References analysis of the Wikipedia article "Joseph's Tomb" in the English version

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BBC1 1999 BBC1 (3 December 1999). "Mayor halts Temple Mount dig". BBC. Archived from the original on 15 February 2017. Retrieved 26 December 2016.{{cite news}}: CS1 maint: numeric names: authors list (link)

BBC2 2002 BBC2 (October 1, 2002). "Israeli army returns to Arafat compound". BBC. Archived from the original on 7 March 2004. Retrieved 10 September 2011.{{cite news}}: CS1 maint: numeric names: authors list (link)

books.google.com

Bruce 1994, p. 102 Bruce, Frederick Fyvie (1994) [1983]. The Gospel of John. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-0883-7. Archived from the original on 2020-06-14. Retrieved 2016-02-20.

Hackett 1863, pp. 1239–1240 Hackett, H.B. (1863). "Shechem". In Smith, William (ed.). A dictionary of the Bible: comprising its antiquities, biography, geography, and natural history. Little, Brown, and Co. Archived from the original on 26 June 2020. Retrieved 8 September 2011.

Conder 1878, p. 74: "venerated by the members of every religious community in Palestine." Conder, Claude R. (1878). Tent Work in Palestine: A Record of Discovery and Adventure. Vol. 1. Richard Bentley & Son for the Committee of the Palestine Exploration Fund. Retrieved 2022-08-13.

Pummer 1993, p. 139. Pummer, Reinhard (1993). "Joseph's Tomb". In Alan David, Crown; Reinhard, Pummer; Abraham, Tal (eds.). A companion to Samaritan studies. Mohr Siebeck. ISBN 978-3-16-145666-4. Archived from the original on 2020-08-11. Retrieved 2016-02-20.

Mark Twain (1869). The Innocents Abroad. Hartford, Connecticut: American Publishing Company. p. 553. Retrieved 15 August 2022. Few tombs on earth command the veneration of so many races and men of diverse creeds as that of Joseph. "Samaritan and Jew, Moslem and Christian alike, revere it, and honor it with their visits."

Zangenberg 2006, p. 415 Zangenberg, Jürgen (2006). "Between Jerusalem and the Galilee: Samaria in the Time of Jesus". In Charlesworth, James H. (ed.). Jesus and Archeology. Wm. B. Eerdmans Publishing. pp. 392–431. ISBN 978-0-8028-4880-2. Archived from the original on 14 June 2020. Retrieved 8 September 2011.

Pringle 1998, p. 94. Pringle, D. (1998). The Churches of the Crusader Kingdom of Jerusalem: L-Z (excluding Tyre). The Churches of the Crusader Kingdom of Jerusalem: A Corpus. Vol. 2. Cambridge University Press. ISBN 978-0-521-39037-8. Archived from the original on 2021-11-07. Retrieved 2019-10-21.

Redford 1993, p. 429. Redford, Donald B. (1993) [1992]. Egypt, Canaan, and Israel in Ancient Times. Princeton University Press. ISBN 978-0-691-00086-2. Archived from the original on 2020-07-15. Retrieved 2019-10-21.

Freund 2009, pp. 28–29: "The problem is that no archaeological evidence specifically makes them historical, so we refer to them as 'relic' sites." Freund, Richard A. (2009). Digging Through the Bible: Modern Archaeology and the Ancient Bible. Rowman & Littlefield. ISBN 978-0-7425-4645-5. Archived from the original on 2020-06-30. Retrieved 2019-10-21.

Pummer 1987, p. 12: "Whether today's cenotaph and its site are identical with the ancient one can presently not be decided." Pummer, Reinhard (1987). The Samaritans. BRILL. ISBN 978-90-04-07891-8. Archived from the original on 2021-11-07. Retrieved 2019-10-21.

Pummer 1987, pp. 11–12 Pummer, Reinhard (1987). The Samaritans. BRILL. ISBN 978-90-04-07891-8. Archived from the original on 2021-11-07. Retrieved 2019-10-21.

