Kejadian 37:2--41:46
Konteks37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 1 was taking care of 2 the flocks with his brothers. Now he was a youngster 3 working with the sons of Bilhah and Zilpah, his father’s wives. 4 Joseph brought back a bad report about them 5 to their father.
37:3 Now Israel loved Joseph more than all his sons 6 because he was a son born to him late in life, 7 and he made a special 8 tunic for him. 37:4 When Joseph’s 9 brothers saw that their father loved him more than any of them, 10 they hated Joseph 11 and were not able to speak to him kindly. 12
37:5 Joseph 13 had a dream, 14 and when he told his brothers about it, 15 they hated him even more. 16 37:6 He said to them, “Listen to this dream I had: 17 37:7 There we were, 18 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 19 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 20 They hated him even more 21 because of his dream and because of what he said. 22
37:9 Then he had another dream, 23 and told it to his brothers. “Look,” 24 he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 25 Will I, your mother, and your brothers really come and bow down to you?” 26 37:11 His brothers were jealous 27 of him, but his father kept in mind what Joseph said. 28
37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 29 are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 30 Joseph replied. 31 37:14 So Jacob 32 said to him, “Go now and check on 33 the welfare 34 of your brothers and of the flocks, and bring me word.” So Jacob 35 sent him from the valley of Hebron.
37:15 When Joseph reached Shechem, 36 a man found him wandering 37 in the field, so the man asked him, “What are you looking for?” 37:16 He replied, “I’m looking for my brothers. Please tell 38 me where they are grazing their flocks.” 37:17 The man said, “They left this area, 39 for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.
37:18 Now Joseph’s brothers 40 saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! 41 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 42 animal ate him. Then we’ll see how his dreams turn out!” 43
37:21 When Reuben heard this, he rescued Joseph 44 from their hands, 45 saying, 46 “Let’s not take his life!” 47 37:22 Reuben continued, 48 “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 49 (Reuben said this 50 so he could rescue Joseph 51 from them 52 and take him back to his father.)
37:23 When Joseph reached his brothers, they stripped him 53 of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; 54 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 55 and saw 56 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 57 37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, 58 for after all, he is our brother, our own flesh.” His brothers agreed. 59 37:28 So when the Midianite 60 merchants passed by, Joseph’s brothers pulled 61 him 62 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 63 then took Joseph to Egypt.
37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 64 He tore his clothes, 37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” 37:31 So they took Joseph’s tunic, killed a young goat, 65 and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 66 and said, “We found this. Determine now whether it is your son’s tunic or not.”
37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! 67 Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 68 and mourned for his son many days. 37:35 All his sons and daughters stood by 69 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 70 So Joseph’s 71 father wept for him.
37:36 Now 72 in Egypt the Midianites 73 sold Joseph 74 to Potiphar, one of Pharaoh’s officials, the captain of the guard. 75
38:1 At that time Judah left 76 his brothers and stayed 77 with an Adullamite man 78 named Hirah.
38:2 There Judah saw the daughter of a Canaanite man 79 named Shua. 80 Judah acquired her as a wife 81 and had marital relations with her. 82 38:3 She became pregnant 83 and had a son. Judah named 84 him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 85 yet another son, whom she named Shelah. She gave birth to him in Kezib. 86
38:6 Judah acquired 87 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 88 your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 89 up a descendant for your brother.” 90 38:9 But Onan knew that the child 91 would not be considered his. 92 So whenever 93 he had sexual relations with 94 his brother’s wife, he withdrew prematurely 95 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 96 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, 97 “I don’t want him to die like his brothers.” 98 So Tamar went and lived in her father’s house.
38:12 After some time 99 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 100 his friend Hirah the Adullamite. 38:13 Tamar was told, 101 “Look, your father-in-law is going up 102 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 103 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 104
38:15 When Judah saw her, he thought she was a prostitute 105 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.” 106 (He did not realize 107 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 108 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?” 109 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. 110 She became pregnant by him. 38:19 She left immediately, 111 removed her veil, and put on her widow’s clothes.
