Genesis 41:1-57

Joseph’s Rise to Power

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.

Genesis 14:9-10

14:9 Kedorlaomer king of Elam, Tidal king of nations, ¹¹⁰  Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against ¹¹¹  five. 14:10 Now the Valley of Siddim was full of tar pits. ¹¹²  When the kings of Sodom and Gomorrah fled, they fell into them, ¹¹³  but some survivors ¹¹⁴  fled to the hills. ¹¹⁵ 

Genesis 15:1-2

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ¹¹⁶  and the one who will reward you in great abundance.” ¹¹⁷ 

15:2 But Abram said, “O sovereign Lord, ¹¹⁸  what will you give me since ¹¹⁹  I continue to be ¹²⁰  childless, and my heir ¹²¹  is ¹²²  Eliezer of Damascus?” ¹²³ 

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Colossians 1:15

The Supremacy of Christ

1:15 ¹²⁴ He is the image of the invisible God, the firstborn ¹²⁵  over all creation, ¹²⁶ 

Hebrews 1:3

1:3 The Son is ¹²⁷  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ¹²⁸  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ¹²⁹ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹³⁰  in various portions ¹³¹  and in various ways ¹³²  to our ancestors ¹³³  through the prophets,

Hebrews 5:1

5:1 For every high priest is taken from among the people ¹³⁴  and appointed ¹³⁵  to represent them before God, ¹³⁶  to offer both gifts and sacrifices for sins.

[41:1]  ¹ tn Heb “two years, days.”

[41:1]  ² tn Heb “was dreaming.”

[41:2]  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.

[41:3]  ⁴ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ⁵ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:5]  ⁶ tn Heb “coming up.”

[41:5]  ⁷ tn Heb “fat.”

[41:6]  ⁸ tn Heb “And look.”

[41:7]  ⁹ tn Heb “And look, a dream.”

[41:8]  ¹⁰ tn Heb “his spirit.”

[41:8]  ¹¹ tn Heb “he sent and called,” which indicates an official summons.

[41:8]  ¹² 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]  ¹³ 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]  ¹⁴ tn “there was no interpreter.”

[41:8]  ¹⁵ tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.

[41:9]  ¹⁶ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[41:11]  ¹⁷ 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]  ¹⁸ tn Or “slave.”

[41:12]  ¹⁹ tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.

[41:12]  ²⁰ tn The words “our dreams” are supplied in the translation for stylistic reasons.

[41:12]  ²¹ tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”

[41:13]  ²² tn Heb “interpreted.”

[41:13]  ²³ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ²⁴ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[41:14]  ²⁵ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:15]  ²⁶ tn Heb “dreamed a dream.”

[41:15]  ²⁷ tn Heb “there is no one interpreting.”

[41:15]  ²⁸ tn Heb “saying.”

[41:15]  ²⁹ 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]  ³⁰ tn Heb “not within me.”

[41:16]  ³¹ tn Heb “God will answer.”

[41:16]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ tn Heb “And look.”

[41:19]  ³⁶ tn The word “cows” is supplied here in the translation for stylistic reasons.

[41:20]  ³⁷ tn Heb “the seven first fat cows.”

[41:21]  ³⁸ tn Heb “when they went inside them.”

[41:21]  ³⁹ tn Heb “it was not known.”

[41:22]  ⁴⁰ tn Heb “and I saw in my dream and look.”

[41:23]  ⁴¹ tn Heb “And look.”

[41:24]  ⁴² tn The words “all this” have been supplied in the translation for stylistic reasons.

[41:24]  ⁴³ tn Heb “and there was no one telling me.”

[41:25]  ⁴⁴ tn Heb “the dream of Pharaoh is one.”

[41:25]  ⁴⁵ tn Heb “declared.”

[41:25]  ⁴⁶ tn The active participle here indicates what is imminent.

[41:26]  ⁴⁷ tn Heb “one dream it is.”

[41:27]  ⁴⁸ tn Heb “are.” Another option is to translate, “There will be seven years of famine.”

