Genesis 39–46

Footnotes

1. 1 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.
2. 2 Captain of the guard. See the note on this phrase in .
3. 3 Heb “from the hand of.”
4. 4 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).
5. 5 Heb “and he was.”
6. 6 The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
7. 7 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.
8. 8 Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
9. 9 Heb “put into his hand.”
10. 10 Heb “and it was from then.”
11. 11 Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
12. 12 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).
13. 13 Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
14. 14 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.
15. 15 Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
16. 16 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.
17. 17 Heb “hand.” This is a metonymy for being under the control or care of Joseph.
18. 18 Heb “did not know.”
19. 19 The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
20. 20 Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
21. 21 Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
22. 22 Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse. The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5–7, especially 7:6–27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19–35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” 35 (1973): 285–97.
23. 23 Heb “and he said.”
24. 24 Heb “know.”
25. 25 The word “here” has been supplied in the translation for stylistic reasons.
26. 26 Heb “hand.” This is a metonymy for being under the control or care of Joseph.
27. 27 The nuance of potential imperfect fits this context.
28. 28 The verse begins with the temporal indicator, followed by the infinitive construct with the preposition ךְּ (ké). This clause could therefore be taken as temporal.
29. 29 Heb “listen to.”
30. 30 Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.
31. 31 Heb “and it was about this day.”
32. 32 Heb “the men of the house.”
33. 33 Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
34. 34 For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” 2 (1952): 85–87.
35. 35 The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. ). 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. , ).
36. 36 A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
37. 37 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.
38. 38 Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
39. 39 Heb “and I cried out with a loud voice.”
40. 40 Heb “that I raised.”
41. 41 Heb “and she spoke to him according to these words, saying.”
42. 42 That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
43. 43 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. .
44. 44 Heb “and when his master heard the words of his wife which she spoke to him, saying.”
45. 45 Heb “according to these words.”
46. 46 Heb “did to me.”
47. 47 Heb “his anger burned.”
48. 48 Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
49. 49 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,” 69 (1976): 177.
50. 50 Heb “and he extended to him loyal love.”
51. 51 Or “the chief jailer” (also in the following verses).
52. 52 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.
53. 53 Heb “was not looking at anything.”
54. 54 Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
55. 1 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 ). Nehemiah held this post in Persia.
56. 2 The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
57. 3 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.
58. 4 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.
59. 5 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.
60. 6 Heb “they were days in custody.”
61. 7 Heb “dreamed a dream.”
62. 8 Heb “a man his dream in one night.”
63. 9 Heb “a man according to the interpretation of his dream.”
64. 10 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.
65. 11 Heb “why are your faces sad today?”
66. 12 Heb “a dream we dreamed.”
67. 13 The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
68. 14 The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.
69. 15 Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.
70. 16 The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.
71. 17 Heb “the three branches [are].”
72. 18 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.”
73. 19 Heb “according to the former custom.”
74. 20 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.
75. 21 This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.
76. 22 Heb “deal with me [in] kindness.”
77. 23 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.
78. 24 Heb “house.” The word “prison” has been substituted in the translation for clarity.
79. 25 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.
80. 26 Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
81. 27 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 h̬a-rí and Genesis 40, 16 ḥōrî,” 13 [1980]: 14–16).
82. 28 Heb “the three baskets [are].”
83. 29 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.
84. 30 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).
85. 31 Heb “his cupbearing.”
86. 32 Heb “had interpreted for them.” The dreams were fulfilled exactly as Joseph had predicted, down to the very detail. Here was confirmation that Joseph could interpret dreams and that his own dreams were still valid. It would have been a tremendous encouragement to his faith, but it would also have been a great disappointment to spend two more years in jail.
87. 33 The wayyiqtol verbal form here has a reiterative or emphasizing function.
88. 1 Heb “two years, days.”
89. 2 Heb “was dreaming.”
90. 3 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.
91. 4 Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
92. 5 Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
93. 6 Heb “coming up.”
94. 7 Heb “fat.”
95. 8 Heb “And look.”
96. 9 Heb “And look, a dream.” 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.
97. 10 Heb “his spirit.”
98. 11 Heb “he sent and called,” which indicates an official summons.
99. 12 The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
100. 13 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).
101. 14 “there was no interpreter.”
102. 15 Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
103. 16 Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
104. 17 Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”
105. 18 Or “slave.”
106. 19 Heb “a servant to the captain of the guards.” On this construction see §129.c.
107. 20 The words “our dreams” are supplied in the translation for stylistic reasons.
108. 21 Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
109. 22 Heb “interpreted.”
110. 23 Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
111. 24 Heb “him”; the referent (the baker) has been specified in the translation for clarity.
112. 25 Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
113. 26 Heb “dreamed a dream.”
114. 27 Heb “there is no one interpreting.”
115. 28 Heb “saying.”
116. 29 Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”
117. 30 Heb “not within me.”
118. 31 Heb “God will answer.”
119. 32 The expression שְׁלוֹם פַּרְעֹה (shélom 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. , , ).
120. 33 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.
121. 34 Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”
122. 35 Heb “And look.”
123. 36 The word “cows” is supplied here in the translation for stylistic reasons.
124. 37 Heb “the seven first fat cows.”
125. 38 Heb “when they went inside them.”
126. 39 Heb “it was not known.”
127. 40 Heb “and I saw in my dream and look.”
128. 41 Heb “And look.”
129. 42 The words “all this” have been supplied in the translation for stylistic reasons.
130. 43 Heb “and there was no one telling me.”
131. 44 Heb “the dream of Pharaoh is one.”
132. 45 Heb “declared.”
133. 46 The active participle here indicates what is imminent.
134. 47 Heb “one dream it is.”
135. 48 Heb “are.” Another option is to translate, “There will be seven years of famine.”
136. 49 Heb “it is the word that I spoke.”
137. 50 The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
138. 51 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.
139. 52 Heb “known.”