesis 48:3; also Exodus 1:5; Exodus 1:6) (P), Exodus 1:8; Exodus 13:19; Joshua 24:32 (all E), 1 Chronicles 2:2; Psalm 105:17.

b. as founder of a tribal division ׳מַטֵּה יו ( = Manasseh) Numbers 13:11; usually ׳בְּנֵייֿו Numbers 1:32 (= Ephraim), commonly = Ephraim and Manasseh Numbers 1:10; Numbers 26:28,37; Numbers 34:23; Joshua 14:4; Joshua 16:1,4; Joshua 17:14,16; Joshua 18:11, compare Joshua 24:32; 1 Chronicles 7:29, but also of east Jordan Israel (where half Manaeseh settled) Numbers 36:1 = ׳מַטֵּה בני יו, Numbers 36:5; compare חֲצִי שֵׁבֶט מנשׂה בֶּןיֿוֺסֵף Numbers 32:33 #NAME? Numbers 36:12, and Joshua 17:1,2; ׳בֵּית יו (Manasseh and Ephraim) Joshua 17:17 (so originally Joshua 17:14 according to Di), Joshua 18:5; Judges 1:22,23,25 occupying the great central region of Palestine; 2 Samuel 19:21; 1 Kings 11:28; ultimately =

c. the northern kingdom Amos 5:6; Zechariah 10:6 ("" בֵּית יְהוּדָה); so יוֺסֵף alone Amos 5:15; Amos 6:6; Deuteronomy 27:12; Deuteronomy 33:13,16; Obadiah 18 ("" יעקב בית), Ezekiel 37:16,19; Ezekiel 47:13; Ezekiel 48:32; בְּנֵי יַעֲקֹב ויוסף Psalm 77:16; אֹהֶל יוֺסֵף Psalm 78:67 ("" שֵׁבֶט אֶפְרַיִם).

d. = entire nation Psalm 80:2 ("" ישׂראל); so יְהוֺסֵף Psalm 81:6 ("" id.)

2 a man of Issachar Numbers 13:7.

3 a son of Asaph 1 Chronicles 25:2,9

4 one of those who took strange wives Ezra 10:42.

5 a priest Nehemiah 12:14.

Form and Occurrence

The spelling יְהוֹסֵף (Yehōsēph) is a fuller form of the patriarch’s name and appears a single time, in Psalm 81:5, where it functions poetically for the more common יֹוסֵף (Yôsēph). The unique orthography heightens the liturgical solemnity of the psalm without altering the person referenced: Joseph, son of Jacob, progenitor of the tribes of Ephraim and Manasseh.

Literary Context in Psalm 81

Psalm 81 is a festival psalm that summons Israel to joyful worship and covenant fidelity. After calling the congregation to sound the shofar at the New Moon and the full moon (Psalm 81:3), the psalmist explains, “He ordained it as a testimony for Joseph when He went out over the land of Egypt” (Psalm 81:5). The name Joseph functions synecdochally: the deliverance of the whole nation from Egypt is remembered through the experience of the Joseph tribes, who dominated the northern kingdom and symbolized Israel’s corporate identity (compare Psalm 80:1 “Joseph” parall.). The single occurrence of Yehōsēph therefore anchors the psalm in salvation history—linking liturgical practice to the Exodus, which itself fulfilled earlier promises made to the patriarchal household (Genesis 15:13-14).

Theological Significance of the Joseph Tradition

1. Providence and Preservation. Joseph’s life (Genesis 37–50) displays God’s sovereign orchestration of suffering for redemptive good: “You intended to harm me, but God intended it for good, to accomplish … the saving of many lives” (Genesis 50:20). Psalm 81 recalls that same providence extended to Joseph’s descendants at the Exodus.
2. Covenant Continuity. The use of Joseph’s name in a post-Sinai worship setting underscores that the covenant with the patriarchs remained operative (Exodus 2:24). The psalmist invites later generations to see themselves in continuity with Joseph, heir to the promises of Genesis 49:24-25.
3. Corporate Responsibility. In Psalm 81:8-16 the Lord rebukes Israel for disobedience; invoking Joseph intensifies accountability, for the tribes who once received exceptional favor (Genesis 48:15-20) are reminded that privilege does not exempt from covenant obligation.

Corporate Identity and Covenant Renewal

Throughout Old Testament history the house of Joseph often represents the northern tribes (Joshua 17:14-18; 1 Kings 11:28). By choosing the Yehōsēph form, Psalm 81 knits together past deliverance, present worship, and future hope. The feast rites memorialize Exodus grace, while the prophetic oracle (Psalm 81:13-16) calls Israel back to wholehearted loyalty so that promised blessings—“I would feed you with the finest wheat” (verse 16)—might be experienced anew.

Messianic Foreshadowing

Joseph’s rejection by his brothers, humiliation, exaltation, and role as savior of nations foreshadow the greater Son who “came to His own, but His own did not receive Him” (John 1:11). As Joseph provided bread in famine, Jesus declares, “I am the bread of life” (John 6:35). The festival setting of Psalm 81 anticipates the ultimate feast secured by Christ’s redemptive work (Revelation 19:9).

Practical Ministry Applications

• Worship Leadership: Psalm 81 models integrating historical narrative into corporate praise. Worship leaders may similarly frame songs and ordinances around God’s past acts to inspire present obedience.
• Teaching on Suffering: Joseph’s story, recalled through Yehōsēph, offers a biblical theology of suffering turned to salvation, encouraging believers facing trials (Romans 8:28).
• Intercession for the Wayward: The psalm’s plea to a rebellious people provides a template for praying for spiritual renewal in congregations or nations.
• Gospel Presentation: The typology embedded in Joseph’s life serves as a bridge to proclaiming Christ’s death and resurrection, showing Scripture’s unified redemptive storyline.

Thus the lone appearance of יְהוֹסֵף in Psalm 81 is more than a textual curiosity; it is a theological touchstone that summons God’s people to remember providence, renew covenant faithfulness, and anticipate the fullness of salvation in the Messiah.

בִּֽיה֘וֹסֵ֤ף ביהוסף bî·hō·w·sêp̄ biHoSef bîhōwsêp̄Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts