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37 וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן׃

אֵ֣לֶּה׀ תֹּלְד֣וֹת יַעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַֽע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם׃

וְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים׃

וַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכָּל־אֶחָ֔יו וַֽיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם׃

וַיַּחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ׃

וַיֹּ֖אמֶר אֲלֵיהֶ֑ם שִׁמְעוּ־נָ֕א הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֥ר חָלָֽמְתִּי׃

וְ֠הִנֵּה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֙ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּֽשְׁתַּחֲוֶ֖יןָ לַאֲלֻמָּתִֽי׃

וַיֹּ֤אמְרוּ לוֹ֙ אֶחָ֔יו הֲמָלֹ֤ךְ תִּמְלֹךְ֙ עָלֵ֔ינוּ אִם־מָשׁ֥וֹל תִּמְשֹׁ֖ל בָּ֑נוּ וַיּוֹסִ֤פוּ עוֹד֙ שְׂנֹ֣א אֹת֔וֹ עַל־חֲלֹמֹתָ֖יו וְעַל־דְּבָרָֽיו׃

וַיַּחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּֽי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִֽשְׁתַּחֲוִ֖ים לִֽי׃

10 וַיְסַפֵּ֣ר אֶל־אָבִיו֮ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּחֲוֺ֥ת לְךָ֖ אָֽרְצָה׃

11 וַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר׃

12 וַיֵּלְכ֖וּ אֶחָ֑יו לִרְע֛וֹת אֶׄתׄ־צֹ֥אן אֲבִיהֶ֖ם בִּשְׁכֶֽם׃

13 וַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֙יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי׃

14 וַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֙יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֙הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה׃

15 וַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ׃

16 וַיֹּ֕אמֶר אֶת־אַחַ֖י אָנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים׃

17 וַיֹּ֤אמֶר הָאִישׁ֙ נָסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֙עְתִּי֙ אֹֽמְרִ֔ים נֵלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן׃

18 וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק וּבְטֶ֙רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּֽתְנַכְּל֥וּ אֹת֖וֹ לַהֲמִיתֽוֹ׃

19 וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא׃

20 וְעַתָּ֣ה׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו׃

21 וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃

22 וַיֹּ֨אמֶר אֲלֵהֶ֣ם׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃

23 וַֽיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו׃

24 וַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם׃

25 וַיֵּשְׁבוּ֮ לֶֽאֱכָל־לֶחֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה׃

26 וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃

27 לְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֙נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַֽיִּשְׁמְע֖וּ אֶחָֽיו׃

28 וַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַֽיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה׃

29 וַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃

30 וַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא׃

31 וַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַֽיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם׃

32 וַֽיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֙יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא׃

33 וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף׃

34 וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים׃

35 וַיָּקֻמוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו׃

36 וְהַ֨מְּדָנִ֔ים מָכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים׃ פ

38 וַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֵּ֥רֶד יְהוּדָ֖ה מֵאֵ֣ת אֶחָ֑יו וַיֵּ֛ט עַד־אִ֥ישׁ עֲדֻלָּמִ֖י וּשְׁמ֥וֹ חִירָֽה׃

וַיַּרְא־שָׁ֧ם יְהוּדָ֛ה בַּת־אִ֥ישׁ כְּנַעֲנִ֖י וּשְׁמ֣וֹ שׁ֑וּעַ וַיִּקָּחֶ֖הָ וַיָּבֹ֥א אֵלֶֽיהָ׃

וַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ עֵֽר׃

וַתַּ֥הַר ע֖וֹד וַתֵּ֣לֶד בֵּ֑ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ אוֹנָֽן׃

וַתֹּ֤סֶף עוֹד֙ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁלָ֑ה וְהָיָ֥ה בִכְזִ֖יב בְּלִדְתָּ֥הּ אֹתֽוֹ׃

וַיִּקַּ֧ח יְהוּדָ֛ה אִשָּׁ֖ה לְעֵ֣ר בְּכוֹר֑וֹ וּשְׁמָ֖הּ תָּמָֽר׃

וַיְהִ֗י עֵ֚ר בְּכ֣וֹר יְהוּדָ֔ה רַ֖ע בְּעֵינֵ֣י יְהוָ֑ה וַיְמִתֵ֖הוּ יְהוָֽה׃

וַיֹּ֤אמֶר יְהוּדָה֙ לְאוֹנָ֔ן בֹּ֛א אֶל־אֵ֥שֶׁת אָחִ֖יךָ וְיַבֵּ֣ם אֹתָ֑הּ וְהָקֵ֥ם זֶ֖רַע לְאָחִֽיךָ׃

וַיֵּ֣דַע אוֹנָ֔ן כִּ֛י לֹּ֥א ל֖וֹ יִהְיֶ֣ה הַזָּ֑רַע וְהָיָ֞ה אִם־בָּ֨א אֶל־אֵ֤שֶׁת אָחִיו֙ וְשִׁחֵ֣ת אַ֔רְצָה לְבִלְתִּ֥י נְתָן־זֶ֖רַע לְאָחִֽיו׃

10 וַיֵּ֛רַע בְּעֵינֵ֥י יְהוָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה וַיָּ֖מֶת גַּם־אֹתֽוֹ׃

11 וַיֹּ֣אמֶר יְהוּדָה֩ לְתָמָ֨ר כַּלָּת֜וֹ שְׁבִ֧י אַלְמָנָ֣ה בֵית־אָבִ֗יךְ עַד־יִגְדַּל֙ שֵׁלָ֣ה בְנִ֔י כִּ֣י אָמַ֔ר פֶּן־יָמ֥וּת גַּם־ה֖וּא כְּאֶחָ֑יו וַתֵּ֣לֶךְ תָּמָ֔ר וַתֵּ֖שֶׁב בֵּ֥ית אָבִֽיהָ׃

12 וַיִּרְבּוּ֙ הַיָּמִ֔ים וַתָּ֖מָת בַּת־שׁ֣וּעַ אֵֽשֶׁת־יְהוּדָ֑ה וַיִּנָּ֣חֶם יְהוּדָ֗ה וַיַּ֜עַל עַל־גֹּֽזֲזֵ֤י צֹאנוֹ֙ ה֗וּא וְחִירָ֛ה רֵעֵ֥הוּ הָעֲדֻלָּמִ֖י תִּמְנָֽתָה׃

13 וַיֻּגַּ֥ד לְתָמָ֖ר לֵאמֹ֑ר הִנֵּ֥ה חָמִ֛יךְ עֹלֶ֥ה תִמְנָ֖תָה לָגֹ֥ז צֹאנֽוֹ׃

14 וַתָּסַר֩ בִּגְדֵ֨י אַלְמְנוּתָ֜הּ מֵֽעָלֶ֗יהָ וַתְּכַ֤ס בַּצָּעִיף֙ וַתִּתְעַלָּ֔ף וַתֵּ֙שֶׁב֙ בְּפֶ֣תַח עֵינַ֔יִם אֲשֶׁ֖ר עַל־דֶּ֣רֶךְ תִּמְנָ֑תָה כִּ֤י רָאֲתָה֙ כִּֽי־גָדַ֣ל שֵׁלָ֔ה וְהִ֕וא לֹֽא־נִתְּנָ֥ה ל֖וֹ לְאִשָּֽׁה׃

15 וַיִּרְאֶ֣הָ יְהוּדָ֔ה וַֽיַּחְשְׁבֶ֖הָ לְזוֹנָ֑ה כִּ֥י כִסְּתָ֖ה פָּנֶֽיהָ׃

16 וַיֵּ֨ט אֵלֶ֜יהָ אֶל־הַדֶּ֗רֶךְ וַיֹּ֙אמֶר֙ הָֽבָה־נָּא֙ אָב֣וֹא אֵלַ֔יִךְ כִּ֚י לֹ֣א יָדַ֔ע כִּ֥י כַלָּת֖וֹ הִ֑וא וַתֹּ֙אמֶר֙ מַה־תִּתֶּן־לִּ֔י כִּ֥י תָב֖וֹא אֵלָֽי׃

17 וַיֹּ֕אמֶר אָנֹכִ֛י אֲשַׁלַּ֥ח גְּדִֽי־עִזִּ֖ים מִן־הַצֹּ֑אן וַתֹּ֕אמֶר אִם־תִּתֵּ֥ן עֵרָב֖וֹן עַ֥ד שָׁלְחֶֽךָ׃

18 וַיֹּ֗אמֶר מָ֣ה הָֽעֵרָבוֹן֮ אֲשֶׁ֣ר אֶתֶּן־לָּךְ֒ וַתֹּ֗אמֶר חֹתָֽמְךָ֙ וּפְתִילֶ֔ךָ וּמַטְּךָ֖ אֲשֶׁ֣ר בְּיָדֶ֑ךָ וַיִּתֶּן־לָּ֛הּ וַיָּבֹ֥א אֵלֶ֖יהָ וַתַּ֥הַר לֽוֹ׃

19 וַתָּ֣קָם וַתֵּ֔לֶךְ וַתָּ֥סַר צְעִיפָ֖הּ מֵעָלֶ֑יהָ וַתִּלְבַּ֖שׁ בִּגְדֵ֥י אַלְמְנוּתָֽהּ׃

20 וַיִּשְׁלַ֨ח יְהוּדָ֜ה אֶת־גְּדִ֣י הָֽעִזִּ֗ים בְּיַד֙ רֵעֵ֣הוּ הָֽעֲדֻלָּמִ֔י לָקַ֥חַת הָעֵרָב֖וֹן מִיַּ֣ד הָאִשָּׁ֑ה וְלֹ֖א מְצָאָֽהּ׃

21 וַיִּשְׁאַ֞ל אֶת־אַנְשֵׁ֤י מְקֹמָהּ֙ לֵאמֹ֔ר אַיֵּ֧ה הַקְּדֵשָׁ֛ה הִ֥וא בָעֵינַ֖יִם עַל־הַדָּ֑רֶךְ וַיֹּ֣אמְר֔וּ לֹא־הָיְתָ֥ה בָזֶ֖ה קְדֵשָֽׁה׃

22 וַיָּ֙שָׁב֙ אֶל־יְהוּדָ֔ה וַיֹּ֖אמֶר לֹ֣א מְצָאתִ֑יהָ וְגַ֨ם אַנְשֵׁ֤י הַמָּקוֹם֙ אָֽמְר֔וּ לֹא־הָיְתָ֥ה בָזֶ֖ה קְדֵשָֽׁה׃

23 וַיֹּ֤אמֶר יְהוּדָה֙ תִּֽקַּֽח־לָ֔הּ פֶּ֖ן נִהְיֶ֣ה לָב֑וּז הִנֵּ֤ה שָׁלַ֙חְתִּי֙ הַגְּדִ֣י הַזֶּ֔ה וְאַתָּ֖ה לֹ֥א מְצָאתָֽהּ׃

24 וַיְהִ֣י׀ כְּמִשְׁלֹ֣שׁ חֳדָשִׁ֗ים וַיֻּגַּ֨ד לִֽיהוּדָ֤ה לֵֽאמֹר֙ זָֽנְתָה֙ תָּמָ֣ר כַּלָּתֶ֔ךָ וְגַ֛ם הִנֵּ֥ה הָרָ֖ה לִזְנוּנִ֑ים וַיֹּ֣אמֶר יְהוּדָ֔ה הוֹצִיא֖וּהָ וְתִשָּׂרֵֽף׃

25 הִ֣וא מוּצֵ֗את וְהִ֨יא שָׁלְחָ֤ה אֶל־חָמִ֙יהָ֙ לֵאמֹ֔ר לְאִישׁ֙ אֲשֶׁר־אֵ֣לֶּה לּ֔וֹ אָנֹכִ֖י הָרָ֑ה וַתֹּ֙אמֶר֙ הַכֶּר־נָ֔א לְמִ֞י הַחֹתֶ֧מֶת וְהַפְּתִילִ֛ים וְהַמַּטֶּ֖ה הָאֵֽלֶּה׃

26 וַיַּכֵּ֣ר יְהוּדָ֗ה וַיֹּ֙אמֶר֙ צָֽדְקָ֣ה מִמֶּ֔נִּי כִּֽי־עַל־כֵּ֥ן לֹא־נְתַתִּ֖יהָ לְשֵׁלָ֣ה בְנִ֑י וְלֹֽא־יָסַ֥ף ע֖וֹד לְדַעְתָּֽה׃

27 וַיְהִ֖י בְּעֵ֣ת לִדְתָּ֑הּ וְהִנֵּ֥ה תְאוֹמִ֖ים בְּבִטְנָֽהּ׃

28 וַיְהִ֥י בְלִדְתָּ֖הּ וַיִּתֶּן־יָ֑ד וַתִּקַּ֣ח הַמְיַלֶּ֗דֶת וַתִּקְשֹׁ֨ר עַל־יָד֤וֹ שָׁנִי֙ לֵאמֹ֔ר זֶ֖ה יָצָ֥א רִאשֹׁנָֽה׃

29 וַיְהִ֣י׀ כְּמֵשִׁ֣יב יָד֗וֹ וְהִנֵּה֙ יָצָ֣א אָחִ֔יו וַתֹּ֕אמֶר מַה־פָּרַ֖צְתָּ עָלֶ֣יךָ פָּ֑רֶץ וַיִּקְרָ֥א שְׁמ֖וֹ פָּֽרֶץ׃

30 וְאַחַר֙ יָצָ֣א אָחִ֔יו אֲשֶׁ֥ר עַל־יָד֖וֹ הַשָּׁנִ֑י וַיִּקְרָ֥א שְׁמ֖וֹ זָֽרַח׃ ס

39 וְיוֹסֵ֖ף הוּרַ֣ד מִצְרָ֑יְמָה וַיִּקְנֵ֡הוּ פּוֹטִיפַר֩ סְרִ֨יס פַּרְעֹ֜ה שַׂ֤ר הַטַּבָּחִים֙ אִ֣ישׁ מִצְרִ֔י מִיַּד֙ הַיִּשְׁמְעֵאלִ֔ים אֲשֶׁ֥ר הוֹרִדֻ֖הוּ שָֽׁמָּה׃

וַיְהִ֤י יְהוָה֙ אֶת־יוֹסֵ֔ף וַיְהִ֖י אִ֣ישׁ מַצְלִ֑יחַ וַיְהִ֕י בְּבֵ֥ית אֲדֹנָ֖יו הַמִּצְרִֽי׃

וַיַּ֣רְא אֲדֹנָ֔יו כִּ֥י יְהוָ֖ה אִתּ֑וֹ וְכֹל֙ אֲשֶׁר־ה֣וּא עֹשֶׂ֔ה יְהוָ֖ה מַצְלִ֥יחַ בְּיָדֽוֹ׃

וַיִּמְצָ֨א יוֹסֵ֥ף חֵ֛ן בְּעֵינָ֖יו וַיְשָׁ֣רֶת אֹת֑וֹ וַיַּפְקִדֵ֙הוּ֙ עַל־בֵּית֔וֹ וְכָל־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדֽוֹ׃

וַיְהִ֡י מֵאָז֩ הִפְקִ֨יד אֹת֜וֹ בְּבֵית֗וֹ וְעַל֙ כָּל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ וַיְבָ֧רֶךְ יְהוָ֛ה אֶת־בֵּ֥ית הַמִּצְרִ֖י בִּגְלַ֣ל יוֹסֵ֑ף וַיְהִ֞י בִּרְכַּ֤ת יְהוָה֙ בְּכָל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ בַּבַּ֖יִת וּבַשָּׂדֶֽה׃

וַיַּעֲזֹ֣ב כָּל־אֲשֶׁר־לוֹ֮ בְּיַד־יוֹסֵף֒ וְלֹא־יָדַ֤ע אִתּוֹ֙ מְא֔וּמָה כִּ֥י אִם־הַלֶּ֖חֶם אֲשֶׁר־ה֣וּא אוֹכֵ֑ל וַיְהִ֣י יוֹסֵ֔ף יְפֵה־תֹ֖אַר וִיפֵ֥ה מַרְאֶֽה׃

וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַתִּשָּׂ֧א אֵֽשֶׁת־אֲדֹנָ֛יו אֶת־עֵינֶ֖יהָ אֶל־יוֹסֵ֑ף וַתֹּ֖אמֶר שִׁכְבָ֥ה עִמִּֽי׃

וַיְמָאֵ֓ן׀ וַיֹּ֙אמֶר֙ אֶל־אֵ֣שֶׁת אֲדֹנָ֔יו הֵ֣ן אֲדֹנִ֔י לֹא־יָדַ֥ע אִתִּ֖י מַה־בַּבָּ֑יִת וְכֹ֥ל אֲשֶׁר־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדִֽי׃

אֵינֶ֨נּוּ גָד֜וֹל בַּבַּ֣יִת הַזֶּה֮ מִמֶּנִּי֒ וְלֹֽא־חָשַׂ֤ךְ מִמֶּ֙נִּי֙ מְא֔וּמָה כִּ֥י אִם־אוֹתָ֖ךְ בַּאֲשֶׁ֣ר אַתְּ־אִשְׁתּ֑וֹ וְאֵ֨יךְ אֶֽעֱשֶׂ֜ה הָרָעָ֤ה הַגְּדֹלָה֙ הַזֹּ֔את וְחָטָ֖אתִי לֵֽאלֹהִֽים׃

10 וַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם׀ י֑וֹם וְלֹא־שָׁמַ֥ע אֵלֶ֛יהָ לִשְׁכַּ֥ב אֶצְלָ֖הּ לִהְי֥וֹת עִמָּֽהּ׃

11 וַיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת׃

12 וַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה׃

13 וַיְהִי֙ כִּרְאוֹתָ֔הּ כִּֽי־עָזַ֥ב בִּגְד֖וֹ בְּיָדָ֑הּ וַיָּ֖נָס הַחֽוּצָה׃

14 וַתִּקְרָ֞א לְאַנְשֵׁ֣י בֵיתָ֗הּ וַתֹּ֤אמֶר לָהֶם֙ לֵאמֹ֔ר רְא֗וּ הֵ֥בִיא לָ֛נוּ אִ֥ישׁ עִבְרִ֖י לְצַ֣חֶק בָּ֑נוּ בָּ֤א אֵלַי֙ לִשְׁכַּ֣ב עִמִּ֔י וָאֶקְרָ֖א בְּק֥וֹל גָּדֽוֹל׃

15 וַיְהִ֣י כְשָׁמְע֔וֹ כִּֽי־הֲרִימֹ֥תִי קוֹלִ֖י וָאֶקְרָ֑א וַיַּעֲזֹ֤ב בִּגְדוֹ֙ אֶצְלִ֔י וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה׃

16 וַתַּנַּ֥ח בִּגְד֖וֹ אֶצְלָ֑הּ עַד־בּ֥וֹא אֲדֹנָ֖יו אֶל־בֵּיתֽוֹ׃

17 וַתְּדַבֵּ֣ר אֵלָ֔יו כַּדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹ֑ר בָּֽא־אֵלַ֞י הָעֶ֧בֶד הָֽעִבְרִ֛י אֲשֶׁר־הֵבֵ֥אתָ לָּ֖נוּ לְצַ֥חֶק בִּֽי׃

18 וַיְהִ֕י כַּהֲרִימִ֥י קוֹלִ֖י וָאֶקְרָ֑א וַיַּעֲזֹ֥ב בִּגְד֛וֹ אֶצְלִ֖י וַיָּ֥נָס הַחֽוּצָה׃

19 וַיְהִי֩ כִשְׁמֹ֨עַ אֲדֹנָ֜יו אֶת־דִּבְרֵ֣י אִשְׁתּ֗וֹ אֲשֶׁ֨ר דִּבְּרָ֤ה אֵלָיו֙ לֵאמֹ֔ר כַּדְּבָרִ֣ים הָאֵ֔לֶּה עָ֥שָׂהּ לִ֖י עַבְדֶּ֑ךָ וַיִּ֖חַר אַפּֽוֹ׃

20 וַיִּקַּח֩ אֲדֹנֵ֨י יוֹסֵ֜ף אֹת֗וֹ וַֽיִּתְּנֵ֙הוּ֙ אֶל־בֵּ֣ית הַסֹּ֔הַר מְק֕וֹם ׳אֲשֶׁר־אֲסוּרֵי׳ ״אֲשֶׁר־אֲסִירֵ֥י״ הַמֶּ֖לֶךְ אֲסוּרִ֑ים וַֽיְהִי־שָׁ֖ם בְּבֵ֥ית הַסֹּֽהַר׃

21 וַיְהִ֤י יְהוָה֙ אֶת־יוֹסֵ֔ף וַיֵּ֥ט אֵלָ֖יו חָ֑סֶד וַיִּתֵּ֣ן חִנּ֔וֹ בְּעֵינֵ֖י שַׂ֥ר בֵּית־הַסֹּֽהַר׃

22 וַיִּתֵּ֞ן שַׂ֤ר בֵּית־הַסֹּ֙הַר֙ בְּיַד־יוֹסֵ֔ף אֵ֚ת כָּל־הָ֣אֲסִירִ֔ם אֲשֶׁ֖ר בְּבֵ֣ית הַסֹּ֑הַר וְאֵ֨ת כָּל־אֲשֶׁ֤ר עֹשִׂים֙ שָׁ֔ם ה֖וּא הָיָ֥ה עֹשֶֽׂה׃

23 אֵ֣ין׀ שַׂ֣ר בֵּית־הַסֹּ֗הַר רֹאֶ֤ה אֶֽת־כָּל־מְא֙וּמָה֙ בְּיָד֔וֹ בַּאֲשֶׁ֥ר יְהוָ֖ה אִתּ֑וֹ וַֽאֲשֶׁר־ה֥וּא עֹשֶׂ֖ה יְהוָ֥ה מַצְלִֽיחַ׃ ס

40 וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה חָ֥טְא֛וּ מַשְׁקֵ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וְהָאֹפֶ֑ה לַאֲדֹנֵיהֶ֖ם לְמֶ֥לֶךְ מִצְרָֽיִם׃

וַיִּקְצֹ֣ף פַּרְעֹ֔ה עַ֖ל שְׁנֵ֣י סָרִיסָ֑יו עַ֚ל שַׂ֣ר הַמַּשְׁקִ֔ים וְעַ֖ל שַׂ֥ר הָאוֹפִֽים׃

וַיִּתֵּ֨ן אֹתָ֜ם בְּמִשְׁמַ֗ר בֵּ֛ית שַׂ֥ר הַטַבָּחִ֖ים אֶל־בֵּ֣ית הַסֹּ֑הַר מְק֕וֹם אֲשֶׁ֥ר יוֹסֵ֖ף אָס֥וּר שָֽׁם׃

וַ֠יִּפְקֹד שַׂ֣ר הַטַּבָּחִ֧ים אֶת־יוֹסֵ֛ף אִתָּ֖ם וַיְשָׁ֣רֶת אֹתָ֑ם וַיִּהְי֥וּ יָמִ֖ים בְּמִשְׁמָֽר׃

וַיַּֽחַלְמוּ֩ חֲל֨וֹם שְׁנֵיהֶ֜ם אִ֤ישׁ חֲלֹמוֹ֙ בְּלַ֣יְלָה אֶחָ֔ד אִ֖ישׁ כְּפִתְר֣וֹן חֲלֹמ֑וֹ הַמַּשְׁקֶ֣ה וְהָאֹפֶ֗ה אֲשֶׁר֙ לְמֶ֣לֶךְ מִצְרַ֔יִם אֲשֶׁ֥ר אֲסוּרִ֖ים בְּבֵ֥ית הַסֹּֽהַר׃

וַיָּבֹ֧א אֲלֵיהֶ֛ם יוֹסֵ֖ף בַּבֹּ֑קֶר וַיַּ֣רְא אֹתָ֔ם וְהִנָּ֖ם זֹעֲפִֽים׃

וַיִּשְׁאַ֞ל אֶת־סְרִיסֵ֣י פַרְעֹ֗ה אֲשֶׁ֨ר אִתּ֧וֹ בְמִשְׁמַ֛ר בֵּ֥ית אֲדֹנָ֖יו לֵאמֹ֑ר מַדּ֛וּעַ פְּנֵיכֶ֥ם רָעִ֖ים הַיּֽוֹם׃

וַיֹּאמְר֣וּ אֵלָ֔יו חֲל֣וֹם חָלַ֔מְנוּ וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַיֹּ֨אמֶר אֲלֵהֶ֜ם יוֹסֵ֗ף הֲל֤וֹא לֵֽאלֹהִים֙ פִּתְרֹנִ֔ים סַפְּרוּ־נָ֖א לִֽי׃

וַיְסַפֵּ֧ר שַֽׂר־הַמַּשְׁקִ֛ים אֶת־חֲלֹמ֖וֹ לְיוֹסֵ֑ף וַיֹּ֣אמֶר ל֔וֹ בַּחֲלוֹמִ֕י וְהִנֵּה־גֶ֖פֶן לְפָנָֽי׃

10 וּבַגֶּ֖פֶן שְׁלֹשָׁ֣ה שָׂרִיגִ֑ם וְהִ֤יא כְפֹרַ֙חַת֙ עָלְתָ֣ה נִצָּ֔הּ הִבְשִׁ֥ילוּ אַשְׁכְּלֹתֶ֖יהָ עֲנָבִֽים׃

11 וְכ֥וֹס פַּרְעֹ֖ה בְּיָדִ֑י וָאֶקַּ֣ח אֶת־הָֽעֲנָבִ֗ים וָֽאֶשְׂחַ֤ט אֹתָם֙ אֶל־כּ֣וֹס פַּרְעֹ֔ה וָאֶתֵּ֥ן אֶת־הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה׃

12 וַיֹּ֤אמֶר לוֹ֙ יוֹסֵ֔ף זֶ֖ה פִּתְרֹנ֑וֹ שְׁלֹ֙שֶׁת֙ הַשָּׂ֣רִגִ֔ים שְׁלֹ֥שֶׁת יָמִ֖ים הֵֽם׃

13 בְּע֣וֹד׀ שְׁלֹ֣שֶׁת יָמִ֗ים יִשָּׂ֤א פַרְעֹה֙ אֶת־רֹאשֶׁ֔ךָ וַהֲשִֽׁיבְךָ֖ עַל־כַּנֶּ֑ךָ וְנָתַתָּ֤ כוֹס־פַּרְעֹה֙ בְּיָד֔וֹ כַּמִּשְׁפָּט֙ הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיִ֖יתָ מַשְׁקֵֽהוּ׃

14 כִּ֧י אִם־זְכַרְתַּ֣נִי אִתְּךָ֗ כַּאֲשֶׁר֙ יִ֣יטַב לָ֔ךְ וְעָשִֽׂיתָ־נָּ֥א עִמָּדִ֖י חָ֑סֶד וְהִזְכַּרְתַּ֙נִי֙ אֶל־פַּרְעֹ֔ה וְהוֹצֵאתַ֖נִי מִן־הַבַּ֥יִת הַזֶּֽה׃

15 כִּֽי־גֻנֹּ֣ב גֻּנַּ֔בְתִּי מֵאֶ֖רֶץ הָעִבְרִ֑ים וְגַם־פֹּה֙ לֹא־עָשִׂ֣יתִֽי מְא֔וּמָה כִּֽי־שָׂמ֥וּ אֹתִ֖י בַּבּֽוֹר׃

16 וַיַּ֥רְא שַׂר־הָאֹפִ֖ים כִּ֣י ט֣וֹב פָּתָ֑ר וַיֹּ֙אמֶר֙ אֶל־יוֹסֵ֔ף אַף־אֲנִי֙ בַּחֲלוֹמִ֔י וְהִנֵּ֗ה שְׁלֹשָׁ֛ה סַלֵּ֥י חֹרִ֖י עַל־רֹאשִֽׁי׃

17 וּבַסַּ֣ל הָֽעֶלְי֔וֹן מִכֹּ֛ל מַאֲכַ֥ל פַּרְעֹ֖ה מַעֲשֵׂ֣ה אֹפֶ֑ה וְהָע֗וֹף אֹכֵ֥ל אֹתָ֛ם מִן־הַסַּ֖ל מֵעַ֥ל רֹאשִֽׁי׃

18 וַיַּ֤עַן יוֹסֵף֙ וַיֹּ֔אמֶר זֶ֖ה פִּתְרֹנ֑וֹ שְׁלֹ֙שֶׁת֙ הַסַּלִּ֔ים שְׁלֹ֥שֶׁת יָמִ֖ים הֵֽם׃

19 בְּע֣וֹד׀ שְׁלֹ֣שֶׁת יָמִ֗ים יִשָּׂ֨א פַרְעֹ֤ה אֶת־רֹֽאשְׁךָ֙ מֵֽעָלֶ֔יךָ וְתָלָ֥ה אוֹתְךָ֖ עַל־עֵ֑ץ וְאָכַ֥ל הָע֛וֹף אֶת־בְּשָׂרְךָ֖ מֵעָלֶֽיךָ׃

20 וַיְהִ֣י׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת־פַּרְעֹ֔ה וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכָל־עֲבָדָ֑יו וַיִּשָּׂ֞א אֶת־רֹ֣אשׁ׀ שַׂ֣ר הַמַּשְׁקִ֗ים וְאֶת־רֹ֛אשׁ שַׂ֥ר הָאֹפִ֖ים בְּת֥וֹךְ עֲבָדָֽיו׃

21 וַיָּ֛שֶׁב אֶת־שַׂ֥ר הַמַּשְׁקִ֖ים עַל־מַשְׁקֵ֑הוּ וַיִּתֵּ֥ן הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה׃

22 וְאֵ֛ת שַׂ֥ר הָאֹפִ֖ים תָּלָ֑ה כַּאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף׃

23 וְלֹֽא־זָכַ֧ר שַֽׂר־הַמַּשְׁקִ֛ים אֶת־יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ׃ פ

41 וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־הַיְאֹֽר׃

וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת יְפ֥וֹת מַרְאֶ֖ה וּבְרִיאֹ֣ת בָּשָׂ֑ר וַתִּרְעֶ֖ינָה בָּאָֽחוּ׃

וְהִנֵּ֞ה שֶׁ֧בַע פָּר֣וֹת אֲחֵר֗וֹת עֹל֤וֹת אַחֲרֵיהֶן֙ מִן־הַיְאֹ֔ר רָע֥וֹת מַרְאֶ֖ה וְדַקּ֣וֹת בָּשָׂ֑ר וַֽתַּעֲמֹ֛דְנָה אֵ֥צֶל הַפָּר֖וֹת עַל־שְׂפַ֥ת הַיְאֹֽר׃

וַתֹּאכַ֣לְנָה הַפָּר֗וֹת רָע֤וֹת הַמַּרְאֶה֙ וְדַקֹּ֣ת הַבָּשָׂ֔ר אֵ֚ת שֶׁ֣בַע הַפָּר֔וֹת יְפֹ֥ת הַמַּרְאֶ֖ה וְהַבְּרִיאֹ֑ת וַיִּיקַ֖ץ פַּרְעֹֽה׃

וַיִּישָׁ֕ן וַֽיַּחֲלֹ֖ם שֵׁנִ֑ית וְהִנֵּ֣ה׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹל֛וֹת בְּקָנֶ֥ה אֶחָ֖ד בְּרִיא֥וֹת וְטֹבֽוֹת׃

וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים דַּקּ֖וֹת וּשְׁדוּפֹ֣ת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽן׃

וַתִּבְלַ֙עְנָה֙ הַשִּׁבֳּלִ֣ים הַדַּקּ֔וֹת אֵ֚ת שֶׁ֣בַע הַֽשִּׁבֳּלִ֔ים הַבְּרִיא֖וֹת וְהַמְּלֵא֑וֹת וַיִּיקַ֥ץ פַּרְעֹ֖ה וְהִנֵּ֥ה חֲלֽוֹם׃

וַיְהִ֤י בַבֹּ֙קֶר֙ וַתִּפָּ֣עֶם רוּח֔וֹ וַיִּשְׁלַ֗ח וַיִּקְרָ֛א אֶת־כָּל־חַרְטֻמֵּ֥י מִצְרַ֖יִם וְאֶת־כָּל־חֲכָמֶ֑יהָ וַיְסַפֵּ֨ר פַּרְעֹ֤ה לָהֶם֙ אֶת־חֲלֹמ֔וֹ וְאֵין־פּוֹתֵ֥ר אוֹתָ֖ם לְפַרְעֹֽה׃

וַיְדַבֵּר֙ שַׂ֣ר הַמַּשְׁקִ֔ים אֶת־פַּרְעֹ֖ה לֵאמֹ֑ר אֶת־חֲטָאַ֕י אֲנִ֖י מַזְכִּ֥יר הַיּֽוֹם׃

10 פַּרְעֹ֖ה קָצַ֣ף עַל־עֲבָדָ֑יו וַיִּתֵּ֨ן אֹתִ֜י בְּמִשְׁמַ֗ר בֵּ֚ית שַׂ֣ר הַטַּבָּחִ֔ים אֹתִ֕י וְאֵ֖ת שַׂ֥ר הָאֹפִֽים׃

11 וַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ׃

12 וְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַנְּ֨סַפֶּר־ל֔וֹ וַיִּפְתָּר־לָ֖נוּ אֶת־חֲלֹמֹתֵ֑ינוּ אִ֥ישׁ כַּחֲלֹמ֖וֹ פָּתָֽר׃

13 וַיְהִ֛י כַּאֲשֶׁ֥ר פָּֽתַר־לָ֖נוּ כֵּ֣ן הָיָ֑ה אֹתִ֛י הֵשִׁ֥יב עַל־כַּנִּ֖י וְאֹת֥וֹ תָלָֽה׃

14 וַיִּשְׁלַ֤ח פַּרְעֹה֙ וַיִּקְרָ֣א אֶת־יוֹסֵ֔ף וַיְרִיצֻ֖הוּ מִן־הַבּ֑וֹר וַיְגַלַּח֙ וַיְחַלֵּ֣ף שִׂמְלֹתָ֔יו וַיָּבֹ֖א אֶל־פַּרְעֹֽה׃

15 וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֙יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ׃

16 וַיַּ֨עַן יוֹסֵ֧ף אֶת־פַּרְעֹ֛ה לֵאמֹ֖ר בִּלְעָדָ֑י אֱלֹהִ֕ים יַעֲנֶ֖ה אֶת־שְׁל֥וֹם פַּרְעֹֽה׃

17 וַיְדַבֵּ֥ר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף בַּחֲלֹמִ֕י הִנְנִ֥י עֹמֵ֖ד עַל־שְׂפַ֥ת הַיְאֹֽר׃

18 וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ׃

19 וְהִנֵּ֞ה שֶֽׁבַע־פָּר֤וֹת אֲחֵרוֹת֙ עֹל֣וֹת אַחֲרֵיהֶ֔ן דַּלּ֨וֹת וְרָע֥וֹת תֹּ֛אַר מְאֹ֖ד וְרַקּ֣וֹת בָּשָׂ֑ר לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכָל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ׃

20 וַתֹּאכַ֙לְנָה֙ הַפָּר֔וֹת הָרַקּ֖וֹת וְהָרָע֑וֹת אֵ֣ת שֶׁ֧בַע הַפָּר֛וֹת הָרִאשֹׁנ֖וֹת הַבְּרִיאֹֽת׃

21 וַתָּבֹ֣אנָה אֶל־קִרְבֶּ֗נָה וְלֹ֤א נוֹדַע֙ כִּי־בָ֣אוּ אֶל־קִרְבֶּ֔נָה וּמַרְאֵיהֶ֣ן רַ֔ע כַּאֲשֶׁ֖ר בַּתְּחִלָּ֑ה וָאִיקָֽץ׃

22 וָאֵ֖רֶא בַּחֲלֹמִ֑י וְהִנֵּ֣ה׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹלֹ֛ת בְּקָנֶ֥ה אֶחָ֖ד מְלֵאֹ֥ת וְטֹבֽוֹת׃

23 וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽם׃

24 וַתִּבְלַ֙עְןָ֙ הָשִׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַֽשִׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי׃

25 וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־פַּרְעֹ֔ה חֲל֥וֹם פַּרְעֹ֖ה אֶחָ֣ד ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה׃

26 שֶׁ֧בַע פָּרֹ֣ת הַטֹּבֹ֗ת שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִּׁבֳּלִים֙ הַטֹּבֹ֔ת שֶׁ֥בַע שָׁנִ֖ים הֵ֑נָּה חֲל֖וֹם אֶחָ֥ד הֽוּא׃

27 וְשֶׁ֣בַע הַ֠פָּרוֹת הָֽרַקּ֨וֹת וְהָרָעֹ֜ת הָעֹלֹ֣ת אַחֲרֵיהֶ֗ן שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִׁבֳּלִים֙ הָרֵק֔וֹת שְׁדֻפ֖וֹת הַקָּדִ֑ים יִהְי֕וּ שֶׁ֖בַע שְׁנֵ֥י רָעָֽב׃

28 ה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה׃

29 הִנֵּ֛ה שֶׁ֥בַע שָׁנִ֖ים בָּא֑וֹת שָׂבָ֥ע גָּד֖וֹל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם׃

30 וְ֠קָמוּ שֶׁ֨בַע שְׁנֵ֤י רָעָב֙ אַחֲרֵיהֶ֔ן וְנִשְׁכַּ֥ח כָּל־הַשָּׂבָ֖ע בְּאֶ֣רֶץ מִצְרָ֑יִם וְכִלָּ֥ה הָרָעָ֖ב אֶת־הָאָֽרֶץ׃

31 וְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָרָעָ֥ב הַה֖וּא אַחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד׃

32 וְעַ֨ל הִשָּׁנ֧וֹת הַחֲל֛וֹם אֶל־פַּרְעֹ֖ה פַּעֲמָ֑יִם כִּֽי־נָכ֤וֹן הַדָּבָר֙ מֵעִ֣ם הָאֱלֹהִ֔ים וּמְמַהֵ֥ר הָאֱלֹהִ֖ים לַעֲשֹׂתֽוֹ׃

33 וְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם׃

34 יַעֲשֶׂ֣ה פַרְעֹ֔ה וְיַפְקֵ֥ד פְּקִדִ֖ים עַל־הָאָ֑רֶץ וְחִמֵּשׁ֙ אֶת־אֶ֣רֶץ מִצְרַ֔יִם בְּשֶׁ֖בַע שְׁנֵ֥י הַשָּׂבָֽע׃

35 וְיִקְבְּצ֗וּ אֶת־כָּל־אֹ֙כֶל֙ הַשָּׁנִ֣ים הַטֹּבֹ֔ת הַבָּאֹ֖ת הָאֵ֑לֶּה וְיִצְבְּרוּ־בָ֞ר תַּ֧חַת יַד־פַּרְעֹ֛ה אֹ֥כֶל בֶּעָרִ֖ים וְשָׁמָֽרוּ׃

36 וְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ לְשֶׁ֙בַע֙ שְׁנֵ֣י הָרָעָ֔ב אֲשֶׁ֥ר תִּהְיֶ֖יןָ בְּאֶ֣רֶץ מִצְרָ֑יִם וְלֹֽא־תִכָּרֵ֥ת הָאָ֖רֶץ בָּרָעָֽב׃

37 וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י פַרְעֹ֑ה וּבְעֵינֵ֖י כָּל־עֲבָדָֽיו׃

38 וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ׃

39 וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אַחֲרֵ֨י הוֹדִ֧יעַ אֱלֹהִ֛ים אוֹתְךָ֖ אֶת־כָּל־זֹ֑את אֵין־נָב֥וֹן וְחָכָ֖ם כָּמֽוֹךָ׃

40 אַתָּה֙ תִּהְיֶ֣ה עַל־בֵּיתִ֔י וְעַל־פִּ֖יךָ יִשַּׁ֣ק כָּל־עַמִּ֑י רַ֥ק הַכִּסֵּ֖א אֶגְדַּ֥ל מִמֶּֽךָּ׃

41 וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף רְאֵה֙ נָתַ֣תִּי אֹֽתְךָ֔ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם׃

42 וַיָּ֨סַר פַּרְעֹ֤ה אֶת־טַבַּעְתּוֹ֙ מֵעַ֣ל יָד֔וֹ וַיִּתֵּ֥ן אֹתָ֖הּ עַל־יַ֣ד יוֹסֵ֑ף וַיַּלְבֵּ֤שׁ אֹתוֹ֙ בִּגְדֵי־שֵׁ֔שׁ וַיָּ֛שֶׂם רְבִ֥ד הַזָּהָ֖ב עַל־צַוָּארֽוֹ׃

43 וַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם׃

44 וַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־יוֹסֵ֖ף אֲנִ֣י פַרְעֹ֑ה וּבִלְעָדֶ֗יךָ לֹֽא־יָרִ֨ים אִ֧ישׁ אֶת־יָד֛וֹ וְאֶת־רַגְל֖וֹ בְּכָל־אֶ֥רֶץ מִצְרָֽיִם׃

45 וַיִּקְרָ֨א פַרְעֹ֣ה שֵׁם־יוֹסֵף֮ צָֽפְנַ֣ת פַּעְנֵחַ֒ וַיִּתֶּן־ל֣וֹ אֶת־אָֽסְנַ֗ת בַּת־פּ֥וֹטִי פֶ֛רַע כֹּהֵ֥ן אֹ֖ן לְאִשָּׁ֑ה וַיֵּצֵ֥א יוֹסֵ֖ף עַל־אֶ֥רֶץ מִצְרָֽיִם׃

46 וְיוֹסֵף֙ בֶּן־שְׁלֹשִׁ֣ים שָׁנָ֔ה בְּעָמְד֕וֹ לִפְנֵ֖י פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרָ֑יִם וַיֵּצֵ֤א יוֹסֵף֙ מִלִּפְנֵ֣י פַרְעֹ֔ה וַֽיַּעְבֹ֖ר בְּכָל־אֶ֥רֶץ מִצְרָֽיִם׃

47 וַתַּ֣עַשׂ הָאָ֔רֶץ בְּשֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע לִקְמָצִֽים׃

48 וַיִּקְבֹּ֞ץ אֶת־כָּל־אֹ֣כֶל׀ שֶׁ֣בַע שָׁנִ֗ים אֲשֶׁ֤ר הָיוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּתֶּן־אֹ֖כֶל בֶּעָרִ֑ים אֹ֧כֶל שְׂדֵה־הָעִ֛יר אֲשֶׁ֥ר סְבִיבֹתֶ֖יהָ נָתַ֥ן בְּתוֹכָֽהּ׃

49 וַיִּצְבֹּ֨ר יוֹסֵ֥ף בָּ֛ר כְּח֥וֹל הַיָּ֖ם הַרְבֵּ֣ה מְאֹ֑ד עַ֛ד כִּי־חָדַ֥ל לִסְפֹּ֖ר כִּי־אֵ֥ין מִסְפָּֽר׃

50 וּלְיוֹסֵ֤ף יֻלַּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֥ן אֽוֹן׃

51 וַיִּקְרָ֥א יוֹסֵ֛ף אֶת־שֵׁ֥ם הַבְּכ֖וֹר מְנַשֶּׁ֑ה כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כָּל־עֲמָלִ֔י וְאֵ֖ת כָּל־בֵּ֥ית אָבִֽי׃

52 וְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עָנְיִֽי׃

53 וַתִּכְלֶ֕ינָה שֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע אֲשֶׁ֥ר הָיָ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם׃

54 וַתְּחִלֶּ֜ינָה שֶׁ֣בַע שְׁנֵ֤י הָרָעָב֙ לָב֔וֹא כַּאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיְהִ֤י רָעָב֙ בְּכָל־הָ֣אֲרָצ֔וֹת וּבְכָל־אֶ֥רֶץ מִצְרַ֖יִם הָ֥יָה לָֽחֶם׃

55 וַתִּרְעַב֙ כָּל־אֶ֣רֶץ מִצְרַ֔יִם וַיִּצְעַ֥ק הָעָ֛ם אֶל־פַּרְעֹ֖ה לַלָּ֑חֶם וַיֹּ֨אמֶר פַּרְעֹ֤ה לְכָל־מִצְרַ֙יִם֙ לְכ֣וּ אֶל־יוֹסֵ֔ף אֲשֶׁר־יֹאמַ֥ר לָכֶ֖ם תַּעֲשֽׂוּ׃

56 וְהָרָעָ֣ב הָיָ֔ה עַ֖ל כָּל־פְּנֵ֣י הָאָ֑רֶץ וַיִּפְתַּ֨ח יוֹסֵ֜ף אֶֽת־כָּל־אֲשֶׁ֤ר בָּהֶם֙ וַיִּשְׁבֹּ֣ר לְמִצְרַ֔יִם וַיֶּחֱזַ֥ק הָֽרָעָ֖ב בְּאֶ֥רֶץ מִצְרָֽיִם׃

57 וְכָל־הָאָ֙רֶץ֙ בָּ֣אוּ מִצְרַ֔יְמָה לִשְׁבֹּ֖ר אֶל־יוֹסֵ֑ף כִּֽי־חָזַ֥ק הָרָעָ֖ב בְּכָל־הָאָֽרֶץ׃

42 וַיַּ֣רְא יַעֲקֹ֔ב כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם וַיֹּ֤אמֶר יַעֲקֹב֙ לְבָנָ֔יו לָ֖מָּה תִּתְרָאֽוּ׃

וַיֹּ֕אמֶר הִנֵּ֣ה שָׁמַ֔עְתִּי כִּ֥י יֶשׁ־שֶׁ֖בֶר בְּמִצְרָ֑יִם רְדוּ־שָׁ֙מָּה֙ וְשִׁבְרוּ־לָ֣נוּ מִשָּׁ֔ם וְנִחְיֶ֖ה וְלֹ֥א נָמֽוּת׃

וַיֵּרְד֥וּ אֲחֵֽי־יוֹסֵ֖ף עֲשָׂרָ֑ה לִשְׁבֹּ֥ר בָּ֖ר מִמִּצְרָֽיִם׃

וְאֶת־בִּנְיָמִין֙ אֲחִ֣י יוֹסֵ֔ף לֹא־שָׁלַ֥ח יַעֲקֹ֖ב אֶת־אֶחָ֑יו כִּ֣י אָמַ֔ר פֶּן־יִקְרָאֶ֖נּוּ אָסֽוֹן׃

וַיָּבֹ֙אוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לִשְׁבֹּ֖ר בְּת֣וֹךְ הַבָּאִ֑ים כִּֽי־הָיָ֥ה הָרָעָ֖ב בְּאֶ֥רֶץ כְּנָֽעַן׃

וְיוֹסֵ֗ף ה֚וּא הַשַּׁלִּ֣יט עַל־הָאָ֔רֶץ ה֥וּא הַמַּשְׁבִּ֖יר לְכָל־עַ֣ם הָאָ֑רֶץ וַיָּבֹ֙אוּ֙ אֲחֵ֣י יוֹסֵ֔ף וַיִּשְׁתַּֽחֲווּ־ל֥וֹ אַפַּ֖יִם אָֽרְצָה׃

