Kejadian 38:1--40:23
Konteks38:1 At that time Judah left 1 his brothers and stayed 2 with an Adullamite man 3 named Hirah.
38:2 There Judah saw the daughter of a Canaanite man 4 named Shua. 5 Judah acquired her as a wife 6 and had marital relations with her. 7 38:3 She became pregnant 8 and had a son. Judah named 9 him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 10 yet another son, whom she named Shelah. She gave birth to him in Kezib. 11
38:6 Judah acquired 12 a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.
38:8 Then Judah said to Onan, “Have sexual relations with 13 your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 14 up a descendant for your brother.” 15 38:9 But Onan knew that the child 16 would not be considered his. 17 So whenever 18 he had sexual relations with 19 his brother’s wife, he withdrew prematurely 20 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 21 killed him too.
38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 22 “I don’t want him to die like his brothers.” 23 So Tamar went and lived in her father’s house.
38:12 After some time 24 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 25 his friend Hirah the Adullamite. 38:13 Tamar was told, 26 “Look, your father-in-law is going up 27 to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 28 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 29
38:15 When Judah saw her, he thought she was a prostitute 30 because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 31 (He did not realize 32 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 33 38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 34 38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 35 She became pregnant by him. 38:19 She left immediately, 36 removed her veil, and put on her widow’s clothes.
38:20 Then Judah had his friend Hirah 37 the Adullamite take a young goat to get back from the woman the items he had given in pledge, 38 but Hirah 39 could not find her. 38:21 He asked the men who were there, 40 “Where is the cult prostitute 41 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things 42 for herself. Otherwise we will appear to be dishonest. 43 I did indeed send this young goat, but you couldn’t find her.”
38:24 After three months Judah was told, 44 “Your daughter-in-law Tamar has turned to prostitution, 45 and as a result she has become pregnant.” 46 Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 47 to her father-in-law: “I am pregnant by the man to whom these belong.” 48 Then she said, “Identify 49 the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 50 than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 51 again.
38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child 52 put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. 53 She said, “How you have broken out of the womb!” 54 So he was named Perez. 55 38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 56
39:1 Now Joseph had been brought down to Egypt. 57 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 58 purchased him from 59 the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful 60 and lived 61 in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. 62 39:4 So Joseph found favor in his sight and became his personal attendant. 63 Potiphar appointed Joseph 64 overseer of his household and put him in charge 65 of everything he owned. 39:5 From the time 66 Potiphar 67 appointed him over his household and over all that he owned, the Lord blessed 68 the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 69 in his house and in his fields. 70 39:6 So Potiphar 71 left 72 everything he had in Joseph’s care; 73 he gave no thought 74 to anything except the food he ate. 75
Now Joseph was well built and good-looking. 76 39:7 Soon after these things, his master’s wife took notice of 77 Joseph and said, “Have sex with me.” 78 39:8 But he refused, saying 79 to his master’s wife, “Look, my master does not give any thought 80 to his household with me here, 81 and everything that he owns he has put into my care. 82 39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do 83 such a great evil and sin against God?” 39:10 Even though she continued to speak 84 to Joseph day after day, he did not respond 85 to her invitation to have sex with her. 86
39:11 One day 87 he went into the house to do his work when none of the household servants 88 were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran 89 outside. 90 39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought 91 in a Hebrew man 92 to us to humiliate us. 93 He tried to have sex with me, 94 but I screamed loudly. 95 39:15 When he heard me raise 96 my voice and scream, he left his outer garment beside me and ran outside.”
39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: 97 “That Hebrew slave 98 you brought to us tried to humiliate me, 99 39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”
39:19 When his master heard his wife say, 100 “This is the way 101 your slave treated me,” 102 he became furious. 103 39:20 Joseph’s master took him and threw him into the prison, 104 the place where the king’s prisoners were confined. So he was there in the prison. 105
39:21 But the Lord was with Joseph and showed him kindness. 106 He granted him favor in the sight of the prison warden. 107 39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 108 39:23 The warden did not concern himself 109 with anything that was in Joseph’s 110 care because the Lord was with him and whatever he was doing the Lord was making successful.
