It happened at the end of two full years that Pharaoh dreamed, and behold, he was standing by the Nile.
KJV And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
Notes & Key Terms
2 terms
Key Terms
מִקֵּץmiqqets
"at the end of"—at the end of, at the cutting off of, after the expiration of
From qets ('end'). The same root appears in the book of Daniel for apocalyptic endings. Here it marks the termination of Joseph's forgotten period.
הַיְאֹרhayy'or
"the Nile"—the Nile, river, canal, stream
An Egyptian loanword. Rendered 'the Nile' rather than the generic 'river' (KJV) to preserve the specifically Egyptian setting.
Translator Notes
'At the end of two full years' (miqqets shenatayim yamim) — literally 'at the cutting off of two years of days.' The phrase shenatayim yamim emphasizes the fullness of the period. Two additional years pass after the cupbearer's release (40:23), during which Joseph remains forgotten in prison. The narrator marks this painful interval precisely.
'The Nile' (hayy'or) — the Hebrew ye'or is an Egyptian loanword derived from the Egyptian itrw, referring specifically to the Nile River. The Nile was the lifeblood of Egypt — its annual flooding determined agricultural prosperity or famine. That Pharaoh's dream begins at the Nile signals its agricultural significance.
And behold, seven cows came up out of the Nile, beautiful in appearance and fat in flesh, and they grazed among the reeds.
KJV And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.
Notes & Key Terms
2 terms
Key Terms
פָּרוֹתparot
"cows"—cows, heifers; female cattle
The feminine form of par ('bull'). Cows emerging from the Nile would have resonated with the Egyptian goddess Hathor, often depicted as a cow associated with fertility and the Nile.
בָּאָחוּba'achu
"among the reeds"—reed grass, marsh grass, meadow along the Nile
An Egyptian loanword. The specifically Egyptian vegetation reinforces the cultural setting of the dream.
Translator Notes
'Beautiful in appearance and fat in flesh' (yefot mar'eh uvriot basar) — the two adjectives convey health and abundance. Fat cattle in the ancient Near East signified prosperity and adequate pastureland. The emphasis on their appearance foreshadows the contrasting ugliness of the second group.
'Among the reeds' (ba'achu) — the word achu is another Egyptian loanword, referring to marsh grass or reeds along the Nile. The KJV's 'meadow' loses the Egyptian specificity. Cows grazing in Nile marshland was a quintessentially Egyptian scene.
And behold, seven other cows came up after them from the Nile, ugly in appearance and thin in flesh, and they stood beside the other cows on the bank of the Nile.
KJV And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.
Notes & Key Terms
Translator Notes
'Ugly in appearance and thin in flesh' (ra'ot mar'eh vedaqqot basar) — the exact inversion of the first group. Where the first cows were 'beautiful' (yefot) and 'fat' (beri'ot), these are 'ugly' (ra'ot) and 'thin' (daqqot). The deliberate contrast prepares for the interpretation: abundance versus famine.
'Stood beside the other cows' — the two groups standing together on the Nile bank creates a surreal, dreamlike image that heightens the tension before the devouring.
The cows that were ugly in appearance and thin in flesh devoured the seven cows that were beautiful in appearance and fat. Then Pharaoh awoke.
KJV And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.
Notes & Key Terms
Translator Notes
'Devoured' (vattokhlnah) — the spectacle of thin cows consuming fat ones is grotesque and unnatural, precisely the quality that makes it a divine dream rather than an ordinary one. The devouring is total — seven consume seven — yet as the retelling in v. 21 will reveal, the thin cows show no sign of having eaten.
Pharaoh awakes but will fall asleep again to receive the second dream (v. 5). The pattern of double dreams — two witnesses confirming one message — is a recurring motif in the Joseph narrative (cf. 37:5-9, 40:5).
He fell asleep and dreamed a second time, and behold, seven ears of grain came up on a single stalk, plump and good.
KJV And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
Notes & Key Terms
1 term
Key Terms
שִׁבֳּלִיםshibbolim
"ears of grain"—ears of grain, heads of wheat/barley; also 'flowing stream' (cf. Judges 12:6 for the famous pronunciation test)
The grain imagery shifts the dream from livestock to agriculture, but the message is the same: abundance followed by devastating scarcity.
Translator Notes
'Ears of grain' (shibbolim) — the KJV's 'ears of corn' reflects British English usage where 'corn' meant any cereal grain. The Hebrew shibbolim refers to the head or ear of a grain stalk, most likely wheat or barley in the Egyptian context.
'On a single stalk' (beqaneh echad) — the number 'one' (echad) will become thematically significant when Joseph declares 'the dream of Pharaoh is one' (echad, v. 25). Seven ears on a single stalk is botanically unusual, marking this as a supernatural vision.
'Plump and good' (beri'ot vetovot) — beri'ot ('healthy, fat') echoes the description of the fat cows. The parallel vocabulary between the two dreams reinforces their unified meaning.
And behold, seven ears of grain, thin and scorched by the east wind, sprouted after them.
KJV And, behold, seven thin ears and blasted with the east wind sprung up after them.
Notes & Key Terms
1 term
Key Terms
קָדִיםqadim
"east wind"—east wind, sirocco; hot dry wind from the desert
The qadim was dreaded throughout the ancient Near East. It carried scorching heat and fine sand that could destroy crops. In biblical literature it often serves as an instrument of divine action.
Translator Notes
'Thin and scorched by the east wind' (daqqot ushedufot qadim) — the east wind (qadim) is the hot, dry sirocco blowing from the Arabian desert. In Egypt and the Levant, this wind could devastate crops in a matter of hours. The term shedufot ('scorched, blasted') describes grain withered beyond recovery.
The east wind is elsewhere associated with divine judgment (Exodus 14:21; Psalm 48:7; Jonah 4:8). Its appearance in Pharaoh's dream subtly signals that the coming famine is not mere natural disaster but a divinely ordained event.