Kohen 2007, p. 24. Kohen, Eli (2007). History of the Byzantine Jews: a microcosmos in the thousand year empire. University Press of America. ISBN 978-0-7618-3623-0. Archived from the original on 2021-11-07. Retrieved 2019-10-21.

Sivan 2008, pp. 114–117 Sivan, Hagith (2008). Palestine in late antiquity. Oxford University Press. ISBN 978-0-19-928417-7. Archived from the original on 2021-03-09. Retrieved 2019-10-21.

Hayden 2002, p. 167: "Of course, the contestation is still two-way, with Palestinians (re)converting or destroying Jewish shrines that come under their control. Thus in Nablus, following the capture of the town in 1967, Jews began to visit a Muslim shrine which, they claimed, was on the site of the Tomb of Joseph; increasingly frequent visits by Jewish settlers after 1975 led to a prohibition of Muslim worship there and, in 1992, the installation of Torah scrolls and the covering of the prayer niche indicating Mecca (Philps 2001). With Israeli withdrawal from Nablus in 1995, clashes between Palestinians and the Israeli soldiers who were still guarding the tomb and letting Jews but not Muslims worship there, led finally to a battle that forced the military to withdraw. The Palestinians, again in control of the site, removed all signs of its use as a synagogue and uncovered the prayer niche again. There is no other religious symbol in the now restored building. However, ‘the Palestinians painted the dome Islamic green, but after Israeli protests it reverted to neutral white’(ibid.). A more clear instance of contest, if not exactly tolerance, is hard to find." Hayden quotes: Philps, Alan (2001) The day the dream died’, Telegraph, 3 February, colour supplement. Hayden, Robert M. (2002). "Intolerant sovereignties and 'multi-multi' protectorates: competition of religious sites and (in)tolerance in the Balkans". In Hann, C. M. (ed.). Postsocialism: ideals, ideologies, and practices in Eurasia. Routledge. pp. 159–179. ISBN 978-0-415-26257-6. Archived from the original on 2020-08-02. Retrieved 2019-10-21.

Hassner 2009, p. 87. Hassner, Ron Eduard (2009). War on sacred grounds. Cornell University Press. ISBN 978-0-8014-4806-5. Archived from the original on 1 August 2020. Retrieved 8 September 2011.

Dor 2004, p. 45. Dor, Danny (2004). Intifada hits the headlines: how the Israeli press misreported the outbreak of the second Palestinian uprising. Indiana University Press. ISBN 978-0-253-21637-3. Archived from the original on 2020-07-13. Retrieved 2019-10-21.

Abu El Haj 2001, p. 281. Abu El Haj, Nadia (2001). Facts on the ground: archaeological practice and territorial self-fashioning in Israeli society. University of Chicago Press. ISBN 978-0-226-00195-1. Retrieved 8 September 2011.

Dumper 2007, p. 267. Dumper, Michael (2007). "Nablus". In Dumper, Michael; Stanley, Bruce E. (eds.). Cities of the Middle East and North Africa: a historical encyclopedia. ABC-CLIO. pp. 265–267. ISBN 978-1-57607-919-5. Archived from the original on 2020-08-01. Retrieved 2019-10-21.

Rivka 2009, pp. 112–113, n.30 notes a variant tradition, recorded in the so-called “small Genesis” (Jubilees, 46:7) which states however that the Israelites brought out from Egypt the bones of Jacob's sons, except those of Joseph. Rivka, Ulmer (2009). Egyptian cultural icons in Midrash. Studia Judaica. Vol. 52. Walter de Gruyter. ISBN 978-3-11-022392-7. Archived from the original on 5 May 2016. Retrieved 8 September 2011.

Freund 2009, p. 28. Freund, Richard A. (2009). Digging Through the Bible: Modern Archaeology and the Ancient Bible. Rowman & Littlefield. ISBN 978-0-7425-4645-5. Archived from the original on 2020-06-30. Retrieved 2019-10-21.