וַיַּ֥רְא יוֹסֵ֛ף אֶת־אֶחָ֖יו וַיַּכִּרֵ֑ם וַיִּתְנַכֵּ֨ר אֲלֵיהֶ֜ם וַיְדַבֵּ֧ר אִתָּ֣ם קָשׁ֗וֹת וַיֹּ֤אמֶר אֲלֵהֶם֙ מֵאַ֣יִן בָּאתֶ֔ם וַיֹּ֣אמְר֔וּ מֵאֶ֥רֶץ כְּנַ֖עַן לִשְׁבָּר־אֹֽכֶל׃

וַיַּכֵּ֥ר יוֹסֵ֖ף אֶת־אֶחָ֑יו וְהֵ֖ם לֹ֥א הִכִּרֻֽהוּ׃

וַיִּזְכֹּ֣ר יוֹסֵ֔ף אֵ֚ת הַחֲלֹמ֔וֹת אֲשֶׁ֥ר חָלַ֖ם לָהֶ֑ם וַיֹּ֤אמֶר אֲלֵהֶם֙ מְרַגְּלִ֣ים אַתֶּ֔ם לִרְא֛וֹת אֶת־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶֽם׃

10 וַיֹּאמְר֥וּ אֵלָ֖יו לֹ֣א אֲדֹנִ֑י וַעֲבָדֶ֥יךָ בָּ֖אוּ לִשְׁבָּר־אֹֽכֶל׃

11 כֻּלָּ֕נוּ בְּנֵ֥י אִישׁ־אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹא־הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים׃

12 וַיֹּ֖אמֶר אֲלֵהֶ֑ם לֹ֕א כִּֽי־עֶרְוַ֥ת הָאָ֖רֶץ בָּאתֶ֥ם לִרְאֽוֹת׃

13 וַיֹּאמְר֗וּ שְׁנֵ֣ים עָשָׂר֩ עֲבָדֶ֨יךָ אַחִ֧ים׀ אֲנַ֛חְנוּ בְּנֵ֥י אִישׁ־אֶחָ֖ד בְּאֶ֣רֶץ כְּנָ֑עַן וְהִנֵּ֨ה הַקָּטֹ֤ן אֶת־אָבִ֙ינוּ֙ הַיּ֔וֹם וְהָאֶחָ֖ד אֵינֶֽנּוּ׃

14 וַיֹּ֥אמֶר אֲלֵהֶ֖ם יוֹסֵ֑ף ה֗וּא אֲשֶׁ֨ר דִּבַּ֧רְתִּי אֲלֵכֶ֛ם לֵאמֹ֖ר מְרַגְּלִ֥ים אַתֶּֽם׃

15 בְּזֹ֖את תִּבָּחֵ֑נוּ חֵ֤י פַרְעֹה֙ אִם־תֵּצְא֣וּ מִזֶּ֔ה כִּ֧י אִם־בְּב֛וֹא אֲחִיכֶ֥ם הַקָּטֹ֖ן הֵֽנָּה׃

16 שִׁלְח֨וּ מִכֶּ֣ם אֶחָד֮ וְיִקַּ֣ח אֶת־אֲחִיכֶם֒ וְאַתֶּם֙ הֵאָ֣סְר֔וּ וְיִבָּֽחֲנוּ֙ דִּבְרֵיכֶ֔ם הַֽאֱמֶ֖ת אִתְּכֶ֑ם וְאִם־לֹ֕א חֵ֣י פַרְעֹ֔ה כִּ֥י מְרַגְּלִ֖ים אַתֶּֽם׃

17 וַיֶּאֱסֹ֥ף אֹתָ֛ם אֶל־מִשְׁמָ֖ר שְׁלֹ֥שֶׁת יָמִֽים׃

18 וַיֹּ֨אמֶר אֲלֵהֶ֤ם יוֹסֵף֙ בַּיּ֣וֹם הַשְּׁלִישִׁ֔י זֹ֥את עֲשׂ֖וּ וִֽחְי֑וּ אֶת־הָאֱלֹהִ֖ים אֲנִ֥י יָרֵֽא׃

19 אִם־כֵּנִ֣ים אַתֶּ֔ם אֲחִיכֶ֣ם אֶחָ֔ד יֵאָסֵ֖ר בְּבֵ֣ית מִשְׁמַרְכֶ֑ם וְאַתֶּם֙ לְכ֣וּ הָבִ֔יאוּ שֶׁ֖בֶר רַעֲב֥וֹן בָּתֵּיכֶֽם׃

20 וְאֶת־אֲחִיכֶ֤ם הַקָּטֹן֙ תָּבִ֣יאוּ אֵלַ֔י וְיֵאָמְנ֥וּ דִבְרֵיכֶ֖ם וְלֹ֣א תָמ֑וּתוּ וַיַּעֲשׂוּ־כֵֽן׃

21 וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים׀ אֲנַחְנוּ֮ עַל־אָחִינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת׃

22 וַיַּעַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם׀ לֵאמֹ֛ר אַל־תֶּחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ׃

23 וְהֵם֙ לֹ֣א יָֽדְע֔וּ כִּ֥י שֹׁמֵ֖עַ יוֹסֵ֑ף כִּ֥י הַמֵּלִ֖יץ בֵּינֹתָֽם׃

24 וַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שָׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּאֱסֹ֥ר אֹת֖וֹ לְעֵינֵיהֶֽם׃

25 וַיְצַ֣ו יוֹסֵ֗ף וַיְמַלְא֣וּ אֶת־כְּלֵיהֶם֮ בָּר֒ וּלְהָשִׁ֤יב כַּסְפֵּיהֶם֙ אִ֣ישׁ אֶל־שַׂקּ֔וֹ וְלָתֵ֥ת לָהֶ֛ם צֵדָ֖ה לַדָּ֑רֶךְ וַיַּ֥עַשׂ לָהֶ֖ם כֵּֽן׃

26 וַיִּשְׂא֥וּ אֶת־שִׁבְרָ֖ם עַל־חֲמֹרֵיהֶ֑ם וַיֵּלְכ֖וּ מִשָּֽׁם׃

27 וַיִּפְתַּ֨ח הָאֶחָ֜ד אֶת־שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־כַּסְפּ֔וֹ וְהִנֵּה־ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ׃

28 וַיֹּ֤אמֶר אֶל־אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל־אָחִיו֙ לֵאמֹ֔ר מַה־זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ׃

29 וַיָּבֹ֛אוּ אֶל־יַעֲקֹ֥ב אֲבִיהֶ֖ם אַ֣רְצָה כְּנָ֑עַן וַיַּגִּ֣ידוּ ל֔וֹ אֵ֛ת כָּל־הַקֹּרֹ֥ת אֹתָ֖ם לֵאמֹֽר׃

30 דִּ֠בֶּר הָאִ֨ישׁ אֲדֹנֵ֥י הָאָ֛רֶץ אִתָּ֖נוּ קָשׁ֑וֹת וַיִּתֵּ֣ן אֹתָ֔נוּ כִּֽמְרַגְּלִ֖ים אֶת־הָאָֽרֶץ׃

31 וַנֹּ֥אמֶר אֵלָ֖יו כֵּנִ֣ים אֲנָ֑חְנוּ לֹ֥א הָיִ֖ינוּ מְרַגְּלִֽים׃

32 שְׁנֵים־עָשָׂ֥ר אֲנַ֛חְנוּ אַחִ֖ים בְּנֵ֣י אָבִ֑ינוּ הָאֶחָ֣ד אֵינֶ֔נּוּ וְהַקָּטֹ֥ן הַיּ֛וֹם אֶת־אָבִ֖ינוּ בְּאֶ֥רֶץ כְּנָֽעַן׃

33 וַיֹּ֣אמֶר אֵלֵ֗ינוּ הָאִישׁ֙ אֲדֹנֵ֣י הָאָ֔רֶץ בְּזֹ֣את אֵדַ֔ע כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֲחִיכֶ֤ם הָֽאֶחָד֙ הַנִּ֣יחוּ אִתִּ֔י וְאֶת־רַעֲב֥וֹן בָּתֵּיכֶ֖ם קְח֥וּ וָלֵֽכוּ׃

34 וְ֠הָבִיאוּ אֶת־אֲחִיכֶ֣ם הַקָּטֹן֮ אֵלַי֒ וְאֵֽדְעָ֗ה כִּ֣י לֹ֤א מְרַגְּלִים֙ אַתֶּ֔ם כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֶת־אֲחִיכֶם֙ אֶתֵּ֣ן לָכֶ֔ם וְאֶת־הָאָ֖רֶץ תִּסְחָֽרוּ׃

35 וַיְהִ֗י הֵ֚ם מְרִיקִ֣ים שַׂקֵּיהֶ֔ם וְהִנֵּה־אִ֥ישׁ צְרוֹר־כַּסְפּ֖וֹ בְּשַׂקּ֑וֹ וַיִּרְא֞וּ אֶת־צְרֹר֧וֹת כַּסְפֵּיהֶ֛ם הֵ֥מָּה וַאֲבִיהֶ֖ם וַיִּירָֽאוּ׃

36 וַיֹּ֤אמֶר אֲלֵהֶם֙ יַעֲקֹ֣ב אֲבִיהֶ֔ם אֹתִ֖י שִׁכַּלְתֶּ֑ם יוֹסֵ֤ף אֵינֶ֙נּוּ֙ וְשִׁמְע֣וֹן אֵינֶ֔נּוּ וְאֶת־בִּנְיָמִ֣ן תִּקָּ֔חוּ עָלַ֖י הָי֥וּ כֻלָּֽנָה׃

37 וַיֹּ֤אמֶר רְאוּבֵן֙ אֶל־אָבִ֣יו לֵאמֹ֔ר אֶת־שְׁנֵ֤י בָנַי֙ תָּמִ֔ית אִם־לֹ֥א אֲבִיאֶ֖נּוּ אֵלֶ֑יךָ תְּנָ֤ה אֹתוֹ֙ עַל־יָדִ֔י וַאֲנִ֖י אֲשִׁיבֶ֥נּוּ אֵלֶֽיךָ׃

38 וַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה׃

43 וְהָרָעָ֖ב כָּבֵ֥ד בָּאָֽרֶץ׃

וַיְהִ֗י כַּאֲשֶׁ֤ר כִּלּוּ֙ לֶאֱכֹ֣ל אֶת־הַשֶּׁ֔בֶר אֲשֶׁ֥ר הֵבִ֖יאוּ מִמִּצְרָ֑יִם וַיֹּ֤אמֶר אֲלֵיהֶם֙ אֲבִיהֶ֔ם שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל׃

וַיֹּ֧אמֶר אֵלָ֛יו יְהוּדָ֖ה לֵאמֹ֑ר הָעֵ֣ד הֵעִד֩ בָּ֨נוּ הָאִ֤ישׁ לֵאמֹר֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם׃

אִם־יֶשְׁךָ֛ מְשַׁלֵּ֥חַ אֶת־אָחִ֖ינוּ אִתָּ֑נוּ נֵרְדָ֕ה וְנִשְׁבְּרָ֥ה לְךָ֖ אֹֽכֶל׃

וְאִם־אֵינְךָ֥ מְשַׁלֵּ֖חַ לֹ֣א נֵרֵ֑ד כִּֽי־הָאִ֞ישׁ אָמַ֤ר אֵלֵ֙ינוּ֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם׃

וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל לָמָ֥ה הֲרֵעֹתֶ֖ם לִ֑י לְהַגִּ֣יד לָאִ֔ישׁ הַע֥וֹד לָכֶ֖ם אָֽח׃

וַיֹּאמְר֡וּ שָׁא֣וֹל שָֽׁאַל־הָ֠אִישׁ לָ֣נוּ וּלְמֽוֹלַדְתֵּ֜נוּ לֵאמֹ֗ר הַע֨וֹד אֲבִיכֶ֥ם חַי֙ הֲיֵ֣שׁ לָכֶ֣ם אָ֔ח וַנַ֨גֶּד־ל֔וֹ עַל־פִּ֖י הַדְּבָרִ֣ים הָאֵ֑לֶּה הֲיָד֣וֹעַ נֵדַ֔ע כִּ֣י יֹאמַ֔ר הוֹרִ֖ידוּ אֶת־אֲחִיכֶֽם׃

וַיֹּ֨אמֶר יְהוּדָ֜ה אֶל־יִשְׂרָאֵ֣ל אָבִ֗יו שִׁלְחָ֥ה הַנַּ֛עַר אִתִּ֖י וְנָק֣וּמָה וְנֵלֵ֑כָה וְנִֽחְיֶה֙ וְלֹ֣א נָמ֔וּת גַּם־אֲנַ֥חְנוּ גַם־אַתָּ֖ה גַּם־טַפֵּֽנוּ׃

אָֽנֹכִי֙ אֶֽעֶרְבֶ֔נּוּ מִיָּדִ֖י תְּבַקְשֶׁ֑נּוּ אִם־לֹ֨א הֲבִיאֹתִ֤יו אֵלֶ֙יךָ֙ וְהִצַּגְתִּ֣יו לְפָנֶ֔יךָ וְחָטָ֥אתִֽי לְךָ֖ כָּל־הַיָּמִֽים׃

10 כִּ֖י לוּלֵ֣א הִתְמַהְמָ֑הְנוּ כִּֽי־עַתָּ֥ה שַׁ֖בְנוּ זֶ֥ה פַעֲמָֽיִם׃

11 וַיֹּ֨אמֶר אֲלֵהֶ֜ם יִשְׂרָאֵ֣ל אֲבִיהֶ֗ם אִם־כֵּ֣ן׀ אֵפוֹא֮ זֹ֣את עֲשׂוּ֒ קְח֞וּ מִזִּמְרַ֤ת הָאָ֙רֶץ֙ בִּכְלֵיכֶ֔ם וְהוֹרִ֥ידוּ לָאִ֖ישׁ מִנְחָ֑ה מְעַ֤ט צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בָּטְנִ֖ים וּשְׁקֵדִֽים׃

12 וְכֶ֥סֶף מִשְׁנֶ֖ה קְח֣וּ בְיֶדְכֶ֑ם וְאֶת־הַכֶּ֜סֶף הַמּוּשָׁ֨ב בְּפִ֤י אַמְתְּחֹֽתֵיכֶם֙ תָּשִׁ֣יבוּ בְיֶדְכֶ֔ם אוּלַ֥י מִשְׁגֶּ֖ה הֽוּא׃

13 וְאֶת־אֲחִיכֶ֖ם קָ֑חוּ וְק֖וּמוּ שׁ֥וּבוּ אֶל־הָאִֽישׁ׃

14 וְאֵ֣ל שַׁדַּ֗י יִתֵּ֨ן לָכֶ֤ם רַחֲמִים֙ לִפְנֵ֣י הָאִ֔ישׁ וְשִׁלַּ֥ח לָכֶ֛ם אֶת־אֲחִיכֶ֥ם אַחֵ֖ר וְאֶת־בִּנְיָמִ֑ין וַאֲנִ֕י כַּאֲשֶׁ֥ר שָׁכֹ֖לְתִּי שָׁכָֽלְתִּי׃

15 וַיִּקְח֤וּ הָֽאֲנָשִׁים֙ אֶת־הַמִּנְחָ֣ה הַזֹּ֔את וּמִשְׁנֶה־כֶּ֛סֶף לָקְח֥וּ בְיָדָ֖ם וְאֶת־בִּנְיָמִ֑ן וַיָּקֻ֙מוּ֙ וַיֵּרְד֣וּ מִצְרַ֔יִם וַיַּֽעַמְד֖וּ לִפְנֵ֥י יוֹסֵֽף׃

16 וַיַּ֨רְא יוֹסֵ֣ף אִתָּם֮ אֶת־בִּנְיָמִין֒ וַיֹּ֙אמֶר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ הָבֵ֥א אֶת־הָאֲנָשִׁ֖ים הַבָּ֑יְתָה וּטְבֹ֤חַ טֶ֙בַח֙ וְהָכֵ֔ן כִּ֥י אִתִּ֛י יֹאכְל֥וּ הָאֲנָשִׁ֖ים בַּֽצָּהֳרָֽיִם׃

17 וַיַּ֣עַשׂ הָאִ֔ישׁ כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָאֲנָשִׁ֖ים בֵּ֥יתָה יוֹסֵֽף׃

18 וַיִּֽירְא֣וּ הָֽאֲנָשִׁ֗ים כִּ֣י הֽוּבְאוּ֮ בֵּ֣ית יוֹסֵף֒ וַיֹּאמְר֗וּ עַל־דְּבַ֤ר הַכֶּ֙סֶף֙ הַשָּׁ֤ב בְּאַמְתְּחֹתֵ֙ינוּ֙ בַּתְּחִלָּ֔ה אֲנַ֖חְנוּ מֽוּבָאִ֑ים לְהִתְגֹּלֵ֤ל עָלֵ֙ינוּ֙ וּלְהִתְנַפֵּ֣ל עָלֵ֔ינוּ וְלָקַ֧חַת אֹתָ֛נוּ לַעֲבָדִ֖ים וְאֶת־חֲמֹרֵֽינוּ׃

19 וַֽיִּגְּשׁוּ֙ אֶל־הָאִ֔ישׁ אֲשֶׁ֖ר עַל־בֵּ֣ית יוֹסֵ֑ף וַיְדַבְּר֥וּ אֵלָ֖יו פֶּ֥תַח הַבָּֽיִת׃

20 וַיֹּאמְר֖וּ בִּ֣י אֲדֹנִ֑י יָרֹ֥ד יָרַ֛דְנוּ בַּתְּחִלָּ֖ה לִשְׁבָּר־אֹֽכֶל׃

21 וַֽיְהִ֞י כִּי־בָ֣אנוּ אֶל־הַמָּל֗וֹן וַֽנִּפְתְּחָה֙ אֶת־אַמְתְּחֹתֵ֔ינוּ וְהִנֵּ֤ה כֶֽסֶף־אִישׁ֙ בְּפִ֣י אַמְתַּחְתּ֔וֹ כַּסְפֵּ֖נוּ בְּמִשְׁקָל֑וֹ וַנָּ֥שֶׁב אֹת֖וֹ בְּיָדֵֽנוּ׃

22 וְכֶ֧סֶף אַחֵ֛ר הוֹרַ֥דְנוּ בְיָדֵ֖נוּ לִשְׁבָּר־אֹ֑כֶל לֹ֣א יָדַ֔עְנוּ מִי־שָׂ֥ם כַּסְפֵּ֖נוּ בְּאַמְתְּחֹתֵֽינוּ׃

23 וַיֹּאמֶר֩ שָׁל֨וֹם לָכֶ֜ם אַל־תִּירָ֗אוּ אֱלֹ֨הֵיכֶ֜ם וֵֽאלֹהֵ֤י אֲבִיכֶם֙ נָתַ֨ן לָכֶ֤ם מַטְמוֹן֙ בְּאַמְתְּחֹ֣תֵיכֶ֔ם כַּסְפְּכֶ֖ם בָּ֣א אֵלָ֑י וַיּוֹצֵ֥א אֲלֵהֶ֖ם אֶת־שִׁמְעֽוֹן׃

24 וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָאֲנָשִׁ֖ים בֵּ֣יתָה יוֹסֵ֑ף וַיִּתֶּן־מַ֙יִם֙ וַיִּרְחֲצ֣וּ רַגְלֵיהֶ֔ם וַיִּתֵּ֥ן מִסְפּ֖וֹא לַחֲמֹֽרֵיהֶֽם׃

25 וַיָּכִ֙ינוּ֙ אֶת־הַמִּנְחָ֔ה עַד־בּ֥וֹא יוֹסֵ֖ף בַּֽצָּהֳרָ֑יִם כִּ֣י שָֽׁמְע֔וּ כִּי־שָׁ֖ם יֹ֥אכְלוּ לָֽחֶם׃

26 וַיָּבֹ֤א יוֹסֵף֙ הַבַּ֔יְתָה וַיָּבִ֥יאּוּ ל֛וֹ אֶת־הַמִּנְחָ֥ה אֲשֶׁר־בְּיָדָ֖ם הַבָּ֑יְתָה וַיִּשְׁתַּחֲווּ־ל֖וֹ אָֽרְצָה׃

27 וַיִּשְׁאַ֤ל לָהֶם֙ לְשָׁל֔וֹם וַיֹּ֗אמֶר הֲשָׁל֛וֹם אֲבִיכֶ֥ם הַזָּקֵ֖ן אֲשֶׁ֣ר אֲמַרְתֶּ֑ם הַעוֹדֶ֖נּוּ חָֽי׃

28 וַיֹּאמְר֗וּ שָׁל֛וֹם לְעַבְדְּךָ֥ לְאָבִ֖ינוּ עוֹדֶ֣נּוּ חָ֑י וַֽיִּקְּד֖וּ ׳וַיִּשְׁתַּחוּ׳ ״וַיִּֽשְׁתַּחֲוּֽוּ׃״

29 וַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֞רְא אֶת־בִּנְיָמִ֣ין אָחִיו֮ בֶּן־אִמּוֹ֒ וַיֹּ֗אמֶר הֲזֶה֙ אֲחִיכֶ֣ם הַקָּטֹ֔ן אֲשֶׁ֥ר אֲמַרְתֶּ֖ם אֵלָ֑י וַיֹּאמַ֕ר אֱלֹהִ֥ים יָחְנְךָ֖ בְּנִֽי׃

30 וַיְמַהֵ֣ר יוֹסֵ֗ף כִּֽי־נִכְמְר֤וּ רַחֲמָיו֙ אֶל־אָחִ֔יו וַיְבַקֵּ֖שׁ לִבְכּ֑וֹת וַיָּבֹ֥א הַחַ֖דְרָה וַיֵּ֥בְךְּ שָֽׁמָּה׃

31 וַיִּרְחַ֥ץ פָּנָ֖יו וַיֵּצֵ֑א וַיִּ֨תְאַפַּ֔ק וַיֹּ֖אמֶר שִׂ֥ימוּ לָֽחֶם׃

32 וַיָּשִׂ֥ימוּ ל֛וֹ לְבַדּ֖וֹ וְלָהֶ֣ם לְבַדָּ֑ם וְלַמִּצְרִ֞ים הָאֹכְלִ֤ים אִתּוֹ֙ לְבַדָּ֔ם כִּי֩ לֹ֨א יוּכְל֜וּן הַמִּצְרִ֗ים לֶאֱכֹ֤ל אֶת־הָֽעִבְרִים֙ לֶ֔חֶם כִּי־תוֹעֵבָ֥ה הִ֖וא לְמִצְרָֽיִם׃

33 וַיֵּשְׁב֣וּ לְפָנָ֔יו הַבְּכֹר֙ כִּבְכֹ֣רָת֔וֹ וְהַצָּעִ֖יר כִּצְעִרָת֑וֹ וַיִּתְמְה֥וּ הָאֲנָשִׁ֖ים אִ֥ישׁ אֶל־רֵעֵֽהוּ׃

34 וַיִּשָּׂ֨א מַשְׂאֹ֜ת מֵאֵ֣ת פָּנָיו֮ אֲלֵהֶם֒ וַתֵּ֜רֶב מַשְׂאַ֧ת בִּנְיָמִ֛ן מִמַּשְׂאֹ֥ת כֻּלָּ֖ם חָמֵ֣שׁ יָד֑וֹת וַיִּשְׁתּ֥וּ וַֽיִּשְׁכְּר֖וּ עִמּֽוֹ׃

44 וַיְצַ֞ו אֶת־אֲשֶׁ֣ר עַל־בֵּיתוֹ֮ לֵאמֹר֒ מַלֵּ֞א אֶת־אַמְתְּחֹ֤ת הָֽאֲנָשִׁים֙ אֹ֔כֶל כַּאֲשֶׁ֥ר יוּכְל֖וּן שְׂאֵ֑ת וְשִׂ֥ים כֶּֽסֶף־אִ֖ישׁ בְּפִ֥י אַמְתַּחְתּֽוֹ׃

וְאֶת־גְּבִיעִ֞י גְּבִ֣יעַ הַכֶּ֗סֶף תָּשִׂים֙ בְּפִי֙ אַמְתַּ֣חַת הַקָּטֹ֔ן וְאֵ֖ת כֶּ֣סֶף שִׁבְר֑וֹ וַיַּ֕עַשׂ כִּדְבַ֥ר יוֹסֵ֖ף אֲשֶׁ֥ר דִּבֵּֽר׃

הַבֹּ֖קֶר א֑וֹר וְהָאֲנָשִׁ֣ים שֻׁלְּח֔וּ הֵ֖מָּה וַחֲמֹרֵיהֶֽם׃

הֵ֠ם יָֽצְא֣וּ אֶת־הָעִיר֮ לֹ֣א הִרְחִיקוּ֒ וְיוֹסֵ֤ף אָמַר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ ק֥וּם רְדֹ֖ף אַחֲרֵ֣י הָֽאֲנָשִׁ֑ים וְהִשַּׂגְתָּם֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לָ֛מָּה שִׁלַּמְתֶּ֥ם רָעָ֖ה תַּ֥חַת טוֹבָֽה׃

הֲל֣וֹא זֶ֗ה אֲשֶׁ֨ר יִשְׁתֶּ֤ה אֲדֹנִי֙ בּ֔וֹ וְה֕וּא נַחֵ֥שׁ יְנַחֵ֖שׁ בּ֑וֹ הֲרֵעֹתֶ֖ם אֲשֶׁ֥ר עֲשִׂיתֶֽם׃

וַֽיַּשִּׂגֵ֑ם וַיְדַבֵּ֣ר אֲלֵהֶ֔ם אֶת־הַדְּבָרִ֖ים הָאֵֽלֶּה׃

וַיֹּאמְר֣וּ אֵלָ֔יו לָ֚מָּה יְדַבֵּ֣ר אֲדֹנִ֔י כַּדְּבָרִ֖ים הָאֵ֑לֶּה חָלִ֙ילָה֙ לַעֲבָדֶ֔יךָ מֵעֲשׂ֖וֹת כַּדָּבָ֥ר הַזֶּֽה׃

הֵ֣ן כֶּ֗סֶף אֲשֶׁ֤ר מָצָ֙אנוּ֙ בְּפִ֣י אַמְתְּחֹתֵ֔ינוּ הֱשִׁיבֹ֥נוּ אֵלֶ֖יךָ מֵאֶ֣רֶץ כְּנָ֑עַן וְאֵ֗יךְ נִגְנֹב֙ מִבֵּ֣ית אֲדֹנֶ֔יךָ כֶּ֖סֶף א֥וֹ זָהָֽב׃

אֲשֶׁ֨ר יִמָּצֵ֥א אִתּ֛וֹ מֵעֲבָדֶ֖יךָ וָמֵ֑ת וְגַם־אֲנַ֕חְנוּ נִֽהְיֶ֥ה לַֽאדֹנִ֖י לַעֲבָדִֽים׃

10 וַיֹּ֕אמֶר גַּם־עַתָּ֥ה כְדִבְרֵיכֶ֖ם כֶּן־ה֑וּא אֲשֶׁ֨ר יִמָּצֵ֤א אִתּוֹ֙ יִהְיֶה־לִּ֣י עָ֔בֶד וְאַתֶּ֖ם תִּהְי֥וּ נְקִיִּֽם׃

11 וַֽיְמַהֲר֗וּ וַיּוֹרִ֛דוּ אִ֥ישׁ אֶת־אַמְתַּחְתּ֖וֹ אָ֑רְצָה וַֽיִּפְתְּח֖וּ אִ֥ישׁ אַמְתַּחְתּֽוֹ׃

12 וַיְחַפֵּ֕שׂ בַּגָּד֣וֹל הֵחֵ֔ל וּבַקָּטֹ֖ן כִּלָּ֑ה וַיִּמָּצֵא֙ הַגָּבִ֔יעַ בְּאַמְתַּ֖חַת בִּנְיָמִֽן׃

13 וַֽיִּקְרְע֖וּ שִׂמְלֹתָ֑ם וַֽיַּעֲמֹס֙ אִ֣ישׁ עַל־חֲמֹר֔וֹ וַיָּשֻׁ֖בוּ הָעִֽירָה׃

14 וַיָּבֹ֨א יְהוּדָ֤ה וְאֶחָיו֙ בֵּ֣יתָה יוֹסֵ֔ף וְה֖וּא עוֹדֶ֣נּוּ שָׁ֑ם וַיִּפְּל֥וּ לְפָנָ֖יו אָֽרְצָה׃

15 וַיֹּ֤אמֶר לָהֶם֙ יוֹסֵ֔ף מָֽה־הַמַּעֲשֶׂ֥ה הַזֶּ֖ה אֲשֶׁ֣ר עֲשִׂיתֶ֑ם הֲל֣וֹא יְדַעְתֶּ֔ם כִּֽי־נַחֵ֧שׁ יְנַחֵ֛שׁ אִ֖ישׁ אֲשֶׁ֥ר כָּמֹֽנִי׃

16 וַיֹּ֣אמֶר יְהוּדָ֗ה מַה־נֹּאמַר֙ לַֽאדֹנִ֔י מַה־נְּדַבֵּ֖ר וּמַה־נִּצְטַדָּ֑ק הָאֱלֹהִ֗ים מָצָא֙ אֶת־עֲוֺ֣ן עֲבָדֶ֔יךָ הִנֶּנּ֤וּ עֲבָדִים֙ לַֽאדֹנִ֔י גַּם־אֲנַ֕חְנוּ גַּ֛ם אֲשֶׁר־נִמְצָ֥א הַגָּבִ֖יעַ בְּיָדֽוֹ׃

17 וַיֹּ֕אמֶר חָלִ֣ילָה לִּ֔י מֵעֲשׂ֖וֹת זֹ֑את הָאִ֡ישׁ אֲשֶׁר֩ נִמְצָ֨א הַגָּבִ֜יעַ בְּיָד֗וֹ ה֚וּא יִהְיֶה־לִּ֣י עָ֔בֶד וְאַתֶּ֕ם עֲל֥וּ לְשָׁל֖וֹם אֶל־אֲבִיכֶֽם׃ פ

18 וַיִּגַּ֨שׁ אֵלָ֜יו יְהוּדָ֗ה וַיֹּאמֶר֮ בִּ֣י אֲדֹנִי֒ יְדַבֶּר־נָ֨א עַבְדְּךָ֤ דָבָר֙ בְּאָזְנֵ֣י אֲדֹנִ֔י וְאַל־יִ֥חַר אַפְּךָ֖ בְּעַבְדֶּ֑ךָ כִּ֥י כָמ֖וֹךָ כְּפַרְעֹֽה׃

19 אֲדֹנִ֣י שָׁאַ֔ל אֶת־עֲבָדָ֖יו לֵאמֹ֑ר הֲיֵשׁ־לָכֶ֥ם אָ֖ב אוֹ־אָֽח׃

20 וַנֹּ֙אמֶר֙ אֶל־אֲדֹנִ֔י יֶשׁ־לָ֙נוּ֙ אָ֣ב זָקֵ֔ן וְיֶ֥לֶד זְקֻנִ֖ים קָטָ֑ן וְאָחִ֨יו מֵ֜ת וַיִּוָּתֵ֨ר ה֧וּא לְבַדּ֛וֹ לְאִמּ֖וֹ וְאָבִ֥יו אֲהֵבֽוֹ׃

21 וַתֹּ֙אמֶר֙ אֶל־עֲבָדֶ֔יךָ הוֹרִדֻ֖הוּ אֵלָ֑י וְאָשִׂ֥ימָה עֵינִ֖י עָלָֽיו׃

22 וַנֹּ֙אמֶר֙ אֶל־אֲדֹנִ֔י לֹא־יוּכַ֥ל הַנַּ֖עַר לַעֲזֹ֣ב אֶת־אָבִ֑יו וְעָזַ֥ב אֶת־אָבִ֖יו וָמֵֽת׃

23 וַתֹּ֙אמֶר֙ אֶל־עֲבָדֶ֔יךָ אִם־לֹ֥א יֵרֵ֛ד אֲחִיכֶ֥ם הַקָּטֹ֖ן אִתְּכֶ֑ם לֹ֥א תֹסִפ֖וּן לִרְא֥וֹת פָּנָֽי׃

24 וַיְהִי֙ כִּ֣י עָלִ֔ינוּ אֶֽל־עַבְדְּךָ֖ אָבִ֑י וַנַּ֨גֶּד־ל֔וֹ אֵ֖ת דִּבְרֵ֥י אֲדֹנִֽי׃

25 וַיֹּ֖אמֶר אָבִ֑ינוּ שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל׃

26 וַנֹּ֕אמֶר לֹ֥א נוּכַ֖ל לָרֶ֑דֶת אִם־יֵשׁ֩ אָחִ֨ינוּ הַקָּטֹ֤ן אִתָּ֙נוּ֙ וְיָרַ֔דְנוּ כִּי־לֹ֣א נוּכַ֗ל לִרְאוֹת֙ פְּנֵ֣י הָאִ֔ישׁ וְאָחִ֥ינוּ הַקָּטֹ֖ן אֵינֶ֥נּוּ אִתָּֽנוּ׃

27 וַיֹּ֛אמֶר עַבְדְּךָ֥ אָבִ֖י אֵלֵ֑ינוּ אַתֶּ֣ם יְדַעְתֶּ֔ם כִּ֥י שְׁנַ֖יִם יָֽלְדָה־לִּ֥י אִשְׁתִּֽי׃

28 וַיֵּצֵ֤א הָֽאֶחָד֙ מֵֽאִתִּ֔י וָאֹמַ֕ר אַ֖ךְ טָרֹ֣ף טֹרָ֑ף וְלֹ֥א רְאִיתִ֖יו עַד־הֵֽנָּה׃

29 וּלְקַחְתֶּ֧ם גַּם־אֶת־זֶ֛ה מֵעִ֥ם פָּנַ֖י וְקָרָ֣הוּ אָס֑וֹן וְהֽוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּרָעָ֖ה שְׁאֹֽלָה׃

30 וְעַתָּ֗ה כְּבֹאִי֙ אֶל־עַבְדְּךָ֣ אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתָּ֑נוּ וְנַפְשׁ֖וֹ קְשׁוּרָ֥ה בְנַפְשֽׁוֹ׃

31 וְהָיָ֗ה כִּרְאוֹת֛וֹ כִּי־אֵ֥ין הַנַּ֖עַר וָמֵ֑ת וְהוֹרִ֨ידוּ עֲבָדֶ֜יךָ אֶת־שֵׂיבַ֨ת עַבְדְּךָ֥ אָבִ֛ינוּ בְּיָג֖וֹן שְׁאֹֽלָה׃

32 כִּ֤י עַבְדְּךָ֙ עָרַ֣ב אֶת־הַנַּ֔עַר מֵעִ֥ם אָבִ֖י לֵאמֹ֑ר אִם־לֹ֤א אֲבִיאֶ֙נּוּ֙ אֵלֶ֔יךָ וְחָטָ֥אתִי לְאָבִ֖י כָּל־הַיָּמִֽים׃

33 וְעַתָּ֗ה יֵֽשֶׁב־נָ֤א עַבְדְּךָ֙ תַּ֣חַת הַנַּ֔עַר עֶ֖בֶד לַֽאדֹנִ֑י וְהַנַּ֖עַר יַ֥עַל עִם־אֶחָֽיו׃

34 כִּי־אֵיךְ֙ אֶֽעֱלֶ֣ה אֶל־אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתִּ֑י פֶּ֚ן אֶרְאֶ֣ה בָרָ֔ע אֲשֶׁ֥ר יִמְצָ֖א אֶת־אָבִֽי׃

45 וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק לְכֹ֤ל הַנִּצָּבִים֙ עָלָ֔יו וַיִּקְרָ֕א הוֹצִ֥יאוּ כָל־אִ֖ישׁ מֵעָלָ֑י וְלֹא־עָ֤מַד אִישׁ֙ אִתּ֔וֹ בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו׃

וַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה׃

וַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ אֲנִ֣י יוֹסֵ֔ף הַע֥וֹד אָבִ֖י חָ֑י וְלֹֽא־יָכְל֤וּ אֶחָיו֙ לַעֲנ֣וֹת אֹת֔וֹ כִּ֥י נִבְהֲל֖וּ מִפָּנָֽיו׃

וַיֹּ֨אמֶר יוֹסֵ֧ף אֶל־אֶחָ֛יו גְּשׁוּ־נָ֥א אֵלַ֖י וַיִּגָּ֑שׁוּ וַיֹּ֗אמֶר אֲנִי֙ יוֹסֵ֣ף אֲחִיכֶ֔ם אֲשֶׁר־מְכַרְתֶּ֥ם אֹתִ֖י מִצְרָֽיְמָה׃

וְעַתָּ֣ה׀ אַל־תֵּעָ֣צְב֗וּ וְאַל־יִ֙חַר֙ בְּעֵ֣ינֵיכֶ֔ם כִּֽי־מְכַרְתֶּ֥ם אֹתִ֖י הֵ֑נָּה כִּ֣י לְמִֽחְיָ֔ה שְׁלָחַ֥נִי אֱלֹהִ֖ים לִפְנֵיכֶֽם׃

כִּי־זֶ֛ה שְׁנָתַ֥יִם הָרָעָ֖ב בְּקֶ֣רֶב הָאָ֑רֶץ וְעוֹד֙ חָמֵ֣שׁ שָׁנִ֔ים אֲשֶׁ֥ר אֵין־חָרִ֖ישׁ וְקָצִּֽיר׃

וַיִּשְׁלָחֵ֤נִי אֱלֹהִים֙ לִפְנֵיכֶ֔ם לָשׂ֥וּם לָכֶ֛ם שְׁאֵרִ֖ית בָּאָ֑רֶץ וּלְהַחֲי֣וֹת לָכֶ֔ם לִפְלֵיטָ֖ה גְּדֹלָֽה׃

וְעַתָּ֗ה לֹֽא־אַתֶּ֞ם שְׁלַחְתֶּ֤ם אֹתִי֙ הֵ֔נָּה כִּ֖י הָאֱלֹהִ֑ים וַיְשִׂימֵ֨נִֽי לְאָ֜ב לְפַרְעֹ֗ה וּלְאָדוֹן֙ לְכָל־בֵּית֔וֹ וּמֹשֵׁ֖ל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם׃

מַהֲרוּ֮ וַעֲל֣וּ אֶל־אָבִי֒ וַאֲמַרְתֶּ֣ם אֵלָ֗יו כֹּ֤ה אָמַר֙ בִּנְךָ֣ יוֹסֵ֔ף שָׂמַ֧נִי אֱלֹהִ֛ים לְאָד֖וֹן לְכָל־מִצְרָ֑יִם רְדָ֥ה אֵלַ֖י אַֽל־תַּעֲמֹֽד׃

10 וְיָשַׁבְתָּ֣ בְאֶֽרֶץ־גֹּ֗שֶׁן וְהָיִ֤יתָ קָרוֹב֙ אֵלַ֔י אַתָּ֕ה וּבָנֶ֖יךָ וּבְנֵ֣י בָנֶ֑יךָ וְצֹאנְךָ֥ וּבְקָרְךָ֖ וְכָל־אֲשֶׁר־לָֽךְ׃

11 וְכִלְכַּלְתִּ֤י אֹֽתְךָ֙ שָׁ֔ם כִּי־ע֛וֹד חָמֵ֥שׁ שָׁנִ֖ים רָעָ֑ב פֶּן־תִּוָּרֵ֛שׁ אַתָּ֥ה וּבֵֽיתְךָ֖ וְכָל־אֲשֶׁר־לָֽךְ׃

12 וְהִנֵּ֤ה עֵֽינֵיכֶם֙ רֹא֔וֹת וְעֵינֵ֖י אָחִ֣י בִנְיָמִ֑ין כִּי־פִ֖י הַֽמְדַבֵּ֥ר אֲלֵיכֶֽם׃

13 וְהִגַּדְתֶּ֣ם לְאָבִ֗י אֶת־כָּל־כְּבוֹדִי֙ בְּמִצְרַ֔יִם וְאֵ֖ת כָּל־אֲשֶׁ֣ר רְאִיתֶ֑ם וּמִֽהַרְתֶּ֛ם וְהוֹרַדְתֶּ֥ם אֶת־אָבִ֖י הֵֽנָּה׃

14 וַיִּפֹּ֛ל עַל־צַוְּארֵ֥י בִנְיָמִֽן־אָחִ֖יו וַיֵּ֑בְךְּ וּבִנְיָמִ֔ן בָּכָ֖ה עַל־צַוָּארָֽיו׃

15 וַיְנַשֵּׁ֥ק לְכָל־אֶחָ֖יו וַיֵּ֣בְךְּ עֲלֵיהֶ֑ם וְאַ֣חֲרֵי כֵ֔ן דִּבְּר֥וּ אֶחָ֖יו אִתּֽוֹ׃

16 וְהַקֹּ֣ל נִשְׁמַ֗ע בֵּ֤ית פַּרְעֹה֙ לֵאמֹ֔ר בָּ֖אוּ אֲחֵ֣י יוֹסֵ֑ף וַיִּיטַב֙ בְּעֵינֵ֣י פַרְעֹ֔ה וּבְעֵינֵ֖י עֲבָדָֽיו׃

17 וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אֱמֹ֥ר אֶל־אַחֶ֖יךָ זֹ֣את עֲשׂ֑וּ טַֽעֲנוּ֙ אֶת־בְּעִ֣ירְכֶ֔ם וּלְכוּ־בֹ֖אוּ אַ֥רְצָה כְּנָֽעַן׃

18 וּקְח֧וּ אֶת־אֲבִיכֶ֛ם וְאֶת־בָּתֵּיכֶ֖ם וּבֹ֣אוּ אֵלָ֑י וְאֶתְּנָ֣ה לָכֶ֗ם אֶת־טוּב֙ אֶ֣רֶץ מִצְרַ֔יִם וְאִכְל֖וּ אֶת־חֵ֥לֶב הָאָֽרֶץ׃

19 וְאַתָּ֥ה צֻוֵּ֖יתָה זֹ֣את עֲשׂ֑וּ קְחוּ־לָכֶם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם עֲגָל֗וֹת לְטַפְּכֶם֙ וְלִנְשֵׁיכֶ֔ם וּנְשָׂאתֶ֥ם אֶת־אֲבִיכֶ֖ם וּבָאתֶֽם׃

20 וְעֵ֣ינְכֶ֔ם אַל־תָּחֹ֖ס עַל־כְּלֵיכֶ֑ם כִּי־ט֛וּב כָּל־אֶ֥רֶץ מִצְרַ֖יִם לָכֶ֥ם הֽוּא׃

21 וַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיִּתֵּ֨ן לָהֶ֥ם יוֹסֵ֛ף עֲגָל֖וֹת עַל־פִּ֣י פַרְעֹ֑ה וַיִּתֵּ֥ן לָהֶ֛ם צֵדָ֖ה לַדָּֽרֶךְ׃

22 לְכֻלָּ֥ם נָתַ֛ן לָאִ֖ישׁ חֲלִפ֣וֹת שְׂמָלֹ֑ת וּלְבִנְיָמִ֤ן נָתַן֙ שְׁלֹ֣שׁ מֵא֣וֹת כֶּ֔סֶף וְחָמֵ֖שׁ חֲלִפֹ֥ת שְׂמָלֹֽת׃

23 וּלְאָבִ֞יו שָׁלַ֤ח כְּזֹאת֙ עֲשָׂרָ֣ה חֲמֹרִ֔ים נֹשְׂאִ֖ים מִטּ֣וּב מִצְרָ֑יִם וְעֶ֣שֶׂר אֲתֹנֹ֡ת נֹֽ֠שְׂאֹת בָּ֣ר וָלֶ֧חֶם וּמָז֛וֹן לְאָבִ֖יו לַדָּֽרֶךְ׃

24 וַיְשַׁלַּ֥ח אֶת־אֶחָ֖יו וַיֵּלֵ֑כוּ וַיֹּ֣אמֶר אֲלֵהֶ֔ם אַֽל־תִּרְגְּז֖וּ בַּדָּֽרֶךְ׃

25 וַֽיַּעֲל֖וּ מִמִּצְרָ֑יִם וַיָּבֹ֙אוּ֙ אֶ֣רֶץ כְּנַ֔עַן אֶֽל־יַעֲקֹ֖ב אֲבִיהֶֽם׃

26 וַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִֽי־ה֥וּא מֹשֵׁ֖ל בְּכָל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פָג לִבּ֔וֹ כִּ֥י לֹא־הֶאֱמִ֖ין לָהֶֽם׃

27 וַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כָּל־דִּבְרֵ֤י יוֹסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף לָשֵׂ֣את אֹת֑וֹ וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם׃

28 וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל רַ֛ב עוֹד־יוֹסֵ֥ף בְּנִ֖י חָ֑י אֵֽלְכָ֥ה וְאֶרְאֶ֖נּוּ בְּטֶ֥רֶם אָמֽוּת׃

46 וַיִּסַּ֤ע יִשְׂרָאֵל֙ וְכָל־אֲשֶׁר־ל֔וֹ וַיָּבֹ֖א בְּאֵ֣רָה שָּׁ֑בַע וַיִּזְבַּ֣ח זְבָחִ֔ים לֵאלֹהֵ֖י אָבִ֥יו יִצְחָֽק׃

וַיֹּ֨אמֶר אֱלֹהִ֤ים׀ לְיִשְׂרָאֵל֙ בְּמַרְאֹ֣ת הַלַּ֔יְלָה וַיֹּ֖אמֶר יַעֲקֹ֣ב׀ יַעֲקֹ֑ב וַיֹּ֖אמֶר הִנֵּֽנִי׃

וַיֹּ֕אמֶר אָנֹכִ֥י הָאֵ֖ל אֱלֹהֵ֣י אָבִ֑יךָ אַל־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם׃

אָנֹכִ֗י אֵרֵ֤ד עִמְּךָ֙ מִצְרַ֔יְמָה וְאָנֹכִ֖י אַֽעַלְךָ֣ גַם־עָלֹ֑ה וְיוֹסֵ֕ף יָשִׁ֥ית יָד֖וֹ עַל־עֵינֶֽיךָ׃

וַיָּ֥קָם יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיִּשְׂא֨וּ בְנֵֽי־יִשְׂרָאֵ֜ל אֶת־יַעֲקֹ֣ב אֲבִיהֶ֗ם וְאֶת־טַפָּם֙ וְאֶת־נְשֵׁיהֶ֔ם בָּעֲגָל֕וֹת אֲשֶׁר־שָׁלַ֥ח פַּרְעֹ֖ה לָשֵׂ֥את אֹתֽוֹ׃

וַיִּקְח֣וּ אֶת־מִקְנֵיהֶ֗ם וְאֶת־רְכוּשָׁם֙ אֲשֶׁ֤ר רָֽכְשׁוּ֙ בְּאֶ֣רֶץ כְּנַ֔עַן וַיָּבֹ֖אוּ מִצְרָ֑יְמָה יַעֲקֹ֖ב וְכָל־זַרְע֥וֹ אִתּֽוֹ׃