The thin ears swallowed the seven plump and full ears. Then Pharaoh awoke, and behold — it was a dream.
KJV And the seven thin ears devoured the seven rank and full ears. And Pharaoh awaked, and, behold, it was a dream.
Notes & Key Terms
Translator Notes
'Swallowed' (vattivla'nah) — from bala ('to swallow, engulf'). A different verb than 'devoured' (akhal) used of the cows. The thin ears swallow the healthy ones whole, an even more disturbing image than cows eating cows.
'And behold — it was a dream' (vehinneh chalom) — this concluding phrase captures Pharaoh's disorientation upon waking. The vividness of the double dream has shaken him. The phrase also hints that though it was 'only' a dream, its significance is very real.
In the morning his spirit was troubled, so he sent and summoned all the magicians of Egypt and all its wise men. Pharaoh told them his dream, but there was no one who could interpret it for Pharaoh.
KJV And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
Notes & Key Terms
2 terms
Key Terms
חַרְטֻמִּיםchartummim
"magicians"—magicians, sacred scribes, priestly scholars trained in Egyptian sacred arts
The term appears again in Exodus 7-8 where Pharaoh's chartummim compete with Moses. They represent the highest religious-intellectual class of Egypt.
פּוֹתֵרpoter
"interpret"—to interpret, to solve, to explain (a dream)
From patar. Used exclusively for dream interpretation in Genesis. The inability of Egypt's experts to 'solve' the dream sets the stage for Joseph's divinely empowered interpretation.
Translator Notes
'His spirit was troubled' (vatippa'em rucho) — from pa'am, meaning 'to be disturbed, agitated, struck.' The same verb describes Nebuchadnezzar's disturbance in Daniel 2:1-3. Pharaoh senses the dream carries weighty significance but cannot decode it. His inner turmoil drives him to summon Egypt's entire intellectual establishment.
'Magicians' (chartummei) — the Hebrew chartom is likely derived from Egyptian hry-tp, a title for priestly scholars trained in sacred texts, dream interpretation, and ritual knowledge. These were not mere conjurers but learned members of the priestly class who studied the Egyptian dream manuals.
'Wise men' (chakameiha) — the chakamim were counselors and sages who advised the court on matters of state and interpretation. Together with the chartummim, they represent the full intellectual and spiritual resources of Egypt — all of which prove inadequate before a dream sent by the God of Israel.
'There was no one who could interpret it for Pharaoh' (ve'ein-poter otam le-Far'oh) — the failure of Egypt's best underscores the narrative theology: true interpretation belongs to God alone (cf. 40:8). Human wisdom, however sophisticated, cannot decode divine revelation without divine enablement.
Then the chief cupbearer spoke to Pharaoh, saying, "I call to mind my offenses today.
KJV Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:
Notes & Key Terms
1 term
Key Terms
מַזְכִּירmazkir
"call to mind"—to remember, to bring to mind, to mention, to commemorate
The root zakar ('to remember') is a key verb in this narrative. The cupbearer's delayed remembering (contrast 40:23) becomes the mechanism through which Joseph finally reaches Pharaoh.
Translator Notes
'I call to mind my offenses' (et-chata'ai ani mazkir hayyom) — the verb zakar ('to remember') stands in sharp contrast to 40:23, where the cupbearer 'did not remember' (lo-zakar) Joseph. The irony is rich: the cupbearer 'remembers' his own failures while confessing that he had forgotten his benefactor. His self-serving memory finally serves God's purposes.
'My offenses' (chata'ai) — plural. He frames his failure to remember Joseph as one among his faults. The word chata ('sin, offense') is the same root used in 40:1 for the original offense against Pharaoh. The cupbearer's confession is carefully diplomatic — he acknowledges wrongdoing while positioning himself as penitent.
Pharaoh was angry with his servants and placed me in custody in the house of the captain of the guard — both me and the chief baker.
KJV Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker:
Notes & Key Terms
Translator Notes
The cupbearer recounts the events of chapter 40 in summary form. His narrative is selective — he emphasizes his own imprisonment but omits details that might distract from the main point: the Hebrew prisoner who accurately interpreted dreams.
We dreamed a dream on the same night, he and I; each of us dreamed according to the interpretation of his own dream.
KJV And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
Notes & Key Terms
Translator Notes
The cupbearer echoes the narrator's language from 40:5 almost exactly. His account is trustworthy in its factual details, even if his motives for telling it are self-serving.
A Hebrew youth was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us — he interpreted each man's dream according to its meaning.
KJV And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
The triple designation — young, Hebrew, slave — places Joseph at the absolute bottom of Egyptian social hierarchy. The narrative contrast between this description and Joseph's imminent exaltation is stunning.
Translator Notes
'A Hebrew youth' (na'ar ivri) — the cupbearer's description of Joseph is deliberately minimizing. Na'ar can mean 'youth, boy, servant' — it emphasizes low social status. 'Hebrew' (ivri) marks Joseph as a foreigner. The cupbearer describes him as a young foreign slave — hardly a credible rival to Egypt's professional dream interpreters. Yet this very description underscores the power of God working through an unlikely vessel.
'A servant of the captain of the guard' (eved lesar hattabbachim) — Joseph is identified by his servile position, not by name. The cupbearer's description strips Joseph of all dignity. Yet this lowly servant will, within hours, become the second most powerful man in Egypt.
It came about just as he interpreted for us — so it happened. I was restored to my position, and the other was hanged."
KJV And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.
Notes & Key Terms
Translator Notes
'Just as he interpreted for us — so it happened' (ka'asher patar lanu ken hayah) — this is the cupbearer's testimonial to Joseph's prophetic accuracy. The perfect correspondence between interpretation and outcome validates Joseph as a true interpreter of divine messages.
'I was restored to my position' (oti heshiv al-kanni) — the cupbearer places himself first in the outcome, naturally. His restoration matters most to him.