Freedman, Harry; Simon, Maurice (February 1983). Midrash Rabbah: Exodus. Soncino Press. p. 259. ISBN 978-0-900689-38-3. Archived from the original on 11 October 2013. Retrieved 12 September 2011. Similarly, it was from Shechem that the brothers of Joseph had stolen him and had sold him: and when he was about to die, he adjured them: 'My brothers! ye have stolen me from Shechem while I was alive, I pray you, return my bones to Shechem' (Exodus Rabbah 20,19.)

Jacob ben Solomon Ibn Ḥabib; Avraham Yaakov Finkel; Rabbi Yaakov Ibn Chaviv (August 1999). Ein Yaakov: the ethical and inspirational teachings of the Talmud. Jason Aronson. p. 453. ISBN 978-0-7657-6082-1. Archived from the original on 11 October 2013. Retrieved 12 September 2011. 'They buried [Joseph] in Shechem' (Joshua 24:32). Why in Shechem of all places? R. Chama b. R. Chanina said: From Shechem they stole him, and to Shechem we will return what is lost. (Sotah 13b BT).

Le Strange 2010, p. 325: "The tomb of Joseph is in the plot of ground lying outside Solomon's enclosure (the Haram). It stands opposite the tomb of Jacob and is near that of his forefathers Abraham and Isaac. Now Ibrahim ibn Ahmad al Khalanji states that he was requested by one of (the Caliph) Al Muktadir's women, Al ’Ajûz by name, who was sojourning at the Holy City, to proceed to the place where, according to the tradition, Joseph was buried, and having discovered the sepulchre, to erect over it a building. So Al Khalanji set forth with workmen, and they found the place where, according to tradition, Joseph was buried, namely outside the enclosure (of Solomon), and opposite the tomb of Jacob, and they bought the field from its owner, and began to lay it bare. In the very place indicated by the tradition they came on a huge rock, and this, by order of Al Khalanji, was broken into. They tore off a portion, 'and,' says Al Khalanji, 'I being with the workmen in the trench when they raised up the fragment, lo! Here lay (the body of) Joseph – peace be upon him! – beautiful and glorious to look on, as he is always represented to have been. Now, first there arose from the place an odour of musk. I caused the workmen to set it down into its place against the fragment of rock, to be as it has been before.' 'And afterwards,' Mujir ad Din continues, 'they built over this place the Dome which can be seen there to this day, in proof that the tradition is a true one, and that the Patriarch is buried beneath.' The general site is called Al Qala’ah (The Castle)." Le Strange, Guy (2010) [1890]. Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Cosimo, Inc., 2010. ISBN 978-1-61640-521-2. Archived from the original on 2020-06-30. Retrieved 2019-10-21.

Goldman 1995, pp. 127–130 Goldman, Shalom (1995). The wiles of women/the wiles of men: Joseph and Potiphar's wife in ancient Near Eastern, Jewish, and Islamic folklore. SUNY Press. ISBN 978-0-7914-2683-8. Archived from the original on 2020-08-04. Retrieved 2019-10-21.

Redford 1970, p. 188 Redford, Donald B. (1970). A study of the biblical story of Joseph: (Genesis 37–50). Supplements to Vetus Testamentum. Vol. 20. Leiden: Brill. Archived from the original on 2021-11-07. Retrieved 2020-12-12.

Sperling 2003, p. 98 Sperling, S. David (2003). The Original Torah: The Political Intent of the Bible's Writers. NYU Press. ISBN 978-0-8147-9833-1. Archived from the original on 18 June 2013. Retrieved 8 September 2011.