בָּנָ֞יו וּבְנֵ֤י בָנָיו֙ אִתּ֔וֹ בְּנֹתָ֛יו וּבְנ֥וֹת בָּנָ֖יו וְכָל־זַרְע֑וֹ הֵבִ֥יא אִתּ֖וֹ מִצְרָֽיְמָה׃ ס

וְאֵ֨לֶּה שְׁמ֧וֹת בְּנֵֽי־יִשְׂרָאֵ֛ל הַבָּאִ֥ים מִצְרַ֖יְמָה יַעֲקֹ֣ב וּבָנָ֑יו בְּכֹ֥ר יַעֲקֹ֖ב רְאוּבֵֽן׃

וּבְנֵ֖י רְאוּבֵ֑ן חֲנ֥וֹךְ וּפַלּ֖וּא וְחֶצְר֥וֹן וְכַרְמִֽי׃

10 וּבְנֵ֣י שִׁמְע֗וֹן יְמוּאֵ֧ל וְיָמִ֛ין וְאֹ֖הַד וְיָכִ֣ין וְצֹ֑חַר וְשָׁא֖וּל בֶּן־הַֽכְּנַעֲנִֽית׃

11 וּבְנֵ֖י לֵוִ֑י גֵּרְשׁ֕וֹן קְהָ֖ת וּמְרָרִֽי׃

12 וּבְנֵ֣י יְהוּדָ֗ה עֵ֧ר וְאוֹנָ֛ן וְשֵׁלָ֖ה וָפֶ֣רֶץ וָזָ֑רַח וַיָּ֨מָת עֵ֤ר וְאוֹנָן֙ בְּאֶ֣רֶץ כְּנַ֔עַן וַיִּהְי֥וּ בְנֵי־פֶ֖רֶץ חֶצְר֥וֹן וְחָמֽוּל׃

13 וּבְנֵ֖י יִשָׂשכָ֑ר תּוֹלָ֥ע וּפֻוָּ֖ה וְי֥וֹב וְשִׁמְרֽוֹן׃

14 וּבְנֵ֖י זְבוּלֻ֑ן סֶ֥רֶד וְאֵל֖וֹן וְיַחְלְאֵֽל׃

15 אֵ֣לֶּה׀ בְּנֵ֣י לֵאָ֗ה אֲשֶׁ֨ר יָֽלְדָ֤ה לְיַעֲקֹב֙ בְּפַדַּ֣נ אֲרָ֔ם וְאֵ֖ת דִּינָ֣ה בִתּ֑וֹ כָּל־נֶ֧פֶשׁ בָּנָ֛יו וּבְנוֹתָ֖יו שְׁלֹשִׁ֥ים וְשָׁלֹֽשׁ׃

16 וּבְנֵ֣י גָ֔ד צִפְי֥וֹן וְחַגִּ֖י שׁוּנִ֣י וְאֶצְבֹּ֑ן עֵרִ֥י וַֽאֲרוֹדִ֖י וְאַרְאֵלִֽי׃

17 וּבְנֵ֣י אָשֵׁ֗ר יִמְנָ֧ה וְיִשְׁוָ֛ה וְיִשְׁוִ֥י וּבְרִיעָ֖ה וְשֶׂ֣רַח אֲחֹתָ֑ם וּבְנֵ֣י בְרִיעָ֔ה חֶ֖בֶר וּמַלְכִּיאֵֽל׃

18 אֵ֚לֶּה בְּנֵ֣י זִלְפָּ֔ה אֲשֶׁר־נָתַ֥ן לָבָ֖ן לְלֵאָ֣ה בִתּ֑וֹ וַתֵּ֤לֶד אֶת־אֵ֙לֶּה֙ לְיַעֲקֹ֔ב שֵׁ֥שׁ עֶשְׂרֵ֖ה נָֽפֶשׁ׃

19 בְּנֵ֤י רָחֵל֙ אֵ֣שֶׁת יַעֲקֹ֔ב יוֹסֵ֖ף וּבִנְיָמִֽן׃

20 וַיִּוָּלֵ֣ד לְיוֹסֵף֮ בְּאֶ֣רֶץ מִצְרַיִם֒ אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֣ן אֹ֑ן אֶת־מְנַשֶּׁ֖ה וְאֶת־אֶפְרָֽיִם׃

21 וּבְנֵ֣י בִנְיָמִ֗ן בֶּ֤לַע וָבֶ֙כֶר֙ וְאַשְׁבֵּ֔ל גֵּרָ֥א וְנַעֲמָ֖ן אֵחִ֣י וָרֹ֑אשׁ מֻפִּ֥ים וְחֻפִּ֖ים וָאָֽרְדְּ׃

22 אֵ֚לֶּה בְּנֵ֣י רָחֵ֔ל אֲשֶׁ֥ר יֻלַּ֖ד לְיַעֲקֹ֑ב כָּל־נֶ֖פֶשׁ אַרְבָּעָ֥ה עָשָֽׂר׃

23 וּבְנֵי־דָ֖ן חֻשִֽׁים׃

24 וּבְנֵ֖י נַפְתָּלִ֑י יַחְצְאֵ֥ל וְגוּנִ֖י וְיֵ֥צֶר וְשִׁלֵּֽם׃

25 אֵ֚לֶּה בְּנֵ֣י בִלְהָ֔ה אֲשֶׁר־נָתַ֥ן לָבָ֖ן לְרָחֵ֣ל בִּתּ֑וֹ וַתֵּ֧לֶד אֶת־אֵ֛לֶּה לְיַעֲקֹ֖ב כָּל־נֶ֥פֶשׁ שִׁבְעָֽה׃

26 כָּל־הַ֠נֶּפֶשׁ הַבָּאָ֨ה לְיַעֲקֹ֤ב מִצְרַ֙יְמָה֙ יֹצְאֵ֣י יְרֵכ֔וֹ מִלְּבַ֖ד נְשֵׁ֣י בְנֵי־יַעֲקֹ֑ב כָּל־נֶ֖פֶשׁ שִׁשִּׁ֥ים וָשֵֽׁשׁ׃

27 וּבְנֵ֥י יוֹסֵ֛ף אֲשֶׁר־יֻלַּד־ל֥וֹ בְמִצְרַ֖יִם נֶ֣פֶשׁ שְׁנָ֑יִם כָּל־הַנֶּ֧פֶשׁ לְבֵֽית־יַעֲקֹ֛ב הַבָּ֥אָה מִצְרַ֖יְמָה שִׁבְעִֽים׃ פ

28 וְאֶת־יְהוּדָ֞ה שָׁלַ֤ח לְפָנָיו֙ אֶל־יוֹסֵ֔ף לְהוֹרֹ֥ת לְפָנָ֖יו גֹּ֑שְׁנָה וַיָּבֹ֖אוּ אַ֥רְצָה גֹּֽשֶׁן׃

29 וַיֶּאְסֹ֤ר יוֹסֵף֙ מֶרְכַּבְתּ֔וֹ וַיַּ֛עַל לִקְרַֽאת־יִשְׂרָאֵ֥ל אָבִ֖יו גֹּ֑שְׁנָה וַיֵּרָ֣א אֵלָ֗יו וַיִּפֹּל֙ עַל־צַוָּארָ֔יו וַיֵּ֥בְךְּ עַל־צַוָּארָ֖יו עֽוֹד׃

30 וַיֹּ֧אמֶר יִשְׂרָאֵ֛ל אֶל־יוֹסֵ֖ף אָמ֣וּתָה הַפָּ֑עַם אַחֲרֵי֙ רְאוֹתִ֣י אֶת־פָּנֶ֔יךָ כִּ֥י עוֹדְךָ֖ חָֽי׃

31 וַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ וְאֶל־בֵּ֣ית אָבִ֔יו אֶעֱלֶ֖ה וְאַגִּ֣ידָה לְפַרְעֹ֑ה וְאֹֽמְרָ֣ה אֵלָ֔יו אַחַ֧י וּבֵית־אָבִ֛י אֲשֶׁ֥ר בְּאֶֽרֶץ־כְּנַ֖עַן בָּ֥אוּ אֵלָֽי׃

32 וְהָאֲנָשִׁים֙ רֹ֣עֵי צֹ֔אן כִּֽי־אַנְשֵׁ֥י מִקְנֶ֖ה הָי֑וּ וְצֹאנָ֧ם וּבְקָרָ֛ם וְכָל־אֲשֶׁ֥ר לָהֶ֖ם הֵבִֽיאוּ׃

33 וְהָיָ֕ה כִּֽי־יִקְרָ֥א לָכֶ֖ם פַּרְעֹ֑ה וְאָמַ֖ר מַה־מַּעֲשֵׂיכֶֽם׃

34 וַאֲמַרְתֶּ֗ם אַנְשֵׁ֨י מִקְנֶ֜ה הָי֤וּ עֲבָדֶ֙יךָ֙ מִנְּעוּרֵ֣ינוּ וְעַד־עַ֔תָּה גַּם־אֲנַ֖חְנוּ גַּם־אֲבֹתֵ֑ינוּ בַּעֲב֗וּר תֵּשְׁבוּ֙ בְּאֶ֣רֶץ גֹּ֔שֶׁן כִּֽי־תוֹעֲבַ֥ת מִצְרַ֖יִם כָּל־רֹ֥עֵה צֹֽאן׃

47 וַיָּבֹ֣א יוֹסֵף֮ וַיַּגֵּ֣ד לְפַרְעֹה֒ וַיֹּ֗אמֶר אָבִ֨י וְאַחַ֜י וְצֹאנָ֤ם וּבְקָרָם֙ וְכָל־אֲשֶׁ֣ר לָהֶ֔ם בָּ֖אוּ מֵאֶ֣רֶץ כְּנָ֑עַן וְהִנָּ֖ם בְּאֶ֥רֶץ גֹּֽשֶׁן׃

וּמִקְצֵ֣ה אֶחָ֔יו לָקַ֖ח חֲמִשָּׁ֣ה אֲנָשִׁ֑ים וַיַּצִּגֵ֖ם לִפְנֵ֥י פַרְעֹֽה׃

וַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־אֶחָ֖יו מַה־מַּעֲשֵׂיכֶ֑ם וַיֹּאמְר֣וּ אֶל־פַּרְעֹ֗ה רֹעֵ֥ה צֹאן֙ עֲבָדֶ֔יךָ גַּם־אֲנַ֖חְנוּ גַּם־אֲבוֹתֵֽינוּ׃

וַיֹּאמְר֣וּ אֶל־פַּרְעֹ֗ה לָג֣וּר בָּאָרֶץ֮ בָּאנוּ֒ כִּי־אֵ֣ין מִרְעֶ֗ה לַצֹּאן֙ אֲשֶׁ֣ר לַעֲבָדֶ֔יךָ כִּֽי־כָבֵ֥ד הָרָעָ֖ב בְּאֶ֣רֶץ כְּנָ֑עַן וְעַתָּ֛ה יֵֽשְׁבוּ־נָ֥א עֲבָדֶ֖יךָ בְּאֶ֥רֶץ גֹּֽשֶׁן׃

וַיֹּ֣אמֶר פַּרְעֹ֔ה אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֥יךָ וְאַחֶ֖יךָ בָּ֥אוּ אֵלֶֽיךָ׃

אֶ֤רֶץ מִצְרַ֙יִם֙ לְפָנֶ֣יךָ הִ֔וא בְּמֵיטַ֣ב הָאָ֔רֶץ הוֹשֵׁ֥ב אֶת־אָבִ֖יךָ וְאֶת־אַחֶ֑יךָ יֵשְׁבוּ֙ בְּאֶ֣רֶץ גֹּ֔שֶׁן וְאִם־יָדַ֗עְתָּ וְיֶשׁ־בָּם֙ אַנְשֵׁי־חַ֔יִל וְשַׂמְתָּ֛ם שָׂרֵ֥י מִקְנֶ֖ה עַל־אֲשֶׁר־לִֽי׃

וַיָּבֵ֤א יוֹסֵף֙ אֶת־יַֽעֲקֹ֣ב אָבִ֔יו וַיַּֽעֲמִדֵ֖הוּ לִפְנֵ֣י פַרְעֹ֑ה וַיְבָ֥רֶךְ יַעֲקֹ֖ב אֶת־פַּרְעֹֽה׃

וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶֽל־יַעֲקֹ֑ב כַּמָּ֕ה יְמֵ֖י שְׁנֵ֥י חַיֶּֽיךָ׃

וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־פַּרְעֹ֔ה יְמֵי֙ שְׁנֵ֣י מְגוּרַ֔י שְׁלֹשִׁ֥ים וּמְאַ֖ת שָׁנָ֑ה מְעַ֣ט וְרָעִ֗ים הָיוּ֙ יְמֵי֙ שְׁנֵ֣י חַיַּ֔י וְלֹ֣א הִשִּׂ֗יגוּ אֶת־יְמֵי֙ שְׁנֵי֙ חַיֵּ֣י אֲבֹתַ֔י בִּימֵ֖י מְגוּרֵיהֶֽם׃

10 וַיְבָ֥רֶךְ יַעֲקֹ֖ב אֶת־פַּרְעֹ֑ה וַיֵּצֵ֖א מִלִּפְנֵ֥י פַרְעֹֽה׃

11 וַיּוֹשֵׁ֣ב יוֹסֵף֮ אֶת־אָבִ֣יו וְאֶת־אֶחָיו֒ וַיִּתֵּ֨ן לָהֶ֤ם אֲחֻזָּה֙ בְּאֶ֣רֶץ מִצְרַ֔יִם בְּמֵיטַ֥ב הָאָ֖רֶץ בְּאֶ֣רֶץ רַעְמְסֵ֑ס כַּאֲשֶׁ֖ר צִוָּ֥ה פַרְעֹֽה׃

12 וַיְכַלְכֵּ֤ל יוֹסֵף֙ אֶת־אָבִ֣יו וְאֶת־אֶחָ֔יו וְאֵ֖ת כָּל־בֵּ֣ית אָבִ֑יו לֶ֖חֶם לְפִ֥י הַטָּֽף׃

13 וְלֶ֤חֶם אֵין֙ בְּכָל־הָאָ֔רֶץ כִּֽי־כָבֵ֥ד הָרָעָ֖ב מְאֹ֑ד וַתֵּ֜לַהּ אֶ֤רֶץ מִצְרַ֙יִם֙ וְאֶ֣רֶץ כְּנַ֔עַן מִפְּנֵ֖י הָרָעָֽב׃

14 וַיְלַקֵּ֣ט יוֹסֵ֗ף אֶת־כָּל־הַכֶּ֙סֶף֙ הַנִּמְצָ֤א בְאֶֽרֶץ־מִצְרַ֙יִם֙ וּבְאֶ֣רֶץ כְּנַ֔עַן בַּשֶּׁ֖בֶר אֲשֶׁר־הֵ֣ם שֹׁבְרִ֑ים וַיָּבֵ֥א יוֹסֵ֛ף אֶת־הַכֶּ֖סֶף בֵּ֥יתָה פַרְעֹֽה׃

15 וַיִּתֹּ֣ם הַכֶּ֗סֶף מֵאֶ֣רֶץ מִצְרַיִם֮ וּמֵאֶ֣רֶץ כְּנַעַן֒ וַיָּבֹאוּ֩ כָל־מִצְרַ֨יִם אֶל־יוֹסֵ֤ף לֵאמֹר֙ הָֽבָה־לָּ֣נוּ לֶ֔חֶם וְלָ֥מָּה נָמ֖וּת נֶגְדֶּ֑ךָ כִּ֥י אָפֵ֖ס כָּֽסֶף׃

16 וַיֹּ֤אמֶר יוֹסֵף֙ הָב֣וּ מִקְנֵיכֶ֔ם וְאֶתְּנָ֥ה לָכֶ֖ם בְּמִקְנֵיכֶ֑ם אִם־אָפֵ֖ס כָּֽסֶף׃

17 וַיָּבִ֣יאוּ אֶת־מִקְנֵיהֶם֮ אֶל־יוֹסֵף֒ וַיִּתֵּ֣ן לָהֶם֩ יוֹסֵ֨ף לֶ֜חֶם בַּסּוּסִ֗ים וּבְמִקְנֵ֥ה הַצֹּ֛אן וּבְמִקְנֵ֥ה הַבָּקָ֖ר וּבַחֲמֹרִ֑ים וַיְנַהֲלֵ֤ם בַּלֶּ֙חֶם֙ בְּכָל־מִקְנֵהֶ֔ם בַּשָּׁנָ֖ה הַהִֽוא׃

18 וַתִּתֹּם֮ הַשָּׁנָ֣ה הַהִוא֒ וַיָּבֹ֨אוּ אֵלָ֜יו בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית וַיֹּ֤אמְרוּ לוֹ֙ לֹֽא־נְכַחֵ֣ד מֵֽאֲדֹנִ֔י כִּ֚י אִם־תַּ֣ם הַכֶּ֔סֶף וּמִקְנֵ֥ה הַבְּהֵמָ֖ה אֶל־אֲדֹנִ֑י לֹ֤א נִשְׁאַר֙ לִפְנֵ֣י אֲדֹנִ֔י בִּלְתִּ֥י אִם־גְּוִיָּתֵ֖נוּ וְאַדְמָתֵֽנוּ׃

19 לָ֧מָּה נָמ֣וּת לְעֵינֶ֗יךָ גַּם־אֲנַ֙חְנוּ֙ גַּ֣ם אַדְמָתֵ֔נוּ קְנֵֽה־אֹתָ֥נוּ וְאֶת־אַדְמָתֵ֖נוּ בַּלָּ֑חֶם וְנִֽהְיֶ֞ה אֲנַ֤חְנוּ וְאַדְמָתֵ֙נוּ֙ עֲבָדִ֣ים לְפַרְעֹ֔ה וְתֶן־זֶ֗רַע וְנִֽחְיֶה֙ וְלֹ֣א נָמ֔וּת וְהָאֲדָמָ֖ה לֹ֥א תֵשָֽׁם׃

20 וַיִּ֨קֶן יוֹסֵ֜ף אֶת־כָּל־אַדְמַ֤ת מִצְרַ֙יִם֙ לְפַרְעֹ֔ה כִּֽי־מָכְר֤וּ מִצְרַ֙יִם֙ אִ֣ישׁ שָׂדֵ֔הוּ כִּֽי־חָזַ֥ק עֲלֵהֶ֖ם הָרָעָ֑ב וַתְּהִ֥י הָאָ֖רֶץ לְפַרְעֹֽה׃

21 וְאֶ֨ת־הָעָ֔ם הֶעֱבִ֥יר אֹת֖וֹ לֶעָרִ֑ים מִקְצֵ֥ה גְבוּל־מִצְרַ֖יִם וְעַד־קָצֵֽהוּ׃

22 רַ֛ק אַדְמַ֥ת הַכֹּהֲנִ֖ים לֹ֣א קָנָ֑ה כִּי֩ חֹ֨ק לַכֹּהֲנִ֜ים מֵאֵ֣ת פַּרְעֹ֗ה וְאָֽכְל֤וּ אֶת־חֻקָּם֙ אֲשֶׁ֨ר נָתַ֤ן לָהֶם֙ פַּרְעֹ֔ה עַל־כֵּ֕ן לֹ֥א מָכְר֖וּ אֶת־אַדְמָתָֽם׃

23 וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־הָעָ֔ם הֵן֩ קָנִ֨יתִי אֶתְכֶ֥ם הַיּ֛וֹם וְאֶת־אַדְמַתְכֶ֖ם לְפַרְעֹ֑ה הֵֽא־לָכֶ֣ם זֶ֔רַע וּזְרַעְתֶּ֖ם אֶת־הָאֲדָמָֽה׃

24 וְהָיָה֙ בַּתְּבוּאֹ֔ת וּנְתַתֶּ֥ם חֲמִישִׁ֖ית לְפַרְעֹ֑ה וְאַרְבַּ֣ע הַיָּדֹ֡ת יִהְיֶ֣ה לָכֶם֩ לְזֶ֨רַע הַשָּׂדֶ֧ה וּֽלְאָכְלְכֶ֛ם וְלַאֲשֶׁ֥ר בְּבָתֵּיכֶ֖ם וְלֶאֱכֹ֥ל לְטַפְּכֶֽם׃

25 וַיֹּאמְר֖וּ הֶחֱיִתָ֑נוּ נִמְצָא־חֵן֙ בְּעֵינֵ֣י אֲדֹנִ֔י וְהָיִ֥ינוּ עֲבָדִ֖ים לְפַרְעֹֽה׃

26 וַיָּ֣שֶׂם אֹתָ֣הּ יוֹסֵ֡ף לְחֹק֩ עַד־הַיּ֨וֹם הַזֶּ֜ה עַל־אַדְמַ֥ת מִצְרַ֛יִם לְפַרְעֹ֖ה לַחֹ֑מֶשׁ רַ֞ק אַדְמַ֤ת הַכֹּֽהֲנִים֙ לְבַדָּ֔ם לֹ֥א הָיְתָ֖ה לְפַרְעֹֽה׃

27 וַיֵּ֧שֶׁב יִשְׂרָאֵ֛ל בְּאֶ֥רֶץ מִצְרַ֖יִם בְּאֶ֣רֶץ גֹּ֑שֶׁן וַיֵּאָחֲז֣וּ בָ֔הּ וַיִּפְר֥וּ וַיִּרְבּ֖וּ מְאֹֽד׃

28 וַיְחִ֤י יַעֲקֹב֙ בְּאֶ֣רֶץ מִצְרַ֔יִם שְׁבַ֥ע עֶשְׂרֵ֖ה שָׁנָ֑ה וַיְהִ֤י יְמֵֽי־יַעֲקֹב֙ שְׁנֵ֣י חַיָּ֔יו שֶׁ֣בַע שָׁנִ֔ים וְאַרְבָּעִ֥ים וּמְאַ֖ת שָׁנָֽה׃

29 וַיִּקְרְב֣וּ יְמֵֽי־יִשְׂרָאֵל֮ לָמוּת֒ וַיִּקְרָ֣א׀ לִבְנ֣וֹ לְיוֹסֵ֗ף וַיֹּ֤אמֶר לוֹ֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ שִֽׂים־נָ֥א יָדְךָ֖ תַּ֣חַת יְרֵכִ֑י וְעָשִׂ֤יתָ עִמָּדִי֙ חֶ֣סֶד וֶאֱמֶ֔ת אַל־נָ֥א תִקְבְּרֵ֖נִי בְּמִצְרָֽיִם׃

30 וְשָֽׁכַבְתִּי֙ עִם־אֲבֹתַ֔י וּנְשָׂאתַ֙נִי֙ מִמִּצְרַ֔יִם וּקְבַרְתַּ֖נִי בִּקְבֻרָתָ֑ם וַיֹּאמַ֕ר אָנֹכִ֖י אֶֽעֱשֶׂ֥ה כִדְבָרֶֽךָ׃

31 וַיֹּ֗אמֶר הִשָּֽׁבְעָה֙ לִ֔י וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּשְׁתַּ֥חוּ יִשְׂרָאֵ֖ל עַל־רֹ֥אשׁ הַמִּטָּֽה׃ פ

48 וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֹּ֣אמֶר לְיוֹסֵ֔ף הִנֵּ֥ה אָבִ֖יךָ חֹלֶ֑ה וַיִּקַּ֞ח אֶת־שְׁנֵ֤י בָנָיו֙ עִמּ֔וֹ אֶת־מְנַשֶּׁ֖ה וְאֶת־אֶפְרָֽיִם׃

וַיַּגֵּ֣ד לְיַעֲקֹ֔ב וַיֹּ֕אמֶר הִנֵּ֛ה בִּנְךָ֥ יוֹסֵ֖ף בָּ֣א אֵלֶ֑יךָ וַיִּתְחַזֵּק֙ יִשְׂרָאֵ֔ל וַיֵּ֖שֶׁב עַל־הַמִּטָּֽה׃

וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־יוֹסֵ֔ף אֵ֥ל שַׁדַּ֛י נִרְאָֽה־אֵלַ֥י בְּל֖וּז בְּאֶ֣רֶץ כְּנָ֑עַן וַיְבָ֖רֶךְ אֹתִֽי׃

וַיֹּ֣אמֶר אֵלַ֗י הִנְנִ֤י מַפְרְךָ֙ וְהִרְבִּיתִ֔ךָ וּנְתַתִּ֖יךָ לִקְהַ֣ל עַמִּ֑ים וְנָ֨תַתִּ֜י אֶת־הָאָ֧רֶץ הַזֹּ֛את לְזַרְעֲךָ֥ אַחֲרֶ֖יךָ אֲחֻזַּ֥ת עוֹלָֽם׃

וְעַתָּ֡ה שְׁנֵֽי־בָנֶיךָ֩ הַנּוֹלָדִ֨ים לְךָ֜ בְּאֶ֣רֶץ מִצְרַ֗יִם עַד־בֹּאִ֥י אֵלֶ֛יךָ מִצְרַ֖יְמָה לִי־הֵ֑ם אֶפְרַ֙יִם֙ וּמְנַשֶּׁ֔ה כִּרְאוּבֵ֥ן וְשִׁמְע֖וֹן יִֽהְיוּ־לִֽי׃

וּמוֹלַדְתְּךָ֛ אֲשֶׁר־הוֹלַ֥דְתָּ אַחֲרֵיהֶ֖ם לְךָ֣ יִהְי֑וּ עַ֣ל שֵׁ֧ם אֲחֵיהֶ֛ם יִקָּרְא֖וּ בְּנַחֲלָתָֽם׃

וַאֲנִ֣י׀ בְּבֹאִ֣י מִפַּדָּ֗ן מֵ֩תָה֩ עָלַ֨י רָחֵ֜ל בְּאֶ֤רֶץ כְּנַ֙עַן֙ בַּדֶּ֔רֶךְ בְּע֥וֹד כִּבְרַת־אֶ֖רֶץ לָבֹ֣א אֶפְרָ֑תָה וָאֶקְבְּרֶ֤הָ שָּׁם֙ בְּדֶ֣רֶךְ אֶפְרָ֔ת הִ֖וא בֵּ֥ית לָֽחֶם׃

וַיַּ֥רְא יִשְׂרָאֵ֖ל אֶת־בְּנֵ֣י יוֹסֵ֑ף וַיֹּ֖אמֶר מִי־אֵֽלֶּה׃

וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־אָבִ֔יו בָּנַ֣י הֵ֔ם אֲשֶׁר־נָֽתַן־לִ֥י אֱלֹהִ֖ים בָּזֶ֑ה וַיֹּאמַ֕ר קָֽחֶם־נָ֥א אֵלַ֖י וַאֲבָרֲכֵֽם׃

10 וְעֵינֵ֤י יִשְׂרָאֵל֙ כָּבְד֣וּ מִזֹּ֔קֶן לֹ֥א יוּכַ֖ל לִרְא֑וֹת וַיַּגֵּ֤שׁ אֹתָם֙ אֵלָ֔יו וַיִּשַּׁ֥ק לָהֶ֖ם וַיְחַבֵּ֥ק לָהֶֽם׃

11 וַיֹּ֤אמֶר יִשְׂרָאֵל֙ אֶל־יוֹסֵ֔ף רְאֹ֥ה פָנֶ֖יךָ לֹ֣א פִלָּ֑לְתִּי וְהִנֵּ֨ה הֶרְאָ֥ה אֹתִ֛י אֱלֹהִ֖ים גַּ֥ם אֶת־זַרְעֶֽךָ׃

12 וַיּוֹצֵ֥א יוֹסֵ֛ף אֹתָ֖ם מֵעִ֣ם בִּרְכָּ֑יו וַיִּשְׁתַּ֥חוּ לְאַפָּ֖יו אָֽרְצָה׃

13 וַיִּקַּ֣ח יוֹסֵף֮ אֶת־שְׁנֵיהֶם֒ אֶת־אֶפְרַ֤יִם בִּֽימִינוֹ֙ מִשְּׂמֹ֣אל יִשְׂרָאֵ֔ל וְאֶת־מְנַשֶּׁ֥ה בִשְׂמֹאל֖וֹ מִימִ֣ין יִשְׂרָאֵ֑ל וַיַּגֵּ֖שׁ אֵלָֽיו׃

14 וַיִּשְׁלַח֩ יִשְׂרָאֵ֨ל אֶת־יְמִינ֜וֹ וַיָּ֨שֶׁת עַל־רֹ֤אשׁ אֶפְרַ֙יִם֙ וְה֣וּא הַצָּעִ֔יר וְאֶת־שְׂמֹאל֖וֹ עַל־רֹ֣אשׁ מְנַשֶּׁ֑ה שִׂכֵּל֙ אֶת־יָדָ֔יו כִּ֥י מְנַשֶּׁ֖ה הַבְּכֽוֹר׃

15 וַיְבָ֥רֶךְ אֶת־יוֹסֵ֖ף וַיֹּאמַ֑ר הָֽאֱלֹהִ֡ים אֲשֶׁר֩ הִתְהַלְּכ֨וּ אֲבֹתַ֤י לְפָנָיו֙ אַבְרָהָ֣ם וְיִצְחָ֔ק הָֽאֱלֹהִים֙ הָרֹעֶ֣ה אֹתִ֔י מֵעוֹדִ֖י עַד־הַיּ֥וֹם הַזֶּֽה׃

16 הַמַּלְאָךְ֩ הַגֹּאֵ֨ל אֹתִ֜י מִכָּל־רָ֗ע יְבָרֵךְ֮ אֶת־הַנְּעָרִים֒ וְיִקָּרֵ֤א בָהֶם֙ שְׁמִ֔י וְשֵׁ֥ם אֲבֹתַ֖י אַבְרָהָ֣ם וְיִצְחָ֑ק וְיִדְגּ֥וּ לָרֹ֖ב בְּקֶ֥רֶב הָאָֽרֶץ׃

17 וַיַּ֣רְא יוֹסֵ֗ף כִּי־יָשִׁ֨ית אָבִ֧יו יַד־יְמִינ֛וֹ עַל־רֹ֥אשׁ אֶפְרַ֖יִם וַיֵּ֣רַע בְּעֵינָ֑יו וַיִּתְמֹ֣ךְ יַד־אָבִ֗יו לְהָסִ֥יר אֹתָ֛הּ מֵעַ֥ל רֹאשׁ־אֶפְרַ֖יִם עַל־רֹ֥אשׁ מְנַשֶּֽׁה׃

18 וַיֹּ֧אמֶר יוֹסֵ֛ף אֶל־אָבִ֖יו לֹא־כֵ֣ן אָבִ֑י כִּי־זֶ֣ה הַבְּכֹ֔ר שִׂ֥ים יְמִינְךָ֖ עַל־רֹאשֽׁוֹ׃

19 וַיְמָאֵ֣ן אָבִ֗יו וַיֹּ֙אמֶר֙ יָדַ֤עְתִּֽי בְנִי֙ יָדַ֔עְתִּי גַּם־ה֥וּא יִהְיֶה־לְּעָ֖ם וְגַם־ה֣וּא יִגְדָּ֑ל וְאוּלָ֗ם אָחִ֤יו הַקָּטֹן֙ יִגְדַּ֣ל מִמֶּ֔נּוּ וְזַרְע֖וֹ יִהְיֶ֥ה מְלֹֽא־הַגּוֹיִֽם׃

20 וַיְבָ֨רֲכֵ֜ם בַּיּ֣וֹם הַהוּא֮ לֵאמוֹר֒ בְּךָ֗ יְבָרֵ֤ךְ יִשְׂרָאֵל֙ לֵאמֹ֔ר יְשִֽׂמְךָ֣ אֱלֹהִ֔ים כְּאֶפְרַ֖יִם וְכִמְנַשֶּׁ֑ה וַיָּ֥שֶׂם אֶת־אֶפְרַ֖יִם לִפְנֵ֥י מְנַשֶּֽׁה׃

21 וַיֹּ֤אמֶר יִשְׂרָאֵל֙ אֶל־יוֹסֵ֔ף הִנֵּ֥ה אָנֹכִ֖י מֵ֑ת וְהָיָ֤ה אֱלֹהִים֙ עִמָּכֶ֔ם וְהֵשִׁ֣יב אֶתְכֶ֔ם אֶל־אֶ֖רֶץ אֲבֹתֵיכֶֽם׃

22 וַאֲנִ֞י נָתַ֧תִּֽי לְךָ֛ שְׁכֶ֥ם אַחַ֖ד עַל־אַחֶ֑יךָ אֲשֶׁ֤ר לָקַ֙חְתִּי֙ מִיַּ֣ד הָֽאֱמֹרִ֔י בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי׃ פ

49 וַיִּקְרָ֥א יַעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַחֲרִ֥ית הַיָּמִֽים׃

הִקָּבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י יַעֲקֹ֑ב וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם׃

רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃

פַּ֤חַז כַּמַּ֙יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה׃ פ

שִׁמְע֥וֹן וְלֵוִ֖י אַחִ֑ים כְּלֵ֥י חָמָ֖ס מְכֵרֹתֵיהֶֽם׃

בְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר׃

אָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַעֲקֹ֔ב וַאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל׃ ס

יְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָדְךָ֖ בְּעֹ֣רֶף אֹיְבֶ֑יךָ יִשְׁתַּחֲוּ֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ׃

גּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ׃

10 לֹֽא־יָס֥וּר שֵׁ֙בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א ׳שִׁילֹה׳ ״שִׁיל֔וֹ״ וְל֖וֹ יִקְּהַ֥ת עַמִּֽים׃

11 אֹסְרִ֤י לַגֶּ֙פֶן֙ ׳עִירֹה׳ ״עִיר֔וֹ״ וְלַשֹּׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֙יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים ׳סוּתֹה׳ ״סוּתֽוֹ׃״

12 חַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־שִׁנַּ֖יִם מֵחָלָֽב׃ פ

13 זְבוּלֻ֕ן לְח֥וֹף יַמִּ֖ים יִשְׁכֹּ֑ן וְהוּא֙ לְח֣וֹף אֳנִיּ֔וֹת וְיַרְכָת֖וֹ עַל־צִידֹֽן׃ ס

14 יִשָּׂשכָ֖ר חֲמֹ֣ר גָּ֑רֶם רֹבֵ֖ץ בֵּ֥ין הַֽמִּשְׁפְּתָֽיִם׃

15 וַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב וְאֶת־הָאָ֖רֶץ כִּ֣י נָעֵ֑מָה וַיֵּ֤ט שִׁכְמוֹ֙ לִסְבֹּ֔ל וַיְהִ֖י לְמַס־עֹבֵֽד׃ ס

16 דָּ֖ן יָדִ֣ין עַמּ֑וֹ כְּאַחַ֖ד שִׁבְטֵ֥י יִשְׂרָאֵֽל׃

17 יְהִי־דָן֙ נָחָ֣שׁ עֲלֵי־דֶ֔רֶךְ שְׁפִיפֹ֖ן עֲלֵי־אֹ֑רַח הַנֹּשֵׁךְ֙ עִקְּבֵי־ס֔וּס וַיִּפֹּ֥ל רֹכְב֖וֹ אָחֽוֹר׃

18 לִֽישׁוּעָתְךָ֖ קִוִּ֥יתִי יְהוָֽה׃

19 גָּ֖ד גְּד֣וּד יְגוּדֶ֑נּוּ וְה֖וּא יָגֻ֥ד עָקֵֽב׃ ס

20 מֵאָשֵׁ֖ר שְׁמֵנָ֣ה לַחְמ֑וֹ וְה֥וּא יִתֵּ֖ן מַֽעֲדַנֵּי־מֶֽלֶךְ׃ ס

21 נַפְתָּלִ֖י אַיָּלָ֣ה שְׁלֻחָ֑ה הַנֹּתֵ֖ן אִמְרֵי־שָֽׁפֶר׃ ס

22 בֵּ֤ן פֹּרָת֙ יוֹסֵ֔ף בֵּ֥ן פֹּרָ֖ת עֲלֵי־עָ֑יִן בָּנ֕וֹת צָעֲדָ֖ה עֲלֵי־שֽׁוּר׃

23 וַֽיְמָרֲרֻ֖הוּ וָרֹ֑בּוּ וַֽיִּשְׂטְמֻ֖הוּ בַּעֲלֵ֥י חִצִּֽים׃

24 וַתֵּ֤שֶׁב בְּאֵיתָן֙ קַשְׁתּ֔וֹ וַיָּפֹ֖זּוּ זְרֹעֵ֣י יָדָ֑יו מִידֵי֙ אֲבִ֣יר יַעֲקֹ֔ב מִשָּׁ֥ם רֹעֶ֖ה אֶ֥בֶן יִשְׂרָאֵֽל׃

25 מֵאֵ֨ל אָבִ֜יךָ וְיַעְזְרֶ֗ךָּ וְאֵ֤ת שַׁדַּי֙ וִיבָ֣רְכֶ֔ךָּ בִּרְכֹ֤ת שָׁמַ֙יִם֙ מֵעָ֔ל בִּרְכֹ֥ת תְּה֖וֹם רֹבֶ֣צֶת תָּ֑חַת בִּרְכֹ֥ת שָׁדַ֖יִם וָרָֽחַם׃

26 בִּרְכֹ֣ת אָבִ֗יךָ גָּֽבְרוּ֙ עַל־בִּרְכֹ֣ת הוֹרַ֔י עַֽד־תַּאֲוַ֖ת גִּבְעֹ֣ת עוֹלָ֑ם תִּֽהְיֶ֙ין֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו׃ פ

27 בִּנְיָמִין֙ זְאֵ֣ב יִטְרָ֔ף בַּבֹּ֖קֶר יֹ֣אכַל עַ֑ד וְלָעֶ֖רֶב יְחַלֵּ֥ק שָׁלָֽל׃

28 כָּל־אֵ֛לֶּה שִׁבְטֵ֥י יִשְׂרָאֵ֖ל שְׁנֵ֣ים עָשָׂ֑ר וְ֠זֹאת אֲשֶׁר־דִּבֶּ֨ר לָהֶ֤ם אֲבִיהֶם֙ וַיְבָ֣רֶךְ אוֹתָ֔ם אִ֛ישׁ אֲשֶׁ֥ר כְּבִרְכָת֖וֹ בֵּרַ֥ךְ אֹתָֽם׃

29 וַיְצַ֣ו אוֹתָ֗ם וַיֹּ֤אמֶר אֲלֵהֶם֙ אֲנִי֙ נֶאֱסָ֣ף אֶל־עַמִּ֔י קִבְר֥וּ אֹתִ֖י אֶל־אֲבֹתָ֑י אֶל־הַ֨מְּעָרָ֔ה אֲשֶׁ֥ר בִּשְׂדֵ֖ה עֶפְר֥וֹן הַֽחִתִּֽי׃

30 בַּמְּעָרָ֞ה אֲשֶׁ֨ר בִּשְׂדֵ֧ה הַמַּכְפֵּלָ֛ה אֲשֶׁ֥ר עַל־פְּנֵי־מַמְרֵ֖א בְּאֶ֣רֶץ כְּנָ֑עַן אֲשֶׁר֩ קָנָ֨ה אַבְרָהָ֜ם אֶת־הַשָּׂדֶ֗ה מֵאֵ֛ת עֶפְרֹ֥ן הַחִתִּ֖י לַאֲחֻזַּת־קָֽבֶר׃

31 שָׁ֣מָּה קָֽבְר֞וּ אֶת־אַבְרָהָ֗ם וְאֵת֙ שָׂרָ֣ה אִשְׁתּ֔וֹ שָׁ֚מָּה קָבְר֣וּ אֶת־יִצְחָ֔ק וְאֵ֖ת רִבְקָ֣ה אִשְׁתּ֑וֹ וְשָׁ֥מָּה קָבַ֖רְתִּי אֶת־לֵאָֽה׃

32 מִקְנֵ֧ה הַשָּׂדֶ֛ה וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ מֵאֵ֥ת בְּנֵי־חֵֽת׃

33 וַיְכַ֤ל יַעֲקֹב֙ לְצַוֺּ֣ת אֶת־בָּנָ֔יו וַיֶּאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו׃

50 וַיִּפֹּ֥ל יוֹסֵ֖ף עַל־פְּנֵ֣י אָבִ֑יו וַיֵּ֥בְךְּ עָלָ֖יו וַיִּשַּׁק־לֽוֹ׃

וַיְצַ֨ו יוֹסֵ֤ף אֶת־עֲבָדָיו֙ אֶת־הָרֹ֣פְאִ֔ים לַחֲנֹ֖ט אֶת־אָבִ֑יו וַיַּחַנְט֥וּ הָרֹפְאִ֖ים אֶת־יִשְׂרָאֵֽל׃

וַיִּמְלְאוּ־לוֹ֙ אַרְבָּעִ֣ים י֔וֹם כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י הַחֲנֻטִ֑ים וַיִּבְכּ֥וּ אֹת֛וֹ מִצְרַ֖יִם שִׁבְעִ֥ים יֽוֹם׃

וַיַּֽעַבְרוּ֙ יְמֵ֣י בְכִית֔וֹ וַיְדַבֵּ֣ר יוֹסֵ֔ף אֶל־בֵּ֥ית פַּרְעֹ֖ה לֵאמֹ֑ר אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵ֣ינֵיכֶ֔ם דַּבְּרוּ־נָ֕א בְּאָזְנֵ֥י פַרְעֹ֖ה לֵאמֹֽר׃

אָבִ֞י הִשְׁבִּיעַ֣נִי לֵאמֹ֗ר הִנֵּ֣ה אָנֹכִי֮ מֵת֒ בְּקִבְרִ֗י אֲשֶׁ֨ר כָּרִ֤יתִי לִי֙ בְּאֶ֣רֶץ כְּנַ֔עַן שָׁ֖מָּה תִּקְבְּרֵ֑נִי וְעַתָּ֗ה אֶֽעֱלֶה־נָּ֛א וְאֶקְבְּרָ֥ה אֶת־אָבִ֖י וְאָשֽׁוּבָה׃

וַיֹּ֖אמֶר פַּרְעֹ֑ה עֲלֵ֛ה וּקְבֹ֥ר אֶת־אָבִ֖יךָ כַּאֲשֶׁ֥ר הִשְׁבִּיעֶֽךָ׃

וַיַּ֥עַל יוֹסֵ֖ף לִקְבֹּ֣ר אֶת־אָבִ֑יו וַיַּֽעֲל֨וּ אִתּ֜וֹ כָּל־עַבְדֵ֤י פַרְעֹה֙ זִקְנֵ֣י בֵית֔וֹ וְכֹ֖ל זִקְנֵ֥י אֶֽרֶץ־מִצְרָֽיִם׃

וְכֹל֙ בֵּ֣ית יוֹסֵ֔ף וְאֶחָ֖יו וּבֵ֣ית אָבִ֑יו רַ֗ק טַפָּם֙ וְצֹאנָ֣ם וּבְקָרָ֔ם עָזְב֖וּ בְּאֶ֥רֶץ גֹּֽשֶׁן׃

וַיַּ֣עַל עִמּ֔וֹ גַּם־רֶ֖כֶב גַּם־פָּרָשִׁ֑ים וַיְהִ֥י הַֽמַּחֲנֶ֖ה כָּבֵ֥ד מְאֹֽד׃

10 וַיָּבֹ֜אוּ עַד־גֹּ֣רֶנ הָאָטָ֗ד אֲשֶׁר֙ בְּעֵ֣בֶר הַיַּרְדֵּ֔ן וַיִּ֨סְפְּדוּ־שָׁ֔ם מִסְפֵּ֛ד גָּד֥וֹל וְכָבֵ֖ד מְאֹ֑ד וַיַּ֧עַשׂ לְאָבִ֛יו אֵ֖בֶל שִׁבְעַ֥ת יָמִֽים׃

11 וַיַּ֡רְא יוֹשֵׁב֩ הָאָ֨רֶץ הַֽכְּנַעֲנִ֜י אֶת־הָאֵ֗בֶל בְּגֹ֙רֶנ֙ הָֽאָטָ֔ד וַיֹּ֣אמְר֔וּ אֵֽבֶל־כָּבֵ֥ד זֶ֖ה לְמִצְרָ֑יִם עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ אָבֵ֣ל מִצְרַ֔יִם אֲשֶׁ֖ר בְּעֵ֥בֶר הַיַּרְדֵּֽן׃

12 וַיַּעֲשׂ֥וּ בָנָ֖יו ל֑וֹ כֵּ֖ן כַּאֲשֶׁ֥ר צִוָּֽם׃

13 וַיִּשְׂא֨וּ אֹת֤וֹ בָנָיו֙ אַ֣רְצָה כְּנַ֔עַן וַיִּקְבְּר֣וּ אֹת֔וֹ בִּמְעָרַ֖ת שְׂדֵ֣ה הַמַּכְפֵּלָ֑ה אֲשֶׁ֣ר קָנָה֩ אַבְרָהָ֨ם אֶת־הַשָּׂדֶ֜ה לַאֲחֻזַּת־קֶ֗בֶר מֵאֵ֛ת עֶפְרֹ֥ן הַחִתִּ֖י עַל־פְּנֵ֥י מַמְרֵֽא׃

14 וַיָּ֨שָׁב יוֹסֵ֤ף מִצְרַ֙יְמָה֙ ה֣וּא וְאֶחָ֔יו וְכָל־הָעֹלִ֥ים אִתּ֖וֹ לִקְבֹּ֣ר אֶת־אָבִ֑יו אַחֲרֵ֖י קָבְר֥וֹ אֶת־אָבִֽיו׃

15 וַיִּרְא֤וּ אֲחֵֽי־יוֹסֵף֙ כִּי־מֵ֣ת אֲבִיהֶ֔ם וַיֹּ֣אמְר֔וּ ל֥וּ יִשְׂטְמֵ֖נוּ יוֹסֵ֑ף וְהָשֵׁ֤ב יָשִׁיב֙ לָ֔נוּ אֵ֚ת כָּל־הָ֣רָעָ֔ה אֲשֶׁ֥ר גָּמַ֖לְנוּ אֹתֽוֹ׃

16 וַיְצַוּ֕וּ אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֣יךָ צִוָּ֔ה לִפְנֵ֥י מוֹת֖וֹ לֵאמֹֽר׃

17 כֹּֽה־תֹאמְר֣וּ לְיוֹסֵ֗ף אָ֣נָּ֡א שָׂ֣א נָ֠א פֶּ֣שַׁע אַחֶ֤יךָ וְחַטָּאתָם֙ כִּי־רָעָ֣ה גְמָל֔וּךָ וְעַתָּה֙ שָׂ֣א נָ֔א לְפֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑יךָ וַיֵּ֥בְךְּ יוֹסֵ֖ף בְּדַבְּרָ֥ם אֵלָֽיו׃

18 וַיֵּלְכוּ֙ גַּם־אֶחָ֔יו וַֽיִּפְּל֖וּ לְפָנָ֑יו וַיֹּ֣אמְר֔וּ הִנֶּ֥נּֽוּ לְךָ֖ לַעֲבָדִֽים׃

19 וַיֹּ֧אמֶר אֲלֵהֶ֛ם יוֹסֵ֖ף אַל־תִּירָ֑אוּ כִּ֛י הֲתַ֥חַת אֱלֹהִ֖ים אָֽנִי׃

20 וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשֹׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַחֲיֹ֥ת עַם־רָֽב׃

21 וְעַתָּה֙ אַל־תִּירָ֔אוּ אָנֹכִ֛י אֲכַלְכֵּ֥ל אֶתְכֶ֖ם וְאֶֽת־טַפְּכֶ֑ם וַיְנַחֵ֣ם אוֹתָ֔ם וַיְדַבֵּ֖ר עַל־לִבָּֽם׃

Joseph and His Brothers

37 Jacob continued to live in the land of Canaan, where his father had lived, and this is the story of Jacob's family.

Joseph, a young man of seventeen, took care of the sheep and goats with his brothers, the sons of Bilhah and Zilpah, his father's concubines. He brought bad reports to his father about what his brothers were doing.

