Discovery BoxGenesis 41:1--45:28 
Context41:1 At the end of two full years 1 Pharaoh had a dream. 2 As he was standing by the Nile, 41:2 seven fine-looking, fat cows were coming up out of the Nile, 3 and they grazed in the reeds. 41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, 4 and they stood beside the other cows at the edge of the river. 5 41:4 The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up.
41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing 6 on one stalk, healthy 7 and good. 41:6 Then 8 seven heads of grain, thin and burned by the east wind, were sprouting up after them. 41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. 9
41:8 In the morning he 10 was troubled, so he called for 11 all the diviner-priests 12 of Egypt and all its wise men. Pharaoh told them his dreams, 13 but no one could interpret 14 them for him. 15 41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. 16 41:10 Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards – me and the chief baker. 41:11 We each had a dream one night; each of us had a dream with its own meaning. 17 41:12 Now a young man, a Hebrew, a servant 18 of the captain of the guards, 19 was with us there. We told him our dreams, 20 and he interpreted the meaning of each of our respective dreams for us. 21 41:13 It happened just as he had said 22 to us – Pharaoh 23 restored me to my office, but he impaled the baker.” 24
41:14 Then Pharaoh summoned 25 Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh. 41:15 Pharaoh said to Joseph, “I had a dream, 26 and there is no one who can interpret 27 it. But I have heard about you, that 28 you can interpret dreams.” 29 41:16 Joseph replied to Pharaoh, “It is not within my power, 30 but God will speak concerning 31 the welfare of Pharaoh.” 32
41:17 Then Pharaoh said to Joseph, “In my dream I was standing 33 by the edge of the Nile. 41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. 34 41:19 Then 35 seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows 36 as these in all the land of Egypt! 41:20 The lean, bad-looking cows ate up the seven 37 fat cows. 41:21 When they had eaten them, 38 no one would have known 39 that they had done so, for they were just as bad-looking as before. Then I woke up. 41:22 I also saw in my dream 40 seven heads of grain growing on one stalk, full and good. 41:23 Then 41 seven heads of grain, withered and thin and burned with the east wind, were sprouting up after them. 41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this 42 to the diviner-priests, but no one could tell me its meaning.” 43
41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. 44 God has revealed 45 to Pharaoh what he is about to do. 46 41:26 The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning. 47 41:27 The seven lean, bad-looking cows that came up after them represent seven years, as do the seven empty heads of grain burned with the east wind. They represent 48 seven years of famine. 41:28 This is just what I told 49 Pharaoh: God has shown Pharaoh what he is about to do. 41:29 Seven years of great abundance are coming throughout the whole land of Egypt. 41:30 But seven years of famine will occur 50 after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate 51 the land. 41:31 The previous abundance of the land will not be remembered 52 because of the famine that follows, for the famine will be very severe. 53 41:32 The dream was repeated to Pharaoh 54 because the matter has been decreed 55 by God, and God will make it happen soon. 56
41:33 “So now Pharaoh should look 57 for a wise and discerning man 58 and give him authority 59 over all the land of Egypt. 41:34 Pharaoh should do 60 this – he should appoint 61 officials 62 throughout the land to collect one-fifth of the produce of the land of Egypt 63 during the seven years of abundance. 41:35 They should gather all the excess food 64 during these good years that are coming. By Pharaoh’s authority 65 they should store up grain so the cities will have food, 66 and they should preserve it. 67 41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” 68
41:37 This advice made sense to Pharaoh and all his officials. 69 41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, 70 one in whom the Spirit of God is present?” 71 41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning 72 as you are! 41:40 You will oversee my household, and all my people will submit to your commands. 73 Only I, the king, will be greater than you. 74
41:41 “See here,” Pharaoh said to Joseph, “I place 75 you in authority over all the land of Egypt.” 76 41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen 77 clothes and put a gold chain around his neck. 41:43 Pharaoh 78 had him ride in the chariot used by his second-in-command, 79 and they cried out before him, “Kneel down!” 80 So he placed him over all the land of Egypt. 41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission 81 no one 82 will move his hand or his foot 83 in all the land of Egypt.” 41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 84 He also gave him Asenath 85 daughter of Potiphera, priest of On, 86 to be his wife. So Joseph took charge of 87 all the land of Egypt.
