Genesis 37:1--47:31

Joseph’s Dreams

37:1 But Jacob lived in the land where his father had stayed, ¹  in the land of Canaan. ² 

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ³  was taking care of ⁴  the flocks with his brothers. Now he was a youngster ⁵  working with the sons of Bilhah and Zilpah, his father’s wives. ⁶  Joseph brought back a bad report about them ⁷  to their father.

37:3 Now Israel loved Joseph more than all his sons ⁸  because he was a son born to him late in life, ⁹  and he made a special ¹⁰  tunic for him. 37:4 When Joseph’s ¹¹  brothers saw that their father loved him more than any of them, ¹²  they hated Joseph ¹³  and were not able to speak to him kindly. ¹⁴ 

37:5 Joseph ¹⁵  had a dream, ¹⁶  and when he told his brothers about it, ¹⁷  they hated him even more. ¹⁸  37:6 He said to them, “Listen to this dream I had: ¹⁹  37:7 There we were, ²⁰  binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down ²¹  to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ²²  They hated him even more ²³  because of his dream and because of what he said. ²⁴ 

37:9 Then he had another dream, ²⁵  and told it to his brothers. “Look,” ²⁶  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ²⁷  Will I, your mother, and your brothers really come and bow down to you?” ²⁸  37:11 His brothers were jealous ²⁹  of him, but his father kept in mind what Joseph said. ³⁰ 

37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers ³¹  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ³²  Joseph replied. ³³  37:14 So Jacob ³⁴  said to him, “Go now and check on ³⁵  the welfare ³⁶  of your brothers and of the flocks, and bring me word.” So Jacob ³⁷  sent him from the valley of Hebron.

37:15 When Joseph reached Shechem, ³⁸  a man found him wandering ³⁹  in the field, so the man asked him, “What are you looking for?” 37:16 He replied, “I’m looking for my brothers. Please tell ⁴⁰  me where they are grazing their flocks.” 37:17 The man said, “They left this area, ⁴¹  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

37:18 Now Joseph’s brothers ⁴²  saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! ⁴³  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁴⁴  animal ate him. Then we’ll see how his dreams turn out!” ⁴⁵ 

37:21 When Reuben heard this, he rescued Joseph ⁴⁶  from their hands, ⁴⁷  saying, ⁴⁸  “Let’s not take his life!” ⁴⁹  37:22 Reuben continued, ⁵⁰  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁵¹  (Reuben said this ⁵²  so he could rescue Joseph ⁵³  from them ⁵⁴  and take him back to his father.)

37:23 When Joseph reached his brothers, they stripped him ⁵⁵  of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ⁵⁶  there was no water in it.)

37:25 When they sat down to eat their food, they looked up ⁵⁷  and saw ⁵⁸  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ⁵⁹  37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ⁶⁰  for after all, he is our brother, our own flesh.” His brothers agreed. ⁶¹  37:28 So when the Midianite ⁶²  merchants passed by, Joseph’s brothers pulled ⁶³  him ⁶⁴  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ⁶⁵  then took Joseph to Egypt.

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ⁶⁶  He tore his clothes, 37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” 37:31 So they took Joseph’s tunic, killed a young goat, ⁶⁷  and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father ⁶⁸  and said, “We found this. Determine now whether it is your son’s tunic or not.”

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! ⁶⁹  Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, ⁷⁰  and mourned for his son many days. 37:35 All his sons and daughters stood by ⁷¹  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁷²  So Joseph’s ⁷³  father wept for him.

37:36 Now ⁷⁴  in Egypt the Midianites ⁷⁵  sold Joseph ⁷⁶  to Potiphar, one of Pharaoh’s officials, the captain of the guard. ⁷⁷ 

Judah and Tamar

38:1 At that time Judah left ⁷⁸  his brothers and stayed ⁷⁹  with an Adullamite man ⁸⁰  named Hirah.

38:2 There Judah saw the daughter of a Canaanite man ⁸¹  named Shua. ⁸²  Judah acquired her as a wife ⁸³  and had marital relations with her. ⁸⁴  38:3 She became pregnant ⁸⁵  and had a son. Judah named ⁸⁶  him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had ⁸⁷  yet another son, whom she named Shelah. She gave birth to him in Kezib. ⁸⁸ 

38:6 Judah acquired ⁸⁹  a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

38:8 Then Judah said to Onan, “Have sexual relations with ⁹⁰  your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise ⁹¹  up a descendant for your brother.” ⁹²  38:9 But Onan knew that the child ⁹³  would not be considered his. ⁹⁴  So whenever ⁹⁵  he had sexual relations with ⁹⁶  his brother’s wife, he withdrew prematurely ⁹⁷  so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord ⁹⁸  killed him too.

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ⁹⁹  “I don’t want him to die like his brothers.” ¹⁰⁰  So Tamar went and lived in her father’s house.

38:12 After some time ¹⁰¹  Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with ¹⁰²  his friend Hirah the Adullamite. 38:13 Tamar was told, ¹⁰³  “Look, your father-in-law is going up ¹⁰⁴  to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because ¹⁰⁵  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) ¹⁰⁶ 

38:15 When Judah saw her, he thought she was a prostitute ¹⁰⁷  because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” ¹⁰⁸  (He did not realize ¹⁰⁹  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” ¹¹⁰  38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” ¹¹¹  38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. ¹¹²  She became pregnant by him. 38:19 She left immediately, ¹¹³  removed her veil, and put on her widow’s clothes.

38:20 Then Judah had his friend Hirah ¹¹⁴  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ¹¹⁵  but Hirah ¹¹⁶  could not find her. 38:21 He asked the men who were there, ¹¹⁷  “Where is the cult prostitute ¹¹⁸  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things ¹¹⁹  for herself. Otherwise we will appear to be dishonest. ¹²⁰  I did indeed send this young goat, but you couldn’t find her.”

38:24 After three months Judah was told, ¹²¹  “Your daughter-in-law Tamar has turned to prostitution, ¹²²  and as a result she has become pregnant.” ¹²³  Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word ¹²⁴  to her father-in-law: “I am pregnant by the man to whom these belong.” ¹²⁵  Then she said, “Identify ¹²⁶  the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright ¹²⁷  than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her ¹²⁸  again.

38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child ¹²⁹  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. ¹³⁰  She said, “How you have broken out of the womb!” ¹³¹  So he was named Perez. ¹³²  38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. ¹³³ 

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ¹³⁴  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ¹³⁵  purchased him from ¹³⁶  the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful ¹³⁷  and lived ¹³⁸  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. ¹³⁹  39:4 So Joseph found favor in his sight and became his personal attendant. ¹⁴⁰  Potiphar appointed Joseph ¹⁴¹  overseer of his household and put him in charge ¹⁴²  of everything he owned. 39:5 From the time ¹⁴³  Potiphar ¹⁴⁴  appointed him over his household and over all that he owned, the Lord blessed ¹⁴⁵  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ¹⁴⁶  in his house and in his fields. ¹⁴⁷  39:6 So Potiphar ¹⁴⁸  left ¹⁴⁹  everything he had in Joseph’s care; ¹⁵⁰  he gave no thought ¹⁵¹  to anything except the food he ate. ¹⁵² 

Now Joseph was well built and good-looking. ¹⁵³  39:7 Soon after these things, his master’s wife took notice of ¹⁵⁴  Joseph and said, “Have sex with me.” ¹⁵⁵  39:8 But he refused, saying ¹⁵⁶  to his master’s wife, “Look, my master does not give any thought ¹⁵⁷  to his household with me here, ¹⁵⁸  and everything that he owns he has put into my care. ¹⁵⁹  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 ¹⁶⁰  such a great evil and sin against God?” 39:10 Even though she continued to speak ¹⁶¹  to Joseph day after day, he did not respond ¹⁶²  to her invitation to have sex with her. ¹⁶³ 

39:11 One day ¹⁶⁴  he went into the house to do his work when none of the household servants ¹⁶⁵  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 ¹⁶⁶  outside. ¹⁶⁷  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 ¹⁶⁸  in a Hebrew man ¹⁶⁹  to us to humiliate us. ¹⁷⁰  He tried to have sex with me, ¹⁷¹  but I screamed loudly. ¹⁷²  39:15 When he heard me raise ¹⁷³  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: ¹⁷⁴  “That Hebrew slave ¹⁷⁵  you brought to us tried to humiliate me, ¹⁷⁶  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, ¹⁷⁷  “This is the way ¹⁷⁸  your slave treated me,” ¹⁷⁹  he became furious. ¹⁸⁰  39:20 Joseph’s master took him and threw him into the prison, ¹⁸¹  the place where the king’s prisoners were confined. So he was there in the prison. ¹⁸² 

39:21 But the Lord was with Joseph and showed him kindness. ¹⁸³  He granted him favor in the sight of the prison warden. ¹⁸⁴  39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ¹⁸⁵  39:23 The warden did not concern himself ¹⁸⁶  with anything that was in Joseph’s ¹⁸⁷  care because the Lord was with him and whatever he was doing the Lord was making successful.