Rivka 2009, pp. 113, 127–128. Rivka, Ulmer (2009). Egyptian cultural icons in Midrash. Studia Judaica. Vol. 52. Walter de Gruyter. ISBN 978-3-11-022392-7. Archived from the original on 5 May 2016. Retrieved 8 September 2011.

de Hoop 1999, p. 497. de Hoop, Raymond (1999). Genesis 49 in its literary and historical context. Oudtestamentische studiën, Oudtestamentisch Werkgezelschap in Nederland. Vol. 39. BRILL. ISBN 978-90-04-10913-1. Archived from the original on 2020-08-04. Retrieved 2019-10-21.

Moore & Kelle 2011, p. 174: "The majority of current scholars believe that the historicity of the Egyptian sojourn, exodus, and wilderness wandering that the Bible remembers cannot be demonstrated by historical methods." Moore, Megan Bishop; Kelle, Brad E (2011). Biblical History and Israel's Past: The Changing Study of the Bible and History. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-6260-0. Archived from the original on 2016-07-29. Retrieved 2016-02-20.

de Hoop 1999, p. 420: "In conclusion, it is the question for evidence, principally falsifiable, that forms historical probability. This evidence is not found in narratives like the Joseph Story." de Hoop, Raymond (1999). Genesis 49 in its literary and historical context. Oudtestamentische studiën, Oudtestamentisch Werkgezelschap in Nederland. Vol. 39. BRILL. ISBN 978-90-04-10913-1. Archived from the original on 2020-08-04. Retrieved 2019-10-21.

de Hoop 1999, p. 412: "The departure from the historical approach, which sought for the exact period when Joseph rose to power, was mainly caused by the recognition of Gunkel, Greßmann, von Rad and others, that the Joseph story is a literary composition, a novella. Von Rad even stated that the Joseph Story 'has no historical-political concern whatsoever, also a cult-aetiologic tendency is lacking, and we even miss a salvation-historical and theological orientation ... the Joseph story with its clearly didactic tendency belongs to the ancient wisdom school'." de Hoop, Raymond (1999). Genesis 49 in its literary and historical context. Oudtestamentische studiën, Oudtestamentisch Werkgezelschap in Nederland. Vol. 39. BRILL. ISBN 978-90-04-10913-1. Archived from the original on 2020-08-04. Retrieved 2019-10-21.

de Hoop 1999, p. 412. de Hoop, Raymond (1999). Genesis 49 in its literary and historical context. Oudtestamentische studiën, Oudtestamentisch Werkgezelschap in Nederland. Vol. 39. BRILL. ISBN 978-90-04-10913-1. Archived from the original on 2020-08-04. Retrieved 2019-10-21.

Louden 2011, p. 63: "Joseph's myth has basic affinities with romance". Louden, Bruce (2011). "The Odyssey and the myth of Joseph; Autolykos and Jacob". Homer's Odyssey and the Near East. Cambridge University Press. pp. 57–104. ISBN 978-0-521-76820-7. Archived from the original on 2020-08-03. Retrieved 2019-10-21.

Sills 1997, pp. 172–174 Sills, Deborah (1997). "Strange Bedfellows: Politics and Narrative in Philo". In Breslauer, S. Daniel (ed.). The seductiveness of Jewish myth: challenge or response?. SUNY series in Judaica. SUNY. pp. 171–190. ISBN 978-0-7914-3602-8. Archived from the original on 9 May 2016. Retrieved 8 September 2011.

Redford 1993, pp. 422–429, p. 423: "as has long been realized, the Joseph story is in fact a novella or short story." Redford, Donald B. (1993) [1992]. Egypt, Canaan, and Israel in Ancient Times. Princeton University Press. ISBN 978-0-691-00086-2. Archived from the original on 2020-07-15. Retrieved 2019-10-21.

Redford 1970, p. 66-58: "The Joseph story as Märchen-Novelle." Redford, Donald B. (1970). A study of the biblical story of Joseph: (Genesis 37–50). Supplements to Vetus Testamentum. Vol. 20. Leiden: Brill. Archived from the original on 2021-11-07. Retrieved 2020-12-12.