'The other was hanged' (ve'oto talah) — the baker's execution is reported with chilling brevity. The cupbearer wastes no words on the dead man's fate.
Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved and changed his garments and came before Pharaoh.
KJV Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.
Notes & Key Terms
1 term
Key Terms
הַבּוֹרhabbor
"the dungeon"—pit, cistern, dungeon, well
The same word (bor) used for the pit in 37:24. The verbal echo connects Joseph's original descent with his final ascent — from the literal pit his brothers cast him into to the metaphorical pit of the Egyptian prison.
Translator Notes
'They rushed him from the dungeon' (vayritsuhu min-habbor) — from ruts ('to run'). The urgency is palpable — Pharaoh's need is immediate. The word bor ('pit, dungeon') is the same word used when Joseph's brothers threw him into the pit (37:24). Joseph's journey from pit to palace is about to be completed.
'He shaved' (vayegallach) — shaving was an Egyptian custom; Hebrews typically wore beards. Joseph's shaving indicates his preparation to appear before Pharaoh according to Egyptian court protocol. He must present himself acceptably in the culture where God has placed him.
'Changed his garments' (vayechalef simlotav) — Joseph's garments have marked his story: the ornamented robe stripped by his brothers (37:23), the garment seized by Potiphar's wife (39:12), and now prison clothes exchanged for garments fit for Pharaoh's court. Each change of clothing marks a turning point in his narrative.
Pharaoh said to Joseph, "I have dreamed a dream, and there is no one who can interpret it. But I have heard it said of you that you can hear a dream and interpret it."
KJV And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.
Notes & Key Terms
Translator Notes
'You can hear a dream and interpret it' (tishma chalom liftor oto) — Pharaoh credits Joseph with the ability to 'hear' (shama) a dream — that is, to understand its inner meaning. The verb shama implies not just hearing but comprehending. Pharaoh's desperation has brought him to a foreign prisoner.
Joseph answered Pharaoh, saying, "It is not in me. God will give Pharaoh a favorable answer."
KJV And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.
Notes & Key Terms
1 term
Key Terms
בִּלְעָדָיbil'adai
"it is not in me"—apart from me, not from me, without me
Joseph's disclaimer redirects all credit to God. This is not false modesty but genuine theological conviction — interpretation of divine dreams requires divine enablement.
Translator Notes
'It is not in me' (bil'adai) — Joseph's immediate deflection is theologically crucial. He refuses any claim to personal ability. The contrast with Egypt's professional interpreters could not be sharper: they claimed expertise but failed; Joseph disclaims expertise but will succeed, because the source is God, not human skill.
'God will give Pharaoh a favorable answer' (Elohim ya'aneh et-shelom Par'oh) — literally 'God will answer the peace/welfare of Pharaoh.' Joseph uses the generic Elohim ('God') rather than YHWH when speaking to Pharaoh — appropriate since Pharaoh would not know Israel's covenant name. The word shalom here means 'well-being, favorable outcome' — Joseph assures Pharaoh that God's answer will address his concern.
Joseph's response echoes 40:8: 'Do not interpretations belong to God?' Throughout the narrative, Joseph consistently attributes his gift to God, never to himself. This theological humility is central to his character.
Pharaoh said to Joseph, "In my dream, behold, I was standing on the bank of the Nile.
KJV And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river.
Notes & Key Terms
Translator Notes
Pharaoh now recounts his dream in full. His retelling (vv. 17-24) closely follows the narrator's account (vv. 1-7) but includes subtle additions that reveal Pharaoh's emotional state — particularly his emphasis on the ugliness of the thin cows (v. 19) and the impossibility of telling they had eaten (v. 21).
And behold, seven cows came up from the Nile, fat in flesh and beautiful in form, and they grazed among the reeds.
KJV And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:
Notes & Key Terms
Translator Notes
Pharaoh's retelling of the first dream uses slightly different word order than the narrator's version in v. 2, placing 'fat in flesh' before 'beautiful in form.' These minor variations are characteristic of oral retelling and mark this as Pharaoh's own perspective on the dream.
Then behold, seven other cows came up after them, wretched and very ugly in form and gaunt in flesh. I have never seen anything so bad in all the land of Egypt.
KJV And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:
Notes & Key Terms
Translator Notes
Pharaoh adds details not in the narrator's original account: 'I have never seen anything so bad in all the land of Egypt.' This personal commentary reveals the depth of Pharaoh's disturbance. The dream has shaken him precisely because its imagery exceeded anything in his experience.
'Wretched' (dallot) — from dal ('poor, weak, thin'). This additional adjective is absent from the narrator's account in v. 3, suggesting Pharaoh's memory has amplified the horror of the thin cows.
'Gaunt' (raqqot) — from raq ('thin, lean'). A different adjective than daqqot used in v. 3, though with similar meaning. Pharaoh searches for words to convey the emaciation he saw.
They entered their bellies, but it could not be known that they had entered them, for their appearance was just as ugly as at the beginning. Then I awoke.
KJV And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke.
Notes & Key Terms
Translator Notes
'It could not be known that they had entered them' — this crucial detail, absent from the narrator's version in vv. 1-4, is Pharaoh's own addition. It intensifies the nightmarish quality: the thin cows consumed seven fat cows yet showed absolutely no sign of having eaten. This impossibility — consumption without satisfaction — perfectly prefigures the famine: the land will 'consume' its stored abundance, yet the hunger will remain unabated.
The detail also carries theological weight: abundance devoured by scarcity without visible change means the famine will be so severe that no trace of the former plenty will remain (cf. v. 31).
And behold, seven ears of grain, shriveled, thin, and scorched by the east wind, sprouted after them.