38:20 Then Judah had his friend Hirah 112 the Adullamite take a young goat to get back from the woman the items he had given in pledge, 113 but Hirah 114 could not find her. 38:21 He asked the men who were there, 115 “Where is the cult prostitute 116 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 117 for herself. Otherwise we will appear to be dishonest. 118 I did indeed send this young goat, but you couldn’t find her.”
38:24 After three months Judah was told, 119 “Your daughter-in-law Tamar has turned to prostitution, 120 and as a result she has become pregnant.” 121 Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 122 to her father-in-law: “I am pregnant by the man to whom these belong.” 123 Then she said, “Identify 124 the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 125 than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 126 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 127 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. 128 She said, “How you have broken out of the womb!” 129 So he was named Perez. 130 38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 131
39:1 Now Joseph had been brought down to Egypt. 132 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 133 purchased him from 134 the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful 135 and lived 136 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. 137 39:4 So Joseph found favor in his sight and became his personal attendant. 138 Potiphar appointed Joseph 139 overseer of his household and put him in charge 140 of everything he owned. 39:5 From the time 141 Potiphar 142 appointed him over his household and over all that he owned, the Lord blessed 143 the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 144 in his house and in his fields. 145 39:6 So Potiphar 146 left 147 everything he had in Joseph’s care; 148 he gave no thought 149 to anything except the food he ate. 150
Now Joseph was well built and good-looking. 151 39:7 Soon after these things, his master’s wife took notice of 152 Joseph and said, “Have sex with me.” 153 39:8 But he refused, saying 154 to his master’s wife, “Look, my master does not give any thought 155 to his household with me here, 156 and everything that he owns he has put into my care. 157 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 158 such a great evil and sin against God?” 39:10 Even though she continued to speak 159 to Joseph day after day, he did not respond 160 to her invitation to have sex with her. 161
39:11 One day 162 he went into the house to do his work when none of the household servants 163 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 164 outside. 165 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 166 in a Hebrew man 167 to us to humiliate us. 168 He tried to have sex with me, 169 but I screamed loudly. 170 39:15 When he heard me raise 171 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: 172 “That Hebrew slave 173 you brought to us tried to humiliate me, 174 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, 175 “This is the way 176 your slave treated me,” 177 he became furious. 178 39:20 Joseph’s master took him and threw him into the prison, 179 the place where the king’s prisoners were confined. So he was there in the prison. 180
39:21 But the Lord was with Joseph and showed him kindness. 181 He granted him favor in the sight of the prison warden. 182 39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 183 39:23 The warden did not concern himself 184 with anything that was in Joseph’s 185 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 186 to the king of Egypt and the royal baker 187 offended 188 their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, 189 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. 190
They spent some time in custody. 191 40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 192 the same night. 193 Each man’s dream had its own meaning. 194 40:6 When Joseph came to them in the morning, he saw that they were looking depressed. 195 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?” 196 40:8 They told him, “We both had dreams, 197 but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them 198 to me.”
40:9 So the chief cupbearer told his dream to Joseph: 199 “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 200 cup, and put the cup in Pharaoh’s hand.” 201
40:12 “This is its meaning,” Joseph said to him. “The three branches represent 202 three days. 40:13 In three more days Pharaoh will reinstate you 203 and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before 204 when you were cupbearer. 40:14 But remember me 205 when it goes well for you, and show 206 me kindness. 207 Make mention 208 of me to Pharaoh and bring me out of this prison, 209 40:15 for I really was kidnapped 210 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, 211 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 212 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 213 three days. 40:19 In three more days Pharaoh will decapitate you 214 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” 215 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 216 so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. 217 40:23 But the chief cupbearer did not remember Joseph – he forgot him. 218
41:1 At the end of two full years 219 Pharaoh had a dream. 220 As he was standing by the Nile, 41:2 seven fine-looking, fat cows were coming up out of the Nile, 221 and they grazed in the reeds. 41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, 222 and they stood beside the other cows at the edge of the river. 223 41:4 The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up.