41:46 Now Joseph was 30 years old 88 when he began serving 89 Pharaoh king of Egypt. Joseph was commissioned by 90 Pharaoh and was in charge of 91 all the land of Egypt. 41:47 During the seven years of abundance the land produced large, bountiful harvests. 92 41:48 Joseph 93 collected all the excess food 94 in the land of Egypt during the seven years and stored it in the cities. 95 In every city he put the food gathered from the fields around it. 41:49 Joseph stored up a vast amount of grain, like the sand of the sea, 96 until he stopped measuring it because it was impossible to measure.
41:50 Two sons were born to Joseph before the famine came. 97 Asenath daughter of Potiphera, priest of On, was their mother. 98 41:51 Joseph named the firstborn Manasseh, 99 saying, 100 “Certainly 101 God has made me forget all my trouble and all my father’s house.” 41:52 He named the second child Ephraim, 102 saying, 103 “Certainly 104 God has made me fruitful in the land of my suffering.”
41:53 The seven years of abundance in the land of Egypt came to an end. 41:54 Then the seven years of famine began, 105 just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food. 41:55 When all the land of Egypt experienced the famine, the people cried out to Pharaoh for food. Pharaoh said to all the people of Egypt, 106 “Go to Joseph and do whatever he tells you.”
41:56 While the famine was over all the earth, 107 Joseph opened the storehouses 108 and sold grain to the Egyptians. The famine was severe throughout the land of Egypt. 41:57 People from every country 109 came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.
42:1 When Jacob heard 110 there was grain in Egypt, he 111 said to his sons, “Why are you looking at each other?” 112 42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us 113 so that we may live 114 and not die.” 115
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, 116 for he said, 117 “What if some accident 118 happens 119 to him?” 42:5 So Israel’s sons came to buy grain among the other travelers, 120 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. 121 Joseph’s brothers came and bowed down 122 before him with 123 their faces to the ground. 42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger 124 to them and spoke to them harshly. He asked, “Where do you come from?” They answered, 125 “From the land of Canaan, to buy grain for food.” 126
42:8 Joseph recognized his brothers, but they did not recognize him. 42:9 Then Joseph remembered 127 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!” 128
42:10 But they exclaimed, 129 “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.” 130 42:13 They replied, “Your servants are from a family of twelve brothers. 131 We are the sons of one man in the land of Canaan. The youngest is with our father at this time, 132 and one is no longer alive.” 133
42:14 But Joseph told them, “It is just as I said to you: 134 You are spies! 42:15 You will be tested in this way: As surely as Pharaoh lives, 135 you will not depart from this place unless your youngest brother comes here. 42:16 One of you must go and get 136 your brother, while 137 the rest of you remain in prison. 138 In this way your words may be tested to see if 139 you are telling the truth. 140 If not, then, as surely as Pharaoh lives, you are spies!” 42:17 He imprisoned 141 them all for three days. 42:18 On the third day Joseph said to them, “Do as I say 142 and you will live, 143 for I fear God. 144 42:19 If you are honest men, leave one of your brothers confined here in prison 145 while the rest of you go 146 and take grain back for your hungry families. 147 42:20 But you must bring 148 your youngest brother to me. Then 149 your words will be verified 150 and you will not die.” They did as he said. 151
42:21 They said to one other, 152 “Surely we’re being punished 153 because of our brother, because we saw how distressed he was 154 when he cried to us for mercy, but we refused to listen. That is why this distress 155 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!” 156 42:23 (Now 157 they did not know that Joseph could understand them, 158 for he was speaking through an interpreter.) 159 42:24 He turned away from them and wept. When he turned around and spoke to them again, 160 he had Simeon taken 161 from them and tied up 162 before their eyes.
42:25 Then Joseph gave orders to fill 163 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. 164 42:26 So they loaded their grain on their donkeys and left. 165
42:27 When one of them 166 opened his sack to get feed for his donkey at their resting place, 167 he saw his money in the mouth of his sack. 168 42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; 169 they turned trembling one to another 170 and said, “What in the world has God done to us?” 171
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 172 as if we were 173 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. 174 One is no longer alive, 175 and the youngest is with our father at this time 176 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 177 for your hungry households and go. 42:34 But bring your youngest brother back to me so I will know 178 that you are honest men and not spies. 179 Then I will give your brother back to you and you may move about freely in the land.’” 180
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. 181 Simeon is gone. 182 And now you want to take 183 Benjamin! Everything is against me.”