[41:28]  ⁴⁹ tn Heb “it is the word that I spoke.”

[41:30]  ⁵⁰ tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.

[41:30]  ⁵¹ 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.

[41:31]  ⁵² tn Heb “known.”

[41:31]  ⁵³ tn Or “heavy.”

[41:32]  ⁵⁴ 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]  ⁵⁵ tn Heb “established.”

[41:32]  ⁵⁶ 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]  ⁵⁷ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ⁵⁸ tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ⁵⁹ tn Heb “and let him set him.”

[41:34]  ⁶⁰ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁶¹ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Heb “all the food.”

[41:35]  ⁶⁵ tn Heb “under the hand of Pharaoh.”

[41:35]  ⁶⁶ tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.

[41:35]  ⁶⁷ tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.

[41:36]  ⁶⁸ tn Heb “and the land will not be cut off in the famine.”

[41:37]  ⁶⁹ tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”

[41:38]  ⁷⁰ 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]  ⁷¹ tn The rhetorical question expects the answer “No, of course not!”

[41:39]  ⁷² tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[41:40]  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.

[41:40]  ⁷⁴ tn Heb “only the throne, I will be greater than you.”

[41:41]  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].”

[41:41]  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.

[41:42]  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.

[41:43]  ⁷⁸ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ⁷⁹ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ⁸⁰ 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]  ⁸¹ tn Heb “apart from you.”

[41:44]  ⁸² tn Heb “no man,” but here “man” is generic, referring to people in general.

[41:44]  ⁸³ tn The idiom “lift up hand or foot” means “take any action” here.

[41:45]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ sn On (also in v. 50) is another name for the city of Heliopolis.

[41:45]  ⁸⁷ tn Heb “and he passed through.”

[41:46]  ⁸⁸ tn Heb “a son of thirty years.”

[41:46]  ⁸⁹ tn Heb “when he stood before.”

[41:46]  ⁹⁰ tn Heb “went out from before.”

[41:46]  ⁹¹ 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.”

[41:47]  ⁹² tn Heb “brought forth by handfuls.”

[41:48]  ⁹³ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ⁹⁴ tn Heb “all the food.”

[41:48]  ⁹⁵ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[41:49]  ⁹⁶ 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.

[41:50]  ⁹⁷ tn Heb “before the year of the famine came.”

[41:50]  ⁹⁸ tn Heb “gave birth for him.”

[41:51]  ⁹⁹ 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.

[41:51]  ¹⁰⁰ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ¹⁰¹ tn Or “for.”

[41:52]  ¹⁰² 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.

[41:52]  ¹⁰³ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ¹⁰⁴ tn Or “for.”

[41:54]  ¹⁰⁵ tn Heb “began to arrive.”

[41:55]  ¹⁰⁶ tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.

[41:56]  ¹⁰⁷ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ¹⁰⁸ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[41:57]  ¹⁰⁹ 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.

[14:9]  ¹¹⁰ tn Or “Goyim.” See the note on the word “nations” in 14:1.

[14:9]  ¹¹¹ tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.

[14:10]  ¹¹² tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”

[14:10]  ¹¹³ tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).

[14:10]  ¹¹⁴ tn Heb “the rest.”

[14:10]  ¹¹⁵ sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.

[15:1]  ¹¹⁶ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ¹¹⁷ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:2]  ¹¹⁸ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ¹¹⁹ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ¹²⁰ tn Heb “I am going.”

[15:2]  ¹²¹ tn Heb “the son of the acquisition of my house.”

[15:2]  ¹²² tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ¹²³ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[1:15]  ¹²⁴ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ¹²⁵ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ¹²⁶ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:3]  ¹²⁷ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ¹²⁸ tn Grk “by the word of his power.”

[1:3]  ¹²⁹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:1]  ¹³⁰ tn Or “spoke formerly.”

[1:1]  ¹³¹ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹³² tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹³³ tn Grk “to the fathers.”

[5:1]  ¹³⁴ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ¹³⁵ tn Grk “who is taken from among people is appointed.”

[5:1]  ¹³⁶ tn Grk “appointed on behalf of people in reference to things relating to God.”