40:1 After these things happened, the cupbearer 111 to the king of Egypt and the royal baker 112 offended 113 their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, 114 the cupbearer and the baker, 40:3 so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined. 40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. 115
They spent some time in custody. 116 40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 117 the same night. 118 Each man’s dream had its own meaning. 119 40:6 When Joseph came to them in the morning, he saw that they were looking depressed. 120 40:7 So he asked Pharaoh’s officials, who were with him in custody in his master’s house, “Why do you look so sad today?” 121 40:8 They told him, “We both had dreams, 122 but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them 123 to me.”
40:9 So the chief cupbearer told his dream to Joseph: 124 “In my dream, there was a vine in front of me. 40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes. 40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his 125 cup, and put the cup in Pharaoh’s hand.” 126
40:12 “This is its meaning,” Joseph said to him. “The three branches represent 127 three days. 40:13 In three more days Pharaoh will reinstate you 128 and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before 129 when you were cupbearer. 40:14 But remember me 130 when it goes well for you, and show 131 me kindness. 132 Make mention 133 of me to Pharaoh and bring me out of this prison, 134 40:15 for I really was kidnapped 135 from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”
40:16 When the chief baker saw that the interpretation of the first dream was favorable, 136 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 137 on my head. 40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”
40:18 Joseph replied, “This is its meaning: The three baskets represent 138 three days. 40:19 In three more days Pharaoh will decapitate you 139 and impale you on a pole. Then the birds will eat your flesh from you.”
40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” 140 the head of the chief cupbearer and the head of the chief baker in the midst of his servants. 40:21 He restored the chief cupbearer to his former position 141 so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. 142 40:23 But the chief cupbearer did not remember Joseph – he forgot him. 143
[38:1] 1 tn Heb “went down from.”
[38:1] 2 tn Heb “and he turned aside unto.”
[38:1] 3 tn Heb “a man, an Adullamite.”
[38:2] 4 tn Heb “a man, a Canaanite.”
[38:2] 5 tn Heb “and his name was Shua.”
[38:2] 6 tn Heb “and he took her.”
[38:2] 7 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:3] 8 tn Or “she conceived” (also in the following verse).
[38:3] 9 tc Some
[38:3] tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.
[38:5] 10 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
[38:5] 11 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
[38:6] 12 tn Heb “and Judah took.”
[38:8] 13 tn Heb “go to.” The expression is a euphemism for sexual intercourse.
[38:8] 14 tn The imperative with the prefixed conjunction here indicates purpose.
[38:8] 15 sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.
[38:9] 17 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
[38:9] 18 tn The construction shows that this was a repeated practice and not merely one action.
[38:9] sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.
[38:9] 19 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 20 tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.
[38:10] 21 tn Heb “he”; the referent (the
[38:11] 23 tn Heb “Otherwise he will die, also he, like his brothers.”
[38:11] sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
[38:12] 24 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.
[38:12] 25 tn Heb “and he went up to the shearers of his sheep, he and.”
[38:13] 26 tn Heb “And it was told to Tamar, saying.”
[38:13] 27 tn The active participle indicates the action was in progress or about to begin.
[38:14] 28 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
[38:14] 29 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
[38:15] 30 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.
[38:16] 31 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
[38:16] 32 tn Heb “for he did not know that.”
[38:16] 33 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[38:17] 34 tn Heb “until you send.”
[38:18] 35 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:19] 36 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
[38:20] 37 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
[38:20] 38 tn Heb “to receive the pledge from the woman’s hand.”
[38:20] 39 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
[38:21] 40 tn Heb “the men of her place,” that is, who lived at the place where she had been.
[38:21] 41 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
[38:23] 42 tn The words “the things” have been supplied in the translation for stylistic reasons.
[38:23] 43 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
[38:24] 44 tn Heb “it was told to Judah, saying.”
[38:24] 45 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
[38:24] 46 tn Heb “and also look, she is with child by prostitution.”
[38:25] 47 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
[38:25] 48 tn Heb “who these to him.”
[38:25] 49 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
[38:26] 50 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”
[38:26] sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38,” HTR 72 (1979): 143-48.
[38:26] 51 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
[38:28] 52 tn The word “child” has been supplied in the translation for stylistic reasons.
[38:29] 53 tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.