Jacob loved Joseph more than all his other sons, because he had been born to him when he was old. He made a long robe with full sleeves[a] for him. When his brothers saw that their father loved Joseph more than he loved them, they hated their brother so much that they would not speak to him in a friendly manner.

One time Joseph had a dream, and when he told his brothers about it, they hated him even more. He said, “Listen to the dream I had. We were all in the field tying up sheaves of wheat, when my sheaf got up and stood up straight. Yours formed a circle around mine and bowed down to it.”

“Do you think you are going to be a king and rule over us?” his brothers asked. So they hated him even more because of his dreams and because of what he said about them.

Then Joseph had another dream and told his brothers, “I had another dream, in which I saw the sun, the moon, and eleven stars bowing down to me.”

10 He also told the dream to his father, and his father scolded him: “What kind of a dream is that? Do you think that your mother, your brothers, and I are going to come and bow down to you?” 11 (A)Joseph's brothers were jealous of him, but his father kept thinking about the whole matter.

Joseph Is Sold and Taken to Egypt

12 One day when Joseph's brothers had gone to Shechem to take care of their father's flock, 13 Jacob said to Joseph, “I want you to go to Shechem, where your brothers are taking care of the flock.”

Joseph answered, “I am ready.”

14 His father told him, “Go and see if your brothers are safe and if the flock is all right; then come back and tell me.” So his father sent him on his way from Hebron Valley.

Joseph arrived at Shechem 15 and was wandering around in the country when a man saw him and asked him, “What are you looking for?”

16 “I am looking for my brothers, who are taking care of their flock,” he answered. “Can you tell me where they are?”

17 The man said, “They have already left. I heard them say that they were going to Dothan.” So Joseph went after his brothers and found them at Dothan.

18 They saw him in the distance, and before he reached them, they plotted against him and decided to kill him. 19 They said to one another, “Here comes that dreamer. 20 Come on now, let's kill him and throw his body into one of the dry wells. We can say that a wild animal killed him. Then we will see what becomes of his dreams.”

21 Reuben heard them and tried to save Joseph. “Let's not kill him,” he said. 22 “Just throw him into this well in the wilderness, but don't hurt him.” He said this, planning to save him from them and send him back to his father. 23 When Joseph came up to his brothers, they ripped off his long robe with full sleeves.[b] 24 Then they took him and threw him into the well, which was dry.

25 While they were eating, they suddenly saw a group of Ishmaelites traveling from Gilead to Egypt. Their camels were loaded with spices and resins. 26 Judah said to his brothers, “What will we gain by killing our brother and covering up the murder? 27 Let's sell him to these Ishmaelites. Then we won't have to hurt him; after all, he is our brother, our own flesh and blood.” His brothers agreed, 28 (B)and when some Midianite traders came by, the brothers[c] pulled Joseph out of the well and sold him for twenty pieces of silver to the Ishmaelites, who took him to Egypt.

29 When Reuben came back to the well and found that Joseph was not there, he tore his clothes in sorrow. 30 He returned to his brothers and said, “The boy is not there! What am I going to do?”

31 Then they killed a goat and dipped Joseph's robe in its blood. 32 They took the robe to their father and said, “We found this. Does it belong to your son?”

33 He recognized it and said, “Yes, it is his! Some wild animal has killed him. My son Joseph has been torn to pieces!” 34 Jacob tore his clothes in sorrow and put on sackcloth. He mourned for his son a long time. 35 All his sons and daughters came to comfort him, but he refused to be comforted and said, “I will go down to the world of the dead still mourning for my son.” So he continued to mourn for his son Joseph.

36 Meanwhile, in Egypt the Midianites had sold Joseph to Potiphar, one of the king's officers, who was the captain of the palace guard.

Judah and Tamar

38 About that time Judah left his brothers and went to stay with a man named Hirah, who was from the town of Adullam. There Judah met a young Canaanite woman whose father was named Shua. He married her, and she bore him a son, whom he named Er. She became pregnant again and bore another son and named him Onan. Again she had a son and named him Shelah. Judah was at Achzib when the boy was born.

For his first son Er, Judah got a wife whose name was Tamar. Er's conduct was evil, and it displeased the Lord, so the Lord killed him. Then Judah said to Er's brother Onan, “Go and sleep with your brother's widow. Fulfill your obligation to her as her husband's brother, so that your brother may have descendants.” But Onan knew that the children would not belong to him, so when he had intercourse with his brother's widow, he let the semen spill on the ground, so that there would be no children for his brother. 10 What he did displeased the Lord, and the Lord killed him also. 11 Then Judah said to his daughter-in-law Tamar, “Return to your father's house and remain a widow until my son Shelah grows up.” He said this because he was afraid that Shelah would be killed, as his brothers had been. So Tamar went back home.

12 After some time Judah's wife died. When he had finished the time of mourning, he and his friend Hirah of Adullam went to Timnah, where his sheep were being sheared. 13 Someone told Tamar that her father-in-law was going to Timnah to shear his sheep. 14 So she changed from the widow's clothes she had been wearing, covered her face with a veil, and sat down at the entrance to Enaim, a town on the road to Timnah. As she well knew, Judah's youngest son Shelah was now grown up, and yet she had not been given to him in marriage.

15 When Judah saw her, he thought that she was a prostitute, because she had her face covered. 16 He went over to her at the side of the road and said, “All right, how much do you charge?” (He did not know that she was his daughter-in-law.)

She said, “What will you give me?”

17 He answered, “I will send you a young goat from my flock.”

She said, “All right, if you will give me something to keep as a pledge until you send the goat.”

18 “What shall I give you as a pledge?” he asked.

She answered, “Your seal with its cord and the walking stick you are carrying.” He gave them to her. Then they had intercourse, and she became pregnant. 19 Tamar went home, took off her veil, and put her widow's clothes back on.

20 Judah sent his friend Hirah to take the goat and get back from the woman the articles he had pledged, but Hirah could not find her. 21 He asked some men at Enaim, “Where is the prostitute who was here by the road?”

“There has never been a prostitute here,” they answered.

22 He returned to Judah and said, “I couldn't find her. The men of the place said that there had never been a prostitute there.”

23 Judah said, “Let her keep the things. We don't want people to laugh at us. I did try to pay her, but you couldn't find her.”

24 About three months later someone told Judah, “Your daughter-in-law Tamar has been acting like a whore, and now she is pregnant.”

Judah ordered, “Take her out and burn her to death.”

25 As she was being taken out, she sent word to her father-in-law: “I am pregnant by the man who owns these things. Look at them and see whose they are—this seal with its cord and this walking stick.”

26 Judah recognized them and said, “She is in the right. I have failed in my obligation to her—I should have given her to my son Shelah in marriage.” And Judah never had intercourse with her again.

27 When the time came for her to give birth, it was discovered that she was going to have twins. 28 While she was in labor, one of them put out an arm; the midwife caught it, tied a red thread around it, and said, “This one was born first.” 29 But he pulled his arm back, and his brother was born first. Then the midwife said, “So this is how you break your way out!” So he was named Perez.[d] 30 Then his brother was born with the red thread on his arm, and he was named Zerah.[e]

Joseph and Potiphar's Wife

39 Now the Ishmaelites had taken Joseph to Egypt and sold him to Potiphar, one of the king's officers, who was the captain of the palace guard. (C)The Lord was with Joseph and made him successful. He lived in the house of his Egyptian master, who saw that the Lord was with Joseph and had made him successful in everything he did. Potiphar was pleased with him and made him his personal servant; so he put him in charge of his house and everything he owned. From then on, because of Joseph the Lord blessed the household of the Egyptian and everything that he had in his house and in his fields. Potiphar turned over everything he had to the care of Joseph and did not concern himself with anything except the food he ate.

Joseph was well-built and good-looking, and after a while his master's wife began to desire Joseph and asked him to go to bed with her. He refused and said to her, “Look, my master does not have to concern himself with anything in the house, because I am here. He has put me in charge of everything he has. I have as much authority in this house as he has, and he has not kept back anything from me except you. How then could I do such an immoral thing and sin against God?” 10 Although she asked Joseph day after day, he would not go to bed with her.

11 But one day when Joseph went into the house to do his work, none of the house servants was there. 12 She caught him by his robe and said, “Come to bed with me.” But he escaped and ran outside, leaving his robe in her hand. 13 When she saw that he had left his robe and had run out of the house, 14 she called to her house servants and said, “Look at this! This Hebrew that my husband brought to the house is insulting us. He came into my room and tried to rape me, but I screamed as loud as I could. 15 When he heard me scream, he ran outside, leaving his robe beside me.”

16 She kept his robe with her until Joseph's master came home. 17 Then she told him the same story: “That Hebrew slave that you brought here came into my room and insulted me. 18 But when I screamed, he ran outside, leaving his robe beside me.”

19 Joseph's master was furious 20 and had Joseph arrested and put in the prison where the king's prisoners were kept, and there he stayed. 21 (D)But the Lord was with Joseph and blessed him, so that the jailer was pleased with him. 22 He put Joseph in charge of all the other prisoners and made him responsible for everything that was done in the prison. 23 The jailer did not have to look after anything for which Joseph was responsible, because the Lord was with Joseph and made him succeed in everything he did.

Joseph Interprets the Prisoners' Dreams

40 Some time later the king of Egypt's wine steward and his chief baker offended the king. He was angry with these two officials and put them in prison in the house of the captain of the guard, in the same place where Joseph was being kept. They spent a long time in prison, and the captain assigned Joseph as their servant.

One night there in prison the wine steward and the chief baker each had a dream, and the dreams had different meanings. When Joseph came to them in the morning, he saw that they were upset. He asked them, “Why do you look so worried today?”

They answered, “Each of us had a dream, and there is no one here to explain what the dreams mean.”

“It is God who gives the ability to interpret dreams,” Joseph said. “Tell me your dreams.”

So the wine steward said, “In my dream there was a grapevine in front of me 10 with three branches on it. As soon as the leaves came out, the blossoms appeared, and the grapes ripened. 11 I was holding the king's cup; so I took the grapes and squeezed them into the cup and gave it to him.”

12 Joseph said, “This is what it means: the three branches are three days. 13 In three days the king will release you, pardon you, and restore you to your position. You will give him his cup as you did before when you were his wine steward. 14 But please remember me when everything is going well for you, and please be kind enough to mention me to the king and help me get out of this prison. 15 After all, I was kidnapped from the land of the Hebrews, and even here in Egypt I didn't do anything to deserve being put in prison.”

16 When the chief baker saw that the interpretation of the wine steward's dream was favorable, he said to Joseph, “I had a dream too; I was carrying three breadbaskets on my head. 17 In the top basket there were all kinds of baked goods for the king, and the birds were eating them.”

18 Joseph answered, “This is what it means: the three baskets are three days. 19 In three days the king will release you—and have your head cut off! Then he will hang your body on a pole, and the birds will eat your flesh.”

20 On his birthday three days later the king gave a banquet for all his officials; he released his wine steward and his chief baker and brought them before his officials. 21 He restored the wine steward to his former position, 22 but he executed the chief baker. It all happened just as Joseph had said. 23 But the wine steward never gave Joseph another thought—he forgot all about him.

Joseph Interprets the King's Dreams

41 After two years had passed, the king of Egypt dreamed that he was standing by the Nile River, when seven cows, fat and sleek, came up out of the river and began to feed on the grass. Then seven other cows came up; they were thin and bony. They came and stood by the other cows on the riverbank, and the thin cows ate up the fat cows. Then the king woke up. He fell asleep again and had another dream. Seven heads of grain, full and ripe, were growing on one stalk. Then seven other heads of grain sprouted, thin and scorched by the desert wind, and the thin heads of grain swallowed the full ones. The king woke up and realized that he had been dreaming. (E)In the morning he was worried, so he sent for all the magicians and wise men of Egypt. He told them his dreams, but no one could explain them to him.

Then the wine steward said to the king, “I must confess today that I have done wrong. 10 You were angry with the chief baker and me, and you put us in prison in the house of the captain of the guard. 11 One night each of us had a dream, and the dreams had different meanings. 12 A young Hebrew was there with us, a slave of the captain of the guard. We told him our dreams, and he interpreted them for us. 13 Things turned out just as he said: you restored me to my position, but you executed the baker.”

14 The king sent for Joseph, and he was immediately brought from the prison. After he had shaved and changed his clothes, he came into the king's presence. 15 The king said to him, “I have had a dream, and no one can explain it. I have been told that you can interpret dreams.”

16 Joseph answered, “I cannot, Your Majesty, but God will give a favorable interpretation.”

17 The king said, “I dreamed that I was standing on the bank of the Nile, 18 when seven cows, fat and sleek, came up out of the river and began feeding on the grass. 19 Then seven other cows came up which were thin and bony. They were the poorest cows I have ever seen anywhere in Egypt. 20 The thin cows ate up the fat ones, 21 but no one would have known it, because they looked just as bad as before. Then I woke up. 22 I also dreamed that I saw seven heads of grain which were full and ripe, growing on one stalk. 23 Then seven heads of grain sprouted, thin and scorched by the desert wind, 24 and the thin heads of grain swallowed the full ones. I told the dreams to the magicians, but none of them could explain them to me.”

25 Joseph said to the king, “The two dreams mean the same thing; God has told you what he is going to do. 26 The seven fat cows are seven years, and the seven full heads of grain are also seven years; they have the same meaning. 27 The seven thin cows which came up later and the seven thin heads of grain scorched by the desert wind are seven years of famine. 28 It is just as I told you—God has shown you what he is going to do. 29 There will be seven years of great plenty in all the land of Egypt. 30 After that, there will be seven years of famine, and all the good years will be forgotten, because the famine will ruin the country. 31 The time of plenty will be entirely forgotten, because the famine which follows will be so terrible. 32 The repetition of your dream means that the matter is fixed by God and that he will make it happen in the near future.

33 “Now you should choose some man with wisdom and insight and put him in charge of the country. 34 You must also appoint other officials and take a fifth of the crops during the seven years of plenty. 35 Order them to collect all the food during the good years that are coming, and give them authority to store up grain in the cities and guard it. 36 The food will be a reserve supply for the country during the seven years of famine which are going to come on Egypt. In this way the people will not starve.”

Joseph Is Made Governor over Egypt

37 The king and his officials approved this plan, 38 and he said to them, “We will never find a better man than Joseph, a man who has God's spirit in him.” 39 The king said to Joseph, “God has shown you all this, so it is obvious that you have greater wisdom and insight than anyone else. 40 (F)I will put you in charge of my country, and all my people will obey your orders. Your authority will be second only to mine. 41 I now appoint you governor over all Egypt.” 42 (G)The king removed from his finger the ring engraved with the royal seal and put it on Joseph's finger. He put a fine linen robe on him, and placed a gold chain around his neck. 43 He gave him the second royal chariot to ride in, and his guard of honor went ahead of him and cried out, “Make way! Make way!” And so Joseph was appointed governor over all Egypt. 44 The king said to him, “I am the king—and no one in all Egypt shall so much as lift a hand or a foot without your permission.” 45-46 He gave Joseph the Egyptian name Zaphenath Paneah, and he gave him a wife, Asenath, the daughter of Potiphera, a priest in the city of Heliopolis.

Joseph was thirty years old when he began to serve the king of Egypt. He left the king's court and traveled all over the land. 47 During the seven years of plenty the land produced abundant crops, 48 all of which Joseph collected and stored in the cities. In each city he stored the food from the fields around it. 49 There was so much grain that Joseph stopped measuring it—it was like the sand of the sea.

50 Before the years of famine came, Joseph had two sons by Asenath. 51 He said, “God has made me forget all my sufferings and all my father's family”; so he named his first son Manasseh.[f] 52 He also said, “God has given me children in the land of my trouble”; so he named his second son Ephraim.[g]

53 The seven years of plenty that the land of Egypt had enjoyed came to an end, 54 (H)and the seven years of famine began, just as Joseph had said. There was famine in every other country, but there was food throughout Egypt. 55 (I)When the Egyptians began to be hungry, they cried out to the king for food. So he ordered them to go to Joseph and do what he told them. 56 The famine grew worse and spread over the whole country, so Joseph opened all the storehouses and sold grain to the Egyptians. 57 People came to Egypt from all over the world to buy grain from Joseph, because the famine was severe everywhere.

Joseph's Brothers Go to Egypt to Buy Grain

42 When Jacob learned that there was grain in Egypt, he said to his sons, “Why don't you do something? (J)I hear that there is grain in Egypt; go there and buy some to keep us from starving to death.” So Joseph's ten half brothers went to buy grain in Egypt, but Jacob did not send Joseph's full brother Benjamin with them, because he was afraid that something might happen to him.

The sons of Jacob came with others to buy grain, because there was famine in the land of Canaan. Joseph, as governor of the land of Egypt, was selling grain to people from all over the world. So Joseph's brothers came and bowed down before him with their faces to the ground. When Joseph saw his brothers, he recognized them, but he acted as if he did not know them. He asked them harshly, “Where do you come from?”

“We have come from Canaan to buy food,” they answered.

Although Joseph recognized his brothers, they did not recognize him. (K)He remembered the dreams he had dreamed about them and said, “You are spies; you have come to find out where our country is weak.”

10 “No, sir,” they answered. “We have come as your slaves, to buy food. 11 We are all brothers. We are not spies, sir, we are honest men.”

12 Joseph said to them, “No! You have come to find out where our country is weak.”

13 They said, “We were twelve brothers in all, sir, sons of the same man in the land of Canaan. One brother is dead, and the youngest is now with our father.”

14 “It is just as I said,” Joseph answered. “You are spies. 15 This is how you will be tested: I swear by the name of the king that you will never leave unless your youngest brother comes here. 16 One of you must go and get him. The rest of you will be kept under guard until the truth of what you say can be tested. Otherwise, as sure as the king lives, you are spies.” 17 With that, he put them in prison for three days.

18 On the third day Joseph said to them, “I am a God-fearing man, and I will spare your lives on one condition. 19 To prove that you are honest, one of you will stay in the prison where you have been kept; the rest of you may go and take back to your starving families the grain that you have bought. 20 Then you must bring your youngest brother to me. This will prove that you have been telling the truth, and I will not put you to death.”

They agreed to this 21 and said to one another, “Yes, now we are suffering the consequences of what we did to our brother; we saw the great trouble he was in when he begged for help, but we would not listen. That is why we are in this trouble now.”

22 (L)Reuben said, “I told you not to harm the boy, but you wouldn't listen. And now we are being paid back for his death.” 23 Joseph understood what they said, but they did not know it, because they had been speaking to him through an interpreter. 24 Joseph left them and began to cry. When he was able to speak again, he came back, picked out Simeon, and had him tied up in front of them.

Joseph's Brothers Return to Canaan

25 Joseph gave orders to fill his brothers' packs with grain, to put each man's money back in his sack, and to give them food for the trip. This was done. 26 The brothers loaded their donkeys with the grain they had bought, and then they left. 27 At the place where they spent the night, one of them opened his sack to feed his donkey and found his money at the top of the sack. 28 “My money has been returned to me,” he called to his brothers. “Here it is in my sack!” Their hearts sank, and in fear they asked one another, “What has God done to us?”

29 When they came to their father Jacob in Canaan, they told him all that had happened to them: 30 “The governor of Egypt spoke harshly to us and accused us of spying against his country. 31 ‘We are not spies,’ we answered, ‘we are honest men. 32 We were twelve brothers in all, sons of the same father. One brother is dead, and the youngest is still in Canaan with our father.’ 33 The man answered, ‘This is how I will find out if you are honest men: One of you will stay with me; the rest will take grain for your starving families and leave. 34 Bring your youngest brother to me. Then I will know that you are not spies, but honest men; I will give your brother back to you, and you can stay here and trade.’”

35 Then when they emptied out their sacks, every one of them found his bag of money; and when they saw the money, they and their father Jacob were afraid. 36 Their father said to them, “Do you want to make me lose all my children? Joseph is gone; Simeon is gone; and now you want to take away Benjamin. I am the one who suffers!”

37 Reuben said to his father, “If I do not bring Benjamin back to you, you can kill my two sons. Put him in my care, and I will bring him back.”

38 But Jacob said, “My son cannot go with you; his brother is dead, and he is the only one left. Something might happen to him on the way. I am an old man, and the sorrow you would cause me would kill me.”

Joseph's Brothers Return to Egypt with Benjamin

43 The famine in Canaan got worse, and when the family of Jacob had eaten all the grain which had been brought from Egypt, Jacob said to his sons, “Go back and buy a little food for us.”

Judah said to him, “The man sternly warned us that we would not be admitted to his presence unless we had our brother with us. If you are willing to send our brother with us, we will go and buy food for you. If you are not willing, we will not go, because the man told us we would not be admitted to his presence unless our brother was with us.”

Jacob said, “Why did you cause me so much trouble by telling the man that you had another brother?”

They answered, “The man kept asking about us and our family, ‘Is your father still living? Do you have another brother?’ We had to answer his questions. How could we know that he would tell us to bring our brother with us?”

Judah said to his father, “Send the boy with me, and we will leave at once. Then none of us will starve to death. I will pledge my own life, and you can hold me responsible for him. If I do not bring him back to you safe and sound, I will always bear the blame. 10 If we had not waited so long, we could have been there and back twice by now.”

11 Their father said to them, “If that is how it has to be, then take the best products of the land in your packs as a present for the governor: a little resin, a little honey, spices, pistachio nuts, and almonds. 12 Take with you also twice as much money, because you must take back the money that was returned in the top of your sacks. Maybe it was a mistake. 13 Take your brother and return at once. 14 May Almighty God cause the man to have pity on you, so that he will give Benjamin and your other brother back to you. As for me, if I must lose my children, I must lose them.”

15 So the brothers took the gifts and twice as much money, and set out for Egypt with Benjamin. There they presented themselves to Joseph. 16 When Joseph saw Benjamin with them, he said to the servant in charge of his house, “Take these men to my house. They are going to eat with me at noon, so kill an animal and prepare it.” 17 The servant did as he was commanded and took the brothers to Joseph's house.

18 As they were being brought to the house, they were afraid and thought, “We are being brought here because of the money that was returned in our sacks the first time. They will suddenly attack us, take our donkeys, and make us his slaves.” 19 So at the door of the house, they said to the servant in charge, 20 “If you please, sir, we came here once before to buy food. 21 When we set up camp on the way home, we opened our sacks, and each man found his money in the top of his sack—every bit of it. We have brought it back to you. 22 We have also brought some more money with us to buy more food. We do not know who put our money back in our sacks.”

23 The servant said, “Don't worry. Don't be afraid. Your God, the God of your father, must have put the money in your sacks for you. I received your payment.” Then he brought Simeon to them.

24 The servant took the brothers into the house. He gave them water so that they could wash their feet, and he fed their donkeys. 25 They got their gifts ready to present to Joseph when he arrived at noon, because they had been told that they were to eat with him. 26 When Joseph got home, they took the gifts into the house to him and bowed down to the ground before him. 27 He asked about their health and then said, “You told me about your old father—how is he? Is he still alive and well?”

28 They answered, “Your humble servant, our father, is still alive and well.” And they knelt and bowed down before him.

29 When Joseph saw his brother Benjamin, he said, “So this is your youngest brother, the one you told me about. God bless you, my son.” 30 Then Joseph left suddenly, because his heart was full of tender feelings for his brother. He was about to break down, so he went to his room and cried. 31 After he had washed his face, he came out, and controlling himself, he ordered the meal to be served. 32 Joseph was served at one table and his brothers at another. The Egyptians who were eating there were served separately, because they considered it beneath their dignity to eat with Hebrews. 33 The brothers had been seated at the table, facing Joseph, in the order of their age from the oldest to the youngest. When they saw how they had been seated, they looked at one another in amazement. 34 Food was served to them from Joseph's table, and Benjamin was served five times as much as the rest of them. So they ate and drank with Joseph until they were drunk.

The Missing Cup

44 Joseph commanded the servant in charge of his house, “Fill the men's sacks with as much food as they can carry, and put each man's money in the top of his sack. Put my silver cup in the top of the youngest brother's sack, together with the money for his grain.” He did as he was told. Early in the morning the brothers were sent on their way with their donkeys. When they had gone only a short distance from the city, Joseph said to the servant in charge of his house, “Hurry after those men. When you catch up with them, ask them, ‘Why have you paid back evil for good? Why did you steal my master's silver cup?[h] It is the one he drinks from, the one he uses for divination. You have committed a serious crime!’”

When the servant caught up with them, he repeated these words. They answered him, “What do you mean, sir, by talking like this? We swear that we have done no such thing. You know that we brought back to you from the land of Canaan the money we found in the top of our sacks. Why then should we steal silver or gold from your master's house? Sir, if any one of us is found to have it, he will be put to death, and the rest of us will become your slaves.”

10 He said, “I agree; but only the one who has taken the cup will become my slave, and the rest of you can go free.” 11 So they quickly lowered their sacks to the ground, and each man opened his sack. 12 Joseph's servant searched carefully, beginning with the oldest and ending with the youngest, and the cup was found in Benjamin's sack. 13 The brothers tore their clothes in sorrow, loaded their donkeys, and returned to the city.

14 When Judah and his brothers came to Joseph's house, he was still there. They bowed down before him, 15 and Joseph said, “What have you done? Didn't you know that a man in my position could find you out by practicing divination?”

16 “What can we say to you, sir?” Judah answered. “How can we argue? How can we clear ourselves? God has uncovered our guilt. All of us are now your slaves and not just the one with whom the cup was found.”

17 Joseph said, “Oh, no! I would never do that! Only the one who had the cup will be my slave. The rest of you may go back safe and sound to your father.”

Judah Pleads for Benjamin

18 Judah went up to Joseph and said, “Please, sir, allow me to speak with you freely. Don't be angry with me; you are like the king himself. 19 Sir, you asked us, ‘Do you have a father or another brother?’ 20 We answered, ‘We have a father who is old and a younger brother, born to him in his old age. The boy's brother is dead, and he is the only one of his mother's children still alive; his father loves him very much.’ 21 Sir, you told us to bring him here, so that you could see him, 22 and we answered that the boy could not leave his father; if he did, his father would die. 23 Then you said, ‘You will not be admitted to my presence again unless your youngest brother comes with you.’

24 “When we went back to our father, we told him what you had said. 25 Then he told us to return and buy a little food. 26 We answered, ‘We cannot go; we will not be admitted to the man's presence unless our youngest brother is with us. We can go only if our youngest brother goes also.’ 27 Our father said to us, ‘You know that my wife Rachel bore me only two sons. 28 One of them has already left me. He must have been torn to pieces by wild animals, because I have not seen him since he left. 29 If you take this one from me now and something happens to him, the sorrow you would cause me would kill me, as old as I am.’

30-31 “And now, sir,” Judah continued, “if I go back to my father without the boy, as soon as he sees that the boy is not with me, he will die. His life is wrapped up with the life of the boy, and he is so old that the sorrow we would cause him would kill him. 32 What is more, I pledged my life to my father for the boy. I told him that if I did not bring the boy back to him, I would bear the blame all my life. 33 And now, sir, I will stay here as your slave in place of the boy; let him go back with his brothers. 34 How can I go back to my father if the boy is not with me? I cannot bear to see this disaster come upon my father.”

Joseph Tells His Brothers Who He Is

45 (M)Joseph was no longer able to control his feelings in front of his servants, so he ordered them all to leave the room. No one else was with him when Joseph told his brothers who he was. He cried with such loud sobs that the Egyptians heard it, and the news was taken to the king's palace. Joseph said to his brothers, “I am Joseph. Is my father still alive?” But when his brothers heard this, they were so terrified that they could not answer. Then Joseph said to them, “Please come closer.” They did, and he said, “I am your brother Joseph, whom you sold into Egypt. Now do not be upset or blame yourselves because you sold me here. It was really God who sent me ahead of you to save people's lives. This is only the second year of famine in the land; there will be five more years in which there will be neither plowing nor reaping. God sent me ahead of you to rescue you in this amazing way and to make sure that you and your descendants survive. So it was not really you who sent me here, but God. He has made me the king's highest official. I am in charge of his whole country; I am the ruler of all Egypt.

(N)“Now hurry back to my father and tell him that this is what his son Joseph says: ‘God has made me ruler of all Egypt; come to me without delay. 10 You can live in the region of Goshen, where you can be near me—you, your children, your grandchildren, your sheep, your goats, your cattle, and everything else that you have. 11 If you are in Goshen, I can take care of you. There will still be five years of famine; and I do not want you, your family, and your livestock to starve.’”

12 Joseph continued, “Now all of you, and you too, Benjamin, can see that I am really Joseph. 13 Tell my father how powerful I am here in Egypt and tell him about everything that you have seen. Then hurry and bring him here.”

14 He threw his arms around his brother Benjamin and began to cry; Benjamin also cried as he hugged him. 15 Then, still weeping, he embraced each of his brothers and kissed them. After that, his brothers began to talk with him.

16 When the news reached the palace that Joseph's brothers had come, the king and his officials were pleased. 17 He said to Joseph, “Tell your brothers to load their animals and to return to the land of Canaan. 18 Let them get their father and their families and come back here. I will give them the best land in Egypt, and they will have more than enough to live on. 19 Tell them also to take wagons with them from Egypt for their wives and small children and to bring their father with them. 20 They are not to worry about leaving their possessions behind; the best in the whole land of Egypt will be theirs.”

21 Jacob's sons did as they were told. Joseph gave them wagons, as the king had ordered, and food for the trip. 22 He also gave each of them a change of clothes, but he gave Benjamin three hundred pieces of silver and five changes of clothes. 23 He sent his father ten donkeys loaded with the best Egyptian goods and ten donkeys loaded with grain, bread, and other food for the trip. 24 He sent his brothers off and as they left, he said to them, “Don't quarrel on the way.”

25 They left Egypt and went back home to their father Jacob in Canaan. 26 “Joseph is still alive!” they told him. “He is the ruler of all Egypt!” Jacob was stunned and could not believe them.

27 But when they told him all that Joseph had said to them, and when he saw the wagons which Joseph had sent to take him to Egypt, he recovered from the shock. 28 “My son Joseph is still alive!” he said. “This is all I could ask for! I must go and see him before I die.”

Jacob and His Family Go to Egypt

46 Jacob packed up all he had and went to Beersheba, where he offered sacrifices to the God of his father Isaac. God spoke to him in a vision at night and called, “Jacob, Jacob!”

“Yes, here I am,” he answered.

“I am God, the God of your father,” he said. “Do not be afraid to go to Egypt; I will make your descendants a great nation there. I will go with you to Egypt, and I will bring your descendants back to this land. Joseph will be with you when you die.”

Jacob set out from Beersheba. His sons put him, their small children, and their wives in the wagons which the king of Egypt had sent. (O)They took their livestock and the possessions they had acquired in Canaan and went to Egypt. Jacob took all his descendants with him: his sons, his grandsons, his daughters, and his granddaughters.

The members of Jacob's family who went to Egypt with him were his oldest son Reuben and Reuben's sons: Hanoch, Pallu, Hezron, and Carmi. 10 Simeon and his sons: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman. 11 Levi and his sons: Gershon, Kohath, and Merari. 12 Judah and his sons: Shelah, Perez, and Zerah. (Judah's other sons, Er and Onan, had died in Canaan.) Perez' sons were Hezron and Hamul. 13 Issachar and his sons: Tola, Puah, Jashub, and Shimron. 14 Zebulun and his sons: Sered, Elon, and Jahleel. 15 These are the sons that Leah had borne to Jacob in Mesopotamia, besides his daughter Dinah. In all, his descendants by Leah numbered thirty-three.

16 Gad and his sons: Zephon, Haggi, Shuni, Ezbon, Eri, Arod, and Areli. 17 Asher and his sons: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah. Beriah's sons were Heber and Malchiel. 18 These sixteen are the descendants of Jacob by Zilpah, the slave woman whom Laban gave to his daughter Leah.

19 Jacob's wife Rachel bore him two sons: Joseph and Benjamin. 20 (P)In Egypt Joseph had two sons, Manasseh and Ephraim, by Asenath, the daughter of Potiphera, a priest in Heliopolis. 21 Benjamin's sons were Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. 22 These fourteen are the descendants of Jacob by Rachel.

23 Dan and his son Hushim. 24 Naphtali and his sons: Jahzeel, Guni, Jezer, and Shillem. 25 These seven are the descendants of Jacob by Bilhah, the slave woman whom Laban gave to his daughter Rachel.

26 The total number of the direct descendants of Jacob who went to Egypt was sixty-six, not including his sons' wives. 27 (Q)Two sons were born to Joseph in Egypt, bringing to seventy the total number of Jacob's family who went there.

Jacob and His Family in Egypt

28 Jacob sent Judah ahead to ask Joseph to meet them in Goshen. When they arrived, 29 Joseph got in his chariot and went to Goshen to meet his father. When they met, Joseph threw his arms around his father's neck and cried for a long time. 30 Jacob said to Joseph, “I am ready to die, now that I have seen you and know that you are still alive.”

31 Then Joseph said to his brothers and the rest of his father's family, “I must go and tell the king that my brothers and all my father's family, who were living in Canaan, have come to me. 32 I will tell him that you are shepherds and take care of livestock and that you have brought your flocks and herds and everything else that belongs to you. 33 When the king calls for you and asks what your occupation is, 34 be sure to tell him that you have taken care of livestock all your lives, just as your ancestors did. In this way he will let you live in the region of Goshen.” Joseph said this because Egyptians will have nothing to do with shepherds.

47 So Joseph took five of his brothers and went to the king. He told him, “My father and my brothers have come from Canaan with their flocks, their herds, and all that they own. They are now in the region of Goshen.” He then presented his brothers to the king. The king asked them, “What is your occupation?”

“We are shepherds, sir, just as our ancestors were,” they answered. “We have come to live in this country, because in the land of Canaan the famine is so severe that there is no pasture for our flocks. Please give us permission to live in the region of Goshen.” The king said to Joseph, “Now that your father and your brothers have arrived, the land of Egypt is theirs. Let them settle in the region of Goshen, the best part of the land. And if there are any capable men among them, put them in charge of my own livestock.”

Then Joseph brought his father Jacob and presented him to the king. Jacob gave the king his blessing, and the king asked him, “How old are you?”

Jacob answered, “My life of wandering has lasted a hundred and thirty years. Those years have been few and difficult, unlike the long years of my ancestors in their wanderings.” 10 Jacob gave the king a farewell blessing and left. 11 Then Joseph settled his father and his brothers in Egypt, giving them property in the best of the land near the city of Rameses, as the king had commanded. 12 Joseph provided food for his father, his brothers, and all the rest of his father's family, including the very youngest.

The Famine

13 The famine was so severe that there was no food anywhere, and the people of Egypt and Canaan became weak with hunger. 14 As they bought grain, Joseph collected all the money and took it to the palace. 15 When all the money in Egypt and Canaan was spent, the Egyptians came to Joseph and said, “Give us food! Don't let us die. Do something! Our money is all gone.”

16 Joseph answered, “Bring your livestock; I will give you food in exchange for it if your money is all gone.” 17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, sheep, goats, cattle, and donkeys. That year he supplied them with food in exchange for all their livestock.

18 The following year they came to him and said, “We will not hide the fact from you, sir, that our money is all gone and our livestock belongs to you. There is nothing left to give you except our bodies and our lands. 19 Don't let us die. Do something! Don't let our fields be deserted. Buy us and our land in exchange for food. We will be the king's slaves, and he will own our land. Give us grain to keep us alive and seed so that we can plant our fields.”

20 Joseph bought all the land in Egypt for the king. Every Egyptian was forced to sell his land, because the famine was so severe; and all the land became the king's property. 21 Joseph made slaves of the people from one end of Egypt to the other. 22 The only land he did not buy was the land that belonged to the priests. They did not have to sell their lands, because the king gave them an allowance to live on. 23 Joseph said to the people, “You see, I have now bought you and your lands for the king. Here is seed for you to sow in your fields. 24 At the time of harvest you must give one-fifth to the king. You can use the rest for seed and for food for yourselves and your families.”

25 They answered, “You have saved our lives; you have been good to us, sir, and we will be the king's slaves.” 26 So Joseph made it a law for the land of Egypt that one-fifth of the harvest should belong to the king. This law still remains in force today. Only the lands of the priests did not become the king's property.

Jacob's Last Request

27 The Israelites lived in Egypt in the region of Goshen, where they became rich and had many children. 28 Jacob lived in Egypt seventeen years, until he was a hundred and forty-seven years old. 29 (R)When the time drew near for him to die, he called for his son Joseph and said to him, “Place your hand between my thighs[i] and make a solemn vow that you will not bury me in Egypt. 30 I want to be buried where my fathers are; carry me out of Egypt and bury me where they are buried.”

Joseph answered, “I will do as you say.”

31 Jacob said, “Make a vow that you will.” Joseph made the vow, and Jacob gave thanks there on his bed.

Jacob Blesses Ephraim and Manasseh

48 Some time later Joseph was told that his father was ill. So he took his two sons, Manasseh and Ephraim, and went to see Jacob. When Jacob was told that his son Joseph had come to see him, he gathered his strength and sat up in bed. (S)Jacob said to Joseph, “Almighty God appeared to me at Luz in the land of Canaan and blessed me. He said to me, ‘I will give you many children, so that your descendants will become many nations; I will give this land to your descendants as their possession forever.’”

Jacob continued, “Joseph, your two sons, who were born to you in Egypt before I came here, belong to me; Ephraim and Manasseh are just as much my sons as Reuben and Simeon. If you have any more sons, they will not be considered mine; the inheritance they get will come through Ephraim and Manasseh. (T)I am doing this because of your mother Rachel. To my great sorrow she died in the land of Canaan, not far from Ephrath, as I was returning from Mesopotamia. I buried her there beside the road to Ephrath.” (Ephrath is now known as Bethlehem.)

When Jacob saw Joseph's sons, he asked, “Who are these boys?”

Joseph answered, “These are my sons, whom God has given me here in Egypt.”

Jacob said, “Bring them to me so that I may bless them.” 10 Jacob's eyesight was failing because of his age, and he could not see very well. Joseph brought the boys to him, and he hugged them and kissed them. 11 Jacob said to Joseph, “I never expected to see you again, and now God has even let me see your children.” 12 Then Joseph took them from Jacob's lap and bowed down before him with his face to the ground.

13 Joseph put Ephraim at Jacob's left and Manasseh at his right. 14 But Jacob crossed his hands, and put his right hand on the head of Ephraim, even though he was the younger, and his left hand on the head of Manasseh, who was the older. 15 Then he blessed Joseph:[j]

“May God, whom my fathers Abraham and Isaac served, bless these boys!
May God, who has led me to this very day, bless them!
16 May the angel, who has rescued me from all harm, bless them!
May my name and the name of my fathers Abraham and Isaac live on through these boys!
May they have many children, many descendants!”

17 Joseph was upset when he saw that his father had put his right hand on Ephraim's head; so he took his father's hand to move it from Ephraim's head to the head of Manasseh. 18 He said to his father, “Not that way, father. This is the older boy; put your right hand on his head.”

19 His father refused, saying, “I know, son, I know. Manasseh's descendants will also become a great people. But his younger brother will be greater than he, and his descendants will become great nations.”

20 (U)So he blessed them that day, saying, “The Israelites will use your names when they pronounce blessings. They will say, ‘May God make you like Ephraim and Manasseh.’” In this way Jacob put Ephraim before Manasseh.

21 Then Jacob said to Joseph, “As you see, I am about to die, but God will be with you and will take you back to the land of your ancestors. 22 It is to you and not to your brothers that I am giving Shechem, that fertile region which I took from the Amorites with my sword and my bow.”

The Last Words of Jacob

49 Jacob called for his sons and said, “Gather around, and I will tell you what will happen to you in the future:

“Come together and listen, sons of Jacob.
Listen to your father Israel.

“Reuben, my first-born, you are my strength
And the first child of my manhood,
The proudest and strongest of all my sons.
You are like a raging flood,
But you will not be the most important,
For you slept with my concubine
And dishonored your father's bed.

“Simeon and Levi are brothers.
They use their weapons to commit violence.
I will not join in their secret talks,
Nor will I take part in their meetings,
For they killed people in anger
And they crippled bulls for sport.
A curse be on their anger, because it is so fierce,
And on their fury, because it is so cruel.
I will scatter them throughout the land of Israel.
I will disperse them among its people.

“Judah, your brothers will praise you.
You hold your enemies by the neck.
Your brothers will bow down before you.
(V)Judah is like a lion,
Killing his victim and returning to his den,
Stretching out and lying down.
No one dares disturb him.
10 Judah will hold the royal scepter,
And his descendants will always rule.
Nations will bring him tribute[k]
And bow in obedience before him.
11 He ties his young donkey to a grapevine,
To the very best of the vines.
He washes his clothes in blood-red wine.
12 His eyes are bloodshot from drinking wine,
His teeth white from drinking milk.[l]

13 “Zebulun will live beside the sea.
His shore will be a haven for ships.
His territory will reach as far as Sidon.

14 “Issachar is no better than a donkey
That lies stretched out between its saddlebags.
15 But he sees that the resting place is good
And that the land is delightful.
So he bends his back to carry the load
And is forced to work as a slave.

16 “Dan will be a ruler for his people.
They will be like the other tribes of Israel.
17 Dan will be a snake at the side of the road,
A poisonous snake beside the path,
That strikes at the horse's heel,
So that the rider is thrown off backward.

18 “I wait for your deliverance, Lord.

19 “Gad will be attacked by a band of robbers,
But he will turn and pursue them.

20 “Asher's land will produce rich food.
He will provide food fit for a king.

21 “Naphtali is a deer that runs free,
Who bears lovely fawns.[m]

22 “Joseph is like a wild donkey by a spring,
A wild colt on a hillside.[n]
23 His enemies attack him fiercely
And pursue him with their bows and arrows.
24 But his bow remains steady,
And his arms are made strong[o]
By the power of the Mighty God of Jacob,
By the Shepherd, the Protector of Israel.
25 It is your father's God who helps you,
The Almighty God who blesses you
With blessings of rain from above
And of deep waters from beneath the ground,
Blessings of many cattle and children,
26 Blessings of grain and flowers,[p]
Blessings of ancient mountains,[q]
Delightful things from everlasting hills.
May these blessings rest on the head of Joseph,
On the brow of the one set apart from his brothers.

27 “Benjamin is like a vicious wolf.
Morning and evening he kills and devours.”

28 These are the twelve tribes of Israel, and this is what their father said as he spoke a suitable word of farewell to each son.

The Death and Burial of Jacob

29 Then Jacob commanded his sons, “Now that I am going to join my people in death, bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30 (W)at Machpelah east of Mamre in the land of Canaan. Abraham bought this cave and field from Ephron for a burial ground. 31 (X)That is where they buried Abraham and his wife Sarah; that is where they buried Isaac and his wife Rebecca; and that is where I buried Leah. 32 The field and the cave in it were bought from the Hittites. Bury me there.” 33 (Y)When Jacob had finished giving instructions to his sons, he lay back down and died.

50 Joseph threw himself on his father, crying and kissing his face. Then Joseph gave orders to embalm his father's body. It took forty days, the normal time for embalming. The Egyptians mourned for him seventy days.

When the time of mourning was over, Joseph said to the king's officials, “Please take this message to the king: (Z)‘When my father was about to die, he made me promise him that I would bury him in the tomb which he had prepared in the land of Canaan. So please let me go and bury my father, and then I will come back.’”

The king answered, “Go and bury your father, as you promised you would.”

So Joseph went to bury his father. All the king's officials, the senior men of his court, and all the leading men of Egypt went with Joseph. His family, his brothers, and the rest of his father's family all went with him. Only their small children and their sheep, goats, and cattle stayed in the region of Goshen. Men in chariots and men on horseback also went with him; it was a huge group.

10 When they came to the threshing place at Atad east of the Jordan, they mourned loudly for a long time, and Joseph performed mourning ceremonies for seven days. 11 When the citizens of Canaan saw those people mourning at Atad, they said, “What a solemn ceremony of mourning the Egyptians are holding!” That is why the place was named Abel Mizraim.[r]

12 So Jacob's sons did as he had commanded them; 13 (AA)they carried his body to Canaan and buried it in the cave at Machpelah east of Mamre in the field which Abraham had bought from Ephron the Hittite for a burial ground. 14 After Joseph had buried his father, he returned to Egypt with his brothers and all who had gone with him for the funeral.

Joseph Reassures His Brothers

15 After the death of their father, Joseph's brothers said, “What if Joseph still hates us and plans to pay us back for all the harm we did to him?” 16 So they sent a message to Joseph: “Before our father died, 17 he told us to ask you, ‘Please forgive the crime your brothers committed when they wronged you.’ Now please forgive us the wrong that we, the servants of your father's God, have done.” Joseph cried when he received this message.

18 Then his brothers themselves came and bowed down before him. “Here we are before you as your slaves,” they said.

19 But Joseph said to them, “Don't be afraid; I can't put myself in the place of God. 20 You plotted evil against me, but God turned it into good, in order to preserve the lives of many people who are alive today because of what happened. 21 You have nothing to fear. I will take care of you and your children.” So he reassured them with kind words that touched their hearts.

