39:1 Now Joseph had been brought down to Egypt. 1 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 2 purchased him from 3 the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful 4 and lived 5 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. 6 39:4 So Joseph found favor in his sight and became his personal attendant. 7 Potiphar appointed Joseph 8 overseer of his household and put him in charge 9 of everything he owned. 39:5 From the time 10 Potiphar 11 appointed him over his household and over all that he owned, the Lord blessed 12 the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 13 in his house and in his fields. 14 39:6 So Potiphar 15 left 16 everything he had in Joseph’s care; 17 he gave no thought 18 to anything except the food he ate. 19
Now Joseph was well built and good-looking. 20 39:7 Soon after these things, his master’s wife took notice of 21 Joseph and said, “Have sex with me.” 22 39:8 But he refused, saying 23 to his master’s wife, “Look, my master does not give any thought 24 to his household with me here, 25 and everything that he owns he has put into my care. 26 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 27 such a great evil and sin against God?” 39:10 Even though she continued to speak 28 to Joseph day after day, he did not respond 29 to her invitation to have sex with her. 30
39:11 One day 31 he went into the house to do his work when none of the household servants 32 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 33 outside. 34 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 35 in a Hebrew man 36 to us to humiliate us. 37 He tried to have sex with me, 38 but I screamed loudly. 39 39:15 When he heard me raise 40 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: 41 “That Hebrew slave 42 you brought to us tried to humiliate me, 43 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, 44 “This is the way 45 your slave treated me,” 46 he became furious. 47 39:20 Joseph’s master took him and threw him into the prison, 48 the place where the king’s prisoners were confined. So he was there in the prison. 49
39:21 But the Lord was with Joseph and showed him kindness. 50 He granted him favor in the sight of the prison warden. 51 39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 52 39:23 The warden did not concern himself 53 with anything that was in Joseph’s 54 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 55 to the king of Egypt and the royal baker 56 offended 57 their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, 58 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. 59
They spent some time in custody. 60 40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 61 the same night. 62 Each man’s dream had its own meaning. 63 40:6 When Joseph came to them in the morning, he saw that they were looking depressed. 64 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?” 65 40:8 They told him, “We both had dreams, 66 but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them 67 to me.”
40:9 So the chief cupbearer told his dream to Joseph: 68 “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 69 cup, and put the cup in Pharaoh’s hand.” 70
40:12 “This is its meaning,” Joseph said to him. “The three branches represent 71 three days. 40:13 In three more days Pharaoh will reinstate you 72 and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before 73 when you were cupbearer. 40:14 But remember me 74 when it goes well for you, and show 75 me kindness. 76 Make mention 77 of me to Pharaoh and bring me out of this prison, 78 40:15 for I really was kidnapped 79 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, 80 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 81 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 82 three days. 40:19 In three more days Pharaoh will decapitate you 83 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” 84 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 85 so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. 86 40:23 But the chief cupbearer did not remember Joseph – he forgot him. 87
41:1 At the end of two full years 88 Pharaoh had a dream. 89 As he was standing by the Nile, 41:2 seven fine-looking, fat cows were coming up out of the Nile, 90 and they grazed in the reeds. 41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, 91 and they stood beside the other cows at the edge of the river. 92 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 93 on one stalk, healthy 94 and good. 41:6 Then 95 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. 96
41:8 In the morning he 97 was troubled, so he called for 98 all the diviner-priests 99 of Egypt and all its wise men. Pharaoh told them his dreams, 100 but no one could interpret 101 them for him. 102 41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. 103 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. 104 41:12 Now a young man, a Hebrew, a servant 105 of the captain of the guards, 106 was with us there. We told him our dreams, 107 and he interpreted the meaning of each of our respective dreams for us. 108 41:13 It happened just as he had said 109 to us – Pharaoh 110 restored me to my office, but he impaled the baker.” 111
41:14 Then Pharaoh summoned 112 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, 113 and there is no one who can interpret 114 it. But I have heard about you, that 115 you can interpret dreams.” 116 41:16 Joseph replied to Pharaoh, “It is not within my power, 117 but God will speak concerning 118 the welfare of Pharaoh.” 119
41:17 Then Pharaoh said to Joseph, “In my dream I was standing 120 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. 121 41:19 Then 122 seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows 123 as these in all the land of Egypt! 41:20 The lean, bad-looking cows ate up the seven 124 fat cows. 41:21 When they had eaten them, 125 no one would have known 126 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 127 seven heads of grain growing on one stalk, full and good. 41:23 Then 128 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 129 to the diviner-priests, but no one could tell me its meaning.” 130
