Genesis 46:33

46:33 Pharaoh will summon you and say, ‘What is your occupation?’

Genesis 5:29

5:29 He named him Noah, ¹  saying, “This one will bring us comfort ²  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”

Genesis 40:17

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.”

Genesis 44:15

44:15 Joseph said to them, “What did you think you were doing? ³  Don’t you know that a man like me can find out things like this by divination?” ⁴ 

Genesis 47:3

47:3 Pharaoh said to Joseph’s ⁵  brothers, “What is your occupation?” They said to Pharaoh, “Your servants take care of flocks, just as our ancestors did.” ⁶ 

Genesis 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ⁷  You have done things to me that should not be done!” ⁸ 

[5:29]  ¹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[44:15]  ¹ 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]  ² 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.

[47:3]  ¹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[47:3]  ² tn Heb “both we and our fathers.”

[20:9]  ¹ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ² tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.