Footnotes

  1. Genesis 37:3 robe with full sleeves; or decorated robe.
  2. Genesis 37:23 robe with full sleeves; or decorated robe.
  3. Genesis 37:28 the brothers; Hebrew they.
  4. Genesis 38:29 This name in Hebrew means “breaking out.”
  5. Genesis 38:30 This name sounds like a Hebrew word for the red brightness of dawn.
  6. Genesis 41:51 This name sounds like the Hebrew for “cause to forget.”
  7. Genesis 41:52 This name sounds like the Hebrew for “give children.”
  8. Genesis 44:5 One ancient translation Why did you steal my master's silver cup?; Hebrew does not have these words.
  9. Genesis 47:29 See 24.2.
  10. Genesis 48:15 In blessing Ephraim and Manasseh, Jacob was in fact blessing Joseph.
  11. Genesis 49:10 Probable text Nations … tribute; Hebrew unclear.
  12. Genesis 49:12 His eyes … milk; or His eyes are darker than wine, his teeth are whiter than milk.
  13. Genesis 49:21 Naphtali … fawns or Naphtali is a spreading tree that puts out lovely branches.
  14. Genesis 49:22 Joseph … hillside; or Joseph is like a tree by a spring, a fruitful tree that spreads over a wall.
  15. Genesis 49:24 But … strong; or But their bows were broken and splintered, the muscles of their arms torn apart.
  16. Genesis 49:26 Probable text grain and flowers; Hebrew your fathers are mightier than.
  17. Genesis 49:26 One ancient translation ancient mountains; Hebrew my ancestors to.
  18. Genesis 50:11 This name sounds like the Hebrew for “mourning of the Egyptians.”

Joseph’s Dreams

37 So Jacob settled again in the land of Canaan, where his father had lived as a foreigner.

This is the account of Jacob and his family. When Joseph was seventeen years old, he often tended his father’s flocks. He worked for his half brothers, the sons of his father’s wives Bilhah and Zilpah. But Joseph reported to his father some of the bad things his brothers were doing.

Jacob[a] loved Joseph more than any of his other children because Joseph had been born to him in his old age. So one day Jacob had a special gift made for Joseph—a beautiful robe.[b] But his brothers hated Joseph because their father loved him more than the rest of them. They couldn’t say a kind word to him.

One night Joseph had a dream, and when he told his brothers about it, they hated him more than ever. “Listen to this dream,” he said. “We were out in the field, tying up bundles of grain. Suddenly my bundle stood up, and your bundles all gathered around and bowed low before mine!”

His brothers responded, “So you think you will be our king, do you? Do you actually think you will reign over us?” And they hated him all the more because of his dreams and the way he talked about them.

Soon Joseph had another dream, and again he told his brothers about it. “Listen, I have had another dream,” he said. “The sun, moon, and eleven stars bowed low before me!”

10 This time he told the dream to his father as well as to his brothers, but his father scolded him. “What kind of dream is that?” he asked. “Will your mother and I and your brothers actually come and bow to the ground before you?” 11 But while his brothers were jealous of Joseph, his father wondered what the dreams meant.

12 Soon after this, Joseph’s brothers went to pasture their father’s flocks at Shechem. 13 When they had been gone for some time, Jacob said to Joseph, “Your brothers are pasturing the sheep at Shechem. Get ready, and I will send you to them.”

“I’m ready to go,” Joseph replied.

14 “Go and see how your brothers and the flocks are getting along,” Jacob said. “Then come back and bring me a report.” So Jacob sent him on his way, and Joseph traveled to Shechem from their home in the valley of Hebron.

15 When he arrived there, a man from the area noticed him wandering around the countryside. “What are you looking for?” he asked.

16 “I’m looking for my brothers,” Joseph replied. “Do you know where they are pasturing their sheep?”

17 “Yes,” the man told him. “They have moved on from here, but I heard them say, ‘Let’s go on to Dothan.’” So Joseph followed his brothers to Dothan and found them there.

Joseph Sold into Slavery

18 When Joseph’s brothers saw him coming, they recognized him in the distance. As he approached, they made plans to kill him. 19 “Here comes the dreamer!” they said. 20 “Come on, let’s kill him and throw him into one of these cisterns. We can tell our father, ‘A wild animal has eaten him.’ Then we’ll see what becomes of his dreams!”

21 But when Reuben heard of their scheme, he came to Joseph’s rescue. “Let’s not kill him,” he said. 22 “Why should we shed any blood? Let’s just throw him into this empty cistern here in the wilderness. Then he’ll die without our laying a hand on him.” Reuben was secretly planning to rescue Joseph and return him to his father.

23 So when Joseph arrived, his brothers ripped off the beautiful robe he was wearing. 24 Then they grabbed him and threw him into the cistern. Now the cistern was empty; there was no water in it. 25 Then, just as they were sitting down to eat, they looked up and saw a caravan of camels in the distance coming toward them. It was a group of Ishmaelite traders taking a load of gum, balm, and aromatic resin from Gilead down to Egypt.

26 Judah said to his brothers, “What will we gain by killing our brother? We’d have to cover up the crime.[c] 27 Instead of hurting him, let’s sell him to those Ishmaelite traders. After all, he is our brother—our own flesh and blood!” And his brothers agreed. 28 So when the Ishmaelites, who were Midianite traders, came by, Joseph’s brothers pulled him out of the cistern and sold him to them for twenty pieces[d] of silver. And the traders took him to Egypt.

29 Some time later, Reuben returned to get Joseph out of the cistern. When he discovered that Joseph was missing, he tore his clothes in grief. 30 Then he went back to his brothers and lamented, “The boy is gone! What will I do now?”

31 Then the brothers killed a young goat and dipped Joseph’s robe in its blood. 32 They sent the beautiful robe to their father with this message: “Look at what we found. Doesn’t this robe belong to your son?”

33 Their father recognized it immediately. “Yes,” he said, “it is my son’s robe. A wild animal must have eaten him. Joseph has clearly been torn to pieces!” 34 Then Jacob tore his clothes and dressed himself in burlap. He mourned deeply for his son for a long time. 35 His family all tried to comfort him, but he refused to be comforted. “I will go to my grave[e] mourning for my son,” he would say, and then he would weep.

36 Meanwhile, the Midianite traders[f] arrived in Egypt, where they sold Joseph to Potiphar, an officer of Pharaoh, the king of Egypt. Potiphar was captain of the palace guard.

Judah and Tamar

38 About this time, Judah left home and moved to Adullam, where he stayed with a man named Hirah. There he saw a Canaanite woman, the daughter of Shua, and he married her. When he slept with her, she became pregnant and gave birth to a son, and he named the boy Er. Then she became pregnant again and gave birth to another son, and she named him Onan. And when she gave birth to a third son, she named him Shelah. At the time of Shelah’s birth, they were living at Kezib.

In the course of time, Judah arranged for his firstborn son, Er, to marry a young woman named Tamar. But Er was a wicked man in the Lord’s sight, so the Lord took his life. Then Judah said to Er’s brother Onan, “Go and marry Tamar, as our law requires of the brother of a man who has died. You must produce an heir for your brother.”

But Onan was not willing to have a child who would not be his own heir. So whenever he had intercourse with his brother’s wife, he spilled the semen on the ground. This prevented her from having a child who would belong to his brother. 10 But the Lord considered it evil for Onan to deny a child to his dead brother. So the Lord took Onan’s life, too.

11 Then Judah said to Tamar, his daughter-in-law, “Go back to your parents’ home and remain a widow until my son Shelah is old enough to marry you.” (But Judah didn’t really intend to do this because he was afraid Shelah would also die, like his two brothers.) So Tamar went back to live in her father’s home.

12 Some years later Judah’s wife died. After the time of mourning was over, Judah and his friend Hirah the Adullamite went up to Timnah to supervise the shearing of his sheep. 13 Someone told Tamar, “Look, your father-in-law is going up to Timnah to shear his sheep.”

14 Tamar was aware that Shelah had grown up, but no arrangements had been made for her to come and marry him. So she changed out of her widow’s clothing and covered herself with a veil to disguise herself. Then she sat beside the road at the entrance to the village of Enaim, which is on the road to Timnah. 15 Judah noticed her and thought she was a prostitute, since she had covered her face. 16 So he stopped and propositioned her. “Let me have sex with you,” he said, not realizing that she was his own daughter-in-law.

“How much will you pay to have sex with me?” Tamar asked.

17 “I’ll send you a young goat from my flock,” Judah promised.

“But what will you give me to guarantee that you will send the goat?” she asked.

18 “What kind of guarantee do you want?” he replied.

She answered, “Leave me your identification seal and its cord and the walking stick you are carrying.” So Judah gave them to her. Then he had intercourse with her, and she became pregnant. 19 Afterward she went back home, took off her veil, and put on her widow’s clothing as usual.

20 Later Judah asked his friend Hirah the Adullamite to take the young goat to the woman and to pick up the things he had given her as his guarantee. But Hirah couldn’t find her. 21 So he asked the men who lived there, “Where can I find the shrine prostitute who was sitting beside the road at the entrance to Enaim?”

“We’ve never had a shrine prostitute here,” they replied.

22 So Hirah returned to Judah and told him, “I couldn’t find her anywhere, and the men of the village claim they’ve never had a shrine prostitute there.”

23 “Then let her keep the things I gave her,” Judah said. “I sent the young goat as we agreed, but you couldn’t find her. We’d be the laughingstock of the village if we went back again to look for her.”

24 About three months later, Judah was told, “Tamar, your daughter-in-law, has acted like a prostitute. And now, because of this, she’s pregnant.”

“Bring her out, and let her be burned!” Judah demanded.

25 But as they were taking her out to kill her, she sent this message to her father-in-law: “The man who owns these things made me pregnant. Look closely. Whose seal and cord and walking stick are these?”

26 Judah recognized them immediately and said, “She is more righteous than I am, because I didn’t arrange for her to marry my son Shelah.” And Judah never slept with Tamar again.

27 When the time came for Tamar to give birth, it was discovered that she was carrying twins. 28 While she was in labor, one of the babies reached out his hand. The midwife grabbed it and tied a scarlet string around the child’s wrist, announcing, “This one came out first.” 29 But then he pulled back his hand, and out came his brother! “What!” the midwife exclaimed. “How did you break out first?” So he was named Perez.[g] 30 Then the baby with the scarlet string on his wrist was born, and he was named Zerah.[h]

Joseph in Potiphar’s House

39 When Joseph was taken to Egypt by the Ishmaelite traders, he was purchased by Potiphar, an Egyptian officer. Potiphar was captain of the guard for Pharaoh, the king of Egypt.

The Lord was with Joseph, so he succeeded in everything he did as he served in the home of his Egyptian master. Potiphar noticed this and realized that the Lord was with Joseph, giving him success in everything he did. This pleased Potiphar, so he soon made Joseph his personal attendant. He put him in charge of his entire household and everything he owned. From the day Joseph was put in charge of his master’s household and property, the Lord began to bless Potiphar’s household for Joseph’s sake. All his household affairs ran smoothly, and his crops and livestock flourished. So Potiphar gave Joseph complete administrative responsibility over everything he owned. With Joseph there, he didn’t worry about a thing—except what kind of food to eat!

Joseph was a very handsome and well-built young man, and Potiphar’s wife soon began to look at him lustfully. “Come and sleep with me,” she demanded.

But Joseph refused. “Look,” he told her, “my master trusts me with everything in his entire household. No one here has more authority than I do. He has held back nothing from me except you, because you are his wife. How could I do such a wicked thing? It would be a great sin against God.”

10 She kept putting pressure on Joseph day after day, but he refused to sleep with her, and he kept out of her way as much as possible. 11 One day, however, no one else was around when he went in to do his work. 12 She came and grabbed him by his cloak, demanding, “Come on, sleep with me!” Joseph tore himself away, but he left his cloak in her hand as he ran from the house.

13 When she saw that she was holding his cloak and he had fled, 14 she called out to her servants. Soon all the men came running. “Look!” she said. “My husband has brought this Hebrew slave here to make fools of us! He came into my room to rape me, but I screamed. 15 When he heard me scream, he ran outside and got away, but he left his cloak behind with me.”

16 She kept the cloak with her until her husband came home. 17 Then she told him her story. “That Hebrew slave you’ve brought into our house tried to come in and fool around with me,” she said. 18 “But when I screamed, he ran outside, leaving his cloak with me!”

Joseph Put in Prison

19 Potiphar was furious when he heard his wife’s story about how Joseph had treated her. 20 So he took Joseph and threw him into the prison where the king’s prisoners were held, and there he remained. 21 But the Lord was with Joseph in the prison and showed him his faithful love. And the Lord made Joseph a favorite with the prison warden. 22 Before long, the warden put Joseph in charge of all the other prisoners and over everything that happened in the prison. 23 The warden had no more worries, because Joseph took care of everything. The Lord was with him and caused everything he did to succeed.

Joseph Interprets Two Dreams

40 Some time later, Pharaoh’s chief cup-bearer and chief baker offended their royal master. Pharaoh became angry with these two officials, and he put them in the prison where Joseph was, in the palace of the captain of the guard. They remained in prison for quite some time, and the captain of the guard assigned them to Joseph, who looked after them.

While they were in prison, Pharaoh’s cup-bearer and baker each had a dream one night, and each dream had its own meaning. When Joseph saw them the next morning, he noticed that they both looked upset. “Why do you look so worried today?” he asked them.

And they replied, “We both had dreams last night, but no one can tell us what they mean.”

“Interpreting dreams is God’s business,” Joseph replied. “Go ahead and tell me your dreams.”

So the chief cup-bearer told Joseph his dream first. “In my dream,” he said, “I saw a grapevine in front of me. 10 The vine had three branches that began to bud and blossom, and soon it produced clusters of ripe grapes. 11 I was holding Pharaoh’s wine cup in my hand, so I took a cluster of grapes and squeezed the juice into the cup. Then I placed the cup in Pharaoh’s hand.”

12 “This is what the dream means,” Joseph said. “The three branches represent three days. 13 Within three days Pharaoh will lift you up and restore you to your position as his chief cup-bearer. 14 And please remember me and do me a favor when things go well for you. Mention me to Pharaoh, so he might let me out of this place. 15 For I was kidnapped from my homeland, the land of the Hebrews, and now I’m here in prison, but I did nothing to deserve it.”

16 When the chief baker saw that Joseph had given the first dream such a positive interpretation, he said to Joseph, “I had a dream, too. In my dream there were three baskets of white pastries stacked on my head. 17 The top basket contained all kinds of pastries for Pharaoh, but the birds came and ate them from the basket on my head.”

18 “This is what the dream means,” Joseph told him. “The three baskets also represent three days. 19 Three days from now Pharaoh will lift you up and impale your body on a pole. Then birds will come and peck away at your flesh.”

20 Pharaoh’s birthday came three days later, and he prepared a banquet for all his officials and staff. He summoned[i] his chief cup-bearer and chief baker to join the other officials. 21 He then restored the chief cup-bearer to his former position, so he could again hand Pharaoh his cup. 22 But Pharaoh impaled the chief baker, just as Joseph had predicted when he interpreted his dream. 23 Pharaoh’s chief cup-bearer, however, forgot all about Joseph, never giving him another thought.

Pharaoh’s Dreams

41 Two full years later, Pharaoh dreamed that he was standing on the bank of the Nile River. In his dream he saw seven fat, healthy cows come up out of the river and begin grazing in the marsh grass. Then he saw seven more cows come up behind them from the Nile, but these were scrawny and thin. These cows stood beside the fat cows on the riverbank. Then the scrawny, thin cows ate the seven healthy, fat cows! At this point in the dream, Pharaoh woke up.

But he fell asleep again and had a second dream. This time he saw seven heads of grain, plump and beautiful, growing on a single stalk. Then seven more heads of grain appeared, but these were shriveled and withered by the east wind. And these thin heads swallowed up the seven plump, well-formed heads! Then Pharaoh woke up again and realized it was a dream.

The next morning Pharaoh was very disturbed by the dreams. So he called for all the magicians and wise men of Egypt. When Pharaoh told them his dreams, not one of them could tell him what they meant.

Finally, the king’s chief cup-bearer spoke up. “Today I have been reminded of my failure,” he told Pharaoh. 10 “Some time ago, you were angry with the chief baker and me, and you imprisoned us in the palace of the captain of the guard. 11 One night the chief baker and I each had a dream, and each dream had its own meaning. 12 There was a young Hebrew man with us in the prison who was a slave of the captain of the guard. We told him our dreams, and he told us what each of our dreams meant. 13 And everything happened just as he had predicted. I was restored to my position as cup-bearer, and the chief baker was executed and impaled on a pole.”

14 Pharaoh sent for Joseph at once, and he was quickly brought from the prison. After he shaved and changed his clothes, he went in and stood before Pharaoh. 15 Then Pharaoh said to Joseph, “I had a dream last night, and no one here can tell me what it means. But I have heard that when you hear about a dream you can interpret it.”

16 “It is beyond my power to do this,” Joseph replied. “But God can tell you what it means and set you at ease.”

17 So Pharaoh told Joseph his dream. “In my dream,” he said, “I was standing on the bank of the Nile River, 18 and I saw seven fat, healthy cows come up out of the river and begin grazing in the marsh grass. 19 But then I saw seven sick-looking cows, scrawny and thin, come up after them. I’ve never seen such sorry-looking animals in all the land of Egypt. 20 These thin, scrawny cows ate the seven fat cows. 21 But afterward you wouldn’t have known it, for they were still as thin and scrawny as before! Then I woke up.

22 “In my dream I also saw seven heads of grain, full and beautiful, growing on a single stalk. 23 Then seven more heads of grain appeared, but these were blighted, shriveled, and withered by the east wind. 24 And the shriveled heads swallowed the seven healthy heads. I told these dreams to the magicians, but no one could tell me what they mean.”

25 Joseph responded, “Both of Pharaoh’s dreams mean the same thing. God is telling Pharaoh in advance what he is about to do. 26 The seven healthy cows and the seven healthy heads of grain both represent seven years of prosperity. 27 The seven thin, scrawny cows that came up later and the seven thin heads of grain, withered by the east wind, represent seven years of famine.

28 “This will happen just as I have described it, for God has revealed to Pharaoh in advance what he is about to do. 29 The next seven years will be a period of great prosperity throughout the land of Egypt. 30 But afterward there will be seven years of famine so great that all the prosperity will be forgotten in Egypt. Famine will destroy the land. 31 This famine will be so severe that even the memory of the good years will be erased. 32 As for having two similar dreams, it means that these events have been decreed by God, and he will soon make them happen.

33 “Therefore, Pharaoh should find an intelligent and wise man and put him in charge of the entire land of Egypt. 34 Then Pharaoh should appoint supervisors over the land and let them collect one-fifth of all the crops during the seven good years. 35 Have them gather all the food produced in the good years that are just ahead and bring it to Pharaoh’s storehouses. Store it away, and guard it so there will be food in the cities. 36 That way there will be enough to eat when the seven years of famine come to the land of Egypt. Otherwise this famine will destroy the land.”

Joseph Made Ruler of Egypt

37 Joseph’s suggestions were well received by Pharaoh and his officials. 38 So Pharaoh asked his officials, “Can we find anyone else like this man so obviously filled with the spirit of God?” 39 Then Pharaoh said to Joseph, “Since God has revealed the meaning of the dreams to you, clearly no one else is as intelligent or wise as you are. 40 You will be in charge of my court, and all my people will take orders from you. Only I, sitting on my throne, will have a rank higher than yours.”

41 Pharaoh said to Joseph, “I hereby put you in charge of the entire land of Egypt.” 42 Then Pharaoh removed his signet ring from his hand and placed it on Joseph’s finger. He dressed him in fine linen clothing and hung a gold chain around his neck. 43 Then he had Joseph ride in the chariot reserved for his second-in-command. And wherever Joseph went, the command was shouted, “Kneel down!” So Pharaoh put Joseph in charge of all Egypt. 44 And Pharaoh said to him, “I am Pharaoh, but no one will lift a hand or foot in the entire land of Egypt without your approval.”

45 Then Pharaoh gave Joseph a new Egyptian name, Zaphenath-paneah.[j] He also gave him a wife, whose name was Asenath. She was the daughter of Potiphera, the priest of On.[k] So Joseph took charge of the entire land of Egypt. 46 He was thirty years old when he began serving in the court of Pharaoh, the king of Egypt. And when Joseph left Pharaoh’s presence, he inspected the entire land of Egypt.

47 As predicted, for seven years the land produced bumper crops. 48 During those years, Joseph gathered all the crops grown in Egypt and stored the grain from the surrounding fields in the cities. 49 He piled up huge amounts of grain like sand on the seashore. Finally, he stopped keeping records because there was too much to measure.

50 During this time, before the first of the famine years, two sons were born to Joseph and his wife, Asenath, the daughter of Potiphera, the priest of On. 51 Joseph named his older son Manasseh,[l] for he said, “God has made me forget all my troubles and everyone in my father’s family.” 52 Joseph named his second son Ephraim,[m] for he said, “God has made me fruitful in this land of my grief.”

53 At last the seven years of bumper crops throughout the land of Egypt came to an end. 54 Then the seven years of famine began, just as Joseph had predicted. The famine also struck all the surrounding countries, but throughout Egypt there was plenty of food. 55 Eventually, however, the famine spread throughout the land of Egypt as well. And when the people cried out to Pharaoh for food, he told them, “Go to Joseph, and do whatever he tells you.” 56 So with severe famine everywhere, Joseph opened up the storehouses and distributed grain to the Egyptians, for the famine was severe throughout the land of Egypt. 57 And people from all around came to Egypt to buy grain from Joseph because the famine was severe throughout the world.

Joseph’s Brothers Go to Egypt

42 When Jacob heard that grain was available in Egypt, he said to his sons, “Why are you standing around looking at one another? I have heard there is grain in Egypt. Go down there, and buy enough grain to keep us alive. Otherwise we’ll die.”

So Joseph’s ten older brothers went down to Egypt to buy grain. But Jacob wouldn’t let Joseph’s younger brother, Benjamin, go with them, for fear some harm might come to him. So Jacob’s[n] sons arrived in Egypt along with others to buy food, for the famine was in Canaan as well.

Since Joseph was governor of all Egypt and in charge of selling grain to all the people, it was to him that his brothers came. When they arrived, they bowed before him with their faces to the ground. Joseph recognized his brothers instantly, but he pretended to be a stranger and spoke harshly to them. “Where are you from?” he demanded.

“From the land of Canaan,” they replied. “We have come to buy food.”

Although Joseph recognized his brothers, they didn’t recognize him. And he remembered the dreams he’d had about them many years before. He said to them, “You are spies! You have come to see how vulnerable our land has become.”

10 “No, my lord!” they exclaimed. “Your servants have simply come to buy food. 11 We are all brothers—members of the same family. We are honest men, sir! We are not spies!”

12 “Yes, you are!” Joseph insisted. “You have come to see how vulnerable our land has become.”

13 “Sir,” they said, “there are actually twelve of us. We, your servants, are all brothers, sons of a man living in the land of Canaan. Our youngest brother is back there with our father right now, and one of our brothers is no longer with us.”

14 But Joseph insisted, “As I said, you are spies! 15 This is how I will test your story. I swear by the life of Pharaoh that you will never leave Egypt unless your youngest brother comes here! 16 One of you must go and get your brother. I’ll keep the rest of you here in prison. Then we’ll find out whether or not your story is true. By the life of Pharaoh, if it turns out that you don’t have a younger brother, then I’ll know you are spies.”

17 So Joseph put them all in prison for three days. 18 On the third day Joseph said to them, “I am a God-fearing man. If you do as I say, you will live. 19 If you really are honest men, choose one of your brothers to remain in prison. The rest of you may go home with grain for your starving families. 20 But you must bring your youngest brother back to me. This will prove that you are telling the truth, and you will not die.” To this they agreed.

21 Speaking among themselves, they said, “Clearly we are being punished because of what we did to Joseph long ago. We saw his anguish when he pleaded for his life, but we wouldn’t listen. That’s why we’re in this trouble.”

22 “Didn’t I tell you not to sin against the boy?” Reuben asked. “But you wouldn’t listen. And now we have to answer for his blood!”

23 Of course, they didn’t know that Joseph understood them, for he had been speaking to them through an interpreter. 24 Now he turned away from them and began to weep. When he regained his composure, he spoke to them again. Then he chose Simeon from among them and had him tied up right before their eyes.

25 Joseph then ordered his servants to fill the men’s sacks with grain, but he also gave secret instructions to return each brother’s payment at the top of his sack. He also gave them supplies for their journey home. 26 So the brothers loaded their donkeys with the grain and headed for home.

27 But when they stopped for the night and one of them opened his sack to get grain for his donkey, he found his money in the top of his sack. 28 “Look!” he exclaimed to his brothers. “My money has been returned; it’s here in my sack!” Then their hearts sank. Trembling, they said to each other, “What has God done to us?”

29 When the brothers came to their father, Jacob, in the land of Canaan, they told him everything that had happened to them. 30 “The man who is governor of the land spoke very harshly to us,” they told him. “He accused us of being spies scouting the land. 31 But we said, ‘We are honest men, not spies. 32 We are twelve brothers, sons of one father. One brother is no longer with us, and the youngest is at home with our father in the land of Canaan.’

33 “Then the man who is governor of the land told us, ‘This is how I will find out if you are honest men. Leave one of your brothers here with me, and take grain for your starving families and go on home. 34 But you must bring your youngest brother back to me. Then I will know you are honest men and not spies. Then I will give you back your brother, and you may trade freely in the land.’”

35 As they emptied out their sacks, there in each man’s sack was the bag of money he had paid for the grain! The brothers and their father were terrified when they saw the bags of money. 36 Jacob exclaimed, “You are robbing me of my children! Joseph is gone! Simeon is gone! And now you want to take Benjamin, too. Everything is going against me!”

37 Then Reuben said to his father, “You may kill my two sons if I don’t bring Benjamin back to you. I’ll be responsible for him, and I promise to bring him back.”

38 But Jacob replied, “My son will not go down with you. His brother Joseph is dead, and he is all I have left. If anything should happen to him on your journey, you would send this grieving, white-haired man to his grave.[o]

The Brothers Return to Egypt

43 But the famine continued to ravage the land of Canaan. When the grain they had brought from Egypt was almost gone, Jacob said to his sons, “Go back and buy us a little more food.”

But Judah said, “The man was serious when he warned us, ‘You won’t see my face again unless your brother is with you.’ If you send Benjamin with us, we will go down and buy more food. But if you don’t let Benjamin go, we won’t go either. Remember, the man said, ‘You won’t see my face again unless your brother is with you.’”

“Why were you so cruel to me?” Jacob[p] moaned. “Why did you tell him you had another brother?”

“The man kept asking us questions about our family,” they replied. “He asked, ‘Is your father still alive? Do you have another brother?’ So we answered his questions. How could we know he would say, ‘Bring your brother down here’?”

Judah said to his father, “Send the boy with me, and we will be on our way. Otherwise we will all die of starvation—and not only we, but you and our little ones. I personally guarantee his safety. You may hold me responsible if I don’t bring him back to you. Then let me bear the blame forever. 10 If we hadn’t wasted all this time, we could have gone and returned twice by now.”

11 So their father, Jacob, finally said to them, “If it can’t be avoided, then at least do this. Pack your bags with the best products of this land. Take them down to the man as gifts—balm, honey, gum, aromatic resin, pistachio nuts, and almonds. 12 Also take double the money that was put back in your sacks, as it was probably someone’s mistake. 13 Then take your brother, and go back to the man. 14 May God Almighty[q] give you mercy as you go before the man, so that he will release Simeon and let Benjamin return. But if I must lose my children, so be it.”

15 So the men packed Jacob’s gifts and double the money and headed off with Benjamin. They finally arrived in Egypt and presented themselves to Joseph. 16 When Joseph saw Benjamin with them, he said to the manager of his household, “These men will eat with me this noon. Take them inside the palace. Then go slaughter an animal, and prepare a big feast.” 17 So the man did as Joseph told him and took them into Joseph’s palace.

18 The brothers were terrified when they saw that they were being taken into Joseph’s house. “It’s because of the money someone put in our sacks last time we were here,” they said. “He plans to pretend that we stole it. Then he will seize us, make us slaves, and take our donkeys.”

A Feast at Joseph’s Palace

19 The brothers approached the manager of Joseph’s household and spoke to him at the entrance to the palace. 20 “Sir,” they said, “we came to Egypt once before to buy food. 21 But as we were returning home, we stopped for the night and opened our sacks. Then we discovered that each man’s money—the exact amount paid—was in the top of his sack! Here it is; we have brought it back with us. 22 We also have additional money to buy more food. We have no idea who put our money in our sacks.”

23 “Relax. Don’t be afraid,” the household manager told them. “Your God, the God of your father, must have put this treasure into your sacks. I know I received your payment.” Then he released Simeon and brought him out to them.

24 The manager then led the men into Joseph’s palace. He gave them water to wash their feet and provided food for their donkeys. 25 They were told they would be eating there, so they prepared their gifts for Joseph’s arrival at noon.

26 When Joseph came home, they gave him the gifts they had brought him, then bowed low to the ground before him. 27 After greeting them, he asked, “How is your father, the old man you spoke about? Is he still alive?”

28 “Yes,” they replied. “Our father, your servant, is alive and well.” And they bowed low again.

29 Then Joseph looked at his brother Benjamin, the son of his own mother. “Is this your youngest brother, the one you told me about?” Joseph asked. “May God be gracious to you, my son.” 30 Then Joseph hurried from the room because he was overcome with emotion for his brother. He went into his private room, where he broke down and wept. 31 After washing his face, he came back out, keeping himself under control. Then he ordered, “Bring out the food!”

32 The waiters served Joseph at his own table, and his brothers were served at a separate table. The Egyptians who ate with Joseph sat at their own table, because Egyptians despise Hebrews and refuse to eat with them. 33 Joseph told each of his brothers where to sit, and to their amazement, he seated them according to age, from oldest to youngest. 34 And Joseph filled their plates with food from his own table, giving Benjamin five times as much as he gave the others. So they feasted and drank freely with him.

Joseph’s Silver Cup

44 When his brothers were ready to leave, Joseph gave these instructions to his palace manager: “Fill each of their sacks with as much grain as they can carry, and put each man’s money back into his sack. Then put my personal silver cup at the top of the youngest brother’s sack, along with the money for his grain.” So the manager did as Joseph instructed him.

The brothers were up at dawn and were sent on their journey with their loaded donkeys. But when they had gone only a short distance and were barely out of the city, Joseph said to his palace manager, “Chase after them and stop them. When you catch up with them, ask them, ‘Why have you repaid my kindness with such evil? Why have you stolen my master’s silver cup,[r] which he uses to predict the future? What a wicked thing you have done!’”

When the palace manager caught up with the men, he spoke to them as he had been instructed.

“What are you talking about?” the brothers responded. “We are your servants and would never do such a thing! Didn’t we return the money we found in our sacks? We brought it back all the way from the land of Canaan. Why would we steal silver or gold from your master’s house? If you find his cup with any one of us, let that man die. And all the rest of us, my lord, will be your slaves.”

10 “That’s fair,” the man replied. “But only the one who stole the cup will be my slave. The rest of you may go free.”

11 They all quickly took their sacks from the backs of their donkeys and opened them. 12 The palace manager searched the brothers’ sacks, from the oldest to the youngest. And the cup was found in Benjamin’s sack! 13 When the brothers saw this, they tore their clothing in despair. Then they loaded their donkeys again and returned to the city.

14 Joseph was still in his palace when Judah and his brothers arrived, and they fell to the ground before him. 15 “What have you done?” Joseph demanded. “Don’t you know that a man like me can predict the future?”

16 Judah answered, “Oh, my lord, what can we say to you? How can we explain this? How can we prove our innocence? God is punishing us for our sins. My lord, we have all returned to be your slaves—all of us, not just our brother who had your cup in his sack.”

17 “No,” Joseph said. “I would never do such a thing! Only the man who stole the cup will be my slave. The rest of you may go back to your father in peace.”

Judah Speaks for His Brothers

18 Then Judah stepped forward and said, “Please, my lord, let your servant say just one word to you. Please, do not be angry with me, even though you are as powerful as Pharaoh himself.

19 “My lord, previously you asked us, your servants, ‘Do you have a father or a brother?’ 20 And we responded, ‘Yes, my lord, we have a father who is an old man, and his youngest son is a child of his old age. His full brother is dead, and he alone is left of his mother’s children, and his father loves him very much.’

21 “And you said to us, ‘Bring him here so I can see him with my own eyes.’ 22 But we said to you, ‘My lord, the boy cannot leave his father, for his father would die.’ 23 But you told us, ‘Unless your youngest brother comes with you, you will never see my face again.’

24 “So we returned to your servant, our father, and told him what you had said. 25 Later, when he said, ‘Go back again and buy us more food,’ 26 we replied, ‘We can’t go unless you let our youngest brother go with us. We’ll never get to see the man’s face unless our youngest brother is with us.’

27 “Then my father said to us, ‘As you know, my wife had two sons, 28 and one of them went away and never returned. Doubtless he was torn to pieces by some wild animal. I have never seen him since. 29 Now if you take his brother away from me, and any harm comes to him, you will send this grieving, white-haired man to his grave.[s]

30 “And now, my lord, I cannot go back to my father without the boy. Our father’s life is bound up in the boy’s life. 31 If he sees that the boy is not with us, our father will die. We, your servants, will indeed be responsible for sending that grieving, white-haired man to his grave. 32 My lord, I guaranteed to my father that I would take care of the boy. I told him, ‘If I don’t bring him back to you, I will bear the blame forever.’

33 “So please, my lord, let me stay here as a slave instead of the boy, and let the boy return with his brothers. 34 For how can I return to my father if the boy is not with me? I couldn’t bear to see the anguish this would cause my father!”

Joseph Reveals His Identity

45 Joseph could stand it no longer. There were many people in the room, and he said to his attendants, “Out, all of you!” So he was alone with his brothers when he told them who he was. Then he broke down and wept. He wept so loudly the Egyptians could hear him, and word of it quickly carried to Pharaoh’s palace.

“I am Joseph!” he said to his brothers. “Is my father still alive?” But his brothers were speechless! They were stunned to realize that Joseph was standing there in front of them. “Please, come closer,” he said to them. So they came closer. And he said again, “I am Joseph, your brother, whom you sold into slavery in Egypt. But don’t be upset, and don’t be angry with yourselves for selling me to this place. It was God who sent me here ahead of you to preserve your lives. This famine that has ravaged the land for two years will last five more years, and there will be neither plowing nor harvesting. God has sent me ahead of you to keep you and your families alive and to preserve many survivors.[t] So it was God who sent me here, not you! And he is the one who made me an adviser[u] to Pharaoh—the manager of his entire palace and the governor of all Egypt.

“Now hurry back to my father and tell him, ‘This is what your son Joseph says: God has made me master over all the land of Egypt. So come down to me immediately! 10 You can live in the region of Goshen, where you can be near me with all your children and grandchildren, your flocks and herds, and everything you own. 11 I will take care of you there, for there are still five years of famine ahead of us. Otherwise you, your household, and all your animals will starve.’”

12 Then Joseph added, “Look! You can see for yourselves, and so can my brother Benjamin, that I really am Joseph! 13 Go tell my father of my honored position here in Egypt. Describe for him everything you have seen, and then bring my father here quickly.” 14 Weeping with joy, he embraced Benjamin, and Benjamin did the same. 15 Then Joseph kissed each of his brothers and wept over them, and after that they began talking freely with him.

Pharaoh Invites Jacob to Egypt

16 The news soon reached Pharaoh’s palace: “Joseph’s brothers have arrived!” Pharaoh and his officials were all delighted to hear this.

17 Pharaoh said to Joseph, “Tell your brothers, ‘This is what you must do: Load your pack animals, and hurry back to the land of Canaan. 18 Then get your father and all of your families, and return here to me. I will give you the very best land in Egypt, and you will eat from the best that the land produces.’”

19 Then Pharaoh said to Joseph, “Tell your brothers, ‘Take wagons from the land of Egypt to carry your little children and your wives, and bring your father here. 20 Don’t worry about your personal belongings, for the best of all the land of Egypt is yours.’”

21 So the sons of Jacob[v] did as they were told. Joseph provided them with wagons, as Pharaoh had commanded, and he gave them supplies for the journey. 22 And he gave each of them new clothes—but to Benjamin he gave five changes of clothes and 300 pieces[w] of silver. 23 He also sent his father ten male donkeys loaded with the finest products of Egypt, and ten female donkeys loaded with grain and bread and other supplies he would need on his journey.

24 So Joseph sent his brothers off, and as they left, he called after them, “Don’t quarrel about all this along the way!” 25 And they left Egypt and returned to their father, Jacob, in the land of Canaan.

26 “Joseph is still alive!” they told him. “And he is governor of all the land of Egypt!” Jacob was stunned at the news—he couldn’t believe it. 27 But when they repeated to Jacob everything Joseph had told them, and when he saw the wagons Joseph had sent to carry him, their father’s spirits revived.

28 Then Jacob exclaimed, “It must be true! My son Joseph is alive! I must go and see him before I die.”

Jacob’s Journey to Egypt

46 So Jacob[x] set out for Egypt with all his possessions. And when he came to Beersheba, he offered sacrifices to the God of his father, Isaac. During the night God spoke to him in a vision. “Jacob! Jacob!” he called.

“Here I am,” Jacob replied.

“I am God,[y] the God of your father,” the voice said. “Do not be afraid to go down to Egypt, for there I will make your family into a great nation. I will go with you down to Egypt, and I will bring you back again. You will die in Egypt, but Joseph will be with you to close your eyes.”

So Jacob left Beersheba, and his sons took him to Egypt. They carried him and their little ones and their wives in the wagons Pharaoh had provided for them. They also took all their livestock and all the personal belongings they had acquired in the land of Canaan. So Jacob and his entire family went to Egypt— sons and grandsons, daughters and granddaughters—all his descendants.

These are the names of the descendants of Israel—the sons of Jacob—who went to Egypt:

Reuben was Jacob’s oldest son. The sons of Reuben were Hanoch, Pallu, Hezron, and Carmi.

10 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul. (Shaul’s mother was a Canaanite woman.)

11 The sons of Levi were Gershon, Kohath, and Merari.

12 The sons of Judah were Er, Onan, Shelah, Perez, and Zerah (though Er and Onan had died in the land of Canaan). The sons of Perez were Hezron and Hamul.

13 The sons of Issachar were Tola, Puah,[z] Jashub,[aa] and Shimron.

14 The sons of Zebulun were Sered, Elon, and Jahleel.

15 These were the sons of Leah and Jacob who were born in Paddan-aram, in addition to their daughter, Dinah. The number of Jacob’s descendants (male and female) through Leah was thirty-three.

16 The sons of Gad were Zephon,[ab] Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

17 The sons of Asher were Imnah, Ishvah, Ishvi, and Beriah. Their sister was Serah. Beriah’s sons were Heber and Malkiel.

18 These were the sons of Zilpah, the servant given to Leah by her father, Laban. The number of Jacob’s descendants through Zilpah was sixteen.

19 The sons of Jacob’s wife Rachel were Joseph and Benjamin.

20 Joseph’s sons, born in the land of Egypt, were Manasseh and Ephraim. Their mother was Asenath, daughter of Potiphera, the priest of On.[ac]

21 Benjamin’s sons were Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

22 These were the sons of Rachel and Jacob. The number of Jacob’s descendants through Rachel was fourteen.

23 The son of Dan was Hushim.

24 The sons of Naphtali were Jahzeel, Guni, Jezer, and Shillem.

25 These were the sons of Bilhah, the servant given to Rachel by her father, Laban. The number of Jacob’s descendants through Bilhah was seven.

26 The total number of Jacob’s direct descendants who went with him to Egypt, not counting his sons’ wives, was sixty-six. 27 In addition, Joseph had two sons[ad] who were born in Egypt. So altogether, there were seventy[ae] members of Jacob’s family in the land of Egypt.

Jacob’s Family Arrives in Goshen

28 As they neared their destination, Jacob sent Judah ahead to meet Joseph and get directions to the region of Goshen. And when they finally arrived there, 29 Joseph prepared his chariot and traveled to Goshen to meet his father, Jacob. When Joseph arrived, he embraced his father and wept, holding him for a long time. 30 Finally, Jacob said to Joseph, “Now I am ready to die, since I have seen your face again and know you are still alive.”

31 And Joseph said to his brothers and to his father’s entire family, “I will go to Pharaoh and tell him, ‘My brothers and my father’s entire family have come to me from the land of Canaan. 32 These men are shepherds, and they raise livestock. They have brought with them their flocks and herds and everything they own.’”

33 Then he said, “When Pharaoh calls for you and asks you about your occupation, 34 you must tell him, ‘We, your servants, have raised livestock all our lives, as our ancestors have always done.’ When you tell him this, he will let you live here in the region of Goshen, for the Egyptians despise shepherds.”

Jacob Blesses Pharaoh

47 Then Joseph went to see Pharaoh and told him, “My father and my brothers have arrived from the land of Canaan. They have come with all their flocks and herds and possessions, and they are now in the region of Goshen.”

Joseph took five of his brothers with him and presented them to Pharaoh. And Pharaoh asked the brothers, “What is your occupation?”

They replied, “We, your servants, are shepherds, just like our ancestors. We have come to live here in Egypt for a while, for there is no pasture for our flocks in Canaan. The famine is very severe there. So please, we request permission to live in the region of Goshen.”

Then Pharaoh said to Joseph, “Now that your father and brothers have joined you here, choose any place in the entire land of Egypt for them to live. Give them the best land of Egypt. Let them live in the region of Goshen. And if any of them have special skills, put them in charge of my livestock, too.”

Then Joseph brought in his father, Jacob, and presented him to Pharaoh. And Jacob blessed Pharaoh.

“How old are you?” Pharaoh asked him.

Jacob replied, “I have traveled this earth for 130 hard years. But my life has been short compared to the lives of my ancestors.” 10 Then Jacob blessed Pharaoh again before leaving his court.

11 So Joseph assigned the best land of Egypt—the region of Rameses—to his father and his brothers, and he settled them there, just as Pharaoh had commanded. 12 And Joseph provided food for his father and his brothers in amounts appropriate to the number of their dependents, including the smallest children.

Joseph’s Leadership in the Famine

13 Meanwhile, the famine became so severe that all the food was used up, and people were starving throughout the lands of Egypt and Canaan. 14 By selling grain to the people, Joseph eventually collected all the money in Egypt and Canaan, and he put the money in Pharaoh’s treasury. 15 When the people of Egypt and Canaan ran out of money, all the Egyptians came to Joseph. “Our money is gone!” they cried. “But please give us food, or we will die before your very eyes!”

16 Joseph replied, “Since your money is gone, bring me your livestock. I will give you food in exchange for your livestock.” 17 So they brought their livestock to Joseph in exchange for food. In exchange for their horses, flocks of sheep and goats, herds of cattle, and donkeys, Joseph provided them with food for another year.

18 But that year ended, and the next year they came again and said, “We cannot hide the truth from you, my lord. Our money is gone, and all our livestock and cattle are yours. We have nothing left to give but our bodies and our land. 19 Why should we die before your very eyes? Buy us and our land in exchange for food; we offer our land and ourselves as slaves for Pharaoh. Just give us grain so we may live and not die, and so the land does not become empty and desolate.”

20 So Joseph bought all the land of Egypt for Pharaoh. All the Egyptians sold him their fields because the famine was so severe, and soon all the land belonged to Pharaoh. 21 As for the people, he made them all slaves,[af] from one end of Egypt to the other. 22 The only land he did not buy was the land belonging to the priests. They received an allotment of food directly from Pharaoh, so they didn’t need to sell their land.

23 Then Joseph said to the people, “Look, today I have bought you and your land for Pharaoh. I will provide you with seed so you can plant the fields. 24 Then when you harvest it, one-fifth of your crop will belong to Pharaoh. You may keep the remaining four-fifths as seed for your fields and as food for you, your households, and your little ones.”

25 “You have saved our lives!” they exclaimed. “May it please you, my lord, to let us be Pharaoh’s servants.” 26 Joseph then issued a decree still in effect in the land of Egypt, that Pharaoh should receive one-fifth of all the crops grown on his land. Only the land belonging to the priests was not given to Pharaoh.

27 Meanwhile, the people of Israel settled in the region of Goshen in Egypt. There they acquired property, and they were fruitful, and their population grew rapidly. 28 Jacob lived for seventeen years after his arrival in Egypt, so he lived 147 years in all.

29 As the time of his death drew near, Jacob[ag] called for his son Joseph and said to him, “Please do me this favor. Put your hand under my thigh and swear that you will treat me with unfailing love by honoring this last request: Do not bury me in Egypt. 30 When I die, please take my body out of Egypt and bury me with my ancestors.”

So Joseph promised, “I will do as you ask.”

31 “Swear that you will do it,” Jacob insisted. So Joseph gave his oath, and Jacob bowed humbly at the head of his bed.[ah]

Jacob Blesses Manasseh and Ephraim

48 One day not long after this, word came to Joseph, “Your father is failing rapidly.” So Joseph went to visit his father, and he took with him his two sons, Manasseh and Ephraim.

When Joseph arrived, Jacob was told, “Your son Joseph has come to see you.” So Jacob[ai] gathered his strength and sat up in his bed.

Jacob said to Joseph, “God Almighty[aj] appeared to me at Luz in the land of Canaan and blessed me. He said to me, ‘I will make you fruitful, and I will multiply your descendants. I will make you a multitude of nations. And I will give this land of Canaan to your descendants[ak] after you as an everlasting possession.’

“Now I am claiming as my own sons these two boys of yours, Ephraim and Manasseh, who were born here in the land of Egypt before I arrived. They will be my sons, just as Reuben and Simeon are. But any children born to you in the future will be your own, and they will inherit land within the territories of their brothers Ephraim and Manasseh.

“Long ago, as I was returning from Paddan-aram,[al] Rachel died in the land of Canaan. We were still on the way, some distance from Ephrath (that is, Bethlehem). So with great sorrow I buried her there beside the road to Ephrath.”

Then Jacob looked over at the two boys. “Are these your sons?” he asked.

“Yes,” Joseph told him, “these are the sons God has given me here in Egypt.”

And Jacob said, “Bring them closer to me, so I can bless them.”

10 Jacob was half blind because of his age and could hardly see. So Joseph brought the boys close to him, and Jacob kissed and embraced them. 11 Then Jacob said to Joseph, “I never thought I would see your face again, but now God has let me see your children, too!”

12 Joseph moved the boys, who were at their grandfather’s knees, and he bowed with his face to the ground. 13 Then he positioned the boys in front of Jacob. With his right hand he directed Ephraim toward Jacob’s left hand, and with his left hand he put Manasseh at Jacob’s right hand. 14 But Jacob crossed his arms as he reached out to lay his hands on the boys’ heads. He put his right hand on the head of Ephraim, though he was the younger boy, and his left hand on the head of Manasseh, though he was the firstborn. 15 Then he blessed Joseph and said,

“May the God before whom my grandfather Abraham
    and my father, Isaac, walked—
the God who has been my shepherd
    all my life, to this very day,
16 the Angel who has redeemed me from all harm—
    may he bless these boys.
May they preserve my name
    and the names of Abraham and Isaac.
And may their descendants multiply greatly
    throughout the earth.”

17 But Joseph was upset when he saw that his father placed his right hand on Ephraim’s head. So Joseph lifted it to move it from Ephraim’s head to Manasseh’s head. 18 “No, my father,” he said. “This one is the firstborn. Put your right hand on his head.”

19 But his father refused. “I know, my son; I know,” he replied. “Manasseh will also become a great people, but his younger brother will become even greater. And his descendants will become a multitude of nations.”