The Cupbearer and the Baker

40:1 After these things happened, the cupbearer ¹⁸⁸  to the king of Egypt and the royal baker ¹⁸⁹  offended ¹⁹⁰  their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, ¹⁹¹  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. ¹⁹² 

They spent some time in custody. ¹⁹³  40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ¹⁹⁴  the same night. ¹⁹⁵  Each man’s dream had its own meaning. ¹⁹⁶  40:6 When Joseph came to them in the morning, he saw that they were looking depressed. ¹⁹⁷  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?” ¹⁹⁸  40:8 They told him, “We both had dreams, ¹⁹⁹  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ²⁰⁰  to me.”

40:9 So the chief cupbearer told his dream to Joseph: ²⁰¹  “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 ²⁰²  cup, and put the cup in Pharaoh’s hand.” ²⁰³ 

40:12 “This is its meaning,” Joseph said to him. “The three branches represent ²⁰⁴  three days. 40:13 In three more days Pharaoh will reinstate you ²⁰⁵  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ²⁰⁶  when you were cupbearer. 40:14 But remember me ²⁰⁷  when it goes well for you, and show ²⁰⁸  me kindness. ²⁰⁹  Make mention ²¹⁰  of me to Pharaoh and bring me out of this prison, ²¹¹  40:15 for I really was kidnapped ²¹²  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, ²¹³  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ²¹⁴  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 ²¹⁵  three days. 40:19 In three more days Pharaoh will decapitate you ²¹⁶  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” ²¹⁷  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 ²¹⁸  so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. ²¹⁹  40:23 But the chief cupbearer did not remember Joseph – he forgot him. ²²⁰ 

Joseph’s Rise to Power

41:1 At the end of two full years ²²¹  Pharaoh had a dream. ²²²  As he was standing by the Nile, 41:2 seven fine-looking, fat cows were coming up out of the Nile, ²²³  and they grazed in the reeds. 41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ²²⁴  and they stood beside the other cows at the edge of the river. ²²⁵  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 ²²⁶  on one stalk, healthy ²²⁷  and good. 41:6 Then ²²⁸  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. ²²⁹ 

41:8 In the morning he ²³⁰  was troubled, so he called for ²³¹  all the diviner-priests ²³²  of Egypt and all its wise men. Pharaoh told them his dreams, ²³³  but no one could interpret ²³⁴  them for him. ²³⁵  41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ²³⁶  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. ²³⁷  41:12 Now a young man, a Hebrew, a servant ²³⁸  of the captain of the guards, ²³⁹  was with us there. We told him our dreams, ²⁴⁰  and he interpreted the meaning of each of our respective dreams for us. ²⁴¹  41:13 It happened just as he had said ²⁴²  to us – Pharaoh ²⁴³  restored me to my office, but he impaled the baker.” ²⁴⁴ 

41:14 Then Pharaoh summoned ²⁴⁵  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, ²⁴⁶  and there is no one who can interpret ²⁴⁷  it. But I have heard about you, that ²⁴⁸  you can interpret dreams.” ²⁴⁹  41:16 Joseph replied to Pharaoh, “It is not within my power, ²⁵⁰  but God will speak concerning ²⁵¹  the welfare of Pharaoh.” ²⁵² 

41:17 Then Pharaoh said to Joseph, “In my dream I was standing ²⁵³  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. ²⁵⁴  41:19 Then ²⁵⁵  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ²⁵⁶  as these in all the land of Egypt! 41:20 The lean, bad-looking cows ate up the seven ²⁵⁷  fat cows. 41:21 When they had eaten them, ²⁵⁸  no one would have known ²⁵⁹  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 ²⁶⁰  seven heads of grain growing on one stalk, full and good. 41:23 Then ²⁶¹  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 ²⁶²  to the diviner-priests, but no one could tell me its meaning.” ²⁶³ 

41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. ²⁶⁴  God has revealed ²⁶⁵  to Pharaoh what he is about to do. ²⁶⁶  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. ²⁶⁷  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 ²⁶⁸  seven years of famine. 41:28 This is just what I told ²⁶⁹  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 ²⁷⁰  after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate ²⁷¹  the land. 41:31 The previous abundance of the land will not be remembered ²⁷²  because of the famine that follows, for the famine will be very severe. ²⁷³  41:32 The dream was repeated to Pharaoh ²⁷⁴  because the matter has been decreed ²⁷⁵  by God, and God will make it happen soon. ²⁷⁶ 

41:33 “So now Pharaoh should look ²⁷⁷  for a wise and discerning man ²⁷⁸  and give him authority ²⁷⁹  over all the land of Egypt. 41:34 Pharaoh should do ²⁸⁰  this – he should appoint ²⁸¹  officials ²⁸²  throughout the land to collect one-fifth of the produce of the land of Egypt ²⁸³  during the seven years of abundance. 41:35 They should gather all the excess food ²⁸⁴  during these good years that are coming. By Pharaoh’s authority ²⁸⁵  they should store up grain so the cities will have food, ²⁸⁶  and they should preserve it. ²⁸⁷  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.” ²⁸⁸ 

41:37 This advice made sense to Pharaoh and all his officials. ²⁸⁹  41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ²⁹⁰  one in whom the Spirit of God is present?” ²⁹¹  41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ²⁹²  as you are! 41:40 You will oversee my household, and all my people will submit to your commands. ²⁹³  Only I, the king, will be greater than you. ²⁹⁴ 

41:41 “See here,” Pharaoh said to Joseph, “I place ²⁹⁵  you in authority over all the land of Egypt.” ²⁹⁶  41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen ²⁹⁷  clothes and put a gold chain around his neck. 41:43 Pharaoh ²⁹⁸  had him ride in the chariot used by his second-in-command, ²⁹⁹  and they cried out before him, “Kneel down!” ³⁰⁰  So he placed him over all the land of Egypt. 41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission ³⁰¹  no one ³⁰²  will move his hand or his foot ³⁰³  in all the land of Egypt.” 41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. ³⁰⁴  He also gave him Asenath ³⁰⁵  daughter of Potiphera, priest of On, ³⁰⁶  to be his wife. So Joseph took charge of ³⁰⁷  all the land of Egypt.

41:46 Now Joseph was 30 years old ³⁰⁸  when he began serving ³⁰⁹  Pharaoh king of Egypt. Joseph was commissioned by ³¹⁰  Pharaoh and was in charge of ³¹¹  all the land of Egypt. 41:47 During the seven years of abundance the land produced large, bountiful harvests. ³¹²  41:48 Joseph ³¹³  collected all the excess food ³¹⁴  in the land of Egypt during the seven years and stored it in the cities. ³¹⁵  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, ³¹⁶  until he stopped measuring it because it was impossible to measure.

41:50 Two sons were born to Joseph before the famine came. ³¹⁷  Asenath daughter of Potiphera, priest of On, was their mother. ³¹⁸  41:51 Joseph named the firstborn Manasseh, ³¹⁹  saying, ³²⁰  “Certainly ³²¹  God has made me forget all my trouble and all my father’s house.” 41:52 He named the second child Ephraim, ³²²  saying, ³²³  “Certainly ³²⁴  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, ³²⁵  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, ³²⁶  “Go to Joseph and do whatever he tells you.”

41:56 While the famine was over all the earth, ³²⁷  Joseph opened the storehouses ³²⁸  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt. 41:57 People from every country ³²⁹  came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.

Joseph’s Brothers in Egypt

42:1 When Jacob heard ³³⁰  there was grain in Egypt, he ³³¹  said to his sons, “Why are you looking at each other?” ³³²  42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us ³³³  so that we may live ³³⁴  and not die.” ³³⁵ 

42:3 So ten of Joseph’s brothers went down to buy grain from Egypt. 42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, ³³⁶  for he said, ³³⁷  “What if some accident ³³⁸  happens ³³⁹  to him?” 42:5 So Israel’s sons came to buy grain among the other travelers, ³⁴⁰  for the famine was severe in the land of Canaan.

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ³⁴¹  Joseph’s brothers came and bowed down ³⁴²  before him with ³⁴³  their faces to the ground. 42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger ³⁴⁴  to them and spoke to them harshly. He asked, “Where do you come from?” They answered, ³⁴⁵  “From the land of Canaan, to buy grain for food.” ³⁴⁶ 

42:8 Joseph recognized his brothers, but they did not recognize him. 42:9 Then Joseph remembered ³⁴⁷  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ³⁴⁸ 

42:10 But they exclaimed, ³⁴⁹  “No, my lord! Your servants have come to buy grain for food! 42:11 We are all the sons of one man; we are honest men! Your servants are not spies.”