42:37 Then Reuben said to his father, “You may 184 put my two sons to death if I do not bring him back to you. Put him in my care 185 and I will bring him back to you.” 42:38 But Jacob 186 replied, “My son will not go down there with you, for his brother is dead and he alone is left. 187 If an accident happens to him on the journey you have to make, then you will bring down my gray hair 188 in sorrow to the grave.” 189
43:1 Now the famine was severe in the land. 190 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 191 us, ‘You will not see my face 192 unless your brother is with you.’ 43:4 If you send 193 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 194 on me by telling 195 the man you had one more brother?”
43:7 They replied, “The man questioned us 196 thoroughly 197 about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ 198 So we answered him in this way. 199 How could we possibly know 200 that he would say, 201 ‘Bring your brother down’?”
43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. 202 Then we will live 203 and not die – we and you and our little ones. 43:9 I myself pledge security 204 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. 205 43:10 But if we had not delayed, we could have traveled there and back 206 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; 207 you must take back 208 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 209 to the man. 210 43:14 May the sovereign God 211 grant you mercy before the man so that he may release 212 your other brother 213 and Benjamin! As for me, if I lose my children I lose them.” 214
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 215 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 216 brought the men into Joseph’s house. 217
43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of 218 the money that was returned in our sacks last time. 219 He wants to capture us, 220 make us slaves, and take 221 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 222 the first time 223 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 224 – in the mouth of his sack. So we have returned it. 225 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,” 226 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. 227 I had your money.” 228 Then he brought Simeon out to them.
43:24 The servant in charge 229 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 230 at noon, for they had heard 231 that they were to have a meal 232 there.
43:26 When Joseph came home, they presented him with the gifts they had brought inside, 233 and they bowed down to the ground before him. 43:27 He asked them how they were doing. 234 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. 235
43:29 When Joseph looked up 236 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.” 237 43:30 Joseph hurried out, for he was overcome by affection for his brother 238 and was at the point of tears. 239 So he went to his room and wept there.
43:31 Then he washed his face and came out. With composure he said, 240 “Set out the food.” 43:32 They set a place for him, a separate place for his brothers, 241 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 242 to do so.) 243 43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. 244 The men looked at each other in astonishment. 245 43:34 He gave them portions of the food set before him, 246 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. 247
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 248 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. 249
44:3 When morning came, 250 the men and their donkeys were sent off. 251 44:4 They had not gone very far from the city 252 when Joseph said 253 to the servant who was over his household, “Pursue the men at once! 254 When you overtake 255 them, say to them, ‘Why have you repaid good with evil? 44:5 Doesn’t my master drink from this cup 256 and use it for divination? 257 You have done wrong!’” 258
44:6 When the man 259 overtook them, he spoke these words to them. 44:7 They answered him, “Why does my lord say such things? 260 Far be it from your servants to do such a thing! 261 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, 262 he will die, and the rest of us will become my lord’s slaves!”
44:10 He replied, “You have suggested your own punishment! 263 The one who has it will become my slave, 264 but the rest of 265 you will go free.” 266 44:11 So each man quickly lowered 267 his sack to the ground and opened it. 44:12 Then the man 268 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 269 came back to Joseph’s house. He was still there, 270 and they threw themselves to the ground before him. 44:15 Joseph said to them, “What did you think you were doing? 271 Don’t you know that a man like me can find out things like this by divination?” 272
44:16 Judah replied, “What can we say 273 to my lord? What can we speak? How can we clear ourselves? 274 God has exposed the sin of your servants! 275 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 276 you may go back 277 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. 278 Please do not get angry with your servant, 279 for you are just like Pharaoh. 280 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. 281 The boy’s 282 brother is dead. He is the only one of his mother’s sons left, 283 and his father loves him.’