20 So Jacob blessed the boys that day with this blessing: “The people of Israel will use your names when they give a blessing. They will say, ‘May God make you as prosperous as Ephraim and Manasseh.’” In this way, Jacob put Ephraim ahead of Manasseh.

21 Then Jacob said to Joseph, “Look, I am about to die, but God will be with you and will take you back to Canaan, the land of your ancestors. 22 And beyond what I have given your brothers, I am giving you an extra portion of the land[am] that I took from the Amorites with my sword and bow.”

Jacob’s Last Words to His Sons

49 Then Jacob called together all his sons and said, “Gather around me, and I will tell you what will happen to each of you in the days to come.

“Come and listen, you sons of Jacob;
    listen to Israel, your father.

“Reuben, you are my firstborn, my strength,
    the child of my vigorous youth.
    You are first in rank and first in power.
But you are as unruly as a flood,
    and you will be first no longer.
For you went to bed with my wife;
    you defiled my marriage couch.

“Simeon and Levi are two of a kind;
    their weapons are instruments of violence.
May I never join in their meetings;
    may I never be a party to their plans.
For in their anger they murdered men,
    and they crippled oxen just for sport.
A curse on their anger, for it is fierce;
    a curse on their wrath, for it is cruel.
I will scatter them among the descendants of Jacob;
    I will disperse them throughout Israel.

“Judah, your brothers will praise you.
    You will grasp your enemies by the neck.
    All your relatives will bow before you.
Judah, my son, is a young lion
    that has finished eating its prey.
Like a lion he crouches and lies down;
    like a lioness—who dares to rouse him?
10 The scepter will not depart from Judah,
    nor the ruler’s staff from his descendants,[an]
until the coming of the one to whom it belongs,[ao]
    the one whom all nations will honor.
11 He ties his foal to a grapevine,
    the colt of his donkey to a choice vine.
He washes his clothes in wine,
    his robes in the blood of grapes.
12 His eyes are darker than wine,
    and his teeth are whiter than milk.

13 “Zebulun will settle by the seashore
    and will be a harbor for ships;
    his borders will extend to Sidon.

14 “Issachar is a sturdy donkey,
    resting between two saddlepacks.[ap]
15 When he sees how good the countryside is
    and how pleasant the land,
he will bend his shoulder to the load
    and submit himself to hard labor.

16 “Dan will govern his people,
    like any other tribe in Israel.
17 Dan will be a snake beside the road,
    a poisonous viper along the path
that bites the horse’s hooves
    so its rider is thrown off.
18 I trust in you for salvation, O Lord!

19 “Gad will be attacked by marauding bands,
    but he will attack them when they retreat.

20 “Asher will dine on rich foods
    and produce food fit for kings.

21 “Naphtali is a doe set free
    that bears beautiful fawns.

22 “Joseph is the foal of a wild donkey,
    the foal of a wild donkey at a spring—
    one of the wild donkeys on the ridge.[aq]
23 Archers attacked him savagely;
    they shot at him and harassed him.
24 But his bow remained taut,
    and his arms were strengthened
by the hands of the Mighty One of Jacob,
    by the Shepherd, the Rock of Israel.
25 May the God of your father help you;
    may the Almighty bless you
with the blessings of the heavens above,
    and blessings of the watery depths below,
    and blessings of the breasts and womb.
26 May my fatherly blessings on you
    surpass the blessings of my ancestors,[ar]
    reaching to the heights of the eternal hills.
May these blessings rest on the head of Joseph,
    who is a prince among his brothers.

27 “Benjamin is a ravenous wolf,
    devouring his enemies in the morning
    and dividing his plunder in the evening.”

28 These are the twelve tribes of Israel, and this is what their father said as he told his sons good-bye. He blessed each one with an appropriate message.

Jacob’s Death and Burial

29 Then Jacob instructed them, “Soon I will die and join my ancestors. Bury me with my father and grandfather in the cave in the field of Ephron the Hittite. 30 This is the cave in the field of Machpelah, near Mamre in Canaan, that Abraham bought from Ephron the Hittite as a permanent burial site. 31 There Abraham and his wife Sarah are buried. There Isaac and his wife, Rebekah, are buried. And there I buried Leah. 32 It is the plot of land and the cave that my grandfather Abraham bought from the Hittites.”

33 When Jacob had finished this charge to his sons, he drew his feet into the bed, breathed his last, and joined his ancestors in death.

50 Joseph threw himself on his father and wept over him and kissed him. Then Joseph told the physicians who served him to embalm his father’s body; so Jacob[as] was embalmed. The embalming process took the usual forty days. And the Egyptians mourned his death for seventy days.

When the period of mourning was over, Joseph approached Pharaoh’s advisers and said, “Please do me this favor and speak to Pharaoh on my behalf. Tell him that my father made me swear an oath. He said to me, ‘Listen, I am about to die. Take my body back to the land of Canaan, and bury me in the tomb I prepared for myself.’ So please allow me to go and bury my father. After his burial, I will return without delay.”

Pharaoh agreed to Joseph’s request. “Go and bury your father, as he made you promise,” he said. So Joseph went up to bury his father. He was accompanied by all of Pharaoh’s officials, all the senior members of Pharaoh’s household, and all the senior officers of Egypt. Joseph also took his entire household and his brothers and their households. But they left their little children and flocks and herds in the land of Goshen. A great number of chariots and charioteers accompanied Joseph.

10 When they arrived at the threshing floor of Atad, near the Jordan River, they held a very great and solemn memorial service, with a seven-day period of mourning for Joseph’s father. 11 The local residents, the Canaanites, watched them mourning at the threshing floor of Atad. Then they renamed that place (which is near the Jordan) Abel-mizraim,[at] for they said, “This is a place of deep mourning for these Egyptians.”

12 So Jacob’s sons did as he had commanded them. 13 They carried his body to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre. This is the cave that Abraham had bought as a permanent burial site from Ephron the Hittite.

Joseph Reassures His Brothers

14 After burying Jacob, Joseph returned to Egypt with his brothers and all who had accompanied him to his father’s burial. 15 But now that their father was dead, Joseph’s brothers became fearful. “Now Joseph will show his anger and pay us back for all the wrong we did to him,” they said.

16 So they sent this message to Joseph: “Before your father died, he instructed us 17 to say to you: ‘Please forgive your brothers for the great wrong they did to you—for their sin in treating you so cruelly.’ So we, the servants of the God of your father, beg you to forgive our sin.” When Joseph received the message, he broke down and wept. 18 Then his brothers came and threw themselves down before Joseph. “Look, we are your slaves!” they said.

19 But Joseph replied, “Don’t be afraid of me. Am I God, that I can punish you? 20 You intended to harm me, but God intended it all for good. He brought me to this position so I could save the lives of many people. 21 No, don’t be afraid. I will continue to take care of you and your children.” So he reassured them by speaking kindly to them.

Footnotes

  1. 37:3a Hebrew Israel; also in 37:13. See note on 35:21.
  2. 37:3b Traditionally rendered a coat of many colors. The exact meaning of the Hebrew is uncertain.
  3. 37:26 Hebrew cover his blood.
  4. 37:28 Hebrew 20 [shekels], about 8 ounces or 228 grams in weight.
  5. 37:35 Hebrew go down to Sheol.
  6. 37:36 Hebrew the Medanites. The relationship between the Midianites and Medanites is unclear; compare 37:28. See also 25:2.
  7. 38:29 Perez means “breaking out.”
  8. 38:30 Zerah means “scarlet” or “brightness.”
  9. 40:20 Hebrew He lifted up the head of.
  10. 41:45a Zaphenath-paneah probably means “God speaks and lives.”
  11. 41:45b Greek version reads of Heliopolis; also in 41:50.
  12. 41:51 Manasseh sounds like a Hebrew term that means “causing to forget.”
  13. 41:52 Ephraim sounds like a Hebrew term that means “fruitful.”
  14. 42:5 Hebrew Israel’s. See note on 35:21.
  15. 42:38 Hebrew to Sheol.
  16. 43:6 Hebrew Israel; also in 43:11. See note on 35:21.
  17. 43:14 Hebrew El-Shaddai.
  18. 44:5 As in Greek version; Hebrew lacks this phrase.
  19. 44:29 Hebrew to Sheol; also in 44:31.
  20. 45:7 Or and to save you with an extraordinary rescue. The meaning of the Hebrew is uncertain.
  21. 45:8 Hebrew a father.
  22. 45:21 Hebrew Israel; also in 45:28. See note on 35:21.
  23. 45:22 Hebrew 300 [shekels], about 7.5 pounds or 3.4 kilograms in weight.
  24. 46:1 Hebrew Israel; also in 46:29, 30. See note on 35:21.
  25. 46:3 Hebrew I am El.
  26. 46:13a As in Syriac version and Samaritan Pentateuch (see also 1 Chr 7:1); Hebrew reads Puvah.
  27. 46:13b As in some Greek manuscripts and Samaritan Pentateuch (see also Num 26:24; 1 Chr 7:1); Hebrew reads Iob.
  28. 46:16 As in Greek version and Samaritan Pentateuch (see also Num 26:15); Hebrew reads Ziphion.
  29. 46:20 Greek version reads of Heliopolis.
  30. 46:27a Greek version reads nine sons, probably including Joseph’s grandsons through Ephraim and Manasseh (see 1 Chr 7:14-20).
  31. 46:27b Greek version reads seventy-five; see note on Exod 1:5.
  32. 47:21 As in Greek version and Samaritan Pentateuch; Hebrew reads he moved them all into the towns.
  33. 47:29 Hebrew Israel; also in 47:31b. See note on 35:21.
  34. 47:31 Greek version reads and Israel bowed in worship as he leaned on his staff. Compare Heb 11:21.
  35. 48:2 Hebrew Israel; also in 48:8, 10, 11, 13, 14, 21. See note on 35:21.
  36. 48:3 Hebrew El-Shaddai.
  37. 48:4 Hebrew seed; also in 48:19.
  38. 48:7 Hebrew Paddan, referring to Paddan-aram; compare Gen 35:9.
  39. 48:22 Or an extra ridge of land. The meaning of the Hebrew is uncertain.
  40. 49:10a Hebrew from between his feet.
  41. 49:10b Or until tribute is brought to him and the peoples obey; traditionally rendered until Shiloh comes.
  42. 49:14 Or sheepfolds, or hearths.
  43. 49:22 Or Joseph is a fruitful tree, / a fruitful tree beside a spring. / His branches reach over the wall. The meaning of the Hebrew is uncertain.
  44. 49:26 Or of the ancient mountains.
  45. 50:2 Hebrew Israel. See note on 35:21.
  46. 50:11 Abel-mizraim means “mourning of the Egyptians.”

Joseph’s Dreams

37 But Jacob lived in the land where his father had stayed,[a] in the land of Canaan.[b]

This is the account of Jacob.

Joseph, his seventeen-year-old son,[c] was taking care of[d] the flocks with his brothers. Now he was a youngster[e] working with the sons of Bilhah and Zilpah, his father’s wives.[f] Joseph brought back a bad report about them[g] to their father.

Now Israel loved Joseph more than all his sons[h] because he was a son born to him late in life,[i] and he made a special[j] tunic for him. When Joseph’s[k] brothers saw that their father loved him more than any of them,[l] they hated Joseph[m] and were not able to speak to him kindly.[n]

Joseph[o] had a dream,[p] and when he told his brothers about it[q] they hated him even more.[r] He said to them, “Listen to this dream I had:[s] There we were,[t] binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down[u] to it!” Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?”[v] They hated him even more[w] because of his dream and because of what he said.[x]

Then he had another dream,[y] and told it to his brothers. “Look,”[z] he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had?[aa] Will I, your mother, and your brothers really come and bow down to you?”[ab] 11 His brothers were jealous[ac] of him, but his father kept in mind what Joseph said.[ad]

12 When his brothers had gone to graze their father’s flocks near Shechem, 13 Israel said to Joseph, “Your brothers[ae] are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,”[af] Joseph replied.[ag] 14 So Jacob[ah] said to him, “Go now and check on[ai] the welfare[aj] of your brothers and of the flocks, and bring me word.” So Jacob[ak] sent him from the valley of Hebron.

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

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

21 When Reuben heard this, he rescued Joseph[at] from their hands,[au] saying,[av] “Let’s not take his life!”[aw] 22 Reuben continued,[ax] “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.”[ay] (Reuben said this[az] so he could rescue Joseph[ba] from them[bb] and take him back to his father.)

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

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

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

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

36 Now[bv] in Egypt the Midianites[bw] sold Joseph[bx] to Potiphar, one of Pharaoh’s officials, the captain of the guard.[by]

Judah and Tamar

38 At that time Judah left[bz] his brothers and stayed[ca] with an Adullamite man[cb] named Hirah. There Judah saw the daughter of a Canaanite man named Shua.[cc] Judah acquired her as a wife[cd] and slept with her.[ce] She became pregnant[cf] and had a son. Judah named[cg] him Er. She became pregnant again and had another son, whom she named Onan. Then she had[ch] yet another son, whom she named Shelah. She gave birth to him in Kezib.[ci]

Judah acquired[cj] a wife for Er his firstborn; her name was Tamar. But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

Then Judah said to Onan, “Sleep with[ck] your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise up[cl] a descendant for your brother.”[cm] But Onan knew that the child[cn] would not be considered his.[co] So whenever[cp] he slept with[cq] his brother’s wife, he wasted his emission on the ground[cr] so as not to give his brother a descendant. 10 What he did was evil in the Lord’s sight, so the Lord[cs] killed him too.

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

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

15 When Judah saw her, he thought she was a prostitute[db] because she had covered her face. 16 He turned aside to her along the road and said, “Come, please, I want to sleep with you.”[dc] (He did not realize it was his daughter-in-law.) She asked, “What will you give me so that you may sleep with me?” 17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?”[dd] 18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her, then slept with her,[de] and she became pregnant by him. 19 She left immediately,[df] removed her veil, and put on her widow’s clothes.

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

24 After three months Judah was told,[dn] “Your daughter-in-law Tamar has turned to prostitution,[do] and as a result she has become pregnant.”[dp] Judah said, “Bring her out and let her be burned!” 25 While they were bringing her out, she sent word[dq] to her father-in-law: “I am pregnant by the man to whom these belong.”[dr] Then she said, “Identify[ds] the one to whom the seal, cord, and staff belong.” 26 Judah recognized them and said, “She is more upright[dt] than I am, because I wouldn’t give her to Shelah my son.” He was not physically intimate with her again.[du]

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

Joseph and Potiphar’s Wife

39 Now Joseph had been brought down to Egypt.[ea] An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard,[eb] purchased him from[ec] the Ishmaelites who had brought him there. The Lord was with Joseph. He was successful[ed] and lived[ee] in the household of his Egyptian master. His master observed that the Lord was with him and that the Lord made everything he was doing successful.[ef] So Joseph found favor in his sight and became his personal attendant.[eg] Potiphar appointed Joseph[eh] overseer of his household and put him in charge[ei] of everything he owned. From the time[ej] Potiphar[ek] appointed him over his household and over all that he owned, the Lord blessed[el] the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both[em] in his house and in his fields.[en] So Potiphar[eo] left[ep] everything he had in Joseph’s care;[eq] he gave no thought[er] to anything except the food he ate.[es]

Now Joseph was well built and good-looking.[et] Soon after these things, his master’s wife took notice of[eu] Joseph and said, “Come to bed with me.”[ev] But he refused, saying[ew] to his master’s wife, “Look, my master does not give any thought[ex] to his household with me here,[ey] and everything that he owns he has put into my care.[ez] There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do[fa] such a great evil and sin against God?” 10 Even though she continued to speak[fb] to Joseph day after day, he did not respond[fc] to her invitation to go to bed with her.[fd]

11 One day[fe] he went into the house to do his work when none of the household servants[ff] were there in the house. 12 She grabbed him by his outer garment, saying, “Come to bed[fg] with me!” But he left his outer garment in her hand and ran[fh] outside.[fi] 13 When she saw that he had left his outer garment in her hand and had run outside, 14 she called for her household servants and said to them, “See, my husband brought[fj] in a Hebrew man[fk] to us to humiliate us.[fl] He tried to go to bed with me,[fm] but I screamed loudly.[fn] 15 When he heard me raise[fo] my voice and scream, he left his outer garment beside me and ran outside.”

16 So she laid his outer garment beside her until his master came home. 17 This is what she said to him:[fp] “That Hebrew slave[fq] you brought to us tried to humiliate me,[fr] 18 but when I raised my voice and screamed, he left his outer garment and ran outside.”

19 When his master heard his wife say,[fs] “This is the way[ft] your slave treated me,”[fu] he became furious.[fv] 20 Joseph’s master took him and threw him into the prison,[fw] the place where the king’s prisoners were confined. So he was there in the prison.[fx]

21 But the Lord was with Joseph and showed him kindness.[fy] He granted him favor in the sight of the prison warden.[fz] 22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing.[ga] 23 The warden did not concern himself[gb] with anything that was in Joseph’s[gc] care because the Lord was with him and whatever he was doing the Lord was making successful.

The Cupbearer and the Baker

40 After these things happened, the cupbearer[gd] to the king of Egypt and the royal baker[ge] offended[gf] their master, the king of Egypt. Pharaoh was enraged with his two officials,[gg] the cupbearer and the baker, so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined. The captain of the guard appointed Joseph to be their attendant, and he served them.[gh]

They spent some time in custody.[gi] Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream[gj] the same night.[gk] Each man’s dream had its own meaning.[gl] When Joseph came to them in the morning, he saw that they were looking depressed.[gm] So he asked Pharaoh’s officials, who were with him in custody in his master’s house, “Why do you look so sad today?”[gn] They told him, “We both had dreams,[go] but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them[gp] to me.”

So the chief cupbearer told his dream to Joseph:[gq] “In my dream, there was a vine in front of me. 10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes. 11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his[gr] cup, and put the cup in Pharaoh’s hand.”[gs]

12 “This is its meaning,” Joseph said to him. “The three branches represent[gt] three days. 13 In three more days Pharaoh will reinstate you[gu] and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before[gv] when you were cupbearer. 14 But remember me[gw] when it goes well for you, and show[gx] me kindness.[gy] Make mention[gz] of me to Pharaoh and bring me out of this prison,[ha] 15 for I really was kidnapped[hb] from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

16 When the chief baker saw that the interpretation of the first dream was favorable,[hc] he said to Joseph, “I also appeared in my dream and there were three baskets of white bread[hd] on my head. 17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”

18 Joseph replied, “This is its meaning: The three baskets represent[he] three days. 19 In three more days Pharaoh will decapitate you[hf] and impale you on a pole. Then the birds will eat your flesh from you.”

20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up”[hg] the head of the chief cupbearer and the head of the chief baker in the midst of his servants. 21 He restored the chief cupbearer to his former position[hh] so that he placed the cup in Pharaoh’s hand, 22 but the chief baker he impaled, just as Joseph had predicted.[hi] 23 But the chief cupbearer did not remember Joseph—he forgot him.[hj]

Joseph’s Rise to Power

41 At the end of two full years[hk] Pharaoh had a dream.[hl] As he was standing by the Nile, seven fine-looking, fat cows were coming up out of the Nile,[hm] and they grazed in the reeds. Then seven bad-looking, thin cows were coming up after them from the Nile,[hn] and they stood beside the other cows at the edge of the river.[ho] The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up.

Then he fell asleep again and had a second dream: There were seven heads of grain growing[hp] on one stalk, healthy[hq] and good. Then[hr] seven heads of grain, thin and burned by the east wind, were sprouting up after them. The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream.[hs]

In the morning he[ht] was troubled, so he called for[hu] all the diviner-priests[hv] of Egypt and all its wise men. Pharaoh told them his dreams,[hw] but no one could interpret[hx] them for him.[hy] Then the chief cupbearer said to Pharaoh, “Today I recall my failures.[hz] 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. 11 We each had a dream one night; each of us had a dream with its own meaning.[ia] 12 Now a young man, a Hebrew, a servant[ib] of the captain of the guards,[ic] was with us there. We told him our dreams,[id] and he interpreted the meaning of each of our respective dreams for us.[ie] 13 It happened just as he had said[if] to us—Pharaoh[ig] restored me to my office, but he impaled the baker.”[ih]

14 Then Pharaoh summoned[ii] Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh. 15 Pharaoh said to Joseph, “I had a dream,[ij] and there is no one who can interpret[ik] it. But I have heard about you, that[il] you can interpret dreams.”[im] 16 Joseph replied to Pharaoh, “It is not within my power,[in] but God will speak concerning[io] the welfare of Pharaoh.”[ip]

17 Then Pharaoh said to Joseph, “In my dream I was standing[iq] by the edge of the Nile. 18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds.[ir] 19 Then[is] seven other cows came up after them; they were scrawny, very bad looking, and lean. I had never seen such bad-looking cows[it] as these in all the land of Egypt! 20 The lean, bad-looking cows ate up the seven[iu] fat cows. 21 When they had eaten them,[iv] no one would have known[iw] that they had done so, for they were just as bad-looking as before. Then I woke up. 22 I also saw in my dream[ix] seven heads of grain growing on one stalk, full and good. 23 Then[iy] seven heads of grain, withered and thin and burned with the east wind, were sprouting up after them. 24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this[iz] to the diviner-priests, but no one could tell me its meaning.”[ja]

25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning.[jb] God has revealed[jc] to Pharaoh what he is about to do.[jd] 26 The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning.[je] 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[jf] seven years of famine. 28 This is just what I told[jg] Pharaoh: God has shown Pharaoh what he is about to do. 29 Seven years of great abundance are coming throughout the whole land of Egypt. 30 But seven years of famine will occur[jh] after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate[ji] the land. 31 The previous abundance of the land will not be remembered[jj] because of the famine that follows, for the famine will be very severe.[jk] 32 The dream was repeated to Pharaoh[jl] because the matter has been decreed[jm] by God, and God will make it happen soon.[jn]

33 “So now Pharaoh should look[jo] for a wise and discerning man[jp] and give him authority[jq] over all the land of Egypt. 34 Pharaoh should do[jr] this—he should appoint[js] officials[jt] throughout the land to collect one-fifth of the produce of the land of Egypt[ju] during the seven years of abundance. 35 They should gather all the excess food[jv] during these good years that are coming. By Pharaoh’s authority[jw] they should store up grain so the cities will have food,[jx] and they should preserve it.[jy] 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.”[jz]

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

41 “See here,” Pharaoh said to Joseph, “I place[kg] you in authority over all the land of Egypt.”[kh] 42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen[ki] clothes and put a gold chain around his neck. 43 Pharaoh[kj] had him ride in the chariot used by his second-in-command,[kk] and they cried out before him, “Kneel down!”[kl] So he placed him over all the land of Egypt. 44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission[km] no one[kn] will move his hand or his foot[ko] in all the land of Egypt.” 45 Pharaoh gave Joseph the name Zaphenath-Paneah.[kp] He also gave him Asenath[kq] daughter of Potiphera, priest of On,[kr] to be his wife. So Joseph took charge of[ks] all the land of Egypt.

46 Now Joseph was 30 years old[kt] when he began serving[ku] Pharaoh king of Egypt. Joseph was commissioned by[kv] Pharaoh and was in charge of[kw] all the land of Egypt. 47 During the seven years of abundance the land produced large, bountiful harvests.[kx] 48 Joseph[ky] collected all the excess food[kz] in the land of Egypt during the seven years and stored it in the cities.[la] In every city he put the food gathered from the fields around it. 49 Joseph stored up a vast amount of grain, like the sand of the sea,[lb] until he stopped measuring it because it was impossible to measure.

50 Two sons were born to Joseph before the famine came.[lc] Asenath daughter of Potiphera, priest of On, was their mother.[ld] 51 Joseph named the firstborn Manasseh,[le] saying,[lf] “Certainly[lg] God has made me forget all my trouble and all my father’s house.” 52 He named the second child Ephraim,[lh] saying,[li] “Certainly[lj] God has made me fruitful in the land of my suffering.”

53 The seven years of abundance in the land of Egypt came to an end. 54 Then the seven years of famine began,[lk] just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food. 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,[ll] “Go to Joseph and do whatever he tells you.”

56 While the famine was over all the earth,[lm] Joseph opened the storehouses[ln] and sold grain to the Egyptians. The famine was severe throughout the land of Egypt. 57 People from every country[lo] came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.

Joseph’s Brothers in Egypt

42 When Jacob heard[lp] there was grain in Egypt, he[lq] said to his sons, “Why are you looking at each other?”[lr] He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us[ls] so that we may live[lt] and not die.”[lu]

So ten of Joseph’s brothers went down to buy grain from Egypt. But Jacob did not send Joseph’s brother Benjamin with his brothers,[lv] for he said,[lw] “What if some accident[lx] happens[ly] to him?” So Israel’s sons came to buy grain among the other travelers,[lz] for the famine was severe in the land of Canaan.

Now Joseph was the ruler of the country, the one who sold grain to all the people of the country.[ma] Joseph’s brothers came and bowed down[mb] before him with[mc] their faces to the ground. When Joseph saw his brothers, he recognized them, but he pretended to be a stranger[md] to them and spoke to them harshly. He asked, “Where do you come from?” They answered,[me] “From the land of Canaan, to buy grain for food.”[mf]

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

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

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

14 But Joseph told them, “It is just as I said to you:[mn] You are spies! 15 You will be tested in this way: As surely as Pharaoh lives,[mo] you will not depart from this place unless your youngest brother comes here. 16 One of you must go and get[mp] your brother, while[mq] the rest of you remain in prison.[mr] In this way your words may be tested to see if[ms] you are telling the truth.[mt] If not, then, as surely as Pharaoh lives, you are spies!” 17 He imprisoned[mu] them all for three days. 18 On the third day Joseph said to them, “Do as I say[mv] and you will live,[mw] for I fear God.[mx] 19 If you are honest men, leave one of your brothers confined here in prison[my] while the rest of you go[mz] and take grain back for your hungry families.[na] 20 But you must bring[nb] your youngest brother to me. Then[nc] your words will be verified[nd] and you will not die.” They did as he said.[ne]

21 They said to one another,[nf] “Surely we’re being punished[ng] because of our brother, because we saw how distressed he was[nh] when he cried to us for mercy, but we refused to listen. That is why this distress[ni] has come on us!” 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!”[nj] 23 (Now[nk] they did not know that Joseph could understand them,[nl] for he was speaking through an interpreter.)[nm] 24 He turned away from them and wept. When he turned around and spoke to them again,[nn] he had Simeon taken[no] from them and tied up[np] before their eyes.

25 Then Joseph gave orders to fill[nq] 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.[nr] 26 So they loaded their grain on their donkeys and left.[ns]

27 When one of them[nt] opened his sack to get feed for his donkey at their resting place,[nu] he saw his money in the mouth of his sack.[nv] 28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed;[nw] they turned trembling to one another[nx] and said, “What in the world has God done to us?”[ny]

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

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[oe] for your hungry households and go. 34 But bring your youngest brother back to me so I will know[of] that you are honest men and not spies.[og] Then I will give your brother back to you and you may move about freely in the land.’”[oh]

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. 36 Their father Jacob said to them, “You are making me childless! Joseph is gone.[oi] Simeon is gone.[oj] And now you want to take[ok] Benjamin! Everything is against me.”

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

The Second Journey to Egypt

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

But Judah said to him, “The man solemnly warned[os] us, ‘You will not see my face[ot] unless your brother is with you.’ If you send[ou] our brother with us, we’ll go down and buy food for you. 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.’”

Israel said, “Why did you bring this trouble[ov] on me by telling[ow] the man you had one more brother?”

They replied, “The man questioned us[ox] thoroughly[oy] about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’[oz] So we answered him in this way.[pa] How could we possibly know[pb] that he would say,[pc] ‘Bring your brother down’?”

Then Judah said to his father Israel, “Send the boy with me and we will go immediately.[pd] Then we will live[pe] and not die—we and you and our little ones. I myself pledge security[pf] 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.[pg] 10 But if we had not delayed, we could have traveled there and back[ph] twice by now!”

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. 12 Take double the money with you;[pi] you must take back[pj] the money that was returned in the mouths of your sacks—perhaps it was an oversight. 13 Take your brother too, and go right away[pk] to the man.[pl] 14 May the Sovereign God[pm] grant you mercy before the man so that he may release[pn] your other brother[po] and Benjamin! As for me, if I lose my children I lose them.”[pp]

15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt[pq] and stood before Joseph. 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.” 17 The man did just as Joseph said; he[pr] brought the men into Joseph’s house.[ps]

18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of[pt] the money that was returned in our sacks last time.[pu] He wants to capture us,[pv] make us slaves, and take[pw] our donkeys!” 19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 20 They said, “My lord, we did indeed come down[px] the first time[py] to buy food. 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[pz]—in the mouth of his sack. So we have returned it.[qa] 22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

23 “Everything is fine,”[qb] 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.[qc] I had your money.”[qd] Then he brought Simeon out to them.

24 The servant in charge[qe] brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 25 They got their gifts ready for Joseph’s arrival[qf] at noon, for they had heard[qg] that they were to have a meal[qh] there.

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

29 When Joseph looked up[ql] 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.”[qm] 30 Joseph hurried out, for he was overcome by affection for his brother[qn] and was at the point of tears.[qo] So he went to his room and wept there.

31 Then he washed his face and came out. With composure he said,[qp] “Set out the food.” 32 They set a place for him, a separate place for his brothers,[qq] 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[qr] to do so.)[qs] 33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest.[qt] The men looked at each other in astonishment.[qu] 34 He gave them portions of the food set before him,[qv] 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.[qw]

The Final Test

44 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. Then put[qx] 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.[qy]

When morning came,[qz] the men and their donkeys were sent off.[ra] They had not gone very far from the city[rb] when Joseph said[rc] to the servant who was over his household, “Pursue the men at once![rd] When you overtake[re] them, say to them, ‘Why have you repaid good with evil? Doesn’t my master drink from this cup[rf] and use it for divination?[rg] You have done wrong!’”[rh]

When the man[ri] overtook them, he spoke these words to them. They answered him, “Why does my lord say such things?[rj] Far be it from your servants to do such a thing![rk] 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? If one of us has it,[rl] he will die, and the rest of us will become my lord’s slaves!”

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

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

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

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[rz] you may go back[sa] to your father in peace.”

18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you.[sb] Please do not get angry with your servant,[sc] for you are just like Pharaoh.[sd] 19 My lord asked his servants, ‘Do you have a father or a brother?’ 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.[se] The boy’s[sf] brother is dead. He is the only one of his mother’s sons left,[sg] and his father loves him.’

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

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

27 “Then your servant my father said to us, ‘You know that my wife gave me two sons.[sn] 28 The first disappeared[so] and I said, “He has surely been torn to pieces.” I have not seen him since. 29 If you take[sp] this one from me too and an accident happens to him, then you will bring down my gray hair[sq] in tragedy[sr] to the grave.’[ss]

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.[st] 31 When he sees the boy is not with us,[su] he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave. 32 Indeed,[sv] 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.’

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. 34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see[sw] my father’s pain.”[sx]

The Reconciliation of the Brothers

45 Joseph was no longer able to control himself before all his attendants,[sy] so he cried out, “Make everyone go out from my presence!” No one remained[sz] with Joseph when he made himself known to his brothers. He wept loudly;[ta] the Egyptians heard it and Pharaoh’s household heard about it.[tb]

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. 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. Now, do not be upset and do not be angry with yourselves because you sold me here,[tc] for God sent me[td] ahead of you to preserve life! For these past two years there has been famine in[te] the land and for five more years there will be neither plowing nor harvesting. God sent me[tf] ahead of you to preserve you[tg] on the earth and to save your lives[th] by a great deliverance. So now, it is not you who sent me here, but God. He has made me an adviser[ti] to Pharaoh, lord over all his household, and ruler over all the land of Egypt. Now go up to my father quickly[tj] 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! 10 You will live[tk] in the land of Goshen, and you will be near me—you, your children, your grandchildren, your flocks, your herds, and everything you have. 11 I will provide you with food[tl] there because there will be five more years of famine. Otherwise you would become poor—you, your household, and everyone who belongs to you.”’ 12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you.[tm] 13 So tell[tn] my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!”[to]

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

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

21 So the sons of Israel did as he said.[tx] Joseph gave them wagons as Pharaoh had instructed,[ty] and he gave them provisions for the journey. 22 He gave sets of clothes to each one of them,[tz] but to Benjamin he gave 300 pieces of silver and five sets of clothes.[ua] 23 To his father he sent the following:[ub] ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey. 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.”[uc]

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

The Family of Jacob goes to Egypt

46 So Israel began his journey, taking with him all that he had.[ug] When he came to Beer Sheba[uh] he offered sacrifices to the God of his father Isaac. God spoke to Israel in a vision during the night[ui] and said, “Jacob, Jacob!” He replied, “Here I am!” He said, “I am God,[uj] the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down with you to Egypt and I myself will certainly bring you back from there.[uk] Joseph will close your eyes.”[ul]

Then Jacob started out[um] from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt.[un] He brought with him to Egypt his sons and grandsons,[uo] his daughters and granddaughters—all his descendants.

These are the names of the sons of Israel who went to Egypt—Jacob and his sons: Reuben, the firstborn of Jacob.

The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.
10 The sons of Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul (the son of a Canaanite woman).
11 The sons of Levi: Gershon, Kohath, and Merari.
12 The sons of Judah: Er, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan).
The sons of Perez were Hezron and Hamul.
13 The sons of Issachar: Tola, Puah,[up] Jashub,[uq] and Shimron.
14 The sons of Zebulun: Sered, Elon, and Jahleel.
15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all.[ur]
16 The sons of Gad: Zephon,[us] Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
17 The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.
The sons of Beriah were Heber and Malkiel.
18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.
19 The sons of Rachel the wife of Jacob: Joseph and Benjamin.
20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On,[ut] bore them to him.
21 The sons of Benjamin:[uu] Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.
22 These were the sons of Rachel who were born to Jacob, fourteen in all.
23 The son of Dan: Hushim.[uv]
24 The sons of Naphtali: Jahziel, Guni, Jezer, and Shillem.
25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.

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

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

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

Joseph’s Wise Administration

47 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of Canaan. They are now[vj] in the land of Goshen.” He took five of his brothers and introduced them to Pharaoh.[vk]

Pharaoh said to Joseph’s[vl] brothers, “What is your occupation?” They said to Pharaoh, “Your servants take care of flocks, just as our ancestors did.”[vm] Then they said to Pharaoh, “We have come to live as temporary residents[vn] in the land. There is no[vo] pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”

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

Then Joseph brought in his father Jacob and presented him[vr] before Pharaoh. Jacob blessed[vs] Pharaoh. Pharaoh said to Jacob, “How long have you lived?”[vt] Jacob said to Pharaoh, “All[vu] the years of my travels[vv] are 130. All[vw] the years of my life have been few and painful;[vx] the years of my travels are not as long as those of my ancestors.”[vy] 10 Then Jacob blessed Pharaoh and went out from his presence.[vz]

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

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

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

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

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

23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate[wt] the land. 24 When the crop comes in, give[wu] one-fifth of it to Pharaoh. The remaining four-fifths will be yours for seed for the fields and for you to eat, including those in your households and your little children.” 25 They replied, “You have saved our lives! You are showing us favor,[wv] and we will be Pharaoh’s slaves.”[ww]

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

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

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

31 Jacob[xf] said, “Swear to me that you will do so.”[xg] So Joseph[xh] gave him his word.[xi] Then Israel bowed down[xj] at the head of his bed.[xk]

Manasseh and Ephraim

48 After these things Joseph was told,[xl] “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. When Jacob was told,[xm] “Your son Joseph has just[xn] come to you,” Israel regained strength and sat up on his bed. Jacob said to Joseph, “The Sovereign God[xo] appeared to me at Luz in the land of Canaan and blessed me. He said to me, ‘I am going to make you fruitful[xp] and will multiply you.[xq] I will make you into a group of nations, and I will give this land to your descendants[xr] as an everlasting possession.’[xs]

“Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine.[xt] Ephraim and Manasseh will be mine just as Reuben and Simeon are. Any children that you father[xu] after them will be yours; they will be listed[xv] under the names of their brothers in their inheritance.[xw] But as for me, when I was returning from Paddan, Rachel died—to my sorrow[xx]—in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem).

When Israel saw Joseph’s sons, he asked, “Who are these?” Joseph said to his father, “They are the[xy] sons God has given me in this place.” His father[xz] said, “Bring them to me so I may bless them.”[ya] 10 Now Israel’s eyes were failing[yb] because of his age; he was not able to see well. So Joseph[yc] brought his sons[yd] near to him, and his father[ye] kissed them and embraced them. 11 Israel said to Joseph, “I never expected[yf] to see you[yg] again, but now God has allowed me to see your children[yh] too.”

12 So Joseph moved them from Israel’s knees[yi] and bowed down with his face to the ground. 13 Joseph positioned them;[yj] he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father.[yk] 14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger.[yl] Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

15 Then he blessed Joseph and said,
“May the God before whom my fathers
Abraham and Isaac walked—
the God who has been my shepherd[ym]
all my life long to this day,
16 the angel[yn] who has protected me[yo]
from all harm—
bless these boys.
May my name be named in them,[yp]
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”

17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him.[yq] So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude[yr] of nations.” 20 So he blessed them that day, saying,

“By you[ys] will Israel bless,[yt] saying,
‘May God make you like Ephraim and Manasseh.’”
Thus he put Ephraim before Manasseh.[yu]

21 Then Israel said to Joseph, “I am about to die, but God will be with you[yv] and will bring you back to the land of your fathers. 22 As one who is above your[yw] brothers, I give to you the mountain slope,[yx] which I took from the Amorites with my sword and my bow.”

The Blessing of Jacob

49 Jacob called for his sons and said, “Gather together so I can tell you[yy] what will happen to you in future days.[yz]

“Assemble and listen, you sons of Jacob;
listen to Israel, your father.
Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
You are destructive[za] like water and will not excel,[zb]
for you got on your father’s bed,[zc]
then you defiled it—he got on my couch![zd]
Simeon and Levi are brothers,
weapons of violence are their knives![ze]
O my soul, do not come into their council,
do not be united to their assembly, my heart,[zf]
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel![zg]
Judah,[zh] your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness—who will rouse him?
10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet,[zi]
until he comes to whom it belongs;[zj]
the nations will obey him.[zk]
11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash[zl] his garments in wine,
his robes in the blood of grapes.
12 His eyes will be red[zm] from wine,
and his teeth white from milk.[zn]
13 Zebulun will live[zo] by the haven of the sea
and become a haven for ships;
his border will extend to Sidon.
14 Issachar is a strong-boned donkey
lying down between two saddlebags.
15 When he sees[zp] a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer.[zq]
16 Dan[zr] will judge[zs] his people
as one of the tribes of Israel.
17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward.[zt]
18 I wait for your deliverance, O Lord.[zu]
19 Gad will be raided by marauding bands,
but he will attack them at their heels.[zv]
20 Asher’s[zw] food will be rich,[zx]
and he will provide delicacies[zy] to royalty.
21 Naphtali is a free running doe,[zz]
he speaks delightful words.[aaa]
22 Joseph is a fruitful bough,[aab]
a fruitful bough near a spring
whose branches[aac] climb over the wall.
23 The archers will attack him,[aad]
they will shoot at him and oppose him.
24 But his bow will remain steady,
and his hands[aae] will be skillful;
because of the hands of the Powerful One[aaf] of Jacob,
because of[aag] the Shepherd, the Rock[aah] of Israel,
25 because of the God of your father,
who will help you,[aai]
because of the Sovereign God,[aaj]
who will bless you[aak]
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb.[aal]
26 The blessings of your father are greater
than[aam] the blessings of the eternal mountains[aan]
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers.[aao]
27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”

28 These[aap] are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing.[aaq]

29 Then he instructed them,[aar] “I am about to go[aas] to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 32 The field and the cave in it were acquired from the sons of Heth.”[aat]

33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went[aau] to his people.

The Burials of Jacob and Joseph

50 Then Joseph hugged his father’s face.[aav] He wept over him and kissed him. Joseph instructed the physicians in his service[aaw] to embalm his father, so the physicians embalmed Israel. They took forty days, for that is the full time needed for embalming.[aax] The Egyptians mourned for[aay] him seventy days.[aaz]

When the days of mourning[aba] had passed, Joseph said to Pharaoh’s royal court,[abb] “If I have found favor in your sight, please say to Pharaoh,[abc] ‘My father made me swear an oath. He said,[abd] “I am about to die. Bury me[abe] in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’” So Pharaoh said, “Go and bury your father, just as he made you swear to do.”[abf]

So Joseph went up to bury his father; all Pharaoh’s officials went with him—the senior courtiers[abg] of his household, all the senior officials of the land of Egypt, all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen. Chariots and horsemen also went up with him, so it was a very large entourage.[abh]

10 When they came to the threshing floor of Atad[abi] on the other side of the Jordan, they mourned there with very great and bitter sorrow.[abj] There Joseph observed a seven-day period of mourning for his father. 11 When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion[abk] for the Egyptians.” That is why its name was called[abl] Abel Mizraim,[abm] which is beyond the Jordan.

12 So the sons of Jacob did for him just as he had instructed them. 13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite. 14 After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.