42:12 “No,” he insisted, “but you have come to see if our land is vulnerable.” ³⁵⁰  42:13 They replied, “Your servants are from a family of twelve brothers. ³⁵¹  We are the sons of one man in the land of Canaan. The youngest is with our father at this time, ³⁵²  and one is no longer alive.” ³⁵³ 

42:14 But Joseph told them, “It is just as I said to you: ³⁵⁴  You are spies! 42:15 You will be tested in this way: As surely as Pharaoh lives, ³⁵⁵  you will not depart from this place unless your youngest brother comes here. 42:16 One of you must go and get ³⁵⁶  your brother, while ³⁵⁷  the rest of you remain in prison. ³⁵⁸  In this way your words may be tested to see if ³⁵⁹  you are telling the truth. ³⁶⁰  If not, then, as surely as Pharaoh lives, you are spies!” 42:17 He imprisoned ³⁶¹  them all for three days. 42:18 On the third day Joseph said to them, “Do as I say ³⁶²  and you will live, ³⁶³  for I fear God. ³⁶⁴  42:19 If you are honest men, leave one of your brothers confined here in prison ³⁶⁵  while the rest of you go ³⁶⁶  and take grain back for your hungry families. ³⁶⁷  42:20 But you must bring ³⁶⁸  your youngest brother to me. Then ³⁶⁹  your words will be verified ³⁷⁰  and you will not die.” They did as he said. ³⁷¹ 

42:21 They said to one other, ³⁷²  “Surely we’re being punished ³⁷³  because of our brother, because we saw how distressed he was ³⁷⁴  when he cried to us for mercy, but we refused to listen. That is why this distress ³⁷⁵  has come on us!” 42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ³⁷⁶  42:23 (Now ³⁷⁷  they did not know that Joseph could understand them, ³⁷⁸  for he was speaking through an interpreter.) ³⁷⁹  42:24 He turned away from them and wept. When he turned around and spoke to them again, ³⁸⁰  he had Simeon taken ³⁸¹  from them and tied up ³⁸²  before their eyes.

42:25 Then Joseph gave orders to fill ³⁸³  their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. ³⁸⁴  42:26 So they loaded their grain on their donkeys and left. ³⁸⁵ 

42:27 When one of them ³⁸⁶  opened his sack to get feed for his donkey at their resting place, ³⁸⁷  he saw his money in the mouth of his sack. ³⁸⁸  42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ³⁸⁹  they turned trembling one to another ³⁹⁰  and said, “What in the world has God done to us?” ³⁹¹ 

42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying, 42:30 “The man, the lord of the land, spoke harshly to us and treated us ³⁹²  as if we were ³⁹³  spying on the land. 42:31 But we said to him, ‘We are honest men; we are not spies! 42:32 We are from a family of twelve brothers; we are the sons of one father. ³⁹⁴  One is no longer alive, ³⁹⁵  and the youngest is with our father at this time ³⁹⁶  in the land of Canaan.’

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ³⁹⁷  for your hungry households and go. 42:34 But bring your youngest brother back to me so I will know ³⁹⁸  that you are honest men and not spies. ³⁹⁹  Then I will give your brother back to you and you may move about freely in the land.’” ⁴⁰⁰ 

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid. 42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ⁴⁰¹  Simeon is gone. ⁴⁰²  And now you want to take ⁴⁰³  Benjamin! Everything is against me.”

42:37 Then Reuben said to his father, “You may ⁴⁰⁴  put my two sons to death if I do not bring him back to you. Put him in my care ⁴⁰⁵  and I will bring him back to you.” 42:38 But Jacob ⁴⁰⁶  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ⁴⁰⁷  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ⁴⁰⁸  in sorrow to the grave.” ⁴⁰⁹ 

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ⁴¹⁰  43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

43:3 But Judah said to him, “The man solemnly warned ⁴¹¹  us, ‘You will not see my face ⁴¹²  unless your brother is with you.’ 43:4 If you send ⁴¹³  our brother with us, we’ll go down and buy food for you. 43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

43:6 Israel said, “Why did you bring this trouble ⁴¹⁴  on me by telling ⁴¹⁵  the man you had one more brother?”

43:7 They replied, “The man questioned us ⁴¹⁶  thoroughly ⁴¹⁷  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ⁴¹⁸  So we answered him in this way. ⁴¹⁹  How could we possibly know ⁴²⁰  that he would say, ⁴²¹  ‘Bring your brother down’?”

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ⁴²²  Then we will live ⁴²³  and not die – we and you and our little ones. 43:9 I myself pledge security ⁴²⁴  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ⁴²⁵  43:10 But if we had not delayed, we could have traveled there and back ⁴²⁶  twice by now!”

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds. 43:12 Take double the money with you; ⁴²⁷  you must take back ⁴²⁸  the money that was returned in the mouths of your sacks – perhaps it was an oversight. 43:13 Take your brother too, and go right away ⁴²⁹  to the man. ⁴³⁰  43:14 May the sovereign God ⁴³¹  grant you mercy before the man so that he may release ⁴³²  your other brother ⁴³³  and Benjamin! As for me, if I lose my children I lose them.” ⁴³⁴ 

43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt ⁴³⁵  and stood before Joseph. 43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.” 43:17 The man did just as Joseph said; he ⁴³⁶  brought the men into Joseph’s house. ⁴³⁷ 

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ⁴³⁸  the money that was returned in our sacks last time. ⁴³⁹  He wants to capture us, ⁴⁴⁰  make us slaves, and take ⁴⁴¹  our donkeys!” 43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 43:20 They said, “My lord, we did indeed come down ⁴⁴²  the first time ⁴⁴³  to buy food. 43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ⁴⁴⁴  – in the mouth of his sack. So we have returned it. ⁴⁴⁵  43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

43:23 “Everything is fine,” ⁴⁴⁶  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ⁴⁴⁷  I had your money.” ⁴⁴⁸  Then he brought Simeon out to them.

43:24 The servant in charge ⁴⁴⁹  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 43:25 They got their gifts ready for Joseph’s arrival ⁴⁵⁰  at noon, for they had heard ⁴⁵¹  that they were to have a meal ⁴⁵²  there.

43:26 When Joseph came home, they presented him with the gifts they had brought inside, ⁴⁵³  and they bowed down to the ground before him. 43:27 He asked them how they were doing. ⁴⁵⁴  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?” 43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. ⁴⁵⁵ 

43:29 When Joseph looked up ⁴⁵⁶  and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” ⁴⁵⁷  43:30 Joseph hurried out, for he was overcome by affection for his brother ⁴⁵⁸  and was at the point of tears. ⁴⁵⁹  So he went to his room and wept there.

43:31 Then he washed his face and came out. With composure he said, ⁴⁶⁰  “Set out the food.” 43:32 They set a place for him, a separate place for his brothers, ⁴⁶¹  and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting ⁴⁶²  to do so.) ⁴⁶³  43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. ⁴⁶⁴  The men looked at each other in astonishment. ⁴⁶⁵  43:34 He gave them portions of the food set before him, ⁴⁶⁶  but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk. ⁴⁶⁷ 

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack. 44:2 Then put ⁴⁶⁸  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁴⁶⁹ 

44:3 When morning came, ⁴⁷⁰  the men and their donkeys were sent off. ⁴⁷¹  44:4 They had not gone very far from the city ⁴⁷²  when Joseph said ⁴⁷³  to the servant who was over his household, “Pursue the men at once! ⁴⁷⁴  When you overtake ⁴⁷⁵  them, say to them, ‘Why have you repaid good with evil? 44:5 Doesn’t my master drink from this cup ⁴⁷⁶  and use it for divination? ⁴⁷⁷  You have done wrong!’” ⁴⁷⁸ 

44:6 When the man ⁴⁷⁹  overtook them, he spoke these words to them. 44:7 They answered him, “Why does my lord say such things? ⁴⁸⁰  Far be it from your servants to do such a thing! ⁴⁸¹  44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house? 44:9 If one of us has it, ⁴⁸²  he will die, and the rest of us will become my lord’s slaves!”

44:10 He replied, “You have suggested your own punishment! ⁴⁸³  The one who has it will become my slave, ⁴⁸⁴  but the rest of ⁴⁸⁵  you will go free.” ⁴⁸⁶  44:11 So each man quickly lowered ⁴⁸⁷  his sack to the ground and opened it. 44:12 Then the man ⁴⁸⁸  searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack! 44:13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

44:14 So Judah and his brothers ⁴⁸⁹  came back to Joseph’s house. He was still there, ⁴⁹⁰  and they threw themselves to the ground before him. 44:15 Joseph said to them, “What did you think you were doing? ⁴⁹¹  Don’t you know that a man like me can find out things like this by divination?” ⁴⁹² 

44:16 Judah replied, “What can we say ⁴⁹³  to my lord? What can we speak? How can we clear ourselves? ⁴⁹⁴  God has exposed the sin of your servants! ⁴⁹⁵  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of ⁴⁹⁶  you may go back ⁴⁹⁷  to your father in peace.”

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. ⁴⁹⁸  Please do not get angry with your servant, ⁴⁹⁹  for you are just like Pharaoh. ⁵⁰⁰  44:19 My lord asked his servants, ‘Do you have a father or a brother?’ 44:20 We said to my lord, ‘We have an aged father, and there is a young boy who was born when our father was old. ⁵⁰¹  The boy’s ⁵⁰²  brother is dead. He is the only one of his mother’s sons left, ⁵⁰³  and his father loves him.’

