Kejadian 37:28

37:28 So when the Midianite ¹  merchants passed by, Joseph’s brothers pulled ²  him ³  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ⁴  then took Joseph to Egypt.

Kejadian 30:24

30:24 She named him Joseph, ⁵  saying, “May the Lord give me yet another son.”

Kejadian 33:7

33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down.

Kejadian 37:5

37:5 Joseph ⁶  had a dream, ⁷  and when he told his brothers about it, ⁸  they hated him even more. ⁹ 

Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ¹⁰  He tore his clothes,

Kejadian 37:31

37:31 So they took Joseph’s tunic, killed a young goat, ¹¹  and dipped the tunic in the blood.

Kejadian 37:33

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! ¹²  Joseph has surely been torn to pieces!”

Kejadian 39:2

39:2 The Lord was with Joseph. He was successful ¹³  and lived ¹⁴  in the household of his Egyptian master.

Kejadian 40:4

40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. ¹⁵ 

They spent some time in custody. ¹⁶ 

Kejadian 40:12

40:12 “This is its meaning,” Joseph said to him. “The three branches represent ¹⁷  three days.

Kejadian 40:18

40:18 Joseph replied, “This is its meaning: The three baskets represent ¹⁸  three days.

Kejadian 41:16-17

41:16 Joseph replied to Pharaoh, “It is not within my power, ¹⁹  but God will speak concerning ²⁰  the welfare of Pharaoh.” ²¹ 

41:17 Then Pharaoh said to Joseph, “In my dream I was standing ²²  by the edge of the Nile.

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ²³  you in authority over all the land of Egypt.” ²⁴ 

Kejadian 41:57

41:57 People from every country ²⁵  came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.

Kejadian 42:14

42:14 But Joseph told them, “It is just as I said to you: ²⁶  You are spies!

Kejadian 42:18

42:18 On the third day Joseph said to them, “Do as I say ²⁷  and you will live, ²⁸  for I fear God. ²⁹ 

Kejadian 42:23

42:23 (Now ³⁰  they did not know that Joseph could understand them, ³¹  for he was speaking through an interpreter.) ³² 

Kejadian 43:19

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.

Kejadian 44:14

44:14 So Judah and his brothers ³³  came back to Joseph’s house. He was still there, ³⁴  and they threw themselves to the ground before him.

Kejadian 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Kejadian 46:28

46:28 Jacob ³⁵  sent Judah before him to Joseph to accompany him to Goshen. ³⁶  So they came to the land of Goshen.

Kejadian 47:5

47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you.

Kejadian 47:7

47:7 Then Joseph brought in his father Jacob and presented him ³⁷  before Pharaoh. Jacob blessed ³⁸  Pharaoh.

Kejadian 47:16

47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food ³⁹  in exchange for ⁴⁰  your livestock.”

Kejadian 49:22

49:22 Joseph is a fruitful bough, ⁴¹ 

a fruitful bough near a spring

whose branches ⁴²  climb over the wall.

Kejadian 50:1

The Burials of Jacob and Joseph

50:1 Then Joseph hugged his father’s face. ⁴³  He wept over him and kissed him.

Kejadian 50:16

50:16 So they sent word ⁴⁴  to Joseph, saying, “Your father gave these instructions before he died:

Kejadian 50:19

50:19 But Joseph answered them, “Don’t be afraid. Am ⁴⁵  I in the place of God?

Kejadian 50:26

50:26 So Joseph died at the age of 110. ⁴⁶  After they embalmed him, his body ⁴⁷  was placed in a coffin in Egypt.

[37:28]  ¹ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ² 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]  ³ 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]  ⁴ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[30:24]  ⁵ sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.

[37:5]  ⁶ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ⁷ tn Heb “dreamed a dream.”

[37:5]  ⁸ 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]  ⁹ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[37:29]  ¹⁰ 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]  ¹¹ 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.

[37:33]  ¹² 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.

[39:2]  ¹³ 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]  ¹⁴ tn Heb “and he was.”

[40:4]  ¹⁵ 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]  ¹⁶ tn Heb “they were days in custody.”

[40:12]  ¹⁷ tn Heb “the three branches [are].”

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

[41:16]  ¹⁹ tn Heb “not within me.”

[41:16]  ²⁰ tn Heb “God will answer.”

[41:16]  ²¹ 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]  ²² 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.

[41:41]  ²³ 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]  ²⁴ 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.

[41:57]  ²⁵ 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.

[42:14]  ²⁶ tn Heb “to you, saying.”

[42:18]  ²⁷ tn Heb “Do this.”

[42:18]  ²⁸ tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ²⁹ 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.

[42:23]  ³⁰ tn The disjunctive clause provides supplemental information that is important to the story.

[42:23]  ³¹ 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]  ³² 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.

[44:14]  ³³ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

[44:14]  ³⁴ tn The disjunctive clause here provides supplemental information.

[46:28]  ³⁵ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ³⁶ tn Heb “to direct before him to Goshen.”

[47:7]  ³⁷ tn Heb “caused him to stand.”

[47:7]  ³⁸ 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.

[47:16]  ³⁹ tn The word “food” has been supplied in the translation for stylistic reasons.

[47:16]  ⁴⁰ tn On the use of the preposition here see BDB 90 s.v. בְּ.

[49:22]  ⁴¹ tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.

[49:22]  ⁴² tn Heb “daughters.”

[50:1]  ⁴³ tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.

[50:16]  ⁴⁴ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.

[50:19]  ⁴⁵ tn Heb “For am I.”

[50:26]  ⁴⁶ tn Heb “son of a hundred and ten years.”

[50:26]  ⁴⁷ tn Heb “he.”