15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay[abn] us in full[abo] for all the harm[abp] we did to him?” 16 So they sent word[abq] to Joseph, saying, “Your father gave these instructions before he died: 17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept.[abr] 18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” 19 But Joseph answered them, “Don’t be afraid. Am[abs] I in the place of God? 20 As for you, you meant to harm me,[abt] but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.[abu] 21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.[abv]

Footnotes

  1. Genesis 37:1 tn Heb “the land of the sojournings of his father.”
  2. Genesis 37:1 sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob—that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.
  3. Genesis 37:2 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
  4. Genesis 37:2 tn Or “tending”; Heb “shepherding” or “feeding.”
  5. Genesis 37:2 tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.
  6. Genesis 37:2 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
  7. Genesis 37:2 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light—not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular—and so he will eventually be given authority over greater things.
  8. Genesis 37:3 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac—parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.
  9. Genesis 37:3 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”
  10. Genesis 37:3 tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.
  11. Genesis 37:4 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
  12. Genesis 37:4 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
  13. Genesis 37:4 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
  14. Genesis 37:4 tn Heb “speak to him for peace.”
  15. Genesis 37:5 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
  16. Genesis 37:5 tn Heb “dreamed a dream.”
  17. Genesis 37:5 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.
  18. Genesis 37:5 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
  19. Genesis 37:6 tn Heb “hear this dream which I dreamed.”
  20. Genesis 37:7 tn All three clauses in this dream report begin with וְהִנֵּה (vehinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
  21. Genesis 37:7 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
  22. Genesis 37:8 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
  23. Genesis 37:8 tn This construction is identical to the one in Gen 37:5.
  24. Genesis 37:8 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness—they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
  25. Genesis 37:9 tn Heb “And he dreamed yet another dream.”
  26. Genesis 37:9 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
  27. Genesis 37:10 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
  28. Genesis 37:10 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
  29. Genesis 37:11 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.
  30. Genesis 37:11 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.
  31. Genesis 37:13 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
  32. Genesis 37:13 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
  33. Genesis 37:13 tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
  34. Genesis 37:14 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
  35. Genesis 37:14 tn Heb “see.”
  36. Genesis 37:14 tn Heb “peace.”
  37. Genesis 37:14 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
  38. Genesis 37:15 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity. In Hebrew, these are the last two words of verse 14, but they have been carried over to verse 15 in the NET for stylistic reasons.
  39. Genesis 37:15 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vehinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.
  40. Genesis 37:16 tn The imperative in this sentence has more of the nuance of a request than a command.
  41. Genesis 37:17 tn Heb “they traveled from this place.”
  42. Genesis 37:18 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
  43. Genesis 37:19 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
  44. Genesis 37:20 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
  45. Genesis 37:20 tn Heb “what his dreams will be.”
  46. Genesis 37:21 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
  47. Genesis 37:21 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
  48. Genesis 37:21 tn Heb “and he said.”
  49. Genesis 37:21 tn Heb “we must not strike him down [with respect to] life.”
  50. Genesis 37:22 tn Heb “and Reuben said to them.”
  51. Genesis 37:22 sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.
  52. Genesis 37:22 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
  53. Genesis 37:22 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
  54. Genesis 37:22 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
  55. Genesis 37:23 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
  56. Genesis 37:24 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
  57. Genesis 37:25 tn Heb “lifted up their eyes.”
  58. Genesis 37:25 tn Heb “and they saw and look.” By the use of וְהִנֵּה (vehinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
  59. Genesis 37:25 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
  60. Genesis 37:27 tn Heb “let not our hand be upon him.”
  61. Genesis 37:27 tn Heb “listened.”
  62. Genesis 37:28 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
  63. Genesis 37:28 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).
  64. Genesis 37:28 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.
  65. Genesis 37:28 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
  66. Genesis 37:29 tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vehinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.
  67. Genesis 37:31 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.
  68. Genesis 37:32 tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.
  69. Genesis 37:33 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.
  70. Genesis 37:34 tn Heb “and put sackcloth on his loins.”
  71. Genesis 37:35 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
  72. Genesis 37:35 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
  73. Genesis 37:35 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
  74. Genesis 37:36 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
  75. Genesis 37:36 tc The MT spells the name of the merchants as מְדָנִים (medanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the letter י (yod) was accidentally omitted in the MT. The LXX, Vulgate, Smr, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”
  76. Genesis 37:36 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
  77. Genesis 37:36 sn The expression captain of the guard might indicate that Potiphar was the chief executioner. The noun "guard" derives from a verb meaning to slaughter.
  78. Genesis 38:1 tn Heb “went down from.”
  79. Genesis 38:1 tn Heb “and he turned aside unto.”
  80. Genesis 38:1 tn Heb “a man, an Adullamite.”
  81. Genesis 38:2 tn Heb “a man, a Canaanite, and his name was Shua.”
  82. Genesis 38:2 tn Heb “and he took her.” The verb לָקַח (laqakh) “to take” is used idiomatically for getting a wife.
  83. Genesis 38:2 tn Heb “went to her.” The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
  84. Genesis 38:3 tn Or “she conceived” (also in the following verse).
  85. Genesis 38:3 tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.
  86. Genesis 38:5 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
  87. Genesis 38:5 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
  88. Genesis 38:6 tn Heb “and Judah took.”
  89. Genesis 38:8 tn Heb “go to” or “approach.” Here the expression is a euphemism for sexual relations.
  90. Genesis 38:8 tn The imperative with the prefixed conjunction here indicates purpose.
  91. Genesis 38:8 sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.
  92. Genesis 38:9 tn Heb “offspring.”
  93. Genesis 38:9 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
  94. Genesis 38:9 tn The construction, with a vav plus perfect consecutive (veqatal) of הָיָה (hayah) shows that this was a repeated practice and not merely one action.sn The purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. A possible motivation is that if there was an heir for his older brother, it would have decreased his share of inheritance significantly. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to fulfill his responsibilities.
  95. Genesis 38:9 tn Heb “he went to” or “approached.” This expression is a euphemism for sexual relations.
  96. Genesis 38:9 tn Heb “he ruined [it] to the ground.” The direct object is implied. Onan deliberately got rid of his semen on the ground so that his brother’s widow would not become pregnant.
  97. Genesis 38:10 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
  98. Genesis 38:11 tn Heb “said.”
  99. Genesis 38:11 tn Heb “Otherwise he will die, also he, like his brothers.”sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
  100. Genesis 38:12 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.
  101. Genesis 38:12 tn Heb “and he went up to the shearers of his sheep, he and.”
  102. Genesis 38:13 tn Heb “And it was told to Tamar, saying.”
  103. Genesis 38:13 tn The active participle indicates the action was in progress or about to begin.
  104. Genesis 38:14 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
  105. Genesis 38:14 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
  106. Genesis 38:15 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.
  107. Genesis 38:16 tn Heb “I want to approach.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. The imperfect verbal form is probably modal and indicates his desire.
  108. Genesis 38:17 tn Heb “until you send.”
  109. Genesis 38:18 tn Heb “approached.” See note at v. 16.
  110. Genesis 38:19 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
  111. Genesis 38:20 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
  112. Genesis 38:20 tn Heb “to receive the pledge from the woman’s hand.”
  113. Genesis 38:20 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
  114. Genesis 38:21 tn Heb “the men of her place,” that is, who lived at the place where she had been.
  115. Genesis 38:21 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15), but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
  116. Genesis 38:23 tn The words “the things” have been supplied in the translation for stylistic reasons.
  117. Genesis 38:23 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
  118. Genesis 38:24 tn Heb “it was told to Judah, saying.”
  119. Genesis 38:24 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
  120. Genesis 38:24 tn Heb “and also look, she is with child by prostitution.”
  121. Genesis 38:25 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
  122. Genesis 38:25 tn Heb “who these to him.”
  123. Genesis 38:25 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
  124. Genesis 38:26 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38, ” HTR 72 (1979): 143-48.
  125. Genesis 38:26 tn Heb “and he did not repeat to know her” or “he did not know her again.” Here “know” is a euphemism for sexual relations.
  126. Genesis 38:28 tn The word “child” has been supplied in the translation for stylistic reasons.
  127. Genesis 38:29 tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.
  128. Genesis 38:29 tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”
  129. Genesis 38:29 sn The name Perez means “he who breaks through.” Perez’ birth was surprising because he came out of the womb before his brother Zerah, though Zerah had first reached his hand outside the womb thus being marked as the firstborn. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God illustrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.
  130. Genesis 38:30 sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).
  131. Genesis 39:1 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
  132. Genesis 39:1 sn Captain of the guard. See the note on this phrase in Gen 37:36.
  133. Genesis 39:1 tn Heb “from the hand of.”
  134. Genesis 39:2 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).
  135. Genesis 39:2 tn Heb “and he was.”
  136. Genesis 39:3 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
  137. Genesis 39:4 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.
  138. Genesis 39:4 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
  139. Genesis 39:4 tn Heb “put into his hand.”
  140. Genesis 39:5 tn Heb “and it was from then.”
  141. Genesis 39:5 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
  142. Genesis 39:5 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).
  143. Genesis 39:5 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
  144. Genesis 39:5 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
  145. Genesis 39:6 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
  146. Genesis 39:6 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
  147. Genesis 39:6 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
  148. Genesis 39:6 tn Heb “did not know.”
  149. Genesis 39:6 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
  150. Genesis 39:6 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
  151. Genesis 39:7 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
  152. Genesis 39:7 tn Heb “lie down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations.sn 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,” CBQ 35 (1973): 285-97.
  153. Genesis 39:8 tn Heb “and he said.”
  154. Genesis 39:8 tn Heb “know.”
  155. Genesis 39:8 tn The word “here” has been supplied in the translation for stylistic reasons.
  156. Genesis 39:8 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
  157. Genesis 39:9 tn The nuance of potential imperfect fits this context.
  158. Genesis 39:10 tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כ (kaf). This clause could therefore be taken as temporal.
  159. Genesis 39:10 tn Heb “listen to.”
  160. Genesis 39:10 tn Heb “lie down with her to be with her.” See note at v. 7.
  161. Genesis 39:11 tn Heb “and it was about this day.”
  162. Genesis 39:11 tn Heb “the men of the house.”
  163. Genesis 39:12 tn Heb “lie down with.” See note at v. 7.
  164. Genesis 39:12 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
  165. Genesis 39:12 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
  166. Genesis 39:14 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
  167. Genesis 39:14 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
  168. Genesis 39:14 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
  169. Genesis 39:14 tn Heb “He approached me to lie down with me.” Both expressions can be a euphemism for sexual relations. See the note at 2 Sam 12:24.
  170. Genesis 39:14 tn Heb “and I cried out with a loud voice.”
  171. Genesis 39:15 tn Heb “that I raised.”
  172. Genesis 39:17 tn Heb “and she spoke to him according to these words, saying.”
  173. Genesis 39:17 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
  174. Genesis 39:17 tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.
  175. Genesis 39:19 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
  176. Genesis 39:19 tn Heb “according to these words.”
  177. Genesis 39:19 tn Heb “did to me.”
  178. Genesis 39:19 tn Heb “his anger burned.”
  179. Genesis 39:20 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
  180. Genesis 39:20 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.
  181. Genesis 39:21 tn Heb “and he extended to him loyal love.”
  182. Genesis 39:21 tn Or “the chief jailer” (also in the following verses).
  183. Genesis 39:22 tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.
  184. Genesis 39:23 tn Heb “was not looking at anything.”
  185. Genesis 39:23 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
  186. Genesis 40:1 sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD3 248). Nehemiah held this post in Persia.
  187. Genesis 40:1 sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
  188. Genesis 40:1 sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.
  189. Genesis 40:2 tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see 39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.
  190. Genesis 40:4 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.
  191. Genesis 40:4 tn Heb “they were days in custody.”
  192. Genesis 40:5 tn Heb “dreamed a dream.”
  193. Genesis 40:5 tn Heb “a man his dream in one night.”
  194. Genesis 40:5 tn Heb “a man according to the interpretation of his dream.”
  195. Genesis 40:6 tn The verb זָעַף (zaʿaf) only occurs here and Dan 1:10. It means “to be sick, to be emaciated,” probably in this case because of depression.
  196. Genesis 40:7 tn Heb “why are your faces sad today?”
  197. Genesis 40:8 tn Heb “a dream we dreamed.”
  198. Genesis 40:8 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
  199. Genesis 40:9 tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.
  200. Genesis 40:11 tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.
  201. Genesis 40:11 sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.
  202. Genesis 40:12 tn Heb “the three branches [are].”
  203. Genesis 40:13 tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”
  204. Genesis 40:13 tn Heb “according to the former custom.”
  205. Genesis 40:14 tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.
  206. Genesis 40:14 tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.
  207. Genesis 40:14 tn Heb “deal with me [in] kindness.”
  208. Genesis 40:14 tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.
  209. Genesis 40:14 tn Heb “house.” The word “prison” has been substituted in the translation for clarity.
  210. Genesis 40:15 tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.
  211. Genesis 40:16 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
  212. Genesis 40:16 tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite ḫa-rí and Genesis 40, 16 ḥōrî,” BN 13 [1980]: 14-16).
  213. Genesis 40:18 tn Heb “the three baskets [are].”
  214. Genesis 40:19 tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning—the baker will be decapitated.
  215. Genesis 40:20 tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cupbearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).
  216. Genesis 40:21 tn Heb “his cupbearing.”
  217. Genesis 40:22 tn Heb “had interpreted for them.”sn 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.
  218. Genesis 40:23 tn The wayyiqtol verbal form here has a reiterative or emphasizing function.
  219. Genesis 41:1 tn Heb “two years, days.”
  220. Genesis 41:1 tn Heb “was dreaming.”
  221. Genesis 41:2 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.
  222. Genesis 41:3 tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
  223. Genesis 41:3 tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
  224. Genesis 41:5 tn Heb “coming up.”
  225. Genesis 41:5 tn Heb “fat.”
  226. Genesis 41:6 tn Heb “And look.”
  227. Genesis 41:7 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.
  228. Genesis 41:8 tn Heb “his spirit.”
  229. Genesis 41:8 tn Heb “he sent and called,” which indicates an official summons.
  230. Genesis 41:8 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
  231. Genesis 41:8 tn The Hebrew text has the singular (though Smr 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).
  232. Genesis 41:8 tn “there was no interpreter.”
  233. Genesis 41:8 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
  234. Genesis 41:9 tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
  235. Genesis 41:11 tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”
  236. Genesis 41:12 tn Or “slave.”
  237. Genesis 41:12 tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.
  238. Genesis 41:12 tn The words “our dreams” are supplied in the translation for stylistic reasons.
  239. Genesis 41:12 tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
  240. Genesis 41:13 tn Heb “interpreted.”
  241. Genesis 41:13 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
  242. Genesis 41:13 tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.
  243. Genesis 41:14 tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
  244. Genesis 41:15 tn Heb “dreamed a dream.”
  245. Genesis 41:15 tn Heb “there is no one interpreting.”
  246. Genesis 41:15 tn Heb “saying.”
  247. Genesis 41:15 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.”
  248. Genesis 41:16 tn Heb “not within me.”
  249. Genesis 41:16 tn Heb “God will answer.”
  250. Genesis 41:16 tn The expression שְׁלוֹם פַּרְעֹה (shelom parʿoh) 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).
  251. Genesis 41:17 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.
  252. Genesis 41:18 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.”
  253. Genesis 41:19 tn Heb “And look.”
  254. Genesis 41:19 tn The word “cows” is supplied here in the translation for stylistic reasons.
  255. Genesis 41:20 tn Heb “the seven first fat cows.”
  256. Genesis 41:21 tn Heb “when they went inside them.”
  257. Genesis 41:21 tn Heb “it was not known.”
  258. Genesis 41:22 tn Heb “and I saw in my dream and look.”
  259. Genesis 41:23 tn Heb “And look.”
  260. Genesis 41:24 tn The words “all this” have been supplied in the translation for stylistic reasons.
  261. Genesis 41:24 tn Heb “and there was no one telling me.”
  262. Genesis 41:25 tn Heb “the dream of Pharaoh is one.”
  263. Genesis 41:25 tn Heb “declared.”
  264. Genesis 41:25 tn The active participle here indicates what is imminent.
  265. Genesis 41:26 tn Heb “one dream it is.”
  266. Genesis 41:27 tn Heb “are.” Another option is to translate, “There will be seven years of famine.”
  267. Genesis 41:28 tn Heb “it is the word that I spoke.”
  268. Genesis 41:30 tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
  269. Genesis 41:30 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.
  270. Genesis 41:31 tn Heb “known.”
  271. Genesis 41:31 tn Or “heavy.”
  272. Genesis 41:32 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.”
  273. Genesis 41:32 tn Heb “established.”
  274. Genesis 41:32 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
  275. Genesis 41:33 tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.
  276. Genesis 41:33 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.
  277. Genesis 41:33 tn Heb “and let him set him.”
  278. Genesis 41:34 tn The imperfect verbal form has an obligatory nuance here. Smr has a jussive form here, “and let [Pharaoh] do.”
  279. Genesis 41:34 tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.
  280. Genesis 41:34 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.
  281. Genesis 41:34 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.
  282. Genesis 41:35 tn Heb “all the food.”
  283. Genesis 41:35 tn Heb “under the hand of Pharaoh.”
  284. Genesis 41:35 tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.
  285. Genesis 41:35 tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.
  286. Genesis 41:36 tn Heb “and the land will not be cut off in the famine.”
  287. Genesis 41:37 tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”
  288. Genesis 41:38 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.
  289. Genesis 41:38 tn The rhetorical question expects the answer “No, of course not!”
  290. Genesis 41:39 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
  291. Genesis 41:40 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.
  292. Genesis 41:40 tn Heb “only the throne, I will be greater than you.”
  293. Genesis 41:41 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].”
  294. Genesis 41:41 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.
  295. Genesis 41:42 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.
  296. Genesis 41:43 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
  297. Genesis 41:43 tn Heb “and he caused him to ride in the second chariot which was his.”
  298. Genesis 41:43 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).
  299. Genesis 41:44 tn Heb “apart from you.”
  300. Genesis 41:44 tn Heb “no man,” but here “man” is generic, referring to people in general.
  301. Genesis 41:44 tn The idiom “lift up hand or foot” means “take any action” here.
  302. Genesis 41:45 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] ʾIp-ʿankh” (K. A. Kitchen, NBD3 1262).
  303. Genesis 41:45 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.
  304. Genesis 41:45 sn On (also in v. 50) is another name for the city of Heliopolis.
  305. Genesis 41:45 tn Heb “and he passed through.”
  306. Genesis 41:46 tn Heb “a son of thirty years.”
  307. Genesis 41:46 tn Heb “when he stood before.”
  308. Genesis 41:46 tn Heb “went out from before.”
  309. Genesis 41:46 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.”
  310. Genesis 41:47 tn Heb “brought forth by handfuls.”
  311. Genesis 41:48 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
  312. Genesis 41:48 tn Heb “all the food.”
  313. Genesis 41:48 tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”
  314. Genesis 41:49 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.
  315. Genesis 41:50 tn Heb “before the year of the famine came.”
  316. Genesis 41:50 tn Heb “gave birth for him.”
  317. Genesis 41:51 sn The name Manasseh (מְנַשֶּׁה, menasheh) 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.
  318. Genesis 41:51 tn The word “saying” has been supplied in the translation for stylistic reasons.
  319. Genesis 41:51 tn Or “for.”
  320. Genesis 41:52 sn The name Ephraim (אֶפְרַיִם, ʾefrayim), 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.
  321. Genesis 41:52 tn The word “saying” has been supplied in the translation for stylistic reasons.
  322. Genesis 41:52 tn Or “for.”
  323. Genesis 41:54 tn Heb “began to arrive.”
  324. Genesis 41:55 tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.
  325. Genesis 41:56 tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.
  326. Genesis 41:56 tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.
  327. Genesis 41:57 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.
  328. Genesis 42:1 tn Heb “saw.”
  329. Genesis 42:1 tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
  330. Genesis 42:1 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.
  331. Genesis 42:2 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.
  332. Genesis 42:2 tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.
  333. Genesis 42:2 tn The imperfect tense continues the nuance of the verb before it.
  334. Genesis 42:4 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.
  335. Genesis 42:4 tn The Hebrew verb אָמַר (ʾamar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.
  336. Genesis 42:4 tn The Hebrew noun אָסוֹן (ʾason) 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.
  337. Genesis 42:4 tn Heb “encounters.”
  338. Genesis 42:5 tn Heb “in the midst of the coming ones.”
  339. Genesis 42:6 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.
  340. Genesis 42:6 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).
  341. Genesis 42:6 tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.
  342. Genesis 42:7 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.
  343. Genesis 42:7 tn Heb “said.”
  344. Genesis 42:7 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.
  345. Genesis 42:9 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
  346. Genesis 42:9 tn Heb “to see the nakedness of the land you have come.”
  347. Genesis 42:10 tn Heb “and they said to him.” In context this is best understood as an exclamation.
  348. Genesis 42:12 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.
  349. Genesis 42:13 tn Heb “twelve [were] your servants, brothers [are] we.”
  350. Genesis 42:13 tn Heb “today.”
  351. Genesis 42:13 tn Heb “and the one is not.”
  352. Genesis 42:14 tn Heb “to you, saying.”
  353. Genesis 42:15 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.
  354. Genesis 42:16 tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.
  355. Genesis 42:16 tn The disjunctive clause is here circumstantial-temporal.
  356. Genesis 42:16 tn Heb “bound.”
  357. Genesis 42:16 tn The words “to see” have been supplied in the translation for stylistic reasons.
  358. Genesis 42:16 tn Heb “the truth [is] with you.”
  359. Genesis 42:17 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, ʾasaf, “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, yosef) and keeps the comparison working.
  360. Genesis 42:18 tn Heb “Do this.”
  361. Genesis 42:18 tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.
  362. Genesis 42:18 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.
  363. Genesis 42:19 tn Heb “bound in the house of your prison.”
  364. Genesis 42:19 tn The disjunctive clause is circumstantial-temporal.
  365. Genesis 42:19 tn Heb “[for] the hunger of your households.”
  366. Genesis 42:20 tn The imperfect here has an injunctive force.
  367. Genesis 42:20 tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.
  368. Genesis 42:20 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.
  369. Genesis 42:20 tn Heb “and they did so.”
  370. Genesis 42:21 tn Heb “a man to his neighbor.”
  371. Genesis 42:21 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.”
  372. Genesis 42:21 tn Heb “the distress of his soul.”
  373. Genesis 42:21 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.
  374. Genesis 42:22 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.
  375. Genesis 42:23 tn The disjunctive clause provides supplemental information that is important to the story.
  376. Genesis 42:23 tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.
  377. Genesis 42:23 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.
  378. Genesis 42:24 tn Heb “and he turned to them and spoke to them.”
  379. Genesis 42:24 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.
  380. Genesis 42:24 tn Heb “and he bound him.” See the note on the preceding verb “taken.”
  381. Genesis 42:25 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.
  382. Genesis 42:25 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).
  383. Genesis 42:26 tn Heb “and they went from there.”
  384. Genesis 42:27 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.
  385. Genesis 42:27 tn Heb “at the lodging place.”
  386. Genesis 42:27 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.
  387. Genesis 42:28 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.”
  388. Genesis 42:28 tn Heb “and they trembled, a man to his neighbor.”
  389. Genesis 42:28 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.
  390. Genesis 42:30 tn Heb “made us.”
  391. Genesis 42:30 tn The words “if we were” have been supplied in the translation for stylistic reasons.
  392. Genesis 42:32 tn Heb “twelve [were] we, brothers, sons of our father [are] we.”
  393. Genesis 42:32 tn Heb “the one is not.”
  394. Genesis 42:32 tn Heb “today.”
  395. Genesis 42:33 tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
  396. Genesis 42:34 tn After the imperative, the cohortative with prefixed vav indicates purpose/result.
  397. Genesis 42:34 tn Heb “that you are not spies, that you are honest men.”
  398. Genesis 42:34 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.
  399. Genesis 42:36 tn Heb “is not.”
  400. Genesis 42:36 tn Heb “is not.”
  401. Genesis 42:36 tn The nuance of the imperfect verbal form is desiderative here.
  402. Genesis 42:37 tn The nuance of the imperfect verbal form is permissive here.
  403. Genesis 42:37 tn Heb “my hand.”
  404. Genesis 42:38 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
  405. Genesis 42:38 sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.
  406. Genesis 42:38 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.
  407. Genesis 42:38 tn Heb “to Sheol,” the dwelling place of the dead.
  408. Genesis 43:1 tn The disjunctive clause gives supplemental information that is important to the storyline.
  409. Genesis 43:3 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.
  410. Genesis 43:3 tn The idiom “see my face” means “have an audience with me.”
  411. Genesis 43:4 tn Heb “if there is you sending,” that is, “if you send.”
  412. Genesis 43:6 tn The verb may even have a moral connotation here, “Why did you do evil to me?”
  413. Genesis 43:6 tn The infinitive construct here explains how they brought trouble on Jacob.
  414. Genesis 43:7 tn The word “us” has been supplied in the translation for stylistic reasons.
  415. Genesis 43:7 tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.
  416. Genesis 43:7 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.
  417. Genesis 43:7 tn Heb “and we told to him according to these words.”
  418. Genesis 43:7 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).
  419. Genesis 43:7 tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).
  420. Genesis 43:8 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.”
  421. Genesis 43:8 tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.
  422. Genesis 43:9 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.
  423. Genesis 43:9 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.
  424. Genesis 43:10 tn Heb “we could have returned.”
  425. Genesis 43:12 tn Heb “in your hand.”
  426. Genesis 43:12 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.
  427. Genesis 43:13 tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”
  428. Genesis 43:13 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).
  429. Genesis 43:14 tn Heb “El Shaddai.” See the extended note on the phrase “Sovereign God” in Gen 17:1.
  430. Genesis 43:14 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.
  431. Genesis 43:14 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).
  432. Genesis 43:14 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.
  433. Genesis 43:15 tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.
  434. Genesis 43:17 tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.
  435. Genesis 43:17 sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.
  436. Genesis 43:18 tn Heb “over the matter of.”
  437. Genesis 43:18 tn Heb “in the beginning,” that is, at the end of their first visit.
  438. Genesis 43:18 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.
  439. Genesis 43:18 tn The word “take” has been supplied in the translation for stylistic reasons.
  440. Genesis 43:20 tn The infinitive absolute is used for emphasis before the finite verbal form.
  441. Genesis 43:20 tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).
  442. Genesis 43:21 tn Heb “his silver in its weight.”
  443. Genesis 43:21 tn Heb “brought it back in our hand.”
  444. Genesis 43:23 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.
  445. Genesis 43:23 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.
  446. Genesis 43:23 tn Heb “your money came to me.”
  447. Genesis 43:24 tn Heb “the man.”
  448. Genesis 43:25 tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
  449. Genesis 43:25 tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
  450. Genesis 43:25 tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
  451. Genesis 43:26 tn Heb “into the house.”
  452. Genesis 43:27 tn Heb “concerning peace.”
  453. Genesis 43:28 tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.
  454. Genesis 43:29 tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.
  455. Genesis 43:29 sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.
  456. Genesis 43:30 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.
  457. Genesis 43:30 tn Heb “and he sought to weep.”
  458. Genesis 43:31 tn Heb “and he controlled himself and said.”
  459. Genesis 43:32 tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
  460. Genesis 43:32 tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (toʿevah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.
  461. Genesis 43:32 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.
  462. Genesis 43:33 tn Heb “the firstborn according to his birthright and the youngest according to his youth.”
  463. Genesis 43:33 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.
  464. Genesis 43:34 tn Heb “and he lifted up portions from before his face to them.”
  465. Genesis 43:34 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.
  466. Genesis 44:2 tn The imperfect verbal form is used here to express Joseph’s instructions.
  467. Genesis 44:2 tn Heb “and he did according to the word of Joseph which he spoke.”
  468. Genesis 44:3 tn Heb “the morning was light.”
  469. Genesis 44:3 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.
  470. Genesis 44:4 tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”
  471. Genesis 44:4 tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.
  472. Genesis 44:4 tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.
  473. Genesis 44:4 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.”
  474. Genesis 44:5 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.
  475. Genesis 44:5 tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.
  476. Genesis 44:5 tn Heb “you have caused to be evil what you have done.”
  477. Genesis 44:6 tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.
  478. Genesis 44:7 tn Heb “Why does my lord speak according to these words?”
  479. Genesis 44:7 tn Heb “according to this thing.”
  480. Genesis 44:9 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.
  481. Genesis 44:10 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.
  482. Genesis 44:10 tn Heb “The one with whom it is found will become my slave.”
  483. Genesis 44:10 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
  484. Genesis 44:10 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.
  485. Genesis 44:11 tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.
  486. Genesis 44:12 tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.
  487. Genesis 44:14 sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.
  488. Genesis 44:14 tn The disjunctive clause here provides supplemental information.
  489. Genesis 44:15 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?”
  490. Genesis 44:15 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.
  491. Genesis 44:16 tn The imperfect verbal form here indicates the subject’s potential.
  492. Genesis 44:16 tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”
  493. Genesis 44:16 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.
  494. Genesis 44:17 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
  495. Genesis 44:17 tn Heb “up” (reflecting directions from their point of view—“up” to Canaan; “down” to Egypt).
  496. Genesis 44:18 tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”
  497. Genesis 44:18 tn Heb “and let not your anger burn against your servant.”
  498. Genesis 44:18 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.
  499. Genesis 44:20 tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.
  500. Genesis 44:20 tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.
  501. Genesis 44:20 tn Heb “he, only he, to his mother is left.”
  502. Genesis 44:21 tn The cohortative after the imperative indicates purpose here.
  503. Genesis 44:21 tn Heb “that I may set my eyes upon him.”
  504. Genesis 44:22 tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.
  505. Genesis 44:22 tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.
  506. Genesis 44:26 tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.
  507. Genesis 44:26 tn Heb “go down.”
  508. Genesis 44:27 tn Heb “that two sons my wife bore to me.”
  509. Genesis 44:28 tn Heb “went forth from me.”
  510. Genesis 44:29 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.”
  511. Genesis 44:29 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.
  512. Genesis 44:29 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).
  513. Genesis 44:29 tn Heb “to Sheol,” the dwelling place of the dead.
  514. Genesis 44:30 tn Heb “his life is bound up in his life.”
  515. Genesis 44:31 tn Heb “when he sees that there is no boy.”
  516. Genesis 44:32 tn Or “for.”
  517. Genesis 44:34 tn The Hebrew text has “lest I see,” which expresses a negative purpose—“I cannot go up lest I see.”
  518. Genesis 44:34 tn Heb “the calamity which would find my father.”
  519. Genesis 45:1 tn Heb “all the ones standing beside him.”
  520. Genesis 45:1 tn Heb “stood.”
  521. Genesis 45:2 tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.
  522. Genesis 45:2 tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.
  523. Genesis 45:5 tn Heb “let there not be anger in your eyes.”
  524. Genesis 45:5 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.
  525. Genesis 45:6 tn Heb “the famine [has been] in the midst of.”
  526. Genesis 45:7 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).
  527. Genesis 45:7 tn Heb “to make you a remnant.” The verb, followed here by the preposition ל (lamed), means “to make.”
  528. Genesis 45:7 tn The infinitive gives a second purpose for God’s action.
  529. Genesis 45:8 tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.
  530. Genesis 45:9 tn Heb “hurry and go up.”
  531. Genesis 45:10 tn The perfect verbal form with vav consecutive here expresses instruction.
  532. Genesis 45:11 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.”
  533. Genesis 45:12 tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”
  534. Genesis 45:13 tn The perfect verbal form with the vav consecutive here expresses instruction.
  535. Genesis 45:13 tn Heb “and hurry and bring down my father to here.”
  536. Genesis 45:16 tn Heb “and the sound was heard.”
  537. Genesis 45:16 tn Heb “was good in the eyes of.”
  538. Genesis 45:17 tn Heb “and go! Enter!”
  539. Genesis 45:18 tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.
  540. Genesis 45:18 tn After the cohortative the imperative with vav states the ultimate goal.
  541. Genesis 45:18 tn Heb “fat.”
  542. Genesis 45:19 tn The words “to say” have been supplied in the translation for stylistic reasons.
  543. Genesis 45:20 tn Heb “let not your eye regard.”
  544. Genesis 45:21 tn Heb “and the sons of Israel did so.”
  545. Genesis 45:21 tn Heb “according to the mouth of Pharaoh.”
  546. Genesis 45:22 tn Heb “to all of them he gave, to each one, changes of outer garments.”
  547. Genesis 45:22 tn Heb “changes of outer garments.”
  548. Genesis 45:23 tn Heb “according to this.”
  549. Genesis 45:24 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.
  550. Genesis 45:25 tn Heb “and they entered the land of Canaan to their father.”
  551. Genesis 45:26 tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.
  552. Genesis 45:27 tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”
  553. Genesis 46:1 tn Heb “and Israel journeyed, and all that was his.”
  554. Genesis 46:1 sn Beer Sheba. See Gen 21:31; 28:10.
  555. Genesis 46:2 tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.
  556. Genesis 46:3 tn Heb “the God.”
  557. Genesis 46:4 tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”
  558. Genesis 46:4 tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.
  559. Genesis 46:5 tn Heb “arose.”
  560. Genesis 46:6 tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.
  561. Genesis 46:7 tn The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).
  562. Genesis 46:13 tc The MT reads “Puvah” (cf. Num 26:23); Smr and Syriac read “Puah” (cf. 1 Chr 7:1).
  563. Genesis 46:13 tc The MT reads יוֹב (yov, “Job,”) but Smr, supported by the LXX, reads יָשׁוּב (yashuv, “Jashub”) (see Num 26:24; 1 Chr 7:1).
  564. Genesis 46:15 tn Heb “all the lives of his sons and his daughters, thirty-three.”
  565. Genesis 46:16 tc The MT reads “Ziphion,” but see Num 26:15, Smr and the LXX, all of which read “Zephon.”
  566. Genesis 46:20 sn On is another name for the city of Heliopolis.
  567. Genesis 46:21 sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.
  568. Genesis 46:23 tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.
  569. Genesis 46:26 tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).
  570. Genesis 46:27 tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).
  571. Genesis 46:27 tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).
  572. Genesis 46:28 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
  573. Genesis 46:28 tn Heb “to direct before him to Goshen.”
  574. Genesis 46:29 tn Heb “and he appeared to him.”
  575. Genesis 46:30 tn Heb “after my seeing your face that you are still alive.”
  576. Genesis 46:31 tn Heb “tell Pharaoh and say to him.”
  577. Genesis 46:32 tn Heb “feeders of sheep.”
  578. Genesis 46:32 tn Heb “for men of livestock they are.”
  579. Genesis 46:34 tn Heb “your servants are men of cattle.”
  580. Genesis 46:34 sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.
  581. Genesis 46:34 tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (toʿevah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.
  582. Genesis 47:1 tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.
  583. Genesis 47:2 tn Heb “and from the whole of his brothers he took five men and presented them before Pharaoh.”
  584. Genesis 47:3 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
  585. Genesis 47:3 tn Heb “both we and our fathers.”
  586. Genesis 47:4 tn Heb “to sojourn.”
  587. Genesis 47:4 tn Heb “for there is no.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.
  588. Genesis 47:6 tn Heb “men of skill.”
  589. Genesis 47:6 tn Heb “make them rulers.”sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.
  590. Genesis 47:7 tn Heb “caused him to stand.”
  591. Genesis 47:7 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.
  592. Genesis 47:8 tn Heb “How many are the days of the years of your life?”
  593. Genesis 47:9 tn Heb “the days of.”
  594. Genesis 47:9 tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.
  595. Genesis 47:9 tn Heb “the days of.”
  596. Genesis 47:9 tn The Hebrew word רַע (raʿ) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.
  597. Genesis 47:9 tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”
  598. Genesis 47:10 tn Heb “from before Pharaoh.”
  599. Genesis 47:11 tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.
  600. Genesis 47:11 sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.
  601. Genesis 47:13 tn The verb לַהַה (lahah, = לָאָה, laʾah) means “to faint, to languish”; it figuratively describes the land as wasting away, drooping, being worn out.
  602. Genesis 47:14 tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.
  603. Genesis 47:14 tn Heb “house.”
  604. Genesis 47:15 tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.
  605. Genesis 47:15 tn The imperfect verbal form has a deliberative force here.
  606. Genesis 47:16 tn The word “food” has been supplied in the translation for stylistic reasons.
  607. Genesis 47:16 tn On the use of the preposition here see BDB 90 s.v. בְּ.
  608. Genesis 47:17 tn The definite article is translated here as a possessive pronoun.
  609. Genesis 47:18 tn Heb “my.” The expression “my lord” occurs twice more in this verse.
  610. Genesis 47:19 tn After the imperative, the prefixed verbal form with vav here indicates consequence.
  611. Genesis 47:19 sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.
  612. Genesis 47:19 tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.
  613. Genesis 47:19 tn The disjunctive clause structure (vav plus subject plus negated verb) highlights the statement and brings their argument to a conclusion.
  614. Genesis 47:20 tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.
  615. Genesis 47:20 tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.
  616. Genesis 47:21 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
  617. Genesis 47:21 tc The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. Smr and the LXX read “he enslaved them as slaves.”
  618. Genesis 47:23 tn The perfect verbal form with the vav consecutive is equivalent to a command here.
  619. Genesis 47:24 tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.
  620. Genesis 47:25 tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”
  621. Genesis 47:25 sn Slaves. See the note on this word in v. 21.
  622. Genesis 47:26 tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.
  623. Genesis 47:26 tn The words “which is in effect” have been supplied in the translation for stylistic reasons.
  624. Genesis 47:28 tn Heb “the days of the years.”
  625. Genesis 47:29 tn Heb “days.”
  626. Genesis 47:29 sn On the expression put your hand under my thigh see Gen 24:2.
  627. Genesis 47:29 tn Or “deal with me in faithful love.”
  628. Genesis 47:30 tn Heb “lie down.” Here the expression “lie down” refers to death.
  629. Genesis 47:30 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
  630. Genesis 47:31 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
  631. Genesis 47:31 tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.
  632. Genesis 47:31 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
  633. Genesis 47:31 tn Heb “swore on oath to him.”
  634. Genesis 47:31 sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.
  635. Genesis 47:31 tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).
  636. Genesis 48:1 tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
  637. Genesis 48:2 tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.
  638. Genesis 48:2 tn Heb “Look, your son Joseph.”
  639. Genesis 48:3 tn Heb “El Shaddai.” See the extended note on the phrase “Sovereign God” in Gen 17:1.
  640. Genesis 48:4 tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
  641. Genesis 48:4 tn The perfect verbal form with vav consecutive carries on the certain future idea.
  642. Genesis 48:4 tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
  643. Genesis 48:4 tn The Hebrew word אֲחֻזָּה (ʾakhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ʾakhaz) that was used for the land given to them in Goshen (Gen 47:27).
  644. Genesis 48:5 sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.
  645. Genesis 48:6 tn Or “you fathered.”
  646. Genesis 48:6 tn Heb “called” or “named.”
  647. Genesis 48:6 sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.
  648. Genesis 48:7 tn Heb “upon me, against me,” which might mean something like “to my sorrow.”
  649. Genesis 48:9 tn Heb “my.”
  650. Genesis 48:9 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
  651. Genesis 48:9 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
  652. Genesis 48:10 tn Heb “heavy.”sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.
  653. Genesis 48:10 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
  654. Genesis 48:10 tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.
  655. Genesis 48:10 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
  656. Genesis 48:11 tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.
  657. Genesis 48:11 tn Heb “your face.”
  658. Genesis 48:11 tn Heb “offspring.”
  659. Genesis 48:12 tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.
  660. Genesis 48:13 tn Heb “and Joseph took the two of them.”
  661. Genesis 48:13 tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.
  662. Genesis 48:14 tn The disjunctive clause is circumstantial-concessive here.
  663. Genesis 48:15 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
  664. Genesis 48:16 sn Smr reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
  665. Genesis 48:16 tn The verb גָּאַל (gaʾal) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
  666. Genesis 48:16 tn Or “be recalled through them.”
  667. Genesis 48:17 tn Heb “it was bad in his eyes.”
  668. Genesis 48:19 tn Heb “fullness.”
  669. Genesis 48:20 tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
  670. Genesis 48:20 tn Or “pronounce a blessing.”
  671. Genesis 48:20 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.
  672. Genesis 48:21 tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.
  673. Genesis 48:22 tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.
  674. Genesis 48:22 tn The Hebrew word שְׁכֶם (shekhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).
  675. Genesis 49:1 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
  676. Genesis 49:1 tn The term אַחֲרִית (akharit) refers to what is after or behind, which by extension can refer to the result, descendants, the hind part of something, or the following time (cf. HALOT 36). Like its Akkadian cognate, ina aḫirāt ūmī, the Hebrew phrase בְּאַחֲרִית הַיָּמִים (be’akharit hayyamim) means “in future days.” In OT literature, most predictive discourse is prophetic and consequently naming a future time period, like “days are coming” (יַמִּים בָּאִים, yammim baʾim; 20x) or “in a future time” (13x), typically occurs in prophetic speech. The description in BDB 31 s.v. אַחֲרִית overreaches the evidence to say that this is “a prophetic phrase denoting the final period of the history so far as the speaker’s perspective reaches” (cf. Num 24:14; Deut 4:30; 31:29), although several times the phrase does refer to the restoration after the Babylonian conquests. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49, ” BSac 112 (1955): 320-28 and B. Vawter, “The Canaanite Background of Genesis 49, ” CBQ 17 (1955): 1-18.
  677. Genesis 49:4 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
  678. Genesis 49:4 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
  679. Genesis 49:4 sn This is a euphemism for having sexual intercourse with Jacob’s concubine Bilhah (see Gen 35:22).
  680. Genesis 49:4 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
  681. Genesis 49:5 tn The meaning of the Hebrew word מְכֵרָה (mekherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49, 5, ” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
  682. Genesis 49:6 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
  683. Genesis 49:7 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
  684. Genesis 49:8 sn There is a wordplay here; the name Judah (יְהוּדָה, yehudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
  685. Genesis 49:10 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
  686. Genesis 49:10 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.tc Henri Cazelles, “Shiloh, the Customary Laws and the Return of the Ancient Kings,” in Proclamation and Presence, eds. J. I. Durhan and J. R. Porter, 248, shows that שִׁילֹה could represent “to whom it belongs” because a scribal practice at Qumran and in Mishnaic writings was to show doubling of a consonant by preceding it with a mater lectionis (consonant used as vowel letter). So s-y-l-h could equal s-l-l-h, or שֶׁלֹּה, which is the way the ancient versions read it. שֶׁלֹּה can be a compound of a relative pronoun (“which”), a preposition (“to”), and archaic third masculine singular suffix (“him”). Thirty-eight Hebrew manuscripts show this variant. See Walter C. Kaiser, The Messiah in the Old Testament, 51, and Cazelles, 248.sn Cazelles, “Shiloh,” 248, notes that the translation followed here is reflected in the Samaritan Pentateuch; the LXX; the versions of Aquila, Symmachus, and Theodotian; the Targums, and the Syriac Peshitta. Allen P. Ross, Creation and Blesssing, 703, gives the Targum Onkelos as saying: “Until the Messiah comes, whose is the kingdom, and him shall the nations obey.” Victor P. Hamilton, The Book of Genesis (NICOT), 2:660, adds that Patriarchal Blessings (4QPBless) shows that the Qumran community interpreted Gen 49:10 in a messianic way. C. F. Keil and F. Delitzsch, The Pentateuch (Commentary on the Old Testament), 1:397, state that “the entire Jewish synagogue and the whole Christian Church” were in “perfect agreement” that the patriarch was “here proclaiming the coming of the Messsiah.”
  687. Genesis 49:10 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
  688. Genesis 49:11 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
  689. Genesis 49:12 tn Or “glisten from.” The adjective חַכְלִילִי (khakhlili) occurs only once in the Bible, it’s meaning uncertain. A possible Akkadian cognate suggests it means “dark”. The LXX interprets it as “glisten.” DCH also suggests “red” (DCH s.v. חַכְלִילִי) as a possibility. The preposition מִן (min) can indicate the source “from,” or comparison “more than.” So the possible meanings are “darker than” (NIV, ESV, NRSV), “redder than,” dark or “dull from” (NASB), “red from” (KJV) or “glisten from” (LXX). Since the context describes positive elements that Judah will enjoy as blessings, we don’t expect it to mean eyes glazed over from being drunk. Also the possible Akkadian cognate refers to darkness or gloom, not simply a dark color. Alcohol can cause capillaries to break, leading to red eyes. But whatever is going on with the eyes, the point is that Judah will have abundance to partake of. The LXX suggests a glint of happiness in the eyes spurred by drinking wine. While this may suit the context well, it is not clear that the translator wasn’t simply guessing to fit the context.
  690. Genesis 49:12 tn Some translate these as comparatives, “darker than wine…whiter than milk,” a reference to, presumably, a healthy appearance (so NEB, NIV, NRSV). But understood as a symbol of abundance, the dark or red eyes would be from drinking wine, and the white teeth from drinking milk.
  691. Genesis 49:13 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
  692. Genesis 49:15 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
  693. Genesis 49:15 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49, ” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
  694. Genesis 49:16 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
  695. Genesis 49:16 tn Or “govern.”
  696. Genesis 49:17 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
  697. Genesis 49:18 sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.
  698. Genesis 49:19 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”sn In Hebrew the name Gad (גָּד, gad) sounds like the words translated “raided” (יְגוּדֶנּוּ, yegudennu) and “marauding bands” (גְּדוּד, gedud).
  699. Genesis 49:20 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
  700. Genesis 49:20 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
  701. Genesis 49:20 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
  702. Genesis 49:21 tn Heb “a doe set free.”
  703. Genesis 49:21 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (ʾimre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children.
  704. Genesis 49:22 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.
  705. Genesis 49:22 tn Heb “daughters.”
  706. Genesis 49:23 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
  707. Genesis 49:24 tn Heb “the arms of his hands.”
  708. Genesis 49:24 tn Or “Mighty One.”
  709. Genesis 49:24 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
  710. Genesis 49:24 tn Or “Stone.”
  711. Genesis 49:25 tn Heb “and he will help you.”
  712. Genesis 49:25 tn Heb “Shaddai.” See the note on the title “Sovereign God” in Gen 17:1. The preposition אֵת (ʾet) in the Hebrew text should probably be emended to אֵל (ʾel, “God”).
  713. Genesis 49:25 tn Heb “and he will bless you.”
  714. Genesis 49:25 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
  715. Genesis 49:26 tn Heb “have prevailed over.”
  716. Genesis 49:26 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
  717. Genesis 49:26 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26, ” JBL 65 (1946): 303-6.
  718. Genesis 49:28 tn Heb “All these.”
  719. Genesis 49:28 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
  720. Genesis 49:29 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
  721. Genesis 49:29 tn Heb “I am about to be gathered.” The participle is used here to describe what is imminent.
  722. Genesis 49:32 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
  723. Genesis 49:33 tn Heb “was gathered.”
  724. Genesis 50:1 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.
  725. Genesis 50:2 tn Heb “his servants the physicians.”
  726. Genesis 50:3 tn Heb “and forty days were fulfilled for him, for thus are fulfilled the days of embalming.”
  727. Genesis 50:3 tn Heb “wept for.”
  728. Genesis 50:3 sn Seventy days. This probably refers to a time of national mourning.
  729. Genesis 50:4 tn Heb “weeping.”
  730. Genesis 50:4 tn Heb “the house of Pharaoh.”
  731. Genesis 50:4 tn Heb “in the ears of Pharaoh.”
  732. Genesis 50:5 tn Heb “saying.”
  733. Genesis 50:5 tn The imperfect verbal form here has the force of a command.
  734. Genesis 50:6 tn Heb “he made you swear on oath.”
  735. Genesis 50:7 tn Or “dignitaries”; Heb “elders.”
  736. Genesis 50:9 tn Heb “camp.”
  737. Genesis 50:10 sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.
  738. Genesis 50:10 tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.
  739. Genesis 50:11 tn Heb “this is heavy mourning for Egypt.”
  740. Genesis 50:11 tn The verb has no expressed subject and so it may be translated as passive.
  741. Genesis 50:11 sn The name Abel Mizraim means “the mourning of Egypt.”
  742. Genesis 50:15 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
  743. Genesis 50:15 tn The infinitive absolute makes the statement emphatic, “repay in full.”
  744. Genesis 50:15 tn Or “evil.”
  745. Genesis 50:16 tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.
  746. Genesis 50:17 tn Heb “and Joseph wept when they spoke to him.”
  747. Genesis 50:19 tn Heb “For am I.”
  748. Genesis 50:20 tn Heb “you devised against me evil.”
  749. Genesis 50:20 tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”
  750. Genesis 50:21 tn Heb “spoke to their heart.”

Joseph Dreams of Greatness

37 Jacob settled in the land where his father had lived as an alien, the land of Canaan. This is the story of the family of Jacob.

Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bilhah and Zilpah, his father’s wives; and Joseph brought a bad report of them to their father. Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves.[a] But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.

Once Joseph had a dream, and when he told it to his brothers, they hated him even more. He said to them, ‘Listen to this dream that I dreamed. There we were, binding sheaves in the field. Suddenly my sheaf rose and stood upright; then your sheaves gathered around it, and bowed down to my sheaf.’ His brothers said to him, ‘Are you indeed to reign over us? Are you indeed to have dominion over us?’ So they hated him even more because of his dreams and his words.

He had another dream, and told it to his brothers, saying, ‘Look, I have had another dream: the sun, the moon, and eleven stars were bowing down to me.’ 10 But when he told it to his father and to his brothers, his father rebuked him, and said to him, ‘What kind of dream is this that you have had? Shall we indeed come, I and your mother and your brothers, and bow to the ground before you?’ 11 So his brothers were jealous of him, but his father kept the matter in mind.

Joseph Is Sold by His Brothers

12 Now his brothers went to pasture their father’s flock near Shechem. 13 And Israel said to Joseph, ‘Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.’ He answered, ‘Here I am.’ 14 So he said to him, ‘Go now, see if it is well with your brothers and with the flock; and bring word back to me.’ So he sent him from the valley of Hebron.

He came to Shechem, 15 and a man found him wandering in the fields; the man asked him, ‘What are you seeking?’ 16 ‘I am seeking my brothers,’ he said; ‘tell me, please, where they are pasturing the flock.’ 17 The man said, ‘They have gone away, for I heard them say, “Let us go to Dothan.”’ So Joseph went after his brothers, and found them at Dothan. 18 They saw him from a distance, and before he came near to them, they conspired to kill him. 19 They said to one another, ‘Here comes this dreamer. 20 Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams.’ 21 But when Reuben heard it, he delivered him out of their hands, saying, ‘Let us not take his life.’ 22 Reuben said to them, ‘Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him’—that he might rescue him out of their hand and restore him to his father. 23 So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves[b] that he wore; 24 and they took him and threw him into a pit. The pit was empty; there was no water in it.

25 Then they sat down to eat; and looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. 26 Then Judah said to his brothers, ‘What profit is there if we kill our brother and conceal his blood? 27 Come, let us sell him to the Ishmaelites, and not lay our hands on him, for he is our brother, our own flesh.’ And his brothers agreed. 28 When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt.

29 When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes. 30 He returned to his brothers, and said, ‘The boy is gone; and I, where can I turn?’ 31 Then they took Joseph’s robe, slaughtered a goat, and dipped the robe in the blood. 32 They had the long robe with sleeves[c] taken to their father, and they said, ‘This we have found; see now whether it is your son’s robe or not.’ 33 He recognized it, and said, ‘It is my son’s robe! A wild animal has devoured him; Joseph is without doubt torn to pieces.’ 34 Then Jacob tore his garments, and put sackcloth on his loins, and mourned for his son for many days. 35 All his sons and all his daughters sought to comfort him; but he refused to be comforted, and said, ‘No, I shall go down to Sheol to my son, mourning.’ Thus his father bewailed him. 36 Meanwhile the Midianites had sold him in Egypt to Potiphar, one of Pharaoh’s officials, the captain of the guard.

Judah and Tamar

38 It happened at that time that Judah went down from his brothers and settled near a certain Adullamite whose name was Hirah. There Judah saw the daughter of a certain Canaanite whose name was Shua; he married her and went in to her. She conceived and bore a son; and he named him Er. Again she conceived and bore a son whom she named Onan. Yet again she bore a son, and she named him Shelah. She[d] was in Chezib when she bore him. Judah took a wife for Er his firstborn; her name was Tamar. But Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord put him to death. Then Judah said to Onan, ‘Go in to your brother’s wife and perform the duty of a brother-in-law to her; raise up offspring for your brother.’ But since Onan knew that the offspring would not be his, he spilled his semen on the ground whenever he went in to his brother’s wife, so that he would not give offspring to his brother. 10 What he did was displeasing in the sight of the Lord, and he put him to death also. 11 Then Judah said to his daughter-in-law Tamar, ‘Remain a widow in your father’s house until my son Shelah grows up’—for he feared that he too would die, like his brothers. So Tamar went to live in her father’s house.