41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing 224 on one stalk, healthy 225 and good. 41:6 Then 226 seven heads of grain, thin and burned by the east wind, were sprouting up after them. 41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. 227
41:8 In the morning he 228 was troubled, so he called for 229 all the diviner-priests 230 of Egypt and all its wise men. Pharaoh told them his dreams, 231 but no one could interpret 232 them for him. 233 41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. 234 41:10 Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards – me and the chief baker. 41:11 We each had a dream one night; each of us had a dream with its own meaning. 235 41:12 Now a young man, a Hebrew, a servant 236 of the captain of the guards, 237 was with us there. We told him our dreams, 238 and he interpreted the meaning of each of our respective dreams for us. 239 41:13 It happened just as he had said 240 to us – Pharaoh 241 restored me to my office, but he impaled the baker.” 242
41:14 Then Pharaoh summoned 243 Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh. 41:15 Pharaoh said to Joseph, “I had a dream, 244 and there is no one who can interpret 245 it. But I have heard about you, that 246 you can interpret dreams.” 247 41:16 Joseph replied to Pharaoh, “It is not within my power, 248 but God will speak concerning 249 the welfare of Pharaoh.” 250
41:17 Then Pharaoh said to Joseph, “In my dream I was standing 251 by the edge of the Nile. 41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. 252 41:19 Then 253 seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows 254 as these in all the land of Egypt! 41:20 The lean, bad-looking cows ate up the seven 255 fat cows. 41:21 When they had eaten them, 256 no one would have known 257 that they had done so, for they were just as bad-looking as before. Then I woke up. 41:22 I also saw in my dream 258 seven heads of grain growing on one stalk, full and good. 41:23 Then 259 seven heads of grain, withered and thin and burned with the east wind, were sprouting up after them. 41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this 260 to the diviner-priests, but no one could tell me its meaning.” 261
41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. 262 God has revealed 263 to Pharaoh what he is about to do. 264 41:26 The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning. 265 41:27 The seven lean, bad-looking cows that came up after them represent seven years, as do the seven empty heads of grain burned with the east wind. They represent 266 seven years of famine. 41:28 This is just what I told 267 Pharaoh: God has shown Pharaoh what he is about to do. 41:29 Seven years of great abundance are coming throughout the whole land of Egypt. 41:30 But seven years of famine will occur 268 after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate 269 the land. 41:31 The previous abundance of the land will not be remembered 270 because of the famine that follows, for the famine will be very severe. 271 41:32 The dream was repeated to Pharaoh 272 because the matter has been decreed 273 by God, and God will make it happen soon. 274
41:33 “So now Pharaoh should look 275 for a wise and discerning man 276 and give him authority 277 over all the land of Egypt. 41:34 Pharaoh should do 278 this – he should appoint 279 officials 280 throughout the land to collect one-fifth of the produce of the land of Egypt 281 during the seven years of abundance. 41:35 They should gather all the excess food 282 during these good years that are coming. By Pharaoh’s authority 283 they should store up grain so the cities will have food, 284 and they should preserve it. 285 41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” 286
41:37 This advice made sense to Pharaoh and all his officials. 287 41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, 288 one in whom the Spirit of God is present?” 289 41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning 290 as you are! 41:40 You will oversee my household, and all my people will submit to your commands. 291 Only I, the king, will be greater than you. 292
41:41 “See here,” Pharaoh said to Joseph, “I place 293 you in authority over all the land of Egypt.” 294 41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen 295 clothes and put a gold chain around his neck. 41:43 Pharaoh 296 had him ride in the chariot used by his second-in-command, 297 and they cried out before him, “Kneel down!” 298 So he placed him over all the land of Egypt. 41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission 299 no one 300 will move his hand or his foot 301 in all the land of Egypt.” 41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 302 He also gave him Asenath 303 daughter of Potiphera, priest of On, 304 to be his wife. So Joseph took charge of 305 all the land of Egypt.
41:46 Now Joseph was 30 years old 306 when he began serving 307 Pharaoh king of Egypt. Joseph was commissioned by 308 Pharaoh and was in charge of 309 all the land of Egypt.