[38:29] 54 tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”
[38:29] 55 sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.
[38:30] 56 sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).
[39:1] 57 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
[39:1] 58 sn Captain of the guard. See the note on this phrase in Gen 37:36.
[39:1] 59 tn Heb “from the hand of.”
[39:2] 60 tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).
[39:2] 61 tn Heb “and he was.”
[39:3] 62 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
[39:4] 63 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.
[39:4] 64 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[39:4] 65 tn Heb “put into his hand.”
[39:5] 66 tn Heb “and it was from then.”
[39:5] 67 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
[39:5] 68 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).
[39:5] 69 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
[39:5] 70 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
[39:6] 71 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
[39:6] 72 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
[39:6] 73 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
[39:6] 74 tn Heb “did not know.”
[39:6] 75 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
[39:6] 76 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
[39:7] 77 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
[39:7] 78 tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
[39:7] sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.
[39:8] 79 tn Heb “and he said.”
[39:8] 81 tn The word “here” has been supplied in the translation for stylistic reasons.
[39:8] 82 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
[39:9] 83 tn The nuance of potential imperfect fits this context.
[39:10] 84 tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.
[39:10] 85 tn Heb “listen to.”
[39:10] 86 tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.
[39:11] 87 tn Heb “and it was about this day.”
[39:11] 88 tn Heb “the men of the house.”
[39:12] 89 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
[39:12] 90 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
[39:14] 91 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
[39:14] 92 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
[39:14] 93 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
[39:14] 94 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
[39:14] 95 tn Heb “and I cried out with a loud voice.”
[39:15] 96 tn Heb “that I raised.”
[39:17] 97 tn Heb “and she spoke to him according to these words, saying.”
[39:17] 98 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
[39:17] 99 tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.
[39:19] 100 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
[39:19] 101 tn Heb “according to these words.”
[39:19] 102 tn Heb “did to me.”
[39:19] 103 tn Heb “his anger burned.”
[39:20] 104 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
[39:20] 105 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.
[39:21] 106 tn Heb “and he extended to him loyal love.”
[39:21] 107 tn Or “the chief jailer” (also in the following verses).
[39:22] 108 tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.
[39:23] 109 tn Heb “was not looking at anything.”
[39:23] 110 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[40:1] 111 sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD3 248). Nehemiah held this post in Persia.
[40:1] 112 sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
[40:1] 113 sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.
[40:2] 114 tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see 39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.
[40:4] 115 sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.
[40:4] 116 tn Heb “they were days in custody.”
[40:5] 117 tn Heb “dreamed a dream.”
[40:5] 118 tn Heb “a man his dream in one night.”
[40:5] 119 tn Heb “a man according to the interpretation of his dream.”
[40:6] 120 tn The verb זָעַף (za’af) only occurs here and Dan 1:10. It means “to be sick, to be emaciated,” probably in this case because of depression.
[40:7] 121 tn Heb “why are your faces sad today?”
[40:8] 122 tn Heb “a dream we dreamed.”
[40:8] 123 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[40:9] 124 tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.
[40:11] 125 tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.
[40:11] 126 sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.
[40:12] 127 tn Heb “the three branches [are].”
[40:13] 128 tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”
[40:13] 129 tn Heb “according to the former custom.”
[40:14] 130 tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.
[40:14] 131 tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.
[40:14] 132 tn Heb “deal with me [in] kindness.”
[40:14] 133 tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.
[40:14] 134 tn Heb “house.” The word “prison” has been substituted in the translation for clarity.
[40:15] 135 tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.
[40:16] 136 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
[40:16] 137 tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).
[40:18] 138 tn Heb “the three baskets [are].”
[40:19] 139 tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.
[40:20] 140 tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).
[40:21] 141 tn Heb “his cupbearing.”
[40:22] 142 tn Heb “had interpreted for them.”
[40:22] sn The dreams were fulfilled exactly as Joseph had predicted, down to the very detail. Here was confirmation that Joseph could interpret dreams and that his own dreams were still valid. It would have been a tremendous encouragement to his faith, but it would also have been a great disappointment to spend two more years in jail.
[40:23] 143 tn The wayyiqtol verbal form here has a reiterative or emphasizing function.