44:21 “Then you told your servants, ‘Bring him down to me so I can see 284 him.’ 285 44:22 We said to my lord, ‘The boy cannot leave his father. If he leaves his father, his father 286 will die.’ 287 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. 288 If our youngest brother is with us, then we will go, 289 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. 290 44:28 The first disappeared 291 and I said, “He has surely been torn to pieces.” I have not seen him since. 44:29 If you take 292 this one from me too and an accident happens to him, then you will bring down my gray hair 293 in tragedy 294 to the grave.’ 295
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. 296 44:31 When he sees the boy is not with us, 297 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, 298 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 299 my father’s pain.” 300
45:1 Joseph was no longer able to control himself before all his attendants, 301 so he cried out, “Make everyone go out from my presence!” No one remained 302 with Joseph when he made himself known to his brothers. 45:2 He wept loudly; 303 the Egyptians heard it and Pharaoh’s household heard about it. 304
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, 305 for God sent me 306 ahead of you to preserve life! 45:6 For these past two years there has been famine in 307 the land and for five more years there will be neither plowing nor harvesting. 45:7 God sent me 308 ahead of you to preserve you 309 on the earth and to save your lives 310 by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser 311 to Pharaoh, lord over all his household, and ruler over all the land of Egypt. 45:9 Now go up to my father quickly 312 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 313 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 314 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. 315 45:13 So tell 316 my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” 317
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 318 in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased 319 Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go 320 to the land of Canaan! 45:18 Get your father and your households and come to me! Then I will give you 321 the best land in Egypt and you will eat 322 the best 323 of the land.’ 45:19 You are also commanded to say, 324 ‘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 325 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. 326 Joseph gave them wagons as Pharaoh had instructed, 327 and he gave them provisions for the journey. 45:22 He gave sets of clothes to each one of them, 328 but to Benjamin he gave three hundred pieces of silver and five sets of clothes. 329 45:23 To his father he sent the following: 330 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.” 331
45:25 So they went up from Egypt and came to their father Jacob in the land of Canaan. 332 45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, 333 for he did not believe them. 45:27 But when they related to him everything Joseph had said to them, 334 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.”
1 tn Heb “two years, days.”
2 tn Heb “was dreaming.”
3 tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.
4 tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
5 tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
6 tn Heb “coming up.”
7 tn Heb “fat.”
8 tn Heb “And look.”
9 tn Heb “And look, a dream.”
sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.
10 tn Heb “his spirit.”
11 tn Heb “he sent and called,” which indicates an official summons.
12 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
13 tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).
14 tn “there was no interpreter.”
15 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
16 tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
17 tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”
18 tn Or “slave.”
19 tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.
20 tn The words “our dreams” are supplied in the translation for stylistic reasons.
21 tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
22 tn Heb “interpreted.”
23 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
24 tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.
25 tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
26 tn Heb “dreamed a dream.”
27 tn Heb “there is no one interpreting.”
28 tn Heb “saying.”
29 tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”
30 tn Heb “not within me.”
31 tn Heb “God will answer.”
32 tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).
33 tn Heb “In my dream look, I was standing.” The use of the particle הִנֵּה (hinneh, “look”) here (and also in vv. 18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes.
34 tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”
35 tn Heb “And look.”
36 tn The word “cows” is supplied here in the translation for stylistic reasons.
37 tn Heb “the seven first fat cows.”
38 tn Heb “when they went inside them.”
39 tn Heb “it was not known.”
40 tn Heb “and I saw in my dream and look.”
41 tn Heb “And look.”
42 tn The words “all this” have been supplied in the translation for stylistic reasons.
43 tn Heb “and there was no one telling me.”
44 tn Heb “the dream of Pharaoh is one.”
45 tn Heb “declared.”
46 tn The active participle here indicates what is imminent.
47 tn Heb “one dream it is.”
48 tn Heb “are.” Another option is to translate, “There will be seven years of famine.”
49 tn Heb “it is the word that I spoke.”
50 tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
51 tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.
52 tn Heb “known.”
53 tn Or “heavy.”
54 tn Heb “and concerning the repeating of the dream to Pharaoh two times.” The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive “of the dream.”
55 tn Heb “established.”
56 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
57 tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.
58 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.
59 tn Heb “and let him set him.”
60 tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”
61 tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.
62 tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.
63 tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.
64 tn Heb “all the food.”
65 tn Heb “under the hand of Pharaoh.”
66 tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.
67 tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.
68 tn Heb “and the land will not be cut off in the famine.”
69 tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”
70 tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.
71 tn The rhetorical question expects the answer “No, of course not!”
72 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
73 tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.
74 tn Heb “only the throne, I will be greater than you.”
