Genesis 40:12

40:12 “This is its meaning,” Joseph said to him. “The three branches represent 1  three days.

Genesis 40:20-22

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” 2  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 3  so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. 4 

Jeremiah 1:10

1:10 Know for certain that 5  I hereby give you the authority to announce to nations and kingdoms that they will be 6  uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.” 7 

Ezekiel 43:3

43:3 It was like the vision I saw when he 8  came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down.

1 tn Heb “the three branches [are].”

2 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).

3 tn Heb “his cupbearing.”

4 tn Heb “had interpreted for them.”

5 tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.

6 tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.

7 sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

8 tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion’s Greek version, and the Latin Vulgate support a third person pronoun here.