41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. 131 God has revealed 132 to Pharaoh what he is about to do. 133 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. 134 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 135 seven years of famine. 41:28 This is just what I told 136 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 137 after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate 138 the land. 41:31 The previous abundance of the land will not be remembered 139 because of the famine that follows, for the famine will be very severe. 140 41:32 The dream was repeated to Pharaoh 141 because the matter has been decreed 142 by God, and God will make it happen soon. 143
41:33 “So now Pharaoh should look 144 for a wise and discerning man 145 and give him authority 146 over all the land of Egypt. 41:34 Pharaoh should do 147 this – he should appoint 148 officials 149 throughout the land to collect one-fifth of the produce of the land of Egypt 150 during the seven years of abundance. 41:35 They should gather all the excess food 151 during these good years that are coming. By Pharaoh’s authority 152 they should store up grain so the cities will have food, 153 and they should preserve it. 154 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.” 155
41:37 This advice made sense to Pharaoh and all his officials. 156 41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, 157 one in whom the Spirit of God is present?” 158 41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning 159 as you are! 41:40 You will oversee my household, and all my people will submit to your commands. 160 Only I, the king, will be greater than you. 161
41:41 “See here,” Pharaoh said to Joseph, “I place 162 you in authority over all the land of Egypt.” 163 41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen 164 clothes and put a gold chain around his neck. 41:43 Pharaoh 165 had him ride in the chariot used by his second-in-command, 166 and they cried out before him, “Kneel down!” 167 So he placed him over all the land of Egypt. 41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission 168 no one 169 will move his hand or his foot 170 in all the land of Egypt.” 41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 171 He also gave him Asenath 172 daughter of Potiphera, priest of On, 173 to be his wife. So Joseph took charge of 174 all the land of Egypt.
41:46 Now Joseph was 30 years old 175 when he began serving 176 Pharaoh king of Egypt. Joseph was commissioned by 177 Pharaoh and was in charge of 178 all the land of Egypt. 41:47 During the seven years of abundance the land produced large, bountiful harvests. 179 41:48 Joseph 180 collected all the excess food 181 in the land of Egypt during the seven years and stored it in the cities. 182 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, 183 until he stopped measuring it because it was impossible to measure.
41:50 Two sons were born to Joseph before the famine came. 184 Asenath daughter of Potiphera, priest of On, was their mother. 185 41:51 Joseph named the firstborn Manasseh, 186 saying, 187 “Certainly 188 God has made me forget all my trouble and all my father’s house.” 41:52 He named the second child Ephraim, 189 saying, 190 “Certainly 191 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, 192 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, 193 “Go to Joseph and do whatever he tells you.”
41:56 While the famine was over all the earth, 194 Joseph opened the storehouses 195 and sold grain to the Egyptians. The famine was severe throughout the land of Egypt. 41:57 People from every country 196 came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.
1 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.
2 sn Captain of the guard. See the note on this phrase in Gen 37:36.
3 tn Heb “from the hand of.”
4 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).
5 tn Heb “and he was.”
6 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
7 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.
8 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
9 tn Heb “put into his hand.”
10 tn Heb “and it was from then.”
11 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
12 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).
13 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
14 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.
15 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
16 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.
17 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
18 tn Heb “did not know.”
19 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.
20 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
21 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
22 tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
23 tn Heb “and he said.”
24 tn Heb “know.”
25 tn The word “here” has been supplied in the translation for stylistic reasons.
26 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
27 tn The nuance of potential imperfect fits this context.
28 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.
29 tn Heb “listen to.”
30 tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.
31 tn Heb “and it was about this day.”
32 tn Heb “the men of the house.”
33 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
34 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
35 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).
36 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
37 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.
38 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
39 tn Heb “and I cried out with a loud voice.”
40 tn Heb “that I raised.”
41 tn Heb “and she spoke to him according to these words, saying.”
42 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
43 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.
44 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
45 tn Heb “according to these words.”
46 tn Heb “did to me.”
47 tn Heb “his anger burned.”
48 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
49 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.
50 tn Heb “and he extended to him loyal love.”
51 tn Or “the chief jailer” (also in the following verses).
52 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.
53 tn Heb “was not looking at anything.”