KJV And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:
Notes & Key Terms
Translator Notes
'Shriveled' (tsenumot) — this word appears only here in the Hebrew Bible, adding a term not present in the narrator's account. Pharaoh's vocabulary grows more vivid as he recalls the horror of the diseased grain. The hapax legomenon (word occurring only once) contributes to the nightmarish specificity of his retelling.
The thin ears swallowed the seven good ears. I told this to the magicians, but there was no one who could explain it to me."
KJV And the thin ears devoured the seven good ears: and I told this to the magicians; but there was none that could declare it to me.
Notes & Key Terms
Translator Notes
'There was no one who could explain it to me' (ve'ein maggid li) — Pharaoh concludes his retelling with this emphatic statement of his interpreters' failure. The verb higgid ('to tell, declare, explain') differs from patar ('to interpret') used in v. 8. Pharaoh is not merely looking for a technical interpretation — he wants someone to 'tell' him what the dream means for his kingdom.
The closing quotation mark ends Pharaoh's extended speech (vv. 17-24). Joseph will now respond with an interpretation that not only decodes the dream but provides a practical plan of action.
Joseph said to Pharaoh, "The dream of Pharaoh is one. What God is about to do, He has declared to Pharaoh.
KJV And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.
Notes & Key Terms
1 term
Key Terms
אֶחָדechad
"one"—one, single, unified, unique
The unity of the two dreams points to the unity of God's purpose. What appears as two separate visions is one coherent divine message.
Translator Notes
'The dream of Pharaoh is one' (chalom Par'oh echad hu) — Joseph's opening declaration cuts to the theological heart of the matter. The two dreams are not two messages but one message given twice. The word echad ('one') carries the weight of unity and singularity — the same word used in the Shema (Deuteronomy 6:4). God speaks with unified purpose.
'What God is about to do, He has declared to Pharaoh' — Joseph immediately reframes the dream from a puzzle to be solved into a revelation to be received. God is not hiding information; He is disclosing it. The dream is not a threat but a warning — and a warning implies the possibility of preparation.
Joseph's use of ha'Elohim ('the God' with the definite article) is significant. Before Pharaoh, he speaks of God in terms an Egyptian can understand, yet the definite article subtly asserts that this is the God, not merely one among Egypt's many deities.
The seven good cows are seven years, and the seven good ears of grain are seven years — the dream is one.
KJV The seven good kine are seven years; and the seven good ears are seven years: the dream is one.
Notes & Key Terms
Translator Notes
Joseph's interpretation is direct and unambiguous: cows and grain ears both represent years. The parallel is exact — seven good of each represent the same seven good years. By restating 'the dream is one' (chalom echad hu), Joseph drives home that both dreams deliver the identical message through different agricultural imagery.
The seven thin and ugly cows that came up after them are seven years, and the seven empty ears scorched by the east wind will be seven years of famine.
KJV And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.
Notes & Key Terms
1 term
Key Terms
רָעָבra'av
"famine"—famine, hunger, scarcity of food
Famine is a recurring motif in Genesis (12:10; 26:1). This famine will be the most consequential, relocating the entire family of Israel to Egypt and setting the stage for the Exodus.
Translator Notes
'Seven years of famine' (sheva shenei ra'av) — Joseph names the crisis directly. The word ra'av ('famine, hunger') appears here for the first time in the interpretation. The famine will dominate the remainder of Genesis, driving the family of Israel to Egypt and ultimately fulfilling God's word to Abraham (15:13).
'Empty' (hareqot) — the ears are not merely thin but empty — they contain no grain at all. The image is one of total agricultural failure, not merely reduced yield.
This is the thing I have spoken to Pharaoh: what God is about to do, He has shown to Pharaoh.
KJV This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.
Notes & Key Terms
Translator Notes
'What God is about to do, He has shown to Pharaoh' — Joseph reiterates the theological framework: the dream is God's gracious disclosure of future events. God does not simply bring judgment; He warns in advance so that wise preparation can mitigate catastrophe. This principle of divine warning before judgment runs throughout Scripture (cf. Amos 3:7).
Behold, seven years are coming of great abundance throughout all the land of Egypt.
KJV Behold, there come seven years of great plenty throughout all the land of Egypt:
Notes & Key Terms
1 term
Key Terms
שָׂבָעsava
"abundance"—plenty, abundance, satiety, fullness
The period of sava is not merely normal prosperity but exceptional surplus — divinely orchestrated to provide the reserves that will sustain Egypt and the surrounding nations through the famine.
Translator Notes
'Great abundance' (sava gadol) — the word sava means 'plenty, abundance, satiety.' Combined with gadol ('great'), it describes extraordinary agricultural productivity. The good years will be remarkable in their bounty, providing the surplus needed to survive the coming scarcity.
Then seven years of famine will arise after them, and all the abundance will be forgotten in the land of Egypt, and the famine will consume the land.
KJV And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;
Notes & Key Terms
Translator Notes
'All the abundance will be forgotten' (venishkach kol-hassava) — the verb shakach ('to forget') describes a famine so severe that people will have no memory of ever having had enough. This corresponds to Pharaoh's dream detail about the thin cows showing no sign of having eaten the fat ones (v. 21).
'The famine will consume the land' (vekhillah hara'av et-ha'arets) — from kalah ('to complete, to finish, to consume'). The famine will utterly exhaust the land's resources. The verb echoes the devouring in the dreams — just as thin cows devoured fat ones, so famine will devour the land.
The abundance will not be known in the land because of the famine that follows, for it will be very severe.
KJV And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.
Notes & Key Terms
Translator Notes
'Will not be known' (lo-yivvada) — the same language as Pharaoh's observation that the thin cows showed no sign of having consumed the fat ones (v. 21). Joseph connects dream imagery to real-world prediction with precision.
'Very severe' (kaved hu me'od) — from kaved ('heavy, weighty, grievous'). The same root describes Pharaoh's hardened heart in Exodus. Here it conveys the crushing weight of the famine that will obliterate all memory of prosperity.