[37:2] 1 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
[37:2] 2 tn Or “tending”; Heb “shepherding” or “feeding.”
[37:2] 3 tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.
[37:2] 4 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
[37:2] 5 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.
[37:2] sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.
[37:3] 6 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.
[37:3] sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.
[37:3] 7 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”
[37:3] 8 tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.
[37:4] 9 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 10 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 11 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 12 tn Heb “speak to him for peace.”
[37:5] 13 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 14 tn Heb “dreamed a dream.”
[37:5] 15 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.
[37:5] 16 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 17 tn Heb “hear this dream which I dreamed.”
[37:7] 18 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
[37:7] 19 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 20 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
[37:8] 21 tn This construction is identical to the one in Gen 37:5.
[37:8] 22 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
[37:9] 23 tn Heb “And he dreamed yet another dream.”
[37:9] 24 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
[37:10] 25 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
[37:10] 26 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
[37:11] 27 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.
[37:11] 28 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.
[37:13] 29 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
[37:13] 30 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
[37:13] 31 tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[37:14] 32 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:14] 35 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:15] 36 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
[37:15] 37 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.
[37:16] 38 tn The imperative in this sentence has more of the nuance of a request than a command.
[37:17] 39 tn Heb “they traveled from this place.”
[37:18] 40 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
[37:19] 41 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
[37:20] 42 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
[37:20] 43 tn Heb “what his dreams will be.”
[37:21] 44 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:21] 45 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
[37:21] 46 tn Heb “and he said.”
[37:21] 47 tn Heb “we must not strike him down [with respect to] life.”
[37:22] 48 tn Heb “and Reuben said to them.”
[37:22] 49 sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.
[37:22] 50 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
[37:22] 51 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:22] 52 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
[37:23] 53 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[37:24] 54 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
[37:25] 55 tn Heb “lifted up their eyes.”
[37:25] 56 tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
[37:25] 57 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
[37:27] 58 tn Heb “let not our hand be upon him.”
[37:28] 60 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
[37:28] 61 tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).
[37:28] 62 tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.
[37:28] 63 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
[37:29] 64 tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.
[37:31] 65 sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.
[37:32] 66 tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.
[37:33] 67 sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.
[37:34] 68 tn Heb “and put sackcloth on his loins.”
[37:35] 69 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 70 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
[37:35] 71 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 72 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
[37:36] 73 tc The MT spells the name of the merchants as מְדָנִים (mÿdanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (י) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”
[37:36] 74 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 75 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
[38:1] 76 tn Heb “went down from.”
[38:1] 77 tn Heb “and he turned aside unto.”
[38:1] 78 tn Heb “a man, an Adullamite.”
[38:2] 79 tn Heb “a man, a Canaanite.”
[38:2] 80 tn Heb “and his name was Shua.”
[38:2] 81 tn Heb “and he took her.”
[38:2] 82 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:3] 83 tn Or “she conceived” (also in the following verse).
[38:3] 84 tc Some
[38:3] tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.
[38:5] 85 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] 86 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
[38:6] 87 tn Heb “and Judah took.”
[38:8] 88 tn Heb “go to.” The expression is a euphemism for sexual intercourse.
[38:8] 89 tn The imperative with the prefixed conjunction here indicates purpose.
[38:8] 90 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] 92 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] 93 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] 94 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 95 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] 96 tn Heb “he”; the referent (the
[38:11] 98 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] 99 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] 100 tn Heb “and he went up to the shearers of his sheep, he and.”
[38:13] 101 tn Heb “And it was told to Tamar, saying.”
[38:13] 102 tn The active participle indicates the action was in progress or about to begin.
[38:14] 103 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] 104 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
[38:15] 105 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] 106 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] 107 tn Heb “for he did not know that.”
[38:16] 108 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[38:17] 109 tn Heb “until you send.”
[38:18] 110 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:19] 111 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
[38:20] 112 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] 113 tn Heb “to receive the pledge from the woman’s hand.”