44:21 “Then you told your servants, ‘Bring him down to me so I can see ⁵⁰⁴  him.’ ⁵⁰⁵  44:22 We said to my lord, ‘The boy cannot leave his father. If he leaves his father, his father ⁵⁰⁶  will die.’ ⁵⁰⁷  44:23 But you said to your servants, ‘If your youngest brother does not come down with you, you will not see my face again.’ 44:24 When we returned to your servant my father, we told him the words of my lord.

44:25 “Then our father said, ‘Go back and buy us a little food.’ 44:26 But we replied, ‘We cannot go down there. ⁵⁰⁸  If our youngest brother is with us, then we will go, ⁵⁰⁹  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

44:27 “Then your servant my father said to us, ‘You know that my wife gave me two sons. ⁵¹⁰  44:28 The first disappeared ⁵¹¹  and I said, “He has surely been torn to pieces.” I have not seen him since. 44:29 If you take ⁵¹²  this one from me too and an accident happens to him, then you will bring down my gray hair ⁵¹³  in tragedy ⁵¹⁴  to the grave.’ ⁵¹⁵ 

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. ⁵¹⁶  44:31 When he sees the boy is not with us, ⁵¹⁷  he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave. 44:32 Indeed, ⁵¹⁸  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers. 44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see ⁵¹⁹  my father’s pain.” ⁵²⁰ 

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ⁵²¹  so he cried out, “Make everyone go out from my presence!” No one remained ⁵²²  with Joseph when he made himself known to his brothers. 45:2 He wept loudly; ⁵²³  the Egyptians heard it and Pharaoh’s household heard about it. ⁵²⁴ 

45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him. 45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt. 45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁵²⁵  for God sent me ⁵²⁶  ahead of you to preserve life! 45:6 For these past two years there has been famine in ⁵²⁷  the land and for five more years there will be neither plowing nor harvesting. 45:7 God sent me ⁵²⁸  ahead of you to preserve you ⁵²⁹  on the earth and to save your lives ⁵³⁰  by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser ⁵³¹  to Pharaoh, lord over all his household, and ruler over all the land of Egypt. 45:9 Now go up to my father quickly ⁵³²  and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay! 45:10 You will live ⁵³³  in the land of Goshen, and you will be near me – you, your children, your grandchildren, your flocks, your herds, and everything you have. 45:11 I will provide you with food ⁵³⁴  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’ 45:12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you. ⁵³⁵  45:13 So tell ⁵³⁶  my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” ⁵³⁷ 

45:14 Then he threw himself on the neck of his brother Benjamin and wept, and Benjamin wept on his neck. 45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.

45:16 Now it was reported ⁵³⁸  in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased ⁵³⁹  Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ⁵⁴⁰  to the land of Canaan! 45:18 Get your father and your households and come to me! Then I will give you ⁵⁴¹  the best land in Egypt and you will eat ⁵⁴²  the best ⁵⁴³  of the land.’ 45:19 You are also commanded to say, ⁵⁴⁴  ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come. 45:20 Don’t worry ⁵⁴⁵  about your belongings, for the best of all the land of Egypt will be yours.’”

45:21 So the sons of Israel did as he said. ⁵⁴⁶  Joseph gave them wagons as Pharaoh had instructed, ⁵⁴⁷  and he gave them provisions for the journey. 45:22 He gave sets of clothes to each one of them, ⁵⁴⁸  but to Benjamin he gave three hundred pieces of silver and five sets of clothes. ⁵⁴⁹  45:23 To his father he sent the following: ⁵⁵⁰  ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey. 45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” ⁵⁵¹ 

45:25 So they went up from Egypt and came to their father Jacob in the land of Canaan. ⁵⁵²  45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ⁵⁵³  for he did not believe them. 45:27 But when they related to him everything Joseph had said to them, ⁵⁵⁴  and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. 45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ⁵⁵⁵  When he came to Beer Sheba ⁵⁵⁶  he offered sacrifices to the God of his father Isaac. 46:2 God spoke to Israel in a vision during the night ⁵⁵⁷  and said, “Jacob, Jacob!” He replied, “Here I am!” 46:3 He said, “I am God, ⁵⁵⁸  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. 46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ⁵⁵⁹  Joseph will close your eyes.” ⁵⁶⁰ 

46:5 Then Jacob started out ⁵⁶¹  from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. 46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ⁵⁶²  46:7 He brought with him to Egypt his sons and grandsons, ⁵⁶³  his daughters and granddaughters – all his descendants.

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

46:9 The sons of Reuben:

Hanoch, Pallu, Hezron, and Carmi.

46:10 The sons of Simeon:

Jemuel, Jamin, Ohad, Jakin, Zohar,

and Shaul (the son of a Canaanite woman).

46:11 The sons of Levi:

Gershon, Kohath, and Merari.

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

46:13 The sons of Issachar:

Tola, Puah, ⁵⁶⁴  Jashub, ⁵⁶⁵  and Shimron.

46:14 The sons of Zebulun:

Sered, Elon, and Jahleel.

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ⁵⁶⁶ 

46:16 The sons of Gad:

Zephon, ⁵⁶⁷  Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

46:17 The sons of Asher:

Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.

The sons of Beriah were Heber and Malkiel.

46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.

46:19 The sons of Rachel the wife of Jacob:

Joseph and Benjamin.

46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, ⁵⁶⁸  bore them to him.

46:21 The sons of Benjamin: ⁵⁶⁹ 

Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.

46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.

46:23 The son of Dan: Hushim. ⁵⁷⁰ 

46:24 The sons of Naphtali:

Jahziel, Guni, Jezer, and Shillem.

46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ⁵⁷¹  46:27 Counting the two sons ⁵⁷²  of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. ⁵⁷³ 

46:28 Jacob ⁵⁷⁴  sent Judah before him to Joseph to accompany him to Goshen. ⁵⁷⁵  So they came to the land of Goshen. 46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ⁵⁷⁶  he hugged his neck and wept on his neck for quite some time.

46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” ⁵⁷⁷  46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ⁵⁷⁸  ‘My brothers and my father’s household who were in the land of Canaan have come to me. 46:32 The men are shepherds; ⁵⁷⁹  they take care of livestock. ⁵⁸⁰  They have brought their flocks and their herds and all that they have.’ 46:33 Pharaoh will summon you and say, ‘What is your occupation?’ 46:34 Tell him, ‘Your servants have taken care of cattle ⁵⁸¹  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ⁵⁸²  for everyone who takes care of sheep is disgusting ⁵⁸³  to the Egyptians.”

Joseph’s Wise Administration

47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of

Canaan. They are now ⁵⁸⁴  in the land of Goshen.” 47:2 He took five of his brothers and introduced them to Pharaoh. ⁵⁸⁵ 

47:3 Pharaoh said to Joseph’s ⁵⁸⁶  brothers, “What is your occupation?” They said to Pharaoh, “Your servants take care of flocks, just as our ancestors did.” ⁵⁸⁷  47:4 Then they said to Pharaoh, “We have come to live as temporary residents ⁵⁸⁸  in the land. There ⁵⁸⁹  is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”

47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you. 47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ⁵⁹⁰  among them, put them in charge ⁵⁹¹  of my livestock.”

47:7 Then Joseph brought in his father Jacob and presented him ⁵⁹²  before Pharaoh. Jacob blessed ⁵⁹³  Pharaoh. 47:8 Pharaoh said to Jacob, “How long have you lived?” ⁵⁹⁴  47:9 Jacob said to Pharaoh, “All ⁵⁹⁵  the years of my travels ⁵⁹⁶  are 130. All ⁵⁹⁷  the years of my life have been few and painful; ⁵⁹⁸  the years of my travels are not as long as those of my ancestors.” ⁵⁹⁹  47:10 Then Jacob blessed Pharaoh and went out from his presence. ⁶⁰⁰ 

47:11 So Joseph settled his father and his brothers. He gave them territory ⁶⁰¹  in the land of Egypt, in the best region of the land, the land of Rameses, ⁶⁰²  just as Pharaoh had commanded. 47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.

47:13 But there was no food in all the land because the famine was very severe; the land of Egypt and the land of Canaan wasted away ⁶⁰³  because of the famine. 47:14 Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment ⁶⁰⁴  for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace. ⁶⁰⁵  47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ⁶⁰⁶  came to Joseph and said, “Give us food! Why should we die ⁶⁰⁷  before your very eyes because our money has run out?”

47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food ⁶⁰⁸  in exchange for ⁶⁰⁹  your livestock.” 47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. ⁶¹⁰  He got them through that year by giving them food in exchange for livestock.

47:18 When that year was over, they came to him the next year and said to him, “We cannot hide from our ⁶¹¹  lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land. 47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become ⁶¹²  Pharaoh’s slaves. ⁶¹³  Give us seed that we may live ⁶¹⁴  and not die. Then the land will not become desolate.” ⁶¹⁵ 

47:20 So Joseph bought all the land of Egypt for Pharaoh. Each ⁶¹⁶  of the Egyptians sold his field, for the famine was severe. ⁶¹⁷  So the land became Pharaoh’s. 47:21 Joseph ⁶¹⁸  made all the people slaves ⁶¹⁹  from one end of Egypt’s border to the other end of it. 47:22 But he did not purchase the land of the priests because the priests had an allotment from Pharaoh and they ate from their allotment that Pharaoh gave them. That is why they did not sell their land.