From kun. The dream's doubling serves as divine confirmation — what God has established cannot be reversed. The certainty of the prophecy demands an equally certain response.
Translator Notes
'The thing is established by God' (nakhon haddavar me'im ha'Elohim) — from kun ('to be firm, established, certain'). The doubling of the dream is not redundancy but confirmation. In ancient Near Eastern thinking, repetition signified certainty. Joseph applies this principle theologically: God's double communication means the matter is irrevocably decided.
'God will soon bring it about' (umemaher ha'Elohim la'asoto) — from mahar ('to hasten, to hurry'). Not only is the thing certain; it is imminent. God is already in motion. This urgency transitions naturally into Joseph's practical advice — there is no time to waste.
The principle of doubled revelation for confirmed certainty appears elsewhere in Scripture (cf. Numbers 23:19; Isaiah 46:11). Joseph's hermeneutical framework — that God speaks clearly and purposefully — shapes his entire response.
Now therefore, let Pharaoh seek out a man who is discerning and wise, and set him over the land of Egypt.
KJV Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
Notes & Key Terms
1 term
Key Terms
נָבוֹן וְחָכָםnavon vekhakham
"discerning and wise"—discerning/understanding and wise/skillful
These two qualities — perceptive insight (navon) and practical wisdom (khakham) — define the ideal administrator. Pharaoh will recognize these exact qualities in Joseph (v. 39).
Translator Notes
'A man who is discerning and wise' (ish navon vekhakham) — Joseph transitions boldly from interpretation to policy advice. No one asked for his counsel, yet he offers it. The adjective navon ('discerning, understanding') implies someone who can perceive patterns and make sound judgments — precisely what Joseph has just demonstrated. Khakham ('wise') adds practical wisdom to theoretical understanding.
Joseph's unsolicited advice is remarkably bold for a prisoner speaking to the king of Egypt. Yet it flows naturally from the interpretation: if the prophecy is certain and imminent, action must follow immediately.
Let Pharaoh take action and appoint overseers over the land, and take a fifth of the produce of the land of Egypt during the seven years of abundance.
KJV Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.
Notes & Key Terms
1 term
Key Terms
וְחִמֵּשׁvechimmesh
"take a fifth"—to take a fifth, to levy a twenty-percent portion
The twenty-percent levy during abundance years was a practical and proportionate measure. It would create massive grain reserves without devastating the population during the good years.
Translator Notes
'Appoint overseers' (veyafqed peqidim) — from paqad ('to appoint, oversee, attend to'). The same root used repeatedly of Joseph's administrative roles. A bureaucratic infrastructure is needed to manage the collection and storage effort.
'Take a fifth' (vechimmesh) — the verb chimesh means 'to take a fifth, to exact twenty percent.' A twenty-percent tax during years of abundance would be tolerable and would accumulate enormous reserves over seven years. Joseph's plan is economically sound — it imposes sacrifice during prosperity to ensure survival during scarcity.
Let them collect all the food of these good years that are coming, and let them store up grain under the authority of Pharaoh as food in the cities, and guard it.
KJV And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.
Notes & Key Terms
Translator Notes
'Store up grain' (veyitsberu-var) — from tsavar ('to heap up, store') and bar ('grain'). The plan involves massive centralized storage of grain reserves. The word bar specifically refers to threshed grain ready for storage.
'Under the authority of Pharaoh' (tachat yad-Par'oh) — literally 'under the hand of Pharaoh.' The grain reserves must be under royal control to ensure systematic distribution during the famine, not left to private hoarding.
The food will serve as a reserve for the land against the seven years of famine that will occur in the land of Egypt, so that the land will not be cut off by the famine."
KJV And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.
Notes & Key Terms
Translator Notes
'A reserve' (lefiqqadon) — from the same root paqad ('to appoint, attend to, deposit'). The noun piqqadon means a deposit or something entrusted for safekeeping. The stored grain is a trust — a reserve held against future need.
'The land will not be cut off by the famine' (velo-tikkaret ha'arets bara'av) — from karat ('to cut off'). This is covenant-language: karat is the verb used for 'cutting' a covenant and for being 'cut off' from God's people. Joseph's plan aims to prevent the total destruction that unmitigated famine would bring.
Joseph's speech (vv. 25-36) is remarkable for its structure: theological interpretation followed by practical policy. He does not merely reveal what God will do; he proposes what Pharaoh should do in response. This integration of divine revelation with human responsibility is characteristic of biblical wisdom.
The proposal was good in the eyes of Pharaoh and in the eyes of all his servants.
KJV And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
Notes & Key Terms
Translator Notes
'Good in the eyes of Pharaoh' (vayyitav haddavar be'einei Far'oh) — the expression be'einei ('in the eyes of') denotes approval and favorable judgment. That both Pharaoh and all his servants approved indicates unanimous recognition of Joseph's wisdom. No dissent is recorded — a remarkable response to advice from a foreign prisoner.
Pharaoh said to his servants, "Can we find anyone like this — a man in whom is the Spirit of God?"
KJV And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?
Notes & Key Terms
1 term
Key Terms
רוּחַ אֱלֹהִיםruach Elohim
"the Spirit of God"—spirit of God, divine spirit, breath of God
Pharaoh's pagan recognition of divine presence in Joseph parallels other biblical instances where outsiders acknowledge Israel's God (cf. Rahab in Joshua 2, Naaman in 2 Kings 5).
Translator Notes
'The Spirit of God' (ruach Elohim) — Pharaoh, an Egyptian polytheist, recognizes the divine spirit within Joseph. The phrase ruach Elohim echoes Genesis 1:2, where the Spirit of God moved over the waters. Pharaoh's use of the term does not necessarily reflect Hebrew theology — he may understand it within his own religious framework — but the narrator allows the reader to hear deeper resonances.