[38:20] 114 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
[38:21] 115 tn Heb “the men of her place,” that is, who lived at the place where she had been.
[38:21] 116 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] 117 tn The words “the things” have been supplied in the translation for stylistic reasons.
[38:23] 118 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] 119 tn Heb “it was told to Judah, saying.”
[38:24] 120 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
[38:24] 121 tn Heb “and also look, she is with child by prostitution.”
[38:25] 122 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] 123 tn Heb “who these to him.”
[38:25] 124 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] 125 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] 126 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
[38:28] 127 tn The word “child” has been supplied in the translation for stylistic reasons.
[38:29] 128 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] 129 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] 130 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] 131 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] 132 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] 133 sn Captain of the guard. See the note on this phrase in Gen 37:36.
[39:1] 134 tn Heb “from the hand of.”
[39:2] 135 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] 136 tn Heb “and he was.”
[39:3] 137 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
[39:4] 138 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] 139 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[39:4] 140 tn Heb “put into his hand.”
[39:5] 141 tn Heb “and it was from then.”
[39:5] 142 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
[39:5] 143 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] 144 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
[39:5] 145 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] 146 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
[39:6] 147 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] 148 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
[39:6] 149 tn Heb “did not know.”
[39:6] 150 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] 151 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
[39:7] 152 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
[39:7] 153 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] 154 tn Heb “and he said.”
[39:8] 156 tn The word “here” has been supplied in the translation for stylistic reasons.
[39:8] 157 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
[39:9] 158 tn The nuance of potential imperfect fits this context.
[39:10] 159 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] 160 tn Heb “listen to.”
[39:10] 161 tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.
[39:11] 162 tn Heb “and it was about this day.”
[39:11] 163 tn Heb “the men of the house.”
[39:12] 164 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
[39:12] 165 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
[39:14] 166 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] 167 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
[39:14] 168 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] 169 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
[39:14] 170 tn Heb “and I cried out with a loud voice.”
[39:15] 171 tn Heb “that I raised.”
[39:17] 172 tn Heb “and she spoke to him according to these words, saying.”
[39:17] 173 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] 174 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] 175 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
[39:19] 176 tn Heb “according to these words.”
[39:19] 177 tn Heb “did to me.”
[39:19] 178 tn Heb “his anger burned.”
[39:20] 179 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
[39:20] 180 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] 181 tn Heb “and he extended to him loyal love.”
[39:21] 182 tn Or “the chief jailer” (also in the following verses).
[39:22] 183 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] 184 tn Heb “was not looking at anything.”
[39:23] 185 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[40:1] 186 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] 187 sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
[40:1] 188 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] 189 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] 190 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] 191 tn Heb “they were days in custody.”
[40:5] 192 tn Heb “dreamed a dream.”
[40:5] 193 tn Heb “a man his dream in one night.”
[40:5] 194 tn Heb “a man according to the interpretation of his dream.”
[40:6] 195 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] 196 tn Heb “why are your faces sad today?”
[40:8] 197 tn Heb “a dream we dreamed.”
[40:8] 198 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[40:9] 199 tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.
[40:11] 200 tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.
[40:11] 201 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] 202 tn Heb “the three branches [are].”
[40:13] 203 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] 204 tn Heb “according to the former custom.”
[40:14] 205 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] 206 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] 207 tn Heb “deal with me [in] kindness.”
[40:14] 208 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] 209 tn Heb “house.” The word “prison” has been substituted in the translation for clarity.
[40:15] 210 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] 211 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
[40:16] 212 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] 213 tn Heb “the three baskets [are].”
[40:19] 214 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] 215 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] 216 tn Heb “his cupbearing.”
[40:22] 217 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] 218 tn The wayyiqtol verbal form here has a reiterative or emphasizing function.
[41:1] 219 tn Heb “two years, days.”
[41:1] 220 tn Heb “was dreaming.”
[41:2] 221 tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.
[41:3] 222 tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
[41:3] 223 tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
[41:5] 224 tn Heb “coming up.”