Völter 1909, p. 67 Völter, Daniel (1909). Aegypten und die Bibel: die Urgeschichte Israels im Licht der aegyptischen Mythologie (4th ed.). Leiden: E.J. Brill. Archived from the original on 3 May 2016. Retrieved 8 September 2011.

Goldman 1995, p. 124 Goldman, Shalom (1995). The wiles of women/the wiles of men: Joseph and Potiphar's wife in ancient Near Eastern, Jewish, and Islamic folklore. SUNY Press. ISBN 978-0-7914-2683-8. Archived from the original on 2020-08-04. Retrieved 2019-10-21.

Völter 1909, pp. 64–5: "Die Erzählung aber, dass die Lade mit dem Leichnam des Joseph, nachdem sie lange in Aegypten geblieben war, beim Auszug von den Israeliten mitgenommen und nach Palästina gebracht worden sei, kann kaum etwas anderes bedeuten, als daß der Cultus eines toten, in einer Lade liegenden Gottes, der eigentlich in Aegypten zu Hause war, von den Israeliten übernommen worden ist, Dieser Gott is Osiris." Völter, Daniel (1909). Aegypten und die Bibel: die Urgeschichte Israels im Licht der aegyptischen Mythologie (4th ed.). Leiden: E.J. Brill. Archived from the original on 3 May 2016. Retrieved 8 September 2011.

Rivka 2009, pp. 113–114: "Joseph's double burial, and his first resting place in the Nile, shares several motifs extant in the Egyptian Osiris myth." Rivka, Ulmer (2009). Egyptian cultural icons in Midrash. Studia Judaica. Vol. 52. Walter de Gruyter. ISBN 978-3-11-022392-7. Archived from the original on 5 May 2016. Retrieved 8 September 2011.

Sperling 2003, p. 98 writes: "there are no compelling linguistic or historical reasons to date the story later than the ninth to eighth century of the first millennium B.C.E." Sperling, S. David (2003). The Original Torah: The Political Intent of the Bible's Writers. NYU Press. ISBN 978-0-8147-9833-1. Archived from the original on 18 June 2013. Retrieved 8 September 2011.

Smith 1984, pp. 243–244 n.1, 268: "a romance, of the ancient genre of romantic-religious novellae that revived in the Hellenistic world ... the first great example in Israelite literature is the Joseph romance"; "The old peasant stories of the Patriarchs and Joshua (heroes of holy places at Bethel, Hebron Beersheba and Shechem) had doubtless long been collected in cycles and may, before Persian times, have been connected with some or all of the other elements in the hexateuchal narrative, myths about the beginning of the world, the flood and so on, the Joseph romance, nomads' tales of Moses, and stories about the conquest of the country. These components are clear; how they were put together is hazy; but most scholars would agree that the Jerusalem priests of the Persian period were the final editors who gave the material substantially its present form ... and rewrote many stories to serve their own purposes, usually as legal precedents." Smith, Morton (1984). "Jewish religious life in the Persian period". In Davies, William David; Finkelstein, Louis (eds.). The Cambridge History of Judaism: Introduction; The Persian period. SUNY series in Judaica. Cambridge University Press. pp. 219–278. ISBN 978-0-521-21880-1. Retrieved 8 September 2011.

Redford 1970, p. 242: "several episodes in the narrative, and the plot motifs themselves, find some parallel in Saite, Persian, or Ptolemaic Egypt. It is the sheer weight of evidence, and not the argument from silence, that leads to the conclusion that the seventh century B.C. is the terminus a quo for the Egyptian background to the Joseph Story. If we assign the third quarter of the fifth century B.C.E. as the terminus ante quem, we are left with a span of two and one half centuries, comprising in terms of Egyptian history the Saite and early Persian periods." Redford, Donald B. (1970). A study of the biblical story of Joseph: (Genesis 37–50). Supplements to Vetus Testamentum. Vol. 20. Leiden: Brill. Archived from the original on 2021-11-07. Retrieved 2020-12-12.