47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate ⁶²⁰  the land. 47:24 When you gather in the crop, ⁶²¹  give ⁶²²  one-fifth of it to Pharaoh, and the rest ⁶²³  will be yours for seed for the fields and for you to eat, including those in your households and your little children.” 47:25 They replied, “You have saved our lives! You are showing us favor, ⁶²⁴  and we will be Pharaoh’s slaves.” ⁶²⁵ 

47:26 So Joseph made it a statute, ⁶²⁶  which is in effect ⁶²⁷  to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.

47:27 Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number.

47:28 Jacob lived in the land of Egypt seventeen years; the years ⁶²⁸  of Jacob’s life were 147 in all. 47:29 The time ⁶²⁹  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁶³⁰  and show me kindness and faithfulness. ⁶³¹  Do not bury me in Egypt, 47:30 but when I rest ⁶³²  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁶³³  said, “I will do as you say.”

47:31 Jacob ⁶³⁴  said, “Swear to me that you will do so.” ⁶³⁵  So Joseph ⁶³⁶  gave him his word. ⁶³⁷  Then Israel bowed down ⁶³⁸  at the head of his bed. ⁶³⁹ 

[37:1]  ¹ tn Heb “the land of the sojournings of his father.”

[37:1]  ² sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.

[37:2]  ³ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ⁴ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ⁵ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ⁶ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ⁷ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:3]  ⁵ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

[37:3]  ⁶ tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

[37:3]  ⁷ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

[37:4]  ⁷ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁸ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ⁹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ¹⁰ tn Heb “speak to him for peace.”

[37:5]  ⁹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ¹⁰ tn Heb “dreamed a dream.”

[37:5]  ¹¹ sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

[37:5]  ¹² tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[37:6]  ¹¹ tn Heb “hear this dream which I dreamed.”

[37:7]  ¹³ tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

[37:7]  ¹⁴ tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[37:8]  ¹⁵ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ¹⁶ tn This construction is identical to the one in Gen 37:5.

[37:8]  ¹⁷ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:9]  ¹⁷ tn Heb “And he dreamed yet another dream.”

[37:9]  ¹⁸ tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[37:10]  ¹⁹ sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ²⁰ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[37:11]  ²¹ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ²² tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[37:13]  ²³ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ²⁴ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ²⁵ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[37:14]  ²⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ²⁶ tn Heb “see.”

[37:14]  ²⁷ tn Heb “peace.”

[37:14]  ²⁸ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:15]  ²⁷ tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

[37:15]  ²⁸ tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

[37:16]  ²⁹ tn The imperative in this sentence has more of the nuance of a request than a command.

[37:17]  ³¹ tn Heb “they traveled from this place.”

[37:18]  ³³ tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[37:19]  ³⁵ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:20]  ³⁷ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ³⁸ tn Heb “what his dreams will be.”

[37:21]  ³⁹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ⁴⁰ sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ⁴¹ tn Heb “and he said.”

[37:21]  ⁴² tn Heb “we must not strike him down [with respect to] life.”

[37:22]  ⁴¹ tn Heb “and Reuben said to them.”

[37:22]  ⁴² sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ⁴³ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁴⁴ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁴⁵ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[37:23]  ⁴³ tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[37:24]  ⁴⁵ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[37:25]  ⁴⁷ tn Heb “lifted up their eyes.”

[37:25]  ⁴⁸ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ⁴⁹ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[37:27]  ⁴⁹ tn Heb “let not our hand be upon him.”

[37:27]  ⁵⁰ tn Heb “listened.”

[37:28]  ⁵¹ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ⁵² tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

[37:28]  ⁵³ tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

[37:28]  ⁵⁴ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[37:29]  ⁵³ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[37:31]  ⁵⁵ sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.

[37:32]  ⁵⁷ tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.

[37:33]  ⁵⁹ sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.

[37:34]  ⁶¹ tn Heb “and put sackcloth on his loins.”

[37:35]  ⁶³ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁶⁴ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ⁶⁵ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:36]  ⁶⁵ tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.

[37:36]  ⁶⁶ tc The MT spells the name of the merchants as מְדָנִים (mÿdanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (י) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”

[37:36]  ⁶⁷ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:36]  ⁶⁸ sn The expression captain of the guard might indicate that Potiphar was the chief executioner.

[38:1]  ⁶⁷ tn Heb “went down from.”

[38:1]  ⁶⁸ tn Heb “and he turned aside unto.”

[38:1]  ⁶⁹ tn Heb “a man, an Adullamite.”

[38:2]  ⁶⁹ tn Heb “a man, a Canaanite.”

[38:2]  ⁷⁰ tn Heb “and his name was Shua.”

[38:2]  ⁷¹ tn Heb “and he took her.”

[38:2]  ⁷² tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:3]  ⁷¹ tn Or “she conceived” (also in the following verse).

[38:3]  ⁷² tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.

[38:5]  ⁷³ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  ⁷⁴ tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[38:6]  ⁷⁵ tn Heb “and Judah took.”

[38:8]  ⁷⁷ tn Heb “go to.” The expression is a euphemism for sexual intercourse.

[38:8]  ⁷⁸ tn The imperative with the prefixed conjunction here indicates purpose.

[38:8]  ⁷⁹ sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.

[38:9]  ⁷⁹ tn Heb “offspring.”

[38:9]  ⁸⁰ tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.

[38:9]  ⁸¹ tn The construction shows that this was a repeated practice and not merely one action.

[38:9]  ⁸² tn Heb “he went to.” This expression is a euphemism for sexual intercourse.

[38:9]  ⁸³ tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.

[38:10]  ⁸¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[38:11]  ⁸³ tn Heb “said.”

[38:11]  ⁸⁴ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:12]  ⁸⁵ sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.

[38:12]  ⁸⁶ tn Heb “and he went up to the shearers of his sheep, he and.”

[38:13]  ⁸⁷ tn Heb “And it was told to Tamar, saying.”

[38:13]  ⁸⁸ tn The active participle indicates the action was in progress or about to begin.

[38:14]  ⁸⁹ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

[38:14]  ⁹⁰ tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

[38:15]  ⁹¹ tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.

[38:16]  ⁹³ tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.

[38:16]  ⁹⁴ tn Heb “for he did not know that.”

[38:16]  ⁹⁵ tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[38:17]  ⁹⁵ tn Heb “until you send.”

[38:18]  ⁹⁷ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:19]  ⁹⁹ tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.

[38:20]  ¹⁰¹ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ¹⁰² tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ¹⁰³ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[38:21]  ¹⁰³ tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  ¹⁰⁴ sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[38:23]  ¹⁰⁵ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ¹⁰⁶ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[38:24]  ¹⁰⁷ tn Heb “it was told to Judah, saying.”

[38:24]  ¹⁰⁸ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ¹⁰⁹ tn Heb “and also look, she is with child by prostitution.”

[38:25]  ¹⁰⁹ tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.

[38:25]  ¹¹⁰ tn Heb “who these to him.”

[38:25]  ¹¹¹ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[38:26]  ¹¹¹ tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”

[38:26]  ¹¹² tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.

[38:28]  ¹¹³ tn The word “child” has been supplied in the translation for stylistic reasons.

[38:29]  ¹¹⁵ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ¹¹⁶ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ¹¹⁷ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[38:30]  ¹¹⁷ sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).

[39:1]  ¹¹⁹ 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.

[39:1]  ¹²⁰ sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ¹²¹ tn Heb “from the hand of.”

[39:2]  ¹²¹ 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).

[39:2]  ¹²² tn Heb “and he was.”

[39:3]  ¹²³ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:4]  ¹²⁵ 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.

[39:4]  ¹²⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ¹²⁷ tn Heb “put into his hand.”

[39:5]  ¹²⁷ tn Heb “and it was from then.”

[39:5]  ¹²⁸ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ¹²⁹ 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).

[39:5]  ¹³⁰ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ¹³¹ 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.

[39:6]  ¹²⁹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ¹³⁰ 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.

[39:6]  ¹³¹ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ¹³² tn Heb “did not know.”

[39:6]  ¹³³ 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.

[39:6]  ¹³⁴ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[39:7]  ¹³¹ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ¹³² tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:8]  ¹³³ tn Heb “and he said.”

[39:8]  ¹³⁴ tn Heb “know.”

[39:8]  ¹³⁵ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ¹³⁶ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:9]  ¹³⁵ tn The nuance of potential imperfect fits this context.

[39:10]  ¹³⁷ 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.

[39:10]  ¹³⁸ tn Heb “listen to.”

[39:10]  ¹³⁹ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[39:11]  ¹³⁹ tn Heb “and it was about this day.”

[39:11]  ¹⁴⁰ tn Heb “the men of the house.”

[39:12]  ¹⁴¹ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ¹⁴² sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[39:14]  ¹⁴³ 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).

[39:14]  ¹⁴⁴ sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ¹⁴⁵ 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.

[39:14]  ¹⁴⁶ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ¹⁴⁷ tn Heb “and I cried out with a loud voice.”

[39:15]  ¹⁴⁵ tn Heb “that I raised.”

[39:17]  ¹⁴⁷ tn Heb “and she spoke to him according to these words, saying.”