[41:7] 227 tn Heb “And look, a dream.”
[41:7] sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.
[41:8] 228 tn Heb “his spirit.”
[41:8] 229 tn Heb “he sent and called,” which indicates an official summons.
[41:8] 230 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
[41:8] 231 tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).
[41:8] 232 tn “there was no interpreter.”
[41:8] 233 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
[41:9] 234 tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
[41:11] 235 tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”
[41:12] 237 tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.
[41:12] 238 tn The words “our dreams” are supplied in the translation for stylistic reasons.
[41:12] 239 tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
[41:13] 240 tn Heb “interpreted.”
[41:13] 241 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
[41:13] 242 tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.
[41:14] 243 tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
[41:15] 244 tn Heb “dreamed a dream.”
[41:15] 245 tn Heb “there is no one interpreting.”
[41:15] 247 tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”
[41:16] 248 tn Heb “not within me.”
[41:16] 249 tn Heb “God will answer.”
[41:16] 250 tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).
[41:17] 251 tn Heb “In my dream look, I was standing.” The use of the particle הִנֵּה (hinneh, “look”) here (and also in vv. 18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes.
[41:18] 252 tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”
[41:19] 253 tn Heb “And look.”
[41:19] 254 tn The word “cows” is supplied here in the translation for stylistic reasons.
[41:20] 255 tn Heb “the seven first fat cows.”
[41:21] 256 tn Heb “when they went inside them.”
[41:21] 257 tn Heb “it was not known.”
[41:22] 258 tn Heb “and I saw in my dream and look.”
[41:23] 259 tn Heb “And look.”
[41:24] 260 tn The words “all this” have been supplied in the translation for stylistic reasons.
[41:24] 261 tn Heb “and there was no one telling me.”
[41:25] 262 tn Heb “the dream of Pharaoh is one.”
[41:25] 263 tn Heb “declared.”
[41:25] 264 tn The active participle here indicates what is imminent.
[41:26] 265 tn Heb “one dream it is.”
[41:27] 266 tn Heb “are.” Another option is to translate, “There will be seven years of famine.”
[41:28] 267 tn Heb “it is the word that I spoke.”
[41:30] 268 tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
[41:30] 269 tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.
[41:32] 272 tn Heb “and concerning the repeating of the dream to Pharaoh two times.” The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive “of the dream.”
[41:32] 273 tn Heb “established.”
[41:32] 274 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
[41:33] 275 tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.
[41:33] 276 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.
[41:33] 277 tn Heb “and let him set him.”
[41:34] 278 tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”
[41:34] 279 tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.
[41:34] 280 tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.
[41:34] 281 tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.
[41:35] 282 tn Heb “all the food.”
[41:35] 283 tn Heb “under the hand of Pharaoh.”
[41:35] 284 tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.
[41:35] 285 tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.
[41:36] 286 tn Heb “and the land will not be cut off in the famine.”
[41:37] 287 tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”
[41:38] 288 tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.
[41:38] 289 tn The rhetorical question expects the answer “No, of course not!”
[41:39] 290 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
[41:40] 291 tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.
[41:40] 292 tn Heb “only the throne, I will be greater than you.”
[41:41] 293 tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”
[41:41] 294 sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.
[41:42] 295 tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.
[41:43] 296 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
[41:43] 297 tn Heb “and he caused him to ride in the second chariot which was his.”
[41:43] 298 tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).
[41:44] 299 tn Heb “apart from you.”
[41:44] 300 tn Heb “no man,” but here “man” is generic, referring to people in general.
[41:44] 301 tn The idiom “lift up hand or foot” means “take any action” here.
[41:45] 302 sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD3 1262).
[41:45] 303 sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.
[41:45] 304 sn On (also in v. 50) is another name for the city of Heliopolis.
[41:45] 305 tn Heb “and he passed through.”
[41:46] 306 tn Heb “a son of thirty years.”
[41:46] 307 tn Heb “when he stood before.”
[41:46] 308 tn Heb “went out from before.”
[41:46] 309 tn Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”