Pharaoh's rhetorical question expects the answer 'No.' There is no one like Joseph — no one else through whom God has so clearly spoken. The question implicitly nominates Joseph for the position he himself described in v. 33.
Pharaoh said to Joseph, "Since God has made all this known to you, there is no one as discerning and wise as you.
KJV And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:
Notes & Key Terms
Translator Notes
'No one as discerning and wise as you' (ein-navon vekhakham kamokha) — Pharaoh echoes Joseph's own words from v. 33. Joseph described the ideal administrator as ish navon vekhakham; Pharaoh now declares Joseph himself to be that man. The irony is masterful — Joseph's advice was objectively sound, and Pharaoh independently concludes that the adviser is the best candidate for the role he described.
'Since God has made all this known to you' — Pharaoh accepts Joseph's theological framework. He acknowledges that Joseph's wisdom comes from God, not from Egyptian training or human cleverness. This is remarkable coming from the divine king of Egypt.
You shall be over my house, and all my people shall be governed by your command. Only with respect to the throne will I be greater than you."
KJV Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.
Notes & Key Terms
Translator Notes
'Over my house' (al-beiti) — this phrase designates the office of vizier, the highest administrative position in Egypt, second only to Pharaoh. The 'house' (bayit) of Pharaoh encompasses the entire kingdom — its administration, economy, and governance.
'All my people shall be governed by your command' (ve'al-pikha yishshaq kol-ammi) — the verb nashaq is difficult. It literally means 'to kiss' and may mean 'to be arranged/ordered by' (from a homonymous root) or 'to pay homage to.' The sense is clear: Joseph's word will be law for all Egypt.
'Only with respect to the throne will I be greater than you' (raq hakkisse egdal mimmekka) — Pharaoh retains only the formal supremacy of the throne. In all practical matters, Joseph will exercise royal authority. The transformation is breathtaking: from foreign slave-prisoner to vice-regent of the world's most powerful empire, in a single audience.
Pharaoh said to Joseph, "See, I have set you over all the land of Egypt."
KJV And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
Notes & Key Terms
Translator Notes
'See, I have set you' (re'eh natatti otkha) — the perfect tense natatti ('I have given/set') indicates an accomplished fact. Pharaoh's word is performative — by saying it, it is done. There is no deliberation, no waiting period. Joseph's appointment is immediate and irrevocable.
'Over all the land of Egypt' (al kol-erets Mitsrayim) — Joseph's authority extends over the entirety of Egypt, not merely a province or department. The scope of his appointment matches the scope of the crisis.
Pharaoh removed his signet ring from his hand and placed it on Joseph's hand. He clothed him in garments of fine linen and placed a gold chain around his neck.
KJV And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;
Notes & Key Terms
2 terms
Key Terms
טַבַּעַתtabba'at
"signet ring"—ring, signet ring; instrument of royal authority and seal
The signet ring transferred Pharaoh's executive authority to Joseph. Documents sealed with this ring carried the force of royal decree.
בִּגְדֵי־שֵׁשׁbigdei-shesh
"garments of fine linen"—fine linen, byssus; the finest Egyptian textile
Egyptian linen was the most prized textile in the ancient Near East. Clothing Joseph in shesh marks his entrance into the highest echelon of Egyptian society.
Translator Notes
'His signet ring' (tabba'ato) — the royal signet ring bore Pharaoh's seal and authorized official documents. Giving it to Joseph transferred the power to issue decrees in Pharaoh's name. This is the ultimate symbol of delegated royal authority.
'Garments of fine linen' (bigdei-shesh) — shesh is the finest Egyptian linen, made from flax grown along the Nile. Egyptian linen was renowned throughout the ancient world for its quality. The garments of office replace Joseph's prison clothes, continuing the theme of clothing as markers of status throughout his story.
'A gold chain' (revid hazzahav) — the gold collar or chain was a standard Egyptian insignia of high office, well attested in Egyptian art and texts. These three gifts — ring, robes, chain — constitute the formal investiture of the vizier.
He had him ride in the second chariot that was his, and they cried out before him, "Avrekh!" Thus he set him over all the land of Egypt.
KJV And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
Notes & Key Terms
1 term
Key Terms
אַבְרֵךְavrekh
"Avrekh!"—bow the knee! make way! (debated — possibly Egyptian loanword or Hebrew imperative)
Preserved in transliteration due to its uncertain etymology. The most common interpretations are 'bow the knee' (from barak) or an Egyptian court acclamation. Its exact meaning may be irrecoverable.
Translator Notes
'The second chariot' (merkevet hammishneh) — the chariot immediately behind Pharaoh's own, designating Joseph as second-in-command. The public procession served as both announcement and legitimation of Joseph's new authority.
'Avrekh!' (avrekh) — this word has been debated for centuries. Possibilities include: (1) from barak ('to kneel') — a command to bow; (2) an Egyptian loanword meaning 'attention!' or 'make way!'; (3) from a root meaning 'tender father' (av rakh) — a title. The KJV's 'Bow the knee' follows the first interpretation. The term is preserved untranslated here because its exact meaning remains uncertain, and the transliteration conveys the public acclamation more vividly than any single translation could.
Joseph's investiture follows the pattern of Egyptian court ceremonies known from archaeological evidence: ring, garments, gold collar, chariot procession, and public acclamation.
Pharaoh said to Joseph, "I am Pharaoh, and without your consent no one shall lift hand or foot in all the land of Egypt."
KJV And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.
Notes & Key Terms
Translator Notes
'I am Pharaoh' (ani Far'oh) — this emphatic self-identification invokes the full weight of royal authority. By prefacing Joseph's commission with his own identity, Pharaoh guarantees Joseph's authority with his own.
