41:1 At the end of two full years 1 Pharaoh had a dream. 2 As he was standing by the Nile, 41:2 seven fine-looking, fat cows were coming up out of the Nile, 3 and they grazed in the reeds. 41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, 4 and they stood beside the other cows at the edge of the river. 5 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 6 on one stalk, healthy 7 and good. 41:6 Then 8 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. 9
41:8 In the morning he 10 was troubled, so he called for 11 all the diviner-priests 12 of Egypt and all its wise men. Pharaoh told them his dreams, 13 but no one could interpret 14 them for him. 15 41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. 16 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. 17 41:12 Now a young man, a Hebrew, a servant 18 of the captain of the guards, 19 was with us there. We told him our dreams, 20 and he interpreted the meaning of each of our respective dreams for us. 21 41:13 It happened just as he had said 22 to us – Pharaoh 23 restored me to my office, but he impaled the baker.” 24
41:14 Then Pharaoh summoned 25 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, 26 and there is no one who can interpret 27 it. But I have heard about you, that 28 you can interpret dreams.” 29 41:16 Joseph replied to Pharaoh, “It is not within my power, 30 but God will speak concerning 31 the welfare of Pharaoh.” 32
41:17 Then Pharaoh said to Joseph, “In my dream I was standing 33 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. 34 41:19 Then 35 seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows 36 as these in all the land of Egypt! 41:20 The lean, bad-looking cows ate up the seven 37 fat cows. 41:21 When they had eaten them, 38 no one would have known 39 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 40 seven heads of grain growing on one stalk, full and good. 41:23 Then 41 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 42 to the diviner-priests, but no one could tell me its meaning.” 43
41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. 44 God has revealed 45 to Pharaoh what he is about to do. 46 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. 47 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 48 seven years of famine. 41:28 This is just what I told 49 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 50 after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate 51 the land. 41:31 The previous abundance of the land will not be remembered 52 because of the famine that follows, for the famine will be very severe. 53 41:32 The dream was repeated to Pharaoh 54 because the matter has been decreed 55 by God, and God will make it happen soon. 56
41:33 “So now Pharaoh should look 57 for a wise and discerning man 58 and give him authority 59 over all the land of Egypt. 41:34 Pharaoh should do 60 this – he should appoint 61 officials 62 throughout the land to collect one-fifth of the produce of the land of Egypt 63 during the seven years of abundance. 41:35 They should gather all the excess food 64 during these good years that are coming. By Pharaoh’s authority 65 they should store up grain so the cities will have food, 66 and they should preserve it. 67 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.” 68
41:37 This advice made sense to Pharaoh and all his officials. 69 41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, 70 one in whom the Spirit of God is present?” 71 41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning 72 as you are! 41:40 You will oversee my household, and all my people will submit to your commands. 73 Only I, the king, will be greater than you. 74
41:41 “See here,” Pharaoh said to Joseph, “I place 75 you in authority over all the land of Egypt.” 76 41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen 77 clothes and put a gold chain around his neck. 41:43 Pharaoh 78 had him ride in the chariot used by his second-in-command, 79 and they cried out before him, “Kneel down!” 80 So he placed him over all the land of Egypt. 41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission 81 no one 82 will move his hand or his foot 83 in all the land of Egypt.” 41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 84 He also gave him Asenath 85 daughter of Potiphera, priest of On, 86 to be his wife. So Joseph took charge of 87 all the land of Egypt.
41:46 Now Joseph was 30 years old 88 when he began serving 89 Pharaoh king of Egypt. Joseph was commissioned by 90 Pharaoh and was in charge of 91 all the land of Egypt. 41:47 During the seven years of abundance the land produced large, bountiful harvests. 92 41:48 Joseph 93 collected all the excess food 94 in the land of Egypt during the seven years and stored it in the cities. 95 In every city he put the food gathered from the fields around it. 41:49 Joseph stored up a vast amount of grain, like the sand of the sea, 96 until he stopped measuring it because it was impossible to measure.
41:50 Two sons were born to Joseph before the famine came. 97 Asenath daughter of Potiphera, priest of On, was their mother. 98 41:51 Joseph named the firstborn Manasseh, 99 saying, 100 “Certainly 101 God has made me forget all my trouble and all my father’s house.” 41:52 He named the second child Ephraim, 102 saying, 103 “Certainly 104 God has made me fruitful in the land of my suffering.”
41:53 The seven years of abundance in the land of Egypt came to an end. 41:54 Then the seven years of famine began, 105 just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food. 41:55 When all the land of Egypt experienced the famine, the people cried out to Pharaoh for food. Pharaoh said to all the people of Egypt, 106 “Go to Joseph and do whatever he tells you.”
41:56 While the famine was over all the earth, 107 Joseph opened the storehouses 108 and sold grain to the Egyptians. The famine was severe throughout the land of Egypt. 41:57 People from every country 109 came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.
8:1 But God remembered 110 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 111 the earth and the waters receded.
1 tn Heb “two years, days.”
2 tn Heb “was dreaming.”
3 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.
5 tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
6 tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
7 tn Heb “coming up.”
8 tn Heb “fat.”
9 tn Heb “And look.”
11 tn Heb “And look, a dream.”
13 tn Heb “his spirit.”
14 tn Heb “he sent and called,” which indicates an official summons.
15 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
16 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).
17 tn “there was no interpreter.”
18 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
15 tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
17 tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”
19 tn Or “slave.”
20 tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.
21 tn The words “our dreams” are supplied in the translation for stylistic reasons.
22 tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
21 tn Heb “interpreted.”
22 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
23 tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.
23 tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
25 tn Heb “dreamed a dream.”
26 tn Heb “there is no one interpreting.”
27 tn Heb “saying.”
28 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.”
27 tn Heb “not within me.”
28 tn Heb “God will answer.”
29 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).
29 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.
31 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.”
33 tn Heb “And look.”
34 tn The word “cows” is supplied here in the translation for stylistic reasons.
35 tn Heb “the seven first fat cows.”
37 tn Heb “when they went inside them.”
38 tn Heb “it was not known.”
39 tn Heb “and I saw in my dream and look.”
41 tn Heb “And look.”
43 tn The words “all this” have been supplied in the translation for stylistic reasons.
44 tn Heb “and there was no one telling me.”
45 tn Heb “the dream of Pharaoh is one.”
46 tn Heb “declared.”
47 tn The active participle here indicates what is imminent.
47 tn Heb “one dream it is.”
49 tn Heb “are.” Another option is to translate, “There will be seven years of famine.”
51 tn Heb “it is the word that I spoke.”
53 tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
54 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.
55 tn Heb “known.”
56 tn Or “heavy.”
57 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.”
58 tn Heb “established.”
59 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
59 tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.
60 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.
61 tn Heb “and let him set him.”
61 tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”
62 tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.
63 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.
64 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.
63 tn Heb “all the food.”
64 tn Heb “under the hand of Pharaoh.”
65 tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.
66 tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.
65 tn Heb “and the land will not be cut off in the famine.”
67 tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”
69 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.
70 tn The rhetorical question expects the answer “No, of course not!”
71 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
73 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.
74 tn Heb “only the throne, I will be greater than you.”
75 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].”
76 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.
77 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.
79 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
80 tn Heb “and he caused him to ride in the second chariot which was his.”
81 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).
81 tn Heb “apart from you.”
82 tn Heb “no man,” but here “man” is generic, referring to people in general.
83 tn The idiom “lift up hand or foot” means “take any action” here.
83 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).
84 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.
85 sn On (also in v. 50) is another name for the city of Heliopolis.
86 tn Heb “and he passed through.”
85 tn Heb “a son of thirty years.”
86 tn Heb “when he stood before.”
87 tn Heb “went out from before.”
88 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.”
87 tn Heb “brought forth by handfuls.”
89 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
90 tn Heb “all the food.”
91 tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”
91 tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.
93 tn Heb “before the year of the famine came.”
94 tn Heb “gave birth for him.”
95 sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.
96 tn The word “saying” has been supplied in the translation for stylistic reasons.
97 tn Or “for.”
97 sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.
98 tn The word “saying” has been supplied in the translation for stylistic reasons.
99 tn Or “for.”
99 tn Heb “began to arrive.”
101 tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.
103 tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.
104 tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.
105 tn Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view.
107 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).
108 tn Heb “to pass over.”
109 tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.
110 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
111 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
111 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.
112 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
113 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
114 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
115 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
116 sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
117 tc The
115 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
116 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
117 sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
117 tn Grk “you do well.”
118 tn Grk “believe and tremble.” The words “with fear” are implied.