Redford 1993, p. 429: "the Biblical Joseph story was a novella created sometime during the seventh or sixth century B.C. (the end of the Judean monarchy or the Exile)." Redford, Donald B. (1993) [1992]. Egypt, Canaan, and Israel in Ancient Times. Princeton University Press. ISBN 978-0-691-00086-2. Archived from the original on 2020-07-15. Retrieved 2019-10-21.

Finkelstein & Silberman 2001, pp. 37, 67: "The camel carrying 'gum, balm, and myrrh,' in the Joseph story reveals an obvious familiarity with the main products of the lucrative Arabian trade that flourished under the supervision of the Assyrian empire in the eighth-seventh centuries BCE."; "A seventh century BCE background is also evident in some of the peculiar Egyptian names mentioned in the Joseph story." Finkelstein, Israel; Silberman, Neil Asher (2001). The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Sacred Texts. Simon and Schuster. ISBN 978-0-7432-2338-6. Archived from the original on 3 June 2016. Retrieved 11 September 2011.

Sivan 2008, p. 115 n.24 Sivan, Hagith (2008). Palestine in late antiquity. Oxford University Press. ISBN 978-0-19-928417-7. Archived from the original on 2021-03-09. Retrieved 2019-10-21.

Crown 1989, p. 70 Crown, Alan David (1989). "The Byzantine period and Moslem Period". In Alan David, Crown (ed.). The Samaritans. Mohr Siebeck. pp. 55–81. ISBN 978-3-16-145237-6.

Kohen 2007, p. 24 Kohen, Eli (2007). History of the Byzantine Jews: a microcosmos in the thousand year empire. University Press of America. ISBN 978-0-7618-3623-0. Archived from the original on 2021-11-07. Retrieved 2019-10-21.

Sivan 2008, p. 114: "In the days of the high priest Eleazar the Christians came and laid waste to the field of Joseph's tomb. They said that they wanted to take the remains of Joseph the patriarch away. They would excavate by day but during the night the ground would revert to its previous state. So they seized some Samaritans and made them go and dig. Sad and weeping, the (seized men) did not have their heart in their work. When Friday came, towards evening, they arrived at the entrance to the cave and kept on appealing to God for help, saying: "This is the night time and we are no longer able to do any work until the Sabbath is over." A sign appeared in the sky, thunder with gusty winds and fire erupted from the mouth of the cave to heavens. There was fire on Mount Gerizim. A pillar of cloud returned to the mountain. This was what was written about in the Holy Torah. These (miracles) were a witness to the mighty desires of the gentiles to own Joseph. Then the Christians came and put up a building over the grave which the Samaritans then demolished. They then took seven people from among them and executed them. So they then seized the high priest Eleazar and leaders of the Hukama and hanged them." Sivan, Hagith (2008). Palestine in late antiquity. Oxford University Press. ISBN 978-0-19-928417-7. Archived from the original on 2021-03-09. Retrieved 2019-10-21.

Golden 2004, p. 187 Golden, Jonathan (2004). "Targeting Heritage: The Abuse of Symbolic Sites in Modern Conflicts". In Rowan, Yorke M.; Baram, Uzi (eds.). Marketing heritage: archaeology and the consumption of the past. Rowman Altamira. pp. 183–202. ISBN 978-0-7591-0342-9. Archived from the original on 2016-05-13. Retrieved 2016-02-20.

Le Strange 2010, p. 416:Schenke 1967, p. 179. Le Strange, Guy (2010) [1890]. Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Cosimo, Inc., 2010. ISBN 978-1-61640-521-2. Archived from the original on 2020-06-30. Retrieved 2019-10-21. Schenke, Hans-Martin (1967). "Jacobsbrunnen-Josephsgrab-Sychar. Topographische Untersuchungen und Erwägungen in der Perspektive von Joh. 4,5.6". Zeitschrift des Deutschen Palästina-Vereins. 84 (2): 159–184.