'Without your consent no one shall lift hand or foot' (uvil'adekha lo-yarim ish et-yado ve'et-raglo) — the idiom 'lift hand or foot' means to take any action whatsoever. Joseph's authority is absolute and comprehensive — nothing happens in Egypt without his authorization. The phrase bil'adekha ('without you') echoes Joseph's bil'adai ('not in me') from v. 16, creating a wordplay: Joseph denied personal power in interpreting the dream; Pharaoh now grants him total power over the nation.
Pharaoh named Joseph Zaphenath-paneah and gave him Asenath, the daughter of Potiphera, priest of On, as his wife. Then Joseph went out over all the land of Egypt.
KJV And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.
Notes & Key Terms
2 terms
Key Terms
צָפְנַת פַּעְנֵחַTsofnat Pa'neach
"Zaphenath-paneah"—uncertain Egyptian name; possibly 'God speaks and he lives' or 'the man who knows things'
Joseph now carries both a Hebrew name (given by his parents) and an Egyptian name (given by Pharaoh). This dual identity reflects his role as bridge between two worlds.
אָסְנַתAsenat
"Asenath"—Egyptian personal name, possibly 'belonging to Neith'
Joseph's marriage to an Egyptian priest's daughter would later raise questions about the status of Ephraim and Manasseh as tribal heads, but Jacob will explicitly adopt them (48:5).
Translator Notes
'Zaphenath-paneah' (Tsofnat Pa'neach) — Joseph's Egyptian name. Its meaning is debated: possibilities include 'God speaks and he lives,' 'the man who knows things,' or 'sustainer of life.' The Egyptian name marks Joseph's full integration into Egyptian society while his Hebrew name (Yosef, 'may God add') preserves his Israelite identity.
'Asenath' (Asenat) — Joseph's Egyptian wife. Her name may derive from Egyptian ns-Nt ('belonging to the goddess Neith'). Marriage to a priest's daughter integrated Joseph into Egypt's highest social class.
'Potiphera, priest of On' (Poti Fera, kohen On) — On is the biblical name for Heliopolis, the center of Egyptian sun worship. Potiphera ('he whom Ra gave') is a distinct person from Potiphar of chapter 39, despite the similar names. The priestly connection places Joseph's new family at the pinnacle of Egyptian religious and social hierarchy.
'Joseph went out over all the land of Egypt' — this concluding phrase marks the beginning of Joseph's administrative career. The verb 'went out' (yatsa) suggests an inspection tour — Joseph begins surveying the resources he must manage.
Joseph was thirty years old when he stood before Pharaoh king of Egypt. Joseph went out from Pharaoh's presence and traveled throughout all the land of Egypt.
KJV And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.
Notes & Key Terms
Translator Notes
'Thirty years old' (ben-sheloshim shanah) — Joseph was seventeen when sold (37:2), meaning thirteen years of slavery and imprisonment have passed. The narrator provides this chronological anchor to help the reader track the timeline: thirteen years of suffering have preceded this moment of exaltation.
'When he stood before Pharaoh' (be'omdo lifnei Far'oh) — the phrase 'to stand before' (amad lifnei) is the standard expression for entering royal service. It marks Joseph's formal entry into the governing apparatus of Egypt.
The age of thirty carries significance: David began to reign at thirty (2 Samuel 5:4), and priests entered full service at thirty (Numbers 4:3). Whether these later parallels are intentional or coincidental, the narrator marks this as the age of Joseph's full maturity and authority.
During the seven years of abundance, the land produced in great handfuls.
KJV And in the seven plenteous years the earth brought forth by handfuls.
Notes & Key Terms
Translator Notes
'In great handfuls' (liqmatsim) — from qomets ('handful, fist'). The plural intensifies the image: the harvest is so abundant that grain comes in overflowing fistfuls. The land itself — personified as an active agent — pours forth produce in quantities that stagger description.
He collected all the food of the seven years of abundance in the land of Egypt and stored the food in the cities. The produce of the fields surrounding each city he stored within it.
KJV And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same.
Notes & Key Terms
Translator Notes
Joseph's administrative system was decentralized for storage — grain from each region was stored in its nearest city — but centralized in authority. This practical arrangement minimized transportation costs during collection and would facilitate local distribution during the famine.
Joseph stored up grain like the sand of the sea, so very much that he stopped counting, for it was beyond measure.
KJV And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.
Notes & Key Terms
1 term
Key Terms
כְּחוֹל הַיָּםkechol hayyam
"like the sand of the sea"—like the sand of the sea; a metaphor for incalculable abundance
This covenant-language echo connects Joseph's administrative success to the Abrahamic promises. God's faithfulness operates simultaneously through grain storage and genealogical multiplication.
Translator Notes
'Like the sand of the sea' (kechol hayyam) — this is unmistakable covenant language. God promised Abraham descendants 'like the sand of the sea' (22:17; 32:12). The same phrase applied to grain creates a deliberate echo: God's provision of material abundance mirrors His promise of genealogical abundance. The covenant promises are being fulfilled even in Egypt, even through a pagan king, even through famine preparation.
'He stopped counting, for it was beyond measure' (chadal lispor ki ein mispar) — the abundance exceeded the capacity of Egyptian accounting systems. This too echoes the Abrahamic promise: 'Count the stars, if you can count them' (15:5). The uncountable grain foreshadows the uncountable descendants.
Two sons were born to Joseph before the years of famine came, whom Asenath, the daughter of Potiphera, priest of On, bore to him.
KJV And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him.
Notes & Key Terms
Translator Notes
'Before the years of famine came' — the narrator places the births during the years of abundance, underscoring that Joseph's personal blessings — marriage, children — belong to the season of plenty. The covenant promise of descendants is being fulfilled even in exile.
The mention of Asenath's lineage ('daughter of Potiphera, priest of On') is repeated from v. 45, framing the birth notice with full identification. The sons of this union — half-Hebrew, half-Egyptian — will become two of the twelve tribes of Israel.
Joseph named the firstborn Manasseh, "For God has made me forget all my hardship and all my father's house."
KJV And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house.