54 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
55 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.
56 sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
57 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.
58 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.
59 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.
60 tn Heb “they were days in custody.”
61 tn Heb “dreamed a dream.”
62 tn Heb “a man his dream in one night.”
63 tn Heb “a man according to the interpretation of his dream.”
64 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.
65 tn Heb “why are your faces sad today?”
66 tn Heb “a dream we dreamed.”
67 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
68 tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.
69 tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.
70 sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.
71 tn Heb “the three branches [are].”
72 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.”
73 tn Heb “according to the former custom.”
74 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.
75 tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.
76 tn Heb “deal with me [in] kindness.”
77 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.
78 tn Heb “house.” The word “prison” has been substituted in the translation for clarity.
79 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.
80 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
81 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).
82 tn Heb “the three baskets [are].”
83 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.
84 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).
85 tn Heb “his cupbearing.”
86 tn Heb “had interpreted for them.”
87 tn The wayyiqtol verbal form here has a reiterative or emphasizing function.
88 tn Heb “two years, days.”
89 tn Heb “was dreaming.”
90 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.
91 tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
92 tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
93 tn Heb “coming up.”
94 tn Heb “fat.”
95 tn Heb “And look.”
96 tn Heb “And look, a dream.”
97 tn Heb “his spirit.”
98 tn Heb “he sent and called,” which indicates an official summons.
99 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
100 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).
101 tn “there was no interpreter.”
102 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
103 tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
104 tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”
105 tn Or “slave.”
106 tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.
107 tn The words “our dreams” are supplied in the translation for stylistic reasons.
108 tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
109 tn Heb “interpreted.”
110 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
111 tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.
112 tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
113 tn Heb “dreamed a dream.”
114 tn Heb “there is no one interpreting.”
115 tn Heb “saying.”
116 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.”
117 tn Heb “not within me.”
118 tn Heb “God will answer.”
119 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).
120 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.
121 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.”
122 tn Heb “And look.”
123 tn The word “cows” is supplied here in the translation for stylistic reasons.
124 tn Heb “the seven first fat cows.”
125 tn Heb “when they went inside them.”
126 tn Heb “it was not known.”
127 tn Heb “and I saw in my dream and look.”
128 tn Heb “And look.”
129 tn The words “all this” have been supplied in the translation for stylistic reasons.
130 tn Heb “and there was no one telling me.”
131 tn Heb “the dream of Pharaoh is one.”
132 tn Heb “declared.”
133 tn The active participle here indicates what is imminent.
134 tn Heb “one dream it is.”
135 tn Heb “are.” Another option is to translate, “There will be seven years of famine.”
136 tn Heb “it is the word that I spoke.”
137 tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
138 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.
139 tn Heb “known.”
140 tn Or “heavy.”
141 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.”
142 tn Heb “established.”
143 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
144 tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.
145 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.
146 tn Heb “and let him set him.”
147 tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”
148 tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.
149 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.
150 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.
151 tn Heb “all the food.”
152 tn Heb “under the hand of Pharaoh.”
153 tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.
154 tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.
155 tn Heb “and the land will not be cut off in the famine.”
156 tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”
157 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.
158 tn The rhetorical question expects the answer “No, of course not!”
159 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
160 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.
161 tn Heb “only the throne, I will be greater than you.”
162 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].”
163 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.
164 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.
165 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
166 tn Heb “and he caused him to ride in the second chariot which was his.”
167 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).
168 tn Heb “apart from you.”
169 tn Heb “no man,” but here “man” is generic, referring to people in general.
170 tn The idiom “lift up hand or foot” means “take any action” here.
171 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).
172 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.
173 sn On (also in v. 50) is another name for the city of Heliopolis.
174 tn Heb “and he passed through.”
175 tn Heb “a son of thirty years.”
176 tn Heb “when he stood before.”
177 tn Heb “went out from before.”
178 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.”
179 tn Heb “brought forth by handfuls.”
180 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
181 tn Heb “all the food.”
182 tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”
183 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.
184 tn Heb “before the year of the famine came.”
185 tn Heb “gave birth for him.”
186 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.
187 tn The word “saying” has been supplied in the translation for stylistic reasons.
188 tn Or “for.”
189 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.
190 tn The word “saying” has been supplied in the translation for stylistic reasons.
191 tn Or “for.”
192 tn Heb “began to arrive.”
193 tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.
194 tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.
195 tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.
196 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.