Le Strange 2010, p. 512Schenke 1967, p. 179: The information is contained also in the Ibn Abd al-Haqq's abridgement of Yaqut al-Hamawi's book entitled Marasid al-lttila' fi Asma al- Amkina Wa al-Biqa, compiled several decades later. Le Strange, Guy (2010) [1890]. Palestine Under the Moslems: A Description of Syria and the Holy Land from A.D. 650 to 1500. Cosimo, Inc., 2010. ISBN 978-1-61640-521-2. Archived from the original on 2020-06-30. Retrieved 2019-10-21. Schenke, Hans-Martin (1967). "Jacobsbrunnen-Josephsgrab-Sychar. Topographische Untersuchungen und Erwägungen in der Perspektive von Joh. 4,5.6". Zeitschrift des Deutschen Palästina-Vereins. 84 (2): 159–184.

Benjamin of Tudela 1840, p. 67 Benjamin of Tudela (1840). Asher, Adolf (ed.). The itinerary of Rabbi Benjamin of Tudela. Vol. 1. London and Berlin: A. Asher % Co. Archived from the original on 2021-03-08. Retrieved 2019-10-21.

Hackett 1863, p. 1240 Hackett, H.B. (1863). "Shechem". In Smith, William (ed.). A dictionary of the Bible: comprising its antiquities, biography, geography, and natural history. Little, Brown, and Co. Archived from the original on 26 June 2020. Retrieved 8 September 2011.

Adler 2004, p. 105 Adler, Elkan Nathan (2004) [1930]. Jewish Travellers. Routledge. ISBN 978-0-415-34466-1.

Hackett 1863, p. 1240. Hackett, H.B. (1863). "Shechem". In Smith, William (ed.). A dictionary of the Bible: comprising its antiquities, biography, geography, and natural history. Little, Brown, and Co. Archived from the original on 26 June 2020. Retrieved 8 September 2011.

Bonar & M'Cheyne 1839, p. 20 Bonar, Andrew Alexander; M'Cheyne, Robert Murray (1839). Narrative of a mission of inquiry to the Jews from the Church of Scotland in 1839. Philadelphia: Presbyterian board of publications.

Bishop Alexander 1844, p. 280 Bishop Alexander (October 26, 1844). "The Well of Jacob and Tomb of Joseph". The Church of England magazine. Vol. 17. London: J. Burns for the Church Pastoral-aid Society. p. 280. Archived from the original on March 7, 2021. Retrieved October 21, 2019.

Wilson 1847, pp. 60–61 Wilson, John (1847). The lands of the Bible visited and described. Vol. 2. Edinburgh: William Whyte and Co. Retrieved 10 September 2011.

Wilson 1847, pp. 62 Wilson, John (1847). The lands of the Bible visited and described. Vol. 2. Edinburgh: William Whyte and Co. Retrieved 10 September 2011.

Schwarz 1850, p. 150 Schwarz, Joseph (1850). A Descriptive Geography and Brief Historical Sketch of Palestine. Translated by Isaac Leeser. Philadelphia: A. Hart. Archived from the original on 2020-06-14. Retrieved 2016-02-20.

Browne 1853, p. 354 Browne, John Ross (1853). Yusef: or, The Journey of the Fungi (i.e Frangi): A crusade in the East. Harper. ISBN 9781404780453.

Crosby 2010, pp. 291–292 Crosby, Howard (2010) [1851]. Lands of the Muslim: A Narrative of Oriental Travel. BiblioBazaar. ISBN 978-1-172-08279-7.

de Saulcy & de Warren 1854, p. 99 de Saulcy, Louis Félicien Joseph Caignart; de Warren, Edouard (1854). Narrative of a journey round the Dead Sea, and in the Bible lands, in 1850 and 1851. Vol. 1 (2 ed.). R. Bentley. Archived from the original on 2020-06-26. Retrieved 2016-02-20.

Hackett 1857, p. 128. Hackett, Horatio Balch (1857). Illustrations of Scripture: A Tour Through the Holy Land. T. Nelson and sons.

Sir Charles William Wilson (1880). The land of Galilee & the north: including Samaria, Haifa, and the Esdraelon Valley. Ariel Pub. House. p. 3. Archived from the original on 11 October 2013. Retrieved 15 September 2011. In the shallow basins thus formed I have seen traces of fire, as if votive offerings had recently ben burnt there. It is said that small objects, such as kerchiefs of embroidered muslin or silk shawls and other trifles, are occasionally sacrificed at this tomb by Jews.

Conder 1878, pp. 74–75. "The most curious point to notice is, however, the existence of two short pillars, one at the head, the other at the foot of the tomb, having shallow cup-shaped hollows at their tops. These hollows are blackened by fire, for the Jews have the custom of burning sacrifices on them, small articles such as handkerchiefs, gold lace, or shawls being consumed. Whether this practice is also observed by the Samaritans is doubtful." Conder, Claude R. (1878). Tent Work in Palestine: A Record of Discovery and Adventure. Vol. 1. Richard Bentley & Son for the Committee of the Palestine Exploration Fund. Retrieved 2022-08-13.

Forlong 2003, p. 518. "The Jews still burn shawls, and other stuffs, at the grave of Joseph in Shechem." Forlong, J. G. R. (2003) [1906]. "The Dead". Encyclopedia of Religions or Faiths of Man. Kessinger Publishing. ISBN 978-0-7661-4307-4. Archived from the original on 14 June 2020. Retrieved 15 September 2011.

Conder 1878, p. 74 Conder, Claude R. (1878). Tent Work in Palestine: A Record of Discovery and Adventure. Vol. 1. Richard Bentley & Son for the Committee of the Palestine Exploration Fund. Retrieved 2022-08-13.

Conder 1878, p. 75 Conder, Claude R. (1878). Tent Work in Palestine: A Record of Discovery and Adventure. Vol. 1. Richard Bentley & Son for the Committee of the Palestine Exploration Fund. Retrieved 2022-08-13.

Arthur Penrhyn Stanley (1863). Sermons preached before the Prince of Wales during his tour in the East in the spring of 1862: with notices of some of the localities visited. p. 182. Retrieved 15 September 2011.

Stanley 1856, p. 241 Stanley, Arthur Penrhyn (1856). Sinai and Palestine: in connection with their history. London: J. Murray. Retrieved 8 September 2011.

Mills 1864, p. 66 Mills, John (1864). Three months' residence at Nablus, and an account of the modern Samaritans. J. Murray. Archived from the original on 2020-06-26. Retrieved 2016-02-20.

Mills 1864, p. 33 Mills, John (1864). Three months' residence at Nablus, and an account of the modern Samaritans. J. Murray. Archived from the original on 2020-06-26. Retrieved 2016-02-20.

McClintock, John; Strong, James (1894). Cyclopaedia of Biblical, theological, and ecclesiastical literature. Harper. p. 636. Archived from the original on 14 June 2020. Retrieved 29 April 2011.

Dor 2004, p. 48 Dor, Danny (2004). Intifada hits the headlines: how the Israeli press misreported the outbreak of the second Palestinian uprising. Indiana University Press. ISBN 978-0-253-21637-3. Archived from the original on 2020-07-13. Retrieved 2019-10-21.

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Sharkansky 1997, p. 158: "When the army declared a curfew against Arab residents of Nablus so that religious settlers and two Likud members of the Knesset could pray at Joseph's tomb, her comment, 'This is human rights? That they put 120,000 people under house arrest (that is, the curfew) for 24 hours so that (Likud members) Tzahi Haneghi and Dov Shilansky could dance with a Torah scroll on Sheikh Yusuf's tomb near Nablus and say "It's all mine", without anyone interfering? This is human rights?'" Sharkansky, Ira (1997). Policy Making in Israel: Routines for simple problems and coping with the complex. University of Pittsburgh Press. ISBN 978-0-8229-5633-4.

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