Notes & Key Terms
1 term
Key Terms
מְנַשֶּׁהMenasheh
"Manasseh"—from nashah: 'causing to forget'; the name embodies divine grace in healing painful memories
The name functions as a confession of faith: God is the one who grants the ability to move beyond suffering without being defined by it.
Translator Notes
'Manasseh' (Menasheh) — from the root nashah ('to forget'). The name is a testimony of healing: God has given Joseph the grace to release the pain of his past. The forgetting is not amnesia but the easing of anguish — Joseph will clearly remember his family (42:9), but the bitterness has been removed.
'All my hardship and all my father's house' (kol-amali ve'et kol-bet avi) — the pairing is poignant. Joseph's 'hardship' (amal) includes slavery, false accusation, and imprisonment. 'All my father's house' suggests not just homesickness but the pain of being betrayed by his own brothers. That he names this 'forgetting' before the 'fruitfulness' of Ephraim suggests the healing of memory must precede the capacity for new joy.
The name also foreshadows the tribe of Manasseh, which will receive a significant inheritance in the promised land. Joseph's personal narrative of suffering and restoration becomes encoded in the tribal structure of Israel.
The second he named Ephraim, "For God has made me fruitful in the land of my affliction."
KJV And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.
Notes & Key Terms
1 term
Key Terms
אֶפְרָיִםEfrayim
"Ephraim"—from parah: 'doubly fruitful'; the name encodes the covenant theme of multiplication
Ephraim will become the dominant tribe of the northern kingdom. Jacob will later place his right hand on Ephraim, giving the younger son precedence over the firstborn (48:14) — continuing Genesis's pattern of younger-over-elder.
Translator Notes
'Ephraim' (Efrayim) — from the root parah ('to be fruitful'). The dual/intensive ending -ayim suggests 'doubly fruitful.' The name recalls God's original blessing in creation — 'be fruitful and multiply' (1:28) — and the specific promises to the patriarchs. Joseph sees his own fertility as evidence of God's covenant faithfulness.
'In the land of my affliction' (be'erets onyi) — even as Joseph names his son 'Fruitful,' he acknowledges that Egypt remains 'the land of my affliction.' Prosperity has not erased the memory of suffering; rather, fruitfulness has emerged from affliction. This paradox — blessing in the place of pain — is central to the theology of the Joseph narrative.
The dual naming — Manasseh ('forgetting') and Ephraim ('fruitfulness') — traces a spiritual progression: first the healing of memory, then the capacity for new life. Together they testify that God transforms suffering into abundance.
The seven years of abundance that had been in the land of Egypt came to an end.
KJV And the seven years of plenteousness, that was in the land of Egypt, were ended.
Notes & Key Terms
Translator Notes
'Came to an end' (vatikhleinah) — from kalah ('to be complete, to come to an end'). The abundance was precisely bounded — seven years, no more. The narrator signals the pivot point of the entire Joseph story: from prosperity to crisis, from Egypt's sufficiency to the world's need.
The seven years of famine began to come, just as Joseph had said. There was famine in all lands, but in all the land of Egypt there was bread.
KJV And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread.
Notes & Key Terms
Translator Notes
'Just as Joseph had said' (ka'asher amar Yosef) — the narrator validates Joseph's interpretation with this editorial confirmation. Everything Joseph predicted has come to pass exactly as stated.
'There was famine in all lands, but in all the land of Egypt there was bread' — the contrast is stark and emphatic. The phrase 'all lands' (kol-ha'aratsot) indicates a famine of international scope, while Egypt alone has bread (lechem) — thanks entirely to Joseph's God-given wisdom and administration. Egypt becomes the world's granary and, crucially, the magnet that will draw Joseph's brothers south.
When all the land of Egypt was famished, the people cried out to Pharaoh for bread. Pharaoh said to all Egypt, "Go to Joseph; whatever he says to you, do."
KJV And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.
Notes & Key Terms
Translator Notes
'Go to Joseph; whatever he says to you, do' (lekhu el-Yosef asher-yomar lakhem ta'asu) — Pharaoh directs all of Egypt to Joseph as the sole source of provision. The command echoes the absolute authority granted in v. 44. Pharaoh himself defers to Joseph in the crisis.
The phrase has resonated in later Jewish and Christian tradition. In its narrative context, it confirms Joseph's position as the indispensable mediator between Pharaoh's resources and the people's need.
The famine spread over the whole face of the earth. Joseph opened all the storehouses and sold grain to the Egyptians, for the famine was severe in the land of Egypt.
KJV And the famine was over all the face of the earth: and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt.
Notes & Key Terms
Translator Notes
'The whole face of the earth' (kol-penei ha'arets) — the expression suggests a universal scope, though practically it refers to the known world of the ancient Near East — Egypt, Canaan, and surrounding regions.
'Opened all the storehouses' (vayyiftach Yosef et-kol-asher bahem) — literally 'opened all that was in them.' Joseph controls the release of the stored grain, distributing it strategically rather than allowing a free-for-all.
'Sold grain' (vayyishbor) — from shavar ('to buy/sell grain'). Joseph does not give the grain away but sells it. This economic policy will have far-reaching consequences (47:13-26), eventually transferring all Egyptian wealth and land to Pharaoh.
All the earth came to Egypt, to Joseph, to buy grain, for the famine was severe in all the earth.
KJV And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.
Notes & Key Terms
Translator Notes
'All the earth came to Egypt, to Joseph' (vekhol-ha'arets ba'u Mitsraymah lishbor el-Yosef) — the chapter concludes with Joseph as the focal point of the entire world's need. The phrase 'to Joseph' is emphatic — people come not merely to Egypt but specifically to Joseph. He is the conduit of life for the nations.
'All the earth' (kol-ha'arets) — this phrase sets up the arrival of Joseph's brothers in chapter 42. Among the 'all' who come to buy grain from Joseph will be the very brothