41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. 7 God has revealed 8 to Pharaoh what he is about to do. 9 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. 10 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 11 seven years of famine. 41:28 This is just what I told 12 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 13 after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate 14 the land. 41:31 The previous abundance of the land will not be remembered 15 because of the famine that follows, for the famine will be very severe. 16 41:32 The dream was repeated to Pharaoh 17 because the matter has been decreed 18 by God, and God will make it happen soon. 19
41:33 “So now Pharaoh should look 20 for a wise and discerning man 21 and give him authority 22 over all the land of Egypt. 41:34 Pharaoh should do 23 this – he should appoint 24 officials 25 throughout the land to collect one-fifth of the produce of the land of Egypt 26 during the seven years of abundance. 41:35 They should gather all the excess food 27 during these good years that are coming. By Pharaoh’s authority 28 they should store up grain so the cities will have food, 29 and they should preserve it. 30 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.” 31
41:37 This advice made sense to Pharaoh and all his officials. 32 41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, 33 one in whom the Spirit of God is present?” 34 41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning 35 as you are! 41:40 You will oversee my household, and all my people will submit to your commands. 36 Only I, the king, will be greater than you. 37
41:41 “See here,” Pharaoh said to Joseph, “I place 38 you in authority over all the land of Egypt.” 39 41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen 40 clothes and put a gold chain around his neck. 41:43 Pharaoh 41 had him ride in the chariot used by his second-in-command, 42 and they cried out before him, “Kneel down!” 43 So he placed him over all the land of Egypt. 41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission 44 no one 45 will move his hand or his foot 46 in all the land of Egypt.” 41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 47 He also gave him Asenath 48 daughter of Potiphera, priest of On, 49 to be his wife. So Joseph took charge of 50 all the land of Egypt.
41:46 Now Joseph was 30 years old 51 when he began serving 52 Pharaoh king of Egypt. Joseph was commissioned by 53 Pharaoh and was in charge of 54 all the land of Egypt. 41:47 During the seven years of abundance the land produced large, bountiful harvests. 55 41:48 Joseph 56 collected all the excess food 57 in the land of Egypt during the seven years and stored it in the cities. 58 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, 59 until he stopped measuring it because it was impossible to measure.
41:50 Two sons were born to Joseph before the famine came. 60 Asenath daughter of Potiphera, priest of On, was their mother. 61 41:51 Joseph named the firstborn Manasseh, 62 saying, 63 “Certainly 64 God has made me forget all my trouble and all my father’s house.” 41:52 He named the second child Ephraim, 65 saying, 66 “Certainly 67 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, 68 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, 69 “Go to Joseph and do whatever he tells you.”
41:56 While the famine was over all the earth, 70 Joseph opened the storehouses 71 and sold grain to the Egyptians. The famine was severe throughout the land of Egypt. 41:57 People from every country 72 came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.
1 tn Heb “when they went inside them.”
2 tn Heb “it was not known.”
3 tn Heb “and I saw in my dream and look.”
4 tn Heb “And look.”
5 tn The words “all this” have been supplied in the translation for stylistic reasons.
6 tn Heb “and there was no one telling me.”
7 tn Heb “the dream of Pharaoh is one.”
8 tn Heb “declared.”
9 tn The active participle here indicates what is imminent.
10 tn Heb “one dream it is.”
11 tn Heb “are.” Another option is to translate, “There will be seven years of famine.”
12 tn Heb “it is the word that I spoke.”
13 tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
14 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.
15 tn Heb “known.”
16 tn Or “heavy.”
17 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.”
18 tn Heb “established.”
19 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
20 tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.
21 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.
22 tn Heb “and let him set him.”
23 tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”
24 tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.
25 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.
26 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.
27 tn Heb “all the food.”
28 tn Heb “under the hand of Pharaoh.”
29 tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.
30 tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.
31 tn Heb “and the land will not be cut off in the famine.”
32 tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”
33 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.
34 tn The rhetorical question expects the answer “No, of course not!”
35 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
36 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.
37 tn Heb “only the throne, I will be greater than you.”
38 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].”
39 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.
40 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 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
42 tn Heb “and he caused him to ride in the second chariot which was his.”
43 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).
44 tn Heb “apart from you.”
45 tn Heb “no man,” but here “man” is generic, referring to people in general.
46 tn The idiom “lift up hand or foot” means “take any action” here.
47 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).
48 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.
49 sn On (also in v. 50) is another name for the city of Heliopolis.
50 tn Heb “and he passed through.”
51 tn Heb “a son of thirty years.”
52 tn Heb “when he stood before.”
53 tn Heb “went out from before.”
54 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.”
55 tn Heb “brought forth by handfuls.”
56 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
57 tn Heb “all the food.”
58 tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”
59 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.
60 tn Heb “before the year of the famine came.”
61 tn Heb “gave birth for him.”
62 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.
63 tn The word “saying” has been supplied in the translation for stylistic reasons.
64 tn Or “for.”
65 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.
66 tn The word “saying” has been supplied in the translation for stylistic reasons.
67 tn Or “for.”
68 tn Heb “began to arrive.”
69 tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.
70 tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.
71 tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.
72 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.