[39:17]  ¹⁴⁸ sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  ¹⁴⁹ 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.

[39:19]  ¹⁴⁹ tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”

[39:19]  ¹⁵⁰ tn Heb “according to these words.”

[39:19]  ¹⁵¹ tn Heb “did to me.”

[39:19]  ¹⁵² tn Heb “his anger burned.”

[39:20]  ¹⁵¹ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ¹⁵² 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.

[39:21]  ¹⁵³ tn Heb “and he extended to him loyal love.”

[39:21]  ¹⁵⁴ tn Or “the chief jailer” (also in the following verses).

[39:22]  ¹⁵⁵ 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.

[39:23]  ¹⁵⁷ tn Heb “was not looking at anything.”

[39:23]  ¹⁵⁸ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[40:1]  ¹⁵⁹ 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.

[40:1]  ¹⁶⁰ sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.

[40:1]  ¹⁶¹ 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.

[40:2]  ¹⁶¹ 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.

[40:4]  ¹⁶³ 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.

[40:4]  ¹⁶⁴ tn Heb “they were days in custody.”

[40:5]  ¹⁶⁵ tn Heb “dreamed a dream.”

[40:5]  ¹⁶⁶ tn Heb “a man his dream in one night.”

[40:5]  ¹⁶⁷ tn Heb “a man according to the interpretation of his dream.”

[40:6]  ¹⁶⁷ 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.

[40:7]  ¹⁶⁹ tn Heb “why are your faces sad today?”

[40:8]  ¹⁷¹ tn Heb “a dream we dreamed.”

[40:8]  ¹⁷² tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[40:9]  ¹⁷³ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

[40:11]  ¹⁷⁵ tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.

[40:11]  ¹⁷⁶ sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.

[40:12]  ¹⁷⁷ tn Heb “the three branches [are].”

[40:13]  ¹⁷⁹ 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.”

[40:13]  ¹⁸⁰ tn Heb “according to the former custom.”

[40:14]  ¹⁸¹ 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.

[40:14]  ¹⁸² tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ¹⁸³ tn Heb “deal with me [in] kindness.”

[40:14]  ¹⁸⁴ 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.

[40:14]  ¹⁸⁵ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[40:15]  ¹⁸³ 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.

[40:16]  ¹⁸⁵ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ¹⁸⁶ 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).

[40:18]  ¹⁸⁷ tn Heb “the three baskets [are].”

[40:19]  ¹⁸⁹ 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.

[40:20]  ¹⁹¹ 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).

[40:21]  ¹⁹³ tn Heb “his cupbearing.”

[40:22]  ¹⁹⁵ tn Heb “had interpreted for them.”

[40:23]  ¹⁹⁷ tn The wayyiqtol verbal form here has a reiterative or emphasizing function.

[41:1]  ¹⁹⁹ tn Heb “two years, days.”

[41:1]  ²⁰⁰ tn Heb “was dreaming.”

[41:2]  ²⁰¹ 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]  ²⁰³ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ²⁰⁴ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:5]  ²⁰⁵ tn Heb “coming up.”

[41:5]  ²⁰⁶ tn Heb “fat.”

[41:6]  ²⁰⁷ tn Heb “And look.”

[41:7]  ²⁰⁹ tn Heb “And look, a dream.”

[41:8]  ²¹¹ tn Heb “his spirit.”

[41:8]  ²¹² tn Heb “he sent and called,” which indicates an official summons.

[41:8]  ²¹³ 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]  ²¹⁴ 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]  ²¹⁵ tn “there was no interpreter.”

[41:8]  ²¹⁶ tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.

[41:9]  ²¹³ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[41:11]  ²¹⁵ 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]  ²¹⁷ tn Or “slave.”

[41:12]  ²¹⁸ tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.

[41:12]  ²¹⁹ tn The words “our dreams” are supplied in the translation for stylistic reasons.

[41:12]  ²²⁰ tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”

[41:13]  ²¹⁹ tn Heb “interpreted.”

[41:13]  ²²⁰ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ²²¹ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[41:14]  ²²¹ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:15]  ²²³ tn Heb “dreamed a dream.”

[41:15]  ²²⁴ tn Heb “there is no one interpreting.”

[41:15]  ²²⁵ tn Heb “saying.”

[41:15]  ²²⁶ 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]  ²²⁵ tn Heb “not within me.”

[41:16]  ²²⁶ tn Heb “God will answer.”

[41:16]  ²²⁷ 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]  ²²⁷ 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]  ²²⁹ 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]  ²³¹ tn Heb “And look.”

[41:19]  ²³² tn The word “cows” is supplied here in the translation for stylistic reasons.

[41:20]  ²³³ tn Heb “the seven first fat cows.”

[41:21]  ²³⁵ tn Heb “when they went inside them.”

[41:21]  ²³⁶ tn Heb “it was not known.”

[41:22]  ²³⁷ tn Heb “and I saw in my dream and look.”

[41:23]  ²³⁹ tn Heb “And look.”

[41:24]  ²⁴¹ tn The words “all this” have been supplied in the translation for stylistic reasons.

[41:24]  ²⁴² tn Heb “and there was no one telling me.”

[41:25]  ²⁴³ tn Heb “the dream of Pharaoh is one.”

[41:25]  ²⁴⁴ tn Heb “declared.”

[41:25]  ²⁴⁵ tn The active participle here indicates what is imminent.

[41:26]  ²⁴⁵ tn Heb “one dream it is.”

[41:27]  ²⁴⁷ tn Heb “are.” Another option is to translate, “There will be seven years of famine.”

[41:28]  ²⁴⁹ tn Heb “it is the word that I spoke.”

[41:30]  ²⁵¹ tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.

[41:30]  ²⁵² 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]  ²⁵³ tn Heb “known.”

[41:31]  ²⁵⁴ tn Or “heavy.”

[41:32]  ²⁵⁵ 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]  ²⁵⁶ tn Heb “established.”

[41:32]  ²⁵⁷ 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]  ²⁵⁷ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ²⁵⁸ tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ²⁵⁹ tn Heb “and let him set him.”

[41:34]  ²⁵⁹ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ²⁶⁰ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ²⁶¹ 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]  ²⁶² 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]  ²⁶¹ tn Heb “all the food.”

[41:35]  ²⁶² tn Heb “under the hand of Pharaoh.”

[41:35]  ²⁶³ tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.

[41:35]  ²⁶⁴ tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.

[41:36]  ²⁶³ tn Heb “and the land will not be cut off in the famine.”

[41:37]  ²⁶⁵ tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”

[41:38]  ²⁶⁷ 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]  ²⁶⁸ tn The rhetorical question expects the answer “No, of course not!”

[41:39]  ²⁶⁹ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[41:40]  ²⁷¹ 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]  ²⁷² tn Heb “only the throne, I will be greater than you.”

[41:41]  ²⁷³ 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]  ²⁷⁴ 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]  ²⁷⁵ 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]  ²⁷⁷ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ²⁷⁸ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ²⁷⁹ 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]  ²⁷⁹ tn Heb “apart from you.”

[41:44]  ²⁸⁰ tn Heb “no man,” but here “man” is generic, referring to people in general.

[41:44]  ²⁸¹ tn The idiom “lift up hand or foot” means “take any action” here.

[41:45]  ²⁸¹ 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]  ²⁸² 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]  ²⁸³ sn On (also in v. 50) is another name for the city of Heliopolis.

[41:45]  ²⁸⁴ tn Heb “and he passed through.”

[41:46]  ²⁸³ tn Heb “a son of thirty years.”

[41:46]  ²⁸⁴ tn Heb “when he stood before.”

[41:46]  ²⁸⁵ tn Heb “went out from before.”

[41:46]  ²⁸⁶ 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]  ²⁸⁵ tn Heb “brought forth by handfuls.”

[41:48]  ²⁸⁷ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ²⁸⁸ tn Heb “all the food.”

[41:48]  ²⁸⁹ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[41:49]  ²⁸⁹ 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]  ²⁹¹ tn Heb “before the year of the famine came.”

[41:50]  ²⁹² tn Heb “gave birth for him.”

[41:51]  ²⁹³ 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]  ²⁹⁴ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ²⁹⁵ tn Or “for.”

[41:52]  ²⁹⁵ 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]  ²⁹⁶ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ²⁹⁷ tn Or “for.”

[41:54]  ²⁹⁷ tn Heb “began to arrive.”

[41:55]  ²⁹⁹ tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.

[41:56]  ³⁰¹ 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]  ³⁰² 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]  ³⁰³ 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.

[42:1]  ³⁰⁵ tn Heb “saw.”

[42:1]  ³⁰⁶ tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:1]  ³⁰⁷ sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.

[42:2]  ³⁰⁷ tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.

[42:2]  ³⁰⁸ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

[42:2]  ³⁰⁹ tn The imperfect tense continues the nuance of the verb before it.

[42:4]  ³⁰⁹ tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.

[42:4]  ³¹⁰ tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.

[42:4]  ³¹¹ tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.

[42:4]  ³¹² tn Heb “encounters.”

[42:5]  ³¹¹ tn Heb “in the midst of the coming ones.”

[42:6]  ³¹³ tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ³¹⁴ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ³¹⁵ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[42:7]  ³¹⁵ sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.

[42:7]  ³¹⁶ tn Heb “said.”

[42:7]  ³¹⁷ tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.

[42:9]  ³¹⁷ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ³¹⁸ tn Heb “to see the nakedness of the land you have come.”

[42:10]  ³¹⁹ tn Heb “and they said to him.” In context this is best understood as an exclamation.

[42:12]  ³²¹ tn Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity.

[42:13]  ³²³ tn Heb “twelve [were] your servants, brothers [are] we.”

[42:13]  ³²⁴ tn Heb “today.”

[42:13]  ³²⁵ tn Heb “and the one is not.”

[42:14]  ³²⁵ tn Heb “to you, saying.”

[42:15]  ³²⁷ tn Heb “[By] the life of Pharaoh.”

[42:16]  ³²⁹ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

[42:16]  ³³⁰ tn The disjunctive clause is here circumstantial-temporal.

[42:16]  ³³¹ tn Heb “bound.”

[42:16]  ³³² tn The words “to see” have been supplied in the translation for stylistic reasons.

[42:16]  ³³³ tn Heb “the truth [is] with you.”

[42:17]  ³³¹ sn The same Hebrew word is used for Joseph’s imprisonment in 40:3, 4, 7. There is some mirroring going on in the narrative. The Hebrew word used here (אָסַף, ’asaf, “to gather”) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph (יוֹסֵף, yosoef) and keeps the comparison working.

[42:18]  ³³³ tn Heb “Do this.”

[42:18]  ³³⁴ tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ³³⁵ sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[42:19]  ³³⁵ tn Heb “bound in the house of your prison.”

[42:19]  ³³⁶ tn The disjunctive clause is circumstantial-temporal.

[42:19]  ³³⁷ tn Heb “[for] the hunger of your households.”

[42:20]  ³³⁷ tn The imperfect here has an injunctive force.

[42:20]  ³³⁸ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

[42:20]  ³³⁹ tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.

[42:20]  ³⁴⁰ tn Heb “and they did so.”

[42:21]  ³³⁹ tn Heb “a man to his neighbor.”

[42:21]  ³⁴⁰ tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ³⁴¹ tn Heb “the distress of his soul.”

[42:21]  ³⁴² sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.

[42:22]  ³⁴¹ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[42:23]  ³⁴³ tn The disjunctive clause provides supplemental information that is important to the story.

[42:23]  ³⁴⁴ tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.

[42:23]  ³⁴⁵ tn Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37.

[42:24]  ³⁴⁵ tn Heb “and he turned to them and spoke to them.”

[42:24]  ³⁴⁶ tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.

[42:24]  ³⁴⁷ tn Heb “and he bound him.” See the note on the preceding verb “taken.”

[42:25]  ³⁴⁷ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

[42:25]  ³⁴⁸ tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

[42:26]  ³⁴⁹ tn Heb “and they went from there.”

[42:27]  ³⁵¹ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ³⁵² tn Heb “at the lodging place.”

[42:27]  ³⁵³ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[42:28]  ³⁵³ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ³⁵⁴ tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ³⁵⁵ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[42:30]  ³⁵⁵ tn Heb “made us.”

[42:30]  ³⁵⁶ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[42:32]  ³⁵⁷ tn Heb “twelve [were] we, brothers, sons of our father [are] we.”

[42:32]  ³⁵⁸ tn Heb “the one is not.”

[42:32]  ³⁵⁹ tn Heb “today.”

[42:33]  ³⁵⁹ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[42:34]  ³⁶¹ tn After the imperative, the cohortative with prefixed vav indicates purpose/result.

[42:34]  ³⁶² tn Heb “that you are not spies, that you are honest men.”

[42:34]  ³⁶³ sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.

[42:36]  ³⁶³ tn Heb “is not.”

[42:36]  ³⁶⁴ tn Heb “is not.”

[42:36]  ³⁶⁵ tn The nuance of the imperfect verbal form is desiderative here.

[42:37]  ³⁶⁵ tn The nuance of the imperfect verbal form is permissive here.

[42:37]  ³⁶⁶ tn Heb “my hand.”

[42:38]  ³⁶⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ³⁶⁸ sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ³⁶⁹ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

[42:38]  ³⁷⁰ tn Heb “to Sheol,” the dwelling place of the dead.

[43:1]  ³⁶⁹ tn The disjunctive clause gives supplemental information that is important to the storyline.

[43:3]  ³⁷¹ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ³⁷² tn The idiom “see my face” means “have an audience with me.”

[43:4]  ³⁷³ tn Heb “if there is you sending,” that is, “if you send.”

[43:6]  ³⁷⁵ tn The verb may even have a moral connotation here, “Why did you do evil to me?”

[43:6]  ³⁷⁶ tn The infinitive construct here explains how they brought trouble on Jacob.

[43:7]  ³⁷⁷ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ³⁷⁸ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ³⁷⁹ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ³⁸⁰ tn Heb “and we told to him according to these words.”

[43:7]  ³⁸¹ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ³⁸² tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[43:8]  ³⁷⁹ tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”

[43:8]  ³⁸⁰ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[43:9]  ³⁸¹ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ³⁸² sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[43:10]  ³⁸³ tn Heb “we could have returned.”

[43:12]  ³⁸⁵ tn Heb “in your hand.”

[43:12]  ³⁸⁶ tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.

[43:13]  ³⁸⁷ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

[43:13]  ³⁸⁸ sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

[43:14]  ³⁸⁹ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ³⁹⁰ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ³⁹¹ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ³⁹² tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

[43:15]  ³⁹¹ tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.

[43:17]  ³⁹³ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ³⁹⁴ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

[43:18]  ³⁹⁵ tn Heb “over the matter of.”

[43:18]  ³⁹⁶ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ³⁹⁷ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

[43:18]  ³⁹⁸ tn The word “take” has been supplied in the translation for stylistic reasons.

[43:20]  ³⁹⁷ tn The infinitive absolute is used for emphasis before the finite verbal form.

[43:20]  ³⁹⁸ tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).

[43:21]  ³⁹⁹ tn Heb “in its weight.”

[43:21]  ⁴⁰⁰ tn Heb “brought it back in our hand.”

[43:23]  ⁴⁰¹ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ⁴⁰² sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ⁴⁰³ tn Heb “your money came to me.”

[43:24]  ⁴⁰³ tn Heb “the man.”

[43:25]  ⁴⁰⁵ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ⁴⁰⁶ tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ⁴⁰⁷ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[43:26]  ⁴⁰⁷ tn Heb “into the house.”

[43:27]  ⁴⁰⁹ tn Heb “concerning peace.”

[43:28]  ⁴¹¹ tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.

[43:29]  ⁴¹³ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

[43:29]  ⁴¹⁴ sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.

[43:30]  ⁴¹⁵ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁴¹⁶ tn Heb “and he sought to weep.”

[43:31]  ⁴¹⁷ tn Heb “and he controlled himself and said.”

[43:32]  ⁴¹⁹ tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ⁴²⁰ tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

[43:32]  ⁴²¹ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

[43:33]  ⁴²¹ tn Heb “the firstborn according to his birthright and the youngest according to his youth.”

[43:33]  ⁴²² sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.

[43:34]  ⁴²³ tn Heb “and he lifted up portions from before his face to them.”

[43:34]  ⁴²⁴ tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.

[44:2]  ⁴²⁵ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁴²⁶ tn Heb “and he did according to the word of Joseph which he spoke.”

[44:3]  ⁴²⁷ tn Heb “the morning was light.”

[44:3]  ⁴²⁸ tn Heb “and the men were sent off, they and their donkeys.” This clause, like the preceding one, has the subject before the verb, indicating synchronic action.

[44:4]  ⁴²⁹ tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”

[44:4]  ⁴³⁰ tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.

[44:4]  ⁴³¹ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

[44:4]  ⁴³² tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”

[44:5]  ⁴³¹ tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.

[44:5]  ⁴³² tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.

[44:5]  ⁴³³ tn Heb “you have caused to be evil what you have done.”

[44:6]  ⁴³³ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[44:7]  ⁴³⁵ tn Heb “Why does my lord speak according to these words?”

[44:7]  ⁴³⁶ tn Heb “according to this thing.”

[44:9]  ⁴³⁷ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

[44:10]  ⁴³⁹ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

[44:10]  ⁴⁴⁰ tn Heb “The one with whom it is found will become my slave.”

[44:10]  ⁴⁴¹ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:10]  ⁴⁴² tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

[44:11]  ⁴⁴¹ tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.

[44:12]  ⁴⁴³ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[44:14]  ⁴⁴⁵ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

[44:14]  ⁴⁴⁶ tn The disjunctive clause here provides supplemental information.

[44:15]  ⁴⁴⁷ tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

[44:15]  ⁴⁴⁸ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

[44:16]  ⁴⁴⁹ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁴⁵⁰ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁴⁵¹ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[44:17]  ⁴⁵¹ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ⁴⁵² tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

[44:18]  ⁴⁵³ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

[44:18]  ⁴⁵⁴ tn Heb “and let not your anger burn against your servant.”

[44:18]  ⁴⁵⁵ sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.

[44:20]  ⁴⁵⁵ tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.

[44:20]  ⁴⁵⁶ tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.

[44:20]  ⁴⁵⁷ tn Heb “he, only he, to his mother is left.”

[44:21]  ⁴⁵⁷ tn The cohortative after the imperative indicates purpose here.

[44:21]  ⁴⁵⁸ tn Heb “that I may set my eyes upon him.”

[44:22]  ⁴⁵⁹ tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.

[44:22]  ⁴⁶⁰ tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.

[44:26]  ⁴⁶¹ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ⁴⁶² tn Heb “go down.”

[44:27]  ⁴⁶³ tn Heb “that two sons my wife bore to me.”

[44:28]  ⁴⁶⁵ tn Heb “went forth from me.”

[44:29]  ⁴⁶⁷ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

[44:29]  ⁴⁶⁸ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

[44:29]  ⁴⁶⁹ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

[44:29]  ⁴⁷⁰ tn Heb “to Sheol,” the dwelling place of the dead.

[44:30]  ⁴⁶⁹ tn Heb “his life is bound up in his life.”

[44:31]  ⁴⁷¹ tn Heb “when he sees that there is no boy.”

[44:32]  ⁴⁷³ tn Or “for.”

[44:34]  ⁴⁷⁵ tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

[44:34]  ⁴⁷⁶ tn Heb “the calamity which would find my father.”

[45:1]  ⁴⁷⁷ tn Heb “all the ones standing beside him.”

[45:1]  ⁴⁷⁸ tn Heb “stood.”

[45:2]  ⁴⁷⁹ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

[45:2]  ⁴⁸⁰ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

[45:5]  ⁴⁸¹ tn Heb “let there not be anger in your eyes.”

[45:5]  ⁴⁸² sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[45:6]  ⁴⁸³ tn Heb “the famine [has been] in the midst of.”

[45:7]  ⁴⁸⁵ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ⁴⁸⁶ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ⁴⁸⁷ tn The infinitive gives a second purpose for God’s action.

[45:8]  ⁴⁸⁷ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[45:9]  ⁴⁸⁹ tn Heb “hurry and go up.”

[45:10]  ⁴⁹¹ tn The perfect verbal form with vav consecutive here expresses instruction.

[45:11]  ⁴⁹³ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

[45:12]  ⁴⁹⁵ tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”

[45:13]  ⁴⁹⁷ tn The perfect verbal form with the vav consecutive here expresses instruction.

[45:13]  ⁴⁹⁸ tn Heb “and hurry and bring down my father to here.”

[45:16]  ⁴⁹⁹ tn Heb “and the sound was heard.”

[45:16]  ⁵⁰⁰ tn Heb “was good in the eyes of.”

[45:17]  ⁵⁰¹ tn Heb “and go! Enter!”

[45:18]  ⁵⁰³ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

[45:18]  ⁵⁰⁴ tn After the cohortative the imperative with vav states the ultimate goal.

[45:18]  ⁵⁰⁵ tn Heb “fat.”

[45:19]  ⁵⁰⁵ tn The words “to say” have been supplied in the translation for stylistic reasons.

[45:20]  ⁵⁰⁷ tn Heb “let not your eye regard.”

[45:21]  ⁵⁰⁹ tn Heb “and the sons of Israel did so.”

[45:21]  ⁵¹⁰ tn Heb “according to the mouth of Pharaoh.”

[45:22]  ⁵¹¹ tn Heb “to all of them he gave, to each one, changes of outer garments.”

[45:22]  ⁵¹² tn Heb “changes of outer garments.”

[45:23]  ⁵¹³ tn Heb “according to this.”

[45:24]  ⁵¹⁵ tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

[45:25]  ⁵¹⁷ tn Heb “and they entered the land of Canaan to their father.”

[45:26]  ⁵¹⁹ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[45:27]  ⁵²¹ tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”

[46:1]  ⁵²³ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ⁵²⁴ sn Beer Sheba. See Gen 21:31; 28:10.

[46:2]  ⁵²⁵ tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.

[46:3]  ⁵²⁷ tn Heb “the God.”

[46:4]  ⁵²⁹ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ⁵³⁰ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

[46:5]  ⁵³¹ tn Heb “arose.”

[46:6]  ⁵³³ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[46:7]  ⁵³⁵ tn The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).

[46:13]  ⁵³⁷ tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).

[46:13]  ⁵³⁸ tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX mss read “Jashub” (see Num 26:24; 1 Chr 7:1).

[46:15]  ⁵³⁹ tn Heb “all the lives of his sons and his daughters, thirty-three.”

[46:16]  ⁵⁴¹ tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”

[46:20]  ⁵⁴³ sn On is another name for the city of Heliopolis.

[46:21]  ⁵⁴⁵ sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.

[46:23]  ⁵⁴⁷ tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.

[46:26]  ⁵⁴⁹ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:27]  ⁵⁵¹ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

[46:27]  ⁵⁵² tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

[46:28]  ⁵⁵³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ⁵⁵⁴ tn Heb “to direct before him to Goshen.”

[46:29]  ⁵⁵⁵ tn Heb “and he appeared to him.”

[46:30]  ⁵⁵⁷ tn Heb “after my seeing your face that you are still alive.”

[46:31]  ⁵⁵⁹ tn Heb “tell Pharaoh and say to him.”

[46:32]  ⁵⁶¹ tn Heb “feeders of sheep.”

[46:32]  ⁵⁶² tn Heb “for men of livestock they are.”

[46:34]  ⁵⁶³ tn Heb “your servants are men of cattle.”

[46:34]  ⁵⁶⁴ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ⁵⁶⁵ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

[47:1]  ⁵⁶⁵ tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.

[47:2]  ⁵⁶⁷ tn Heb “and from the whole of his brothers he took five men and presented them before Pharaoh.”

[47:3]  ⁵⁶⁹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[47:3]  ⁵⁷⁰ tn Heb “both we and our fathers.”

[47:4]  ⁵⁷¹ tn Heb “to sojourn.”

[47:4]  ⁵⁷² tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.

[47:6]  ⁵⁷³ tn Heb “men of skill.”

[47:6]  ⁵⁷⁴ tn Heb “make them rulers.”

[47:7]  ⁵⁷⁵ tn Heb “caused him to stand.”

[47:7]  ⁵⁷⁶ sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.

[47:8]  ⁵⁷⁷ tn Heb “How many are the days of the years of your life?”

[47:9]  ⁵⁷⁹ tn Heb “the days of.”

[47:9]  ⁵⁸⁰ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ⁵⁸¹ tn Heb “the days of.”

[47:9]  ⁵⁸² tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁵⁸³ tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[47:10]  ⁵⁸¹ tn Heb “from before Pharaoh.”

[47:11]  ⁵⁸³ tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ⁵⁸⁴ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[47:13]  ⁵⁸⁵ tn The verb לַהַה (lahah, = לָאָה, la’ah) means “to faint, to languish”; it figuratively describes the land as wasting away, drooping, being worn out.

[47:14]  ⁵⁸⁷ tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.

[47:14]  ⁵⁸⁸ tn Heb “house.”

[47:15]  ⁵⁸⁹ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ⁵⁹⁰ tn The imperfect verbal form has a deliberative force here.

[47:16]  ⁵⁹¹ tn The word “food” has been supplied in the translation for stylistic reasons.

[47:16]  ⁵⁹² tn On the use of the preposition here see BDB 90 s.v. בְּ.

[47:17]  ⁵⁹³ tn The definite article is translated here as a possessive pronoun.

[47:18]  ⁵⁹⁵ tn Heb “my.” The expression “my lord” occurs twice more in this verse.

[47:19]  ⁵⁹⁷ tn After the imperative, the prefixed verbal form with vav here indicates consequence.

[47:19]  ⁵⁹⁸ sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.

[47:19]  ⁵⁹⁹ tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.

[47:19]  ⁶⁰⁰ tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.

[47:20]  ⁵⁹⁹ tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.

[47:20]  ⁶⁰⁰ tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.

[47:21]  ⁶⁰¹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[47:21]  ⁶⁰² tc The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read “he enslaved them as slaves.”

[47:23]  ⁶⁰³ tn The perfect verbal form with the vav consecutive is equivalent to a command here.

[47:24]  ⁶⁰⁵ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ⁶⁰⁶ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ⁶⁰⁷ tn Heb “four parts.”

[47:25]  ⁶⁰⁷ tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”

[47:25]  ⁶⁰⁸ sn Slaves. See the note on this word in v. 21.

[47:26]  ⁶⁰⁹ tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.

[47:26]  ⁶¹⁰ tn The words “which is in effect” have been supplied in the translation for stylistic reasons.

[47:28]  ⁶¹¹ tn Heb “the days of the years.”

[47:29]  ⁶¹³ tn Heb “days.”

[47:29]  ⁶¹⁴ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁶¹⁵ tn Or “deal with me in faithful love.”

[47:30]  ⁶¹⁵ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁶¹⁶ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[47:31]  ⁶¹⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[47:31]  ⁶¹⁸ tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.

[47:31]  ⁶¹⁹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[47:31]  ⁶²⁰ tn Heb “swore on oath to him.”

[47:31]  ⁶²¹ sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.

[47:31]  ⁶²² tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).