75 tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”
76 sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.
77 tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.
78 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
79 tn Heb “and he caused him to ride in the second chariot which was his.”
80 tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).
81 tn Heb “apart from you.”
82 tn Heb “no man,” but here “man” is generic, referring to people in general.
83 tn The idiom “lift up hand or foot” means “take any action” here.
84 sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD3 1262).
85 sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.
86 sn On (also in v. 50) is another name for the city of Heliopolis.
87 tn Heb “and he passed through.”
88 tn Heb “a son of thirty years.”
89 tn Heb “when he stood before.”
90 tn Heb “went out from before.”
91 tn Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”
92 tn Heb “brought forth by handfuls.”
93 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
94 tn Heb “all the food.”
95 tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”
96 tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.
97 tn Heb “before the year of the famine came.”
98 tn Heb “gave birth for him.”
99 sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.
100 tn The word “saying” has been supplied in the translation for stylistic reasons.
101 tn Or “for.”
102 sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.
103 tn The word “saying” has been supplied in the translation for stylistic reasons.
104 tn Or “for.”
105 tn Heb “began to arrive.”
106 tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.
107 tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.
108 tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.
109 tn Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view.
110 tn Heb “saw.”
111 tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
112 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.
113 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.
114 tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.
115 tn The imperfect tense continues the nuance of the verb before it.
116 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.
117 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.
118 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.
119 tn Heb “encounters.”
120 tn Heb “in the midst of the coming ones.”
121 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.
122 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).
123 tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.
124 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.
125 tn Heb “said.”
126 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.
127 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
128 tn Heb “to see the nakedness of the land you have come.”
129 tn Heb “and they said to him.” In context this is best understood as an exclamation.
130 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.
131 tn Heb “twelve [were] your servants, brothers [are] we.”
132 tn Heb “today.”
133 tn Heb “and the one is not.”
134 tn Heb “to you, saying.”
135 tn Heb “[By] the life of Pharaoh.”
sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.
136 tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.
137 tn The disjunctive clause is here circumstantial-temporal.
138 tn Heb “bound.”
139 tn The words “to see” have been supplied in the translation for stylistic reasons.
140 tn Heb “the truth [is] with you.”
141 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.
142 tn Heb “Do this.”
143 tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.
144 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.
145 tn Heb “bound in the house of your prison.”
146 tn The disjunctive clause is circumstantial-temporal.
147 tn Heb “[for] the hunger of your households.”
148 tn The imperfect here has an injunctive force.
149 tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.
150 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.
151 tn Heb “and they did so.”
152 tn Heb “a man to his neighbor.”
153 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.”
154 tn Heb “the distress of his soul.”
155 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.
156 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.
157 tn The disjunctive clause provides supplemental information that is important to the story.
158 tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.
159 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.
160 tn Heb “and he turned to them and spoke to them.”
161 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.
162 tn Heb “and he bound him.” See the note on the preceding verb “taken.”
163 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.
164 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).
165 tn Heb “and they went from there.”
166 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.
167 tn Heb “at the lodging place.”
168 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.
169 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.”
170 tn Heb “and they trembled, a man to his neighbor.”
171 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.
172 tn Heb “made us.”
173 tn The words “if we were” have been supplied in the translation for stylistic reasons.
174 tn Heb “twelve [were] we, brothers, sons of our father [are] we.”
175 tn Heb “the one is not.”
176 tn Heb “today.”
177 tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
178 tn After the imperative, the cohortative with prefixed vav indicates purpose/result.
179 tn Heb “that you are not spies, that you are honest men.”
180 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.
181 tn Heb “is not.”
182 tn Heb “is not.”
183 tn The nuance of the imperfect verbal form is desiderative here.
184 tn The nuance of the imperfect verbal form is permissive here.
185 tn Heb “my hand.”
186 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
187 sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.
188 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.
189 tn Heb “to Sheol,” the dwelling place of the dead.
190 tn The disjunctive clause gives supplemental information that is important to the storyline.
191 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.
192 tn The idiom “see my face” means “have an audience with me.”
193 tn Heb “if there is you sending,” that is, “if you send.”
194 tn The verb may even have a moral connotation here, “Why did you do evil to me?”
195 tn The infinitive construct here explains how they brought trouble on Jacob.
196 tn The word “us” has been supplied in the translation for stylistic reasons.
197 tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.
198 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.
199 tn Heb “and we told to him according to these words.”
200 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).
201 tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).
202 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.”
203 tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.
204 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.
205 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.
206 tn Heb “we could have returned.”
207 tn Heb “in your hand.”
208 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.
209 tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”
210 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).
211 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
212 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.
213 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).
214 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.
215 tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.
216 tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.
217 sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.
218 tn Heb “over the matter of.”
219 tn Heb “in the beginning,” that is, at the end of their first visit.
220 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.
221 tn The word “take” has been supplied in the translation for stylistic reasons.
222 tn The infinitive absolute is used for emphasis before the finite verbal form.
223 tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).
224 tn Heb “in its weight.”
225 tn Heb “brought it back in our hand.”
226 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.
227 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.
228 tn Heb “your money came to me.”
229 tn Heb “the man.”
230 tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
231 tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
232 tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
233 tn Heb “into the house.”
234 tn Heb “concerning peace.”
235 tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.
236 tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.
237 sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.
238 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.
239 tn Heb “and he sought to weep.”
240 tn Heb “and he controlled himself and said.”
241 tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
242 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.
243 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.
sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.
244 tn Heb “the firstborn according to his birthright and the youngest according to his youth.”
245 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.
246 tn Heb “and he lifted up portions from before his face to them.”
247 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.
248 tn The imperfect verbal form is used here to express Joseph’s instructions.
249 tn Heb “and he did according to the word of Joseph which he spoke.”
250 tn Heb “the morning was light.”
251 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.
252 tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”
253 tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.
254 tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.
255 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.”
256 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.
257 tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.
258 tn Heb “you have caused to be evil what you have done.”
259 tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.
260 tn Heb “Why does my lord speak according to these words?”
261 tn Heb “according to this thing.”
262 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.
263 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.
264 tn Heb “The one with whom it is found will become my slave.”
265 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
266 tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.
sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.
267 tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.
268 tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.
269 sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.
270 tn The disjunctive clause here provides supplemental information.
271 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?”
272 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.
273 tn The imperfect verbal form here indicates the subject’s potential.
274 tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”
275 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.
276 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
277 tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).
278 tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”
279 tn Heb “and let not your anger burn against your servant.”
280 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.
281 tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.
282 tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.
283 tn Heb “he, only he, to his mother is left.”
284 tn The cohortative after the imperative indicates purpose here.
285 tn Heb “that I may set my eyes upon him.”
286 tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.
287 tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.
288 tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.
289 tn Heb “go down.”
290 tn Heb “that two sons my wife bore to me.”
291 tn Heb “went forth from me.”
292 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.”
293 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.
294 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).
295 tn Heb “to Sheol,” the dwelling place of the dead.
296 tn Heb “his life is bound up in his life.”
297 tn Heb “when he sees that there is no boy.”
298 tn Or “for.”
299 tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”
300 tn Heb “the calamity which would find my father.”
301 tn Heb “all the ones standing beside him.”
302 tn Heb “stood.”
303 tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.
304 tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.
305 tn Heb “let there not be anger in your eyes.”
306 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.
307 tn Heb “the famine [has been] in the midst of.”
308 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).
309 tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”
310 tn The infinitive gives a second purpose for God’s action.
311 tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.
312 tn Heb “hurry and go up.”
313 tn The perfect verbal form with vav consecutive here expresses instruction.
314 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.”
315 tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”
316 tn The perfect verbal form with the vav consecutive here expresses instruction.
317 tn Heb “and hurry and bring down my father to here.”
318 tn Heb “and the sound was heard.”
319 tn Heb “was good in the eyes of.”
320 tn Heb “and go! Enter!”
321 tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.
322 tn After the cohortative the imperative with vav states the ultimate goal.
323 tn Heb “fat.”
324 tn The words “to say” have been supplied in the translation for stylistic reasons.
325 tn Heb “let not your eye regard.”
326 tn Heb “and the sons of Israel did so.”
327 tn Heb “according to the mouth of Pharaoh.”
328 tn Heb “to all of them he gave, to each one, changes of outer garments.”
329 tn Heb “changes of outer garments.”
330 tn Heb “according to this.”
331 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.
332 tn Heb “and they entered the land of Canaan to their father.”
333 tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.
334 tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”