12 In course of time the wife of Judah, Shua’s daughter, died; when Judah’s time of mourning was over,[e] he went up to Timnah to his sheep-shearers, he and his friend Hirah the Adullamite. 13 When Tamar was told, ‘Your father-in-law is going up to Timnah to shear his sheep’, 14 she put off her widow’s garments, put on a veil, wrapped herself up, and sat down at the entrance to Enaim, which is on the road to Timnah. She saw that Shelah was grown up, yet she had not been given to him in marriage. 15 When Judah saw her, he thought her to be a prostitute, for she had covered her face. 16 He went over to her at the roadside, and said, ‘Come, let me come in to you’, for he did not know that she was his daughter-in-law. She said, ‘What will you give me, that you may come in to me?’ 17 He answered, ‘I will send you a kid from the flock.’ And she said, ‘Only if you give me a pledge, until you send it.’ 18 He said, ‘What pledge shall I give you?’ She replied, ‘Your signet and your cord, and the staff that is in your hand.’ So he gave them to her, and went in to her, and she conceived by him. 19 Then she got up and went away, and taking off her veil she put on the garments of her widowhood.

20 When Judah sent the kid by his friend the Adullamite, to recover the pledge from the woman, he could not find her. 21 He asked the townspeople, ‘Where is the temple prostitute who was at Enaim by the wayside?’ But they said, ‘No prostitute has been here.’ 22 So he returned to Judah, and said, ‘I have not found her; moreover, the townspeople said, “No prostitute has been here.”’ 23 Judah replied, ‘Let her keep the things as her own, otherwise we will be laughed at; you see, I sent this kid, and you could not find her.’

24 About three months later Judah was told, ‘Your daughter-in-law Tamar has played the whore; moreover she is pregnant as a result of whoredom.’ And Judah said, ‘Bring her out, and let her be burned.’ 25 As she was being brought out, she sent word to her father-in-law, ‘It was the owner of these who made me pregnant.’ And she said, ‘Take note, please, whose these are, the signet and the cord and the staff.’ 26 Then Judah acknowledged them and said, ‘She is more in the right than I, since I did not give her to my son Shelah.’ And he did not lie with her again.

27 When the time of her delivery came, there were twins in her womb. 28 While she was in labour, one put out a hand; and the midwife took and bound on his hand a crimson thread, saying, ‘This one came out first.’ 29 But just then he drew back his hand, and out came his brother; and she said, ‘What a breach you have made for yourself!’ Therefore he was named Perez.[f] 30 Afterwards his brother came out with the crimson thread on his hand; and he was named Zerah.[g]

Joseph and Potiphar’s Wife

39 Now Joseph was taken down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, bought him from the Ishmaelites who had brought him down there. The Lord was with Joseph, and he became a successful man; he was in the house of his Egyptian master. His master saw that the Lord was with him, and that the Lord caused all that he did to prosper in his hands. So Joseph found favour in his sight and attended him; he made him overseer of his house and put him in charge of all that he had. From the time that he made him overseer in his house and over all that he had, the Lord blessed the Egyptian’s house for Joseph’s sake; the blessing of the Lord was on all that he had, in house and field. So he left all that he had in Joseph’s charge; and, with him there, he had no concern for anything but the food that he ate.

Now Joseph was handsome and good-looking. And after a time his master’s wife cast her eyes on Joseph and said, ‘Lie with me.’ But he refused and said to his master’s wife, ‘Look, with me here, my master has no concern about anything in the house, and he has put everything that he has in my hand. He is not greater in this house than I am, nor has he kept back anything from me except yourself, because you are his wife. How then could I do this great wickedness, and sin against God?’ 10 And although she spoke to Joseph day after day, he would not consent to lie beside her or to be with her. 11 One day, however, when he went into the house to do his work, and while no one else was in the house, 12 she caught hold of his garment, saying, ‘Lie with me!’ But he left his garment in her hand, and fled and ran outside. 13 When she saw that he had left his garment in her hand and had fled outside, 14 she called out to the members of her household and said to them, ‘See, my husband[h] has brought among us a Hebrew to insult us! He came in to me to lie with me, and I cried out with a loud voice; 15 and when he heard me raise my voice and cry out, he left his garment beside me, and fled outside.’ 16 Then she kept his garment by her until his master came home, 17 and she told him the same story, saying, ‘The Hebrew servant, whom you have brought among us, came in to me to insult me; 18 but as soon as I raised my voice and cried out, he left his garment beside me, and fled outside.’

19 When his master heard the words that his wife spoke to him, saying, ‘This is the way your servant treated me’, he became enraged. 20 And Joseph’s master took him and put him into the prison, the place where the king’s prisoners were confined; he remained there in prison. 21 But the Lord was with Joseph and showed him steadfast love; he gave him favour in the sight of the chief jailer. 22 The chief jailer committed to Joseph’s care all the prisoners who were in the prison, and whatever was done there, he was the one who did it. 23 The chief jailer paid no heed to anything that was in Joseph’s care, because the Lord was with him; and whatever he did, the Lord made it prosper.

The Dreams of Two Prisoners

40 Some time after this, the cupbearer of the king of Egypt and his baker offended their lord the king of Egypt. Pharaoh was angry with his two officers, the chief cupbearer and the chief baker, and he put them in custody in the house of the captain of the guard, in the prison where Joseph was confined. The captain of the guard charged Joseph with them, and he waited on them; and they continued for some time in custody. One night they both dreamed—the cupbearer and the baker of the king of Egypt, who were confined in the prison—each his own dream, and each dream with its own meaning. When Joseph came to them in the morning, he saw that they were troubled. So he asked Pharaoh’s officers, who were with him in custody in his master’s house, ‘Why are your faces downcast today?’ They said to him, ‘We have had dreams, and there is no one to interpret them.’ And Joseph said to them, ‘Do not interpretations belong to God? Please tell them to me.’

So the chief cupbearer told his dream to Joseph, and said to him, ‘In my dream there was a vine before me, 10 and on the vine there were three branches. As soon as it budded, its blossoms came out and the clusters ripened into grapes. 11 Pharaoh’s cup was in my hand; and I took the grapes and pressed them into Pharaoh’s cup, and placed the cup in Pharaoh’s hand.’ 12 Then Joseph said to him, ‘This is its interpretation: the three branches are three days; 13 within three days Pharaoh will lift up your head and restore you to your office; and you shall place Pharaoh’s cup in his hand, just as you used to do when you were his cupbearer. 14 But remember me when it is well with you; please do me the kindness to make mention of me to Pharaoh, and so get me out of this place. 15 For in fact I was stolen out of the land of the Hebrews; and here also I have done nothing that they should have put me into the dungeon.’

16 When the chief baker saw that the interpretation was favourable, he said to Joseph, ‘I also had a dream: there were three cake baskets on my head, 17 and in the uppermost basket there were all sorts of baked food for Pharaoh, but the birds were eating it out of the basket on my head.’ 18 And Joseph answered, ‘This is its interpretation: the three baskets are three days; 19 within three days Pharaoh will lift up your head—from you!—and hang you on a pole; and the birds will eat the flesh from you.’

20 On the third day, which was Pharaoh’s birthday, he made a feast for all his servants, and lifted up the head of the chief cupbearer and the head of the chief baker among his servants. 21 He restored the chief cupbearer to his cupbearing, and he placed the cup in Pharaoh’s hand; 22 but the chief baker he hanged, just as Joseph had interpreted to them. 23 Yet the chief cupbearer did not remember Joseph, but forgot him.

Joseph Interprets Pharaoh’s Dream

41 After two whole years, Pharaoh dreamed that he was standing by the Nile, and there came up out of the Nile seven sleek and fat cows, and they grazed in the reed grass. Then seven other cows, ugly and thin, came up out of the Nile after them, and stood by the other cows on the bank of the Nile. The ugly and thin cows ate up the seven sleek and fat cows. And Pharaoh awoke. Then he fell asleep and dreamed a second time; seven ears of grain, plump and good, were growing on one stalk. Then seven ears, thin and blighted by the east wind, sprouted after them. The thin ears swallowed up the seven plump and full ears. Pharaoh awoke, and it was a dream. In the morning his spirit was troubled; so he sent and called for all the magicians of Egypt and all its wise men. Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.

Then the chief cupbearer said to Pharaoh, ‘I remember my faults today. 10 Once Pharaoh was angry with his servants, and put me and the chief baker in custody in the house of the captain of the guard. 11 We dreamed on the same night, he and I, each having a dream with its own meaning. 12 A young Hebrew was there with us, a servant of the captain of the guard. When we told him, he interpreted our dreams to us, giving an interpretation to each according to his dream. 13 As he interpreted to us, so it turned out; I was restored to my office, and the baker was hanged.’

14 Then Pharaoh sent for Joseph, and he was hurriedly brought out of the dungeon. When he had shaved himself and changed his clothes, he came in before Pharaoh. 15 And Pharaoh said to Joseph, ‘I have had a dream, and there is no one who can interpret it. I have heard it said of you that when you hear a dream you can interpret it.’ 16 Joseph answered Pharaoh, ‘It is not I; God will give Pharaoh a favourable answer.’ 17 Then Pharaoh said to Joseph, ‘In my dream I was standing on the banks of the Nile; 18 and seven cows, fat and sleek, came up out of the Nile and fed in the reed grass. 19 Then seven other cows came up after them, poor, very ugly, and thin. Never had I seen such ugly ones in all the land of Egypt. 20 The thin and ugly cows ate up the first seven fat cows, 21 but when they had eaten them no one would have known that they had done so, for they were still as ugly as before. Then I awoke. 22 I fell asleep a second time[i] and I saw in my dream seven ears of grain, full and good, growing on one stalk, 23 and seven ears, withered, thin, and blighted by the east wind, sprouting after them; 24 and the thin ears swallowed up the seven good ears. But when I told it to the magicians, there was no one who could explain it to me.’

25 Then Joseph said to Pharaoh, ‘Pharaoh’s dreams are one and the same; God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good ears are seven years; the dreams are one. 27 The seven lean and ugly cows that came up after them are seven years, as are the seven empty ears blighted by the east wind. They are seven years of famine. 28 It is as I told Pharaoh; God has shown to Pharaoh what he is about to do. 29 There will come seven years of great plenty throughout all the land of Egypt. 30 After them there will arise seven years of famine, and all the plenty will be forgotten in the land of Egypt; the famine will consume the land. 31 The plenty will no longer be known in the land because of the famine that will follow, for it will be very grievous. 32 And the doubling of Pharaoh’s dream means that the thing is fixed by God, and God will shortly bring it about. 33 Now therefore let Pharaoh select a man who is discerning and wise, and set him over the land of Egypt. 34 Let Pharaoh proceed to appoint overseers over the land, and take one-fifth of the produce of the land of Egypt during the seven plenteous years. 35 Let them gather all the food of these good years that are coming, and lay up grain under the authority of Pharaoh for food in the cities, and let them keep it. 36 That food shall be a reserve for the land against the seven years of famine that are to befall the land of Egypt, so that the land may not perish through the famine.’

Joseph’s Rise to Power

37 The proposal pleased Pharaoh and all his servants. 38 Pharaoh said to his servants, ‘Can we find anyone else like this—one in whom is the spirit of God?’ 39 So Pharaoh said to Joseph, ‘Since God has shown you all this, there is no one so discerning and wise as you. 40 You shall be over my house, and all my people shall order themselves as you command; only with regard to the throne will I be greater than you.’ 41 And Pharaoh said to Joseph, ‘See, I have set you over all the land of Egypt.’ 42 Removing his signet ring from his hand, Pharaoh put it on Joseph’s hand; he arrayed him in garments of fine linen, and put a gold chain around his neck. 43 He had him ride in the chariot of his second-in-command; and they cried out in front of him, ‘Bow the knee!’[j] Thus he set him over all the land of Egypt. 44 Moreover, Pharaoh said to Joseph, ‘I am Pharaoh, and without your consent no one shall lift up hand or foot in all the land of Egypt.’ 45 Pharaoh gave Joseph the name Zaphenath-paneah; and he gave him Asenath daughter of Potiphera, priest of On, as his wife. Thus Joseph gained authority over the land of Egypt.

46 Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went through all the land of Egypt. 47 During the seven plenteous years the earth produced abundantly. 48 He gathered up all the food of the seven years when there was plenty[k] in the land of Egypt, and stored up food in the cities; he stored up in every city the food from the fields around it. 49 So Joseph stored up grain in such abundance—like the sand of the sea—that he stopped measuring it; it was beyond measure.

50 Before the years of famine came, Joseph had two sons, whom Asenath daughter of Potiphera, priest of On, bore to him. 51 Joseph named the firstborn Manasseh,[l] ‘For’, he said, ‘God has made me forget all my hardship and all my father’s house.’ 52 The second he named Ephraim,[m] ‘For God has made me fruitful in the land of my misfortunes.’

53 The seven years of plenty that prevailed in the land of Egypt came to an end; 54 and the seven years of famine began to come, just as Joseph had said. There was famine in every country, but throughout the land of Egypt there was bread. 55 When all the land of Egypt was famished, the people cried to Pharaoh for bread. Pharaoh said to all the Egyptians, ‘Go to Joseph; what he says to you, do.’ 56 And since the famine had spread over all the land, Joseph opened all the storehouses,[n] and sold to the Egyptians, for the famine was severe in the land of Egypt. 57 Moreover, all the world came to Joseph in Egypt to buy grain, because the famine became severe throughout the world.

Joseph’s Brothers Go to Egypt

42 When Jacob learned that there was grain in Egypt, he said to his sons, ‘Why do you keep looking at one another? I have heard’, he said, ‘that there is grain in Egypt; go down and buy grain for us there, that we may live and not die.’ So ten of Joseph’s brothers went down to buy grain in Egypt. But Jacob did not send Joseph’s brother Benjamin with his brothers, for he feared that harm might come to him. Thus the sons of Israel were among the other people who came to buy grain, for the famine had reached the land of Canaan.

Now Joseph was governor over the land; it was he who sold to all the people of the land. And Joseph’s brothers came and bowed themselves before him with their faces to the ground. When Joseph saw his brothers, he recognized them, but he treated them like strangers and spoke harshly to them. ‘Where do you come from?’ he said. They said, ‘From the land of Canaan, to buy food.’ Although Joseph had recognized his brothers, they did not recognize him. Joseph also remembered the dreams that he had dreamed about them. He said to them, ‘You are spies; you have come to see the nakedness of the land!’ 10 They said to him, ‘No, my lord; your servants have come to buy food. 11 We are all sons of one man; we are honest men; your servants have never been spies.’ 12 But he said to them, ‘No, you have come to see the nakedness of the land!’ 13 They said, ‘We, your servants, are twelve brothers, the sons of a certain man in the land of Canaan; the youngest, however, is now with our father, and one is no more.’ 14 But Joseph said to them, ‘It is just as I have said to you; you are spies! 15 Here is how you shall be tested: as Pharaoh lives, you shall not leave this place unless your youngest brother comes here! 16 Let one of you go and bring your brother, while the rest of you remain in prison, in order that your words may be tested, whether there is truth in you; or else, as Pharaoh lives, surely you are spies.’ 17 And he put them all together in prison for three days.

18 On the third day Joseph said to them, ‘Do this and you will live, for I fear God: 19 if you are honest men, let one of your brothers stay here where you are imprisoned. The rest of you shall go and carry grain for the famine of your households, 20 and bring your youngest brother to me. Thus your words will be verified, and you shall not die.’ And they agreed to do so. 21 They said to one another, ‘Alas, we are paying the penalty for what we did to our brother; we saw his anguish when he pleaded with us, but we would not listen. That is why this anguish has come upon us.’ 22 Then Reuben answered them, ‘Did I not tell you not to wrong the boy? But you would not listen. So now there comes a reckoning for his blood.’ 23 They did not know that Joseph understood them, since he spoke with them through an interpreter. 24 He turned away from them and wept; then he returned and spoke to them. And he picked out Simeon and had him bound before their eyes. 25 Joseph then gave orders to fill their bags with grain, to return every man’s money to his sack, and to give them provisions for their journey. This was done for them.

Joseph’s Brothers Return to Canaan

26 They loaded their donkeys with their grain, and departed. 27 When one of them opened his sack to give his donkey fodder at the lodging-place, he saw his money at the top of the sack. 28 He said to his brothers, ‘My money has been put back; here it is in my sack!’ At this they lost heart and turned trembling to one another, saying, ‘What is this that God has done to us?’

29 When they came to their father Jacob in the land of Canaan, they told him all that had happened to them, saying, 30 ‘The man, the lord of the land, spoke harshly to us, and charged us with spying on the land. 31 But we said to him, “We are honest men, we are not spies. 32 We are twelve brothers, sons of our father; one is no more, and the youngest is now with our father in the land of Canaan.” 33 Then the man, the lord of the land, said to us, “By this I shall know that you are honest men: leave one of your brothers with me, take grain for the famine of your households, and go your way. 34 Bring your youngest brother to me, and I shall know that you are not spies but honest men. Then I will release your brother to you, and you may trade in the land.”’

35 As they were emptying their sacks, there in each one’s sack was his bag of money. When they and their father saw their bundles of money, they were dismayed. 36 And their father Jacob said to them, ‘I am the one you have bereaved of children: Joseph is no more, and Simeon is no more, and now you would take Benjamin. All this has happened to me!’ 37 Then Reuben said to his father, ‘You may kill my two sons if I do not bring him back to you. Put him in my hands, and I will bring him back to you.’ 38 But he said, ‘My son shall not go down with you, for his brother is dead, and he alone is left. If harm should come to him on the journey that you are to make, you would bring down my grey hairs with sorrow to Sheol.’

The Brothers Come Again, Bringing Benjamin

43 Now the famine was severe in the land. And when they had eaten up the grain that they had brought from Egypt, their father said to them, ‘Go again, buy us a little more food.’ But Judah said to him, ‘The man solemnly warned us, saying, “You shall not see my face unless your brother is with you.” If you will send our brother with us, we will go down and buy you food; but if you will not send him, we will not go down, for the man said to us, “You shall not see my face, unless your brother is with you.”’ Israel said, ‘Why did you treat me so badly as to tell the man that you had another brother?’ They replied, ‘The man questioned us carefully about ourselves and our kindred, saying, “Is your father still alive? Have you another brother?” What we told him was in answer to these questions. Could we in any way know that he would say, “Bring your brother down”?’ Then Judah said to his father Israel, ‘Send the boy with me, and let us be on our way, so that we may live and not die—you and we and also our little ones. I myself will be surety for him; you can hold me accountable for him. If I do not bring him back to you and set him before you, then let me bear the blame for ever. 10 If we had not delayed, we would now have returned twice.’

11 Then their father Israel said to them, ‘If it must be so, then do this: take some of the choice fruits of the land in your bags, and carry them down as a present to the man—a little balm and a little honey, gum, resin, pistachio nuts, and almonds. 12 Take double the money with you. Carry back with you the money that was returned in the top of your sacks; perhaps it was an oversight. 13 Take your brother also, and be on your way again to the man; 14 may God Almighty[o] grant you mercy before the man, so that he may send back your other brother and Benjamin. As for me, if I am bereaved of my children, I am bereaved.’ 15 So the men took the present, and they took double the money with them, as well as Benjamin. Then they went on their way down to Egypt, and stood before Joseph.

16 When Joseph saw Benjamin with them, he said to the steward of his house, ‘Bring the men into the house, and slaughter an animal and make ready, for the men are to dine with me at noon.’ 17 The man did as Joseph said, and brought the men to Joseph’s house. 18 Now the men were afraid because they were brought to Joseph’s house, and they said, ‘It is because of the money, replaced in our sacks the first time, that we have been brought in, so that he may have an opportunity to fall upon us, to make slaves of us and take our donkeys.’ 19 So they went up to the steward of Joseph’s house and spoke with him at the entrance to the house. 20 They said, ‘Oh, my lord, we came down the first time to buy food; 21 and when we came to the lodging-place we opened our sacks, and there was each one’s money in the top of his sack, our money in full weight. So we have brought it back with us. 22 Moreover, we have brought down with us additional money to buy food. We do not know who put our money in our sacks.’ 23 He replied, ‘Rest assured, do not be afraid; your God and the God of your father must have put treasure in your sacks for you; I received your money.’ Then he brought Simeon out to them. 24 When the steward[p] had brought the men into Joseph’s house, and given them water, and they had washed their feet, and when he had given their donkeys fodder, 25 they made the present ready for Joseph’s coming at noon, for they had heard that they would dine there.

26 When Joseph came home, they brought him the present that they had carried into the house, and bowed to the ground before him. 27 He inquired about their welfare, and said, ‘Is your father well, the old man of whom you spoke? Is he still alive?’ 28 They said, ‘Your servant our father is well; he is still alive.’ And they bowed their heads and did obeisance. 29 Then he looked up and saw his brother Benjamin, his mother’s son, and said, ‘Is this your youngest brother, of whom you spoke to me? God be gracious to you, my son!’ 30 With that, Joseph hurried out, because he was overcome with affection for his brother, and he was about to weep. So he went into a private room and wept there. 31 Then he washed his face and came out; and controlling himself he said, ‘Serve the meal.’ 32 They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat with the Hebrews, for that is an abomination to the Egyptians. 33 When they were seated before him, the firstborn according to his birthright and the youngest according to his youth, the men looked at one another in amazement. 34 Portions were taken to them from Joseph’s table, but Benjamin’s portion was five times as much as any of theirs. So they drank and were merry with him.

Joseph Detains Benjamin

44 Then he commanded the steward of his house, ‘Fill the men’s sacks with food, as much as they can carry, and put each man’s money in the top of his sack. Put my cup, the silver cup, in the top of the sack of the youngest, with his money for the grain.’ And he did as Joseph told him. As soon as the morning was light, the men were sent away with their donkeys. When they had gone only a short distance from the city, Joseph said to his steward, ‘Go, follow after the men; and when you overtake them, say to them, “Why have you returned evil for good? Why have you stolen my silver cup?[q] Is it not from this that my lord drinks? Does he not indeed use it for divination? You have done wrong in doing this.”’

When he overtook them, he repeated these words to them. They said to him, ‘Why does my lord speak such words as these? Far be it from your servants that they should do such a thing! Look, the money that we found at the top of our sacks, we brought back to you from the land of Canaan; why then would we steal silver or gold from your lord’s house? Should it be found with any one of your servants, let him die; moreover, the rest of us will become my lord’s slaves.’ 10 He said, ‘Even so; in accordance with your words, let it be: he with whom it is found shall become my slave, but the rest of you shall go free.’ 11 Then each one quickly lowered his sack to the ground, and each opened his sack. 12 He searched, beginning with the eldest and ending with the youngest; and the cup was found in Benjamin’s sack. 13 At this they tore their clothes. Then each one loaded his donkey, and they returned to the city.

14 Judah and his brothers came to Joseph’s house while he was still there; and they fell to the ground before him. 15 Joseph said to them, ‘What deed is this that you have done? Do you not know that one such as I can practise divination?’ 16 And Judah said, ‘What can we say to my lord? What can we speak? How can we clear ourselves? God has found out the guilt of your servants; here we are then, my lord’s slaves, both we and also the one in whose possession the cup has been found.’ 17 But he said, ‘Far be it from me that I should do so! Only the one in whose possession the cup was found shall be my slave; but as for you, go up in peace to your father.’

Judah Pleads for Benjamin’s Release

18 Then Judah stepped up to him and said, ‘O my lord, let your servant please speak a word in my lord’s ears, and do not be angry with your servant; for you are like Pharaoh himself. 19 My lord asked his servants, saying, “Have you a father or a brother?” 20 And we said to my lord, “We have a father, an old man, and a young brother, the child of his old age. His brother is dead; he alone is left of his mother’s children, and his father loves him.” 21 Then you said to your servants, “Bring him down to me, so that I may set my eyes on him.” 22 We said to my lord, “The boy cannot leave his father, for if he should leave his father, his father would die.” 23 Then you said to your servants, “Unless your youngest brother comes down with you, you shall see my face no more.” 24 When we went back to your servant my father we told him the words of my lord. 25 And when our father said, “Go again, buy us a little food”, 26 we said, “We cannot go down. Only if our youngest brother goes with us, will we go down; for we cannot see the man’s face unless our youngest brother is with us.” 27 Then your servant my father said to us, “You know that my wife bore me two sons; 28 one left me, and I said, Surely he has been torn to pieces; and I have never seen him since. 29 If you take this one also from me, and harm comes to him, you will bring down my grey hairs in sorrow to Sheol.” 30 Now therefore, when I come to your servant my father and the boy is not with us, then, as his life is bound up in the boy’s life, 31 when he sees that the boy is not with us, he will die; and your servants will bring down the grey hairs of your servant our father with sorrow to Sheol. 32 For your servant became surety for the boy to my father, saying, “If I do not bring him back to you, then I will bear the blame in the sight of my father all my life.” 33 Now therefore, please let your servant remain as a slave to my lord in place of the boy; and let the boy go back with his brothers. 34 For how can I go back to my father if the boy is not with me? I fear to see the suffering that would come upon my father.’

Joseph Reveals Himself to His Brothers

45 Then Joseph could no longer control himself before all those who stood by him, and he cried out, ‘Send everyone away from me.’ So no one stayed with him when Joseph made himself known to his brothers. And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it. Joseph said to his brothers, ‘I am Joseph. Is my father still alive?’ But his brothers could not answer him, so dismayed were they at his presence.

Then Joseph said to his brothers, ‘Come closer to me.’ And they came closer. He said, ‘I am your brother Joseph, whom you sold into Egypt. And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. For the famine has been in the land these two years; and there are five more years in which there will be neither ploughing nor harvest. God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. Hurry and go up to my father and say to him, “Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. 10 You shall settle in the land of Goshen, and you shall be near me, you and your children and your children’s children, as well as your flocks, your herds, and all that you have. 11 I will provide for you there—since there are five more years of famine to come—so that you and your household, and all that you have, will not come to poverty.” 12 And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you. 13 You must tell my father how greatly I am honoured in Egypt, and all that you have seen. Hurry and bring my father down here.’ 14 Then he fell upon his brother Benjamin’s neck and wept, while Benjamin wept upon his neck. 15 And he kissed all his brothers and wept upon them; and after that his brothers talked with him.

16 When the report was heard in Pharaoh’s house, ‘Joseph’s brothers have come’, Pharaoh and his servants were pleased. 17 Pharaoh said to Joseph, ‘Say to your brothers, “Do this: load your animals and go back to the land of Canaan. 18 Take your father and your households and come to me, so that I may give you the best of the land of Egypt, and you may enjoy the fat of the land.” 19 You are further charged to say, “Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come. 20 Give no thought to your possessions, for the best of all the land of Egypt is yours.”’

21 The sons of Israel did so. Joseph gave them wagons according to the instruction of Pharaoh, and he gave them provisions for the journey. 22 To each one of them he gave a set of garments; but to Benjamin he gave three hundred pieces of silver and five sets of garments. 23 To his father he sent the following: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and provision for his father on the journey. 24 Then he sent his brothers on their way, and as they were leaving he said to them, ‘Do not quarrel[r] along the way.’

25 So they went up out of Egypt and came to their father Jacob in the land of Canaan. 26 And they told him, ‘Joseph is still alive! He is even ruler over all the land of Egypt.’ He was stunned; he could not believe them. 27 But when they told him all the words of Joseph that he had said to them, and when he saw the wagons that Joseph had sent to carry him, the spirit of their father Jacob revived. 28 Israel said, ‘Enough! My son Joseph is still alive. I must go and see him before I die.’

Jacob Brings His Whole Family to Egypt

46 When Israel set out on his journey with all that he had and came to Beer-sheba, he offered sacrifices to the God of his father Isaac. God spoke to Israel in visions of the night, and said, ‘Jacob, Jacob.’ And he said, ‘Here I am.’ Then he said, ‘I am God,[s] the God of your father; do not be afraid to go down to Egypt, for I will make of you a great nation there. I myself will go down with you to Egypt, and I will also bring you up again; and Joseph’s own hand shall close your eyes.’

Then Jacob set out from Beer-sheba; and the sons of Israel carried their father Jacob, their little ones, and their wives, in the wagons that Pharaoh had sent to carry him. They also took their livestock and the goods that they had acquired in the land of Canaan, and they came into Egypt, Jacob and all his offspring with him, his sons, and his sons’ sons with him, his daughters, and his sons’ daughters; all his offspring he brought with him into Egypt.

Now these are the names of the Israelites, Jacob and his offspring, who came to Egypt. Reuben, Jacob’s firstborn, and the children of Reuben: Hanoch, Pallu, Hezron, and Carmi. 10 The children of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul,[t] the son of a Canaanite woman. 11 The children of Levi: Gershon, Kohath, and Merari. 12 The children of Judah: Er, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan); and the children of Perez were Hezron and Hamul. 13 The children of Issachar: Tola, Puvah, Jashub,[u] and Shimron. 14 The children of Zebulun: Sered, Elon, and Jahleel 15 (these are the sons of Leah, whom she bore to Jacob in Paddan-aram, together with his daughter Dinah; in all his sons and his daughters numbered thirty-three). 16 The children of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. 17 The children of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah. The children of Beriah: Heber and Malchiel 18 (these are the children of Zilpah, whom Laban gave to his daughter Leah; and these she bore to Jacob—sixteen persons). 19 The children of Jacob’s wife Rachel: Joseph and Benjamin. 20 To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath daughter of Potiphera, priest of On, bore to him. 21 The children of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard 22 (these are the children of Rachel, who were born to Jacob—fourteen persons in all). 23 The children of Dan: Hashum.[v] 24 The children of Naphtali: Jahzeel, Guni, Jezer, and Shillem 25 (these are the children of Bilhah, whom Laban gave to his daughter Rachel, and these she bore to Jacob—seven persons in all). 26 All the persons belonging to Jacob who came into Egypt, who were his own offspring, not including the wives of his sons, were sixty-six persons in all. 27 The children of Joseph, who were born to him in Egypt, were two; all the persons of the house of Jacob who came into Egypt were seventy.

Jacob Settles in Goshen

28 Israel[w] sent Judah ahead to Joseph to lead the way before him into Goshen. When they came to the land of Goshen, 29 Joseph made ready his chariot and went up to meet his father Israel in Goshen. He presented himself to him, fell on his neck, and wept on his neck a good while. 30 Israel said to Joseph, ‘I can die now, having seen for myself that you are still alive.’ 31 Joseph said to his brothers and to his father’s household, ‘I will go up and tell Pharaoh, and will say to him, “My brothers and my father’s household, who were in the land of Canaan, have come to me. 32 The men are shepherds, for they have been keepers of livestock; and they have brought their flocks, and their herds, and all that they have.” 33 When Pharaoh calls you, and says, “What is your occupation?” 34 you shall say, “Your servants have been keepers of livestock from our youth even until now, both we and our ancestors”—in order that you may settle in the land of Goshen, because all shepherds are abhorrent to the Egyptians.’

47 So Joseph went and told Pharaoh, ‘My father and my brothers, with their flocks and herds and all that they possess, have come from the land of Canaan; they are now in the land of Goshen.’ From among his brothers he took five men and presented them to Pharaoh. Pharaoh said to his brothers, ‘What is your occupation?’ And they said to Pharaoh, ‘Your servants are shepherds, as our ancestors were.’ They said to Pharaoh, ‘We have come to reside as aliens in the land; for there is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. Now, we ask you, let your servants settle in the land of Goshen.’ Then Pharaoh said to Joseph, ‘Your father and your brothers have come to you. The land of Egypt is before you; settle your father and your brothers in the best part of the land; let them live in the land of Goshen; and if you know that there are capable men among them, put them in charge of my livestock.’

Then Joseph brought in his father Jacob, and presented him before Pharaoh, and Jacob blessed Pharaoh. Pharaoh said to Jacob, ‘How many are the years of your life?’ Jacob said to Pharaoh, ‘The years of my earthly sojourn are one hundred and thirty; few and hard have been the years of my life. They do not compare with the years of the life of my ancestors during their long sojourn.’ 10 Then Jacob blessed Pharaoh, and went out from the presence of Pharaoh. 11 Joseph settled his father and his brothers, and granted them a holding in the land of Egypt, in the best part of the land, in the land of Rameses, as Pharaoh had instructed. 12 And Joseph provided his father, his brothers, and all his father’s household with food, according to the number of their dependants.

The Famine in Egypt

13 Now there was no food in all the land, for the famine was very severe. The land of Egypt and the land of Canaan languished because of the famine. 14 Joseph collected all the money to be found in the land of Egypt and in the land of Canaan, in exchange for the grain that they bought; and Joseph brought the money into Pharaoh’s house. 15 When the money from the land of Egypt and from the land of Canaan was spent, all the Egyptians came to Joseph, and said, ‘Give us food! Why should we die before your eyes? For our money is gone.’ 16 And Joseph answered, ‘Give me your livestock, and I will give you food in exchange for your livestock, if your money is gone.’ 17 So they brought their livestock to Joseph; and Joseph gave them food in exchange for the horses, the flocks, the herds, and the donkeys. That year he supplied them with food in exchange for all their livestock. 18 When that year was ended, they came to him the following year, and said to him, ‘We cannot hide from my lord that our money is all spent; and the herds of cattle are my lord’s. There is nothing left in the sight of my lord but our bodies and our lands. 19 Shall we die before your eyes, both we and our land? Buy us and our land in exchange for food. We with our land will become slaves to Pharaoh; just give us seed, so that we may live and not die, and that the land may not become desolate.’

20 So Joseph bought all the land of Egypt for Pharaoh. All the Egyptians sold their fields, because the famine was severe upon them; and the land became Pharaoh’s. 21 As for the people, he made slaves of them[x] from one end of Egypt to the other. 22 Only the land of the priests he did not buy; for the priests had a fixed allowance from Pharaoh, and lived on the allowance that Pharaoh gave them; therefore they did not sell their land. 23 Then Joseph said to the people, ‘Now that I have this day bought you and your land for Pharaoh, here is seed for you; sow the land. 24 And at the harvests you shall give one-fifth to Pharaoh, and four-fifths shall be your own, as seed for the field and as food for yourselves and your households, and as food for your little ones.’ 25 They said, ‘You have saved our lives; may it please my lord, we will be slaves to Pharaoh.’ 26 So Joseph made it a statute concerning the land of Egypt, and it stands to this day, that Pharaoh should have the fifth. The land of the priests alone did not become Pharaoh’s.

The Last Days of Jacob

27 Thus Israel settled in the land of Egypt, in the region of Goshen; and they gained possessions in it, and were fruitful and multiplied exceedingly. 28 Jacob lived in the land of Egypt for seventeen years; so the days of Jacob, the years of his life, were one hundred and forty-seven years.

29 When the time of Israel’s death drew near, he called his son Joseph and said to him, ‘If I have found favour with you, put your hand under my thigh and promise to deal loyally and truly with me. Do not bury me in Egypt. 30 When I lie down with my ancestors, carry me out of Egypt and bury me in their burial place.’ He answered, ‘I will do as you have said.’ 31 And he said, ‘Swear to me’; and he swore to him. Then Israel bowed himself on the head of his bed.

Jacob Blesses Joseph’s Sons

48 After this Joseph was told, ‘Your father is ill.’ So he took with him his two sons Manasseh and Ephraim. When Jacob was told, ‘Your son Joseph has come to you’, he[y] summoned his strength and sat up in bed. And Jacob said to Joseph, ‘God Almighty[z] appeared to me at Luz in the land of Canaan, and he blessed me, and said to me, “I am going to make you fruitful and increase your numbers; I will make of you a company of peoples, and will give this land to your offspring after you for a perpetual holding.” Therefore your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are now mine; Ephraim and Manasseh shall be mine, just as Reuben and Simeon are. As for the offspring born to you after them, they shall be yours. They shall be recorded under the names of their brothers with regard to their inheritance. For when I came from Paddan, Rachel, alas, died in the land of Canaan on the way, while there was still some distance to go to Ephrath; and I buried her there on the way to Ephrath’ (that is, Bethlehem).

When Israel saw Joseph’s sons, he said, ‘Who are these?’ Joseph said to his father, ‘They are my sons, whom God has given me here.’ And he said, ‘Bring them to me, please, that I may bless them.’ 10 Now the eyes of Israel were dim with age, and he could not see well. So Joseph brought them near him; and he kissed them and embraced them. 11 Israel said to Joseph, ‘I did not expect to see your face; and here God has let me see your children also.’ 12 Then Joseph removed them from his father’s knees,[aa] and he bowed himself with his face to the earth. 13 Joseph took them both, Ephraim in his right hand towards Israel’s left, and Manasseh in his left hand towards Israel’s right, and brought them near him. 14 But Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on the head of Manasseh, crossing his hands, for Manasseh was the firstborn. 15 He blessed Joseph, and said,

‘The God before whom my ancestors Abraham and Isaac walked,
the God who has been my shepherd all my life to this day,
16 the angel who has redeemed me from all harm, bless the boys;
and in them let my name be perpetuated, and the name of my ancestors Abraham and Isaac;
and let them grow into a multitude on the earth.’

17 When Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; so he took his father’s hand, to remove it from Ephraim’s head to Manasseh’s head. 18 Joseph said to his father, ‘Not so, my father! Since this one is the firstborn, put your right hand on his head.’ 19 But his father refused, and said, ‘I know, my son, I know; he also shall become a people, and he also shall be great. Nevertheless, his younger brother shall be greater than he, and his offspring shall become a multitude of nations.’ 20 So he blessed them that day, saying,

‘By you[ab] Israel will invoke blessings, saying,
“God make you[ac] like Ephraim and like Manasseh.”’

So he put Ephraim ahead of Manasseh. 21 Then Israel said to Joseph, ‘I am about to die, but God will be with you and will bring you again to the land of your ancestors. 22 I now give to you one portion[ad] more than to your brothers, the portion[ae] that I took from the hand of the Amorites with my sword and with my bow.’

Jacob’s Last Words to His Sons

49 Then Jacob called his sons, and said: ‘Gather around, that I may tell you what will happen to you in days to come.

Assemble and hear, O sons of Jacob;
    listen to Israel your father.

‘Reuben, you are my firstborn,
    my might and the first fruits of my vigour,
    excelling in rank and excelling in power.
Unstable as water, you shall no longer excel
    because you went up on to your father’s bed;
    then you defiled it—you[af] went up on to my couch!

‘Simeon and Levi are brothers;
    weapons of violence are their swords.
May I never come into their council;
    may I not be joined to their company—
for in their anger they killed men,
    and at their whim they hamstrung oxen.
Cursed be their anger, for it is fierce,
    and their wrath, for it is cruel!
I will divide them in Jacob,
    and scatter them in Israel.

‘Judah, your brothers shall praise you;
    your hand shall be on the neck of your enemies;
    your father’s sons shall bow down before you.
Judah is a lion’s whelp;
    from the prey, my son, you have gone up.
He crouches down, he stretches out like a lion,
    like a lioness—who dares rouse him up?
10 The sceptre shall not depart from Judah,
    nor the ruler’s staff from between his feet,
until tribute comes to him;[ag]
    and the obedience of the peoples is his.
11 Binding his foal to the vine
    and his donkey’s colt to the choice vine,
he washes his garments in wine
    and his robe in the blood of grapes;
12 his eyes are darker than wine,
    and his teeth whiter than milk.

13 ‘Zebulun shall settle at the shore of the sea;
    he shall be a haven for ships,
    and his border shall be at Sidon.

14 ‘Issachar is a strong donkey,
    lying down between the sheepfolds;
15 he saw that a resting-place was good,
    and that the land was pleasant;
so he bowed his shoulder to the burden,
    and became a slave at forced labour.

16 ‘Dan shall judge his people
    as one of the tribes of Israel.
17 Dan shall be a snake by the roadside,
    a viper along the path,
that bites the horse’s heels
    so that its rider falls backwards.

18 ‘I wait for your salvation, O Lord.

19 ‘Gad shall be raided by raiders,
    but he shall raid at their heels.

20 ‘Asher’s[ah] food shall be rich,
    and he shall provide royal delicacies.

21 ‘Naphtali is a doe let loose
    that bears lovely fawns.[ai]

22 ‘Joseph is a fruitful bough,
    a fruitful bough by a spring;
    his branches run over the wall.[aj]
23 The archers fiercely attacked him;
    they shot at him and pressed him hard.
24 Yet his bow remained taut,
    and his arms[ak] were made agile
by the hands of the Mighty One of Jacob,
    by the name of the Shepherd, the Rock of Israel,
25 by the God of your father, who will help you,
    by the Almighty[al] who will bless you
    with blessings of heaven above,
blessings of the deep that lies beneath,
    blessings of the breasts and of the womb.
26 The blessings of your father
    are stronger than the blessings of the eternal mountains,
    the bounties[am] of the everlasting hills;
may they be on the head of Joseph,
    on the brow of him who was set apart from his brothers.

27 ‘Benjamin is a ravenous wolf,
    in the morning devouring the prey,
    and at evening dividing the spoil.’

28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, blessing each one of them with a suitable blessing.

Jacob’s Death and Burial

29 Then he charged them, saying to them, ‘I am about to be gathered to my people. Bury me with my ancestors—in the cave in the field of Ephron the Hittite, 30 in the cave in the field at Machpelah, near Mamre, in the land of Canaan, in the field that Abraham bought from Ephron the Hittite as a burial site. 31 There Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried; and there I buried Leah— 32 the field and the cave that is in it were purchased from the Hittites.’ 33 When Jacob ended his charge to his sons, he drew up his feet into the bed, breathed his last, and was gathered to his people.

50 Then Joseph threw himself on his father’s face and wept over him and kissed him. Joseph commanded the physicians in his service to embalm his father. So the physicians embalmed Israel; they spent forty days in doing this, for that is the time required for embalming. And the Egyptians wept for him for seventy days.

When the days of weeping for him were past, Joseph addressed the household of Pharaoh, ‘If now I have found favour with you, please speak to Pharaoh as follows: My father made me swear an oath; he said, “I am about to die. In the tomb that I hewed out for myself in the land of Canaan, there you shall bury me.” Now therefore let me go up, so that I may bury my father; then I will return.’ Pharaoh answered, ‘Go up, and bury your father, as he made you swear to do.’

So Joseph went up to bury his father. With him went up all the servants of Pharaoh, the elders of his household, and all the elders of the land of Egypt, as well as all the household of Joseph, his brothers, and his father’s household. Only their children, their flocks, and their herds were left in the land of Goshen. Both chariots and charioteers went up with him. It was a very great company. 10 When they came to the threshing-floor of Atad, which is beyond the Jordan, they held there a very great and sorrowful lamentation; and he observed a time of mourning for his father for seven days. 11 When the Canaanite inhabitants of the land saw the mourning on the threshing-floor of Atad, they said, ‘This is a grievous mourning on the part of the Egyptians.’ Therefore the place was named Abel-mizraim;[an] it is beyond the Jordan. 12 Thus his sons did for him as he had instructed them. 13 They carried him to the land of Canaan and buried him in the cave of the field at Machpelah, the field near Mamre, which Abraham bought as a burial site from Ephron the Hittite. 14 After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.

Joseph Forgives His Brothers

15 Realizing that their father was dead, Joseph’s brothers said, ‘What if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to him?’ 16 So they approached[ao] Joseph, saying, ‘Your father gave this instruction before he died, 17 “Say to Joseph: I beg you, forgive the crime of your brothers and the wrong they did in harming you.” Now therefore please forgive the crime of the servants of the God of your father.’ Joseph wept when they spoke to him. 18 Then his brothers also wept,[ap] fell down before him, and said, ‘We are here as your slaves.’ 19 But Joseph said to them, ‘Do not be afraid! Am I in the place of God? 20 Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. 21 So have no fear; I myself will provide for you and your little ones.’ In this way he reassured them, speaking kindly to them.

Footnotes

  1. Genesis 37:3 Traditional rendering (compare Gk): a coat of many colours; meaning of Heb uncertain
  2. Genesis 37:23 See note on 37.3
  3. Genesis 37:32 See note on 37.3
  4. Genesis 38:5 Gk: Heb He
  5. Genesis 38:12 Heb when Judah was comforted
  6. Genesis 38:29 That is A breach
  7. Genesis 38:30 That is Brightness; perhaps alluding to the crimson thread
  8. Genesis 39:14 Heb he
  9. Genesis 41:22 Gk Syr Vg: Heb lacks I fell asleep a second time
  10. Genesis 41:43 Abrek, apparently an Egyptian word similar in sound to the Hebrew word meaning to kneel
  11. Genesis 41:48 Sam Gk: MT the seven years that were
  12. Genesis 41:51 That is Making to forget
  13. Genesis 41:52 From a Hebrew word meaning to be fruitful
  14. Genesis 41:56 Gk Vg Compare Syr: Heb opened all that was in (or, among) them
  15. Genesis 43:14 Traditional rendering of Heb El Shaddai
  16. Genesis 43:24 Heb the man
  17. Genesis 44:4 Gk Compare Vg: Heb lacks Why have you stolen my silver cup?
  18. Genesis 45:24 Or be agitated
  19. Genesis 46:3 Heb the God
  20. Genesis 46:10 Or Saul
  21. Genesis 46:13 Compare Sam Gk Num 26.24; 1 Chr 7.1: MT Iob
  22. Genesis 46:23 Gk: Heb Hushim
  23. Genesis 46:28 Heb He
  24. Genesis 47:21 Sam Gk Compare Vg: MT He removed them to the cities
  25. Genesis 48:2 Heb Israel
  26. Genesis 48:3 Traditional rendering of Heb El Shaddai
  27. Genesis 48:12 Heb from his knees
  28. Genesis 48:20 you here is singular in Heb
  29. Genesis 48:20 you here is singular in Heb
  30. Genesis 48:22 Or mountain-slope (Heb shekem, a play on the name of the town and district of Shechem)
  31. Genesis 48:22 Or mountain-slope (Heb shekem, a play on the name of the town and district of Shechem)
  32. Genesis 49:4 Gk Syr Tg: Heb he
  33. Genesis 49:10 Or until Shiloh comes or until he comes to Shiloh or (with Syr) until he comes to whom it belongs
  34. Genesis 49:20 Gk Vg Syr: Heb From Asher
  35. Genesis 49:21 Or that gives beautiful words
  36. Genesis 49:22 Meaning of Heb uncertain
  37. Genesis 49:24 Heb the arms of his hands
  38. Genesis 49:25 Traditional rendering of Heb Shaddai
  39. Genesis 49:26 Cn Compare Gk: Heb of my progenitors to the boundaries
  40. Genesis 50:11 That is mourning (or meadow) of Egypt
  41. Genesis 50:16 Gk Syr: Heb they commanded
  42. Genesis 50:18 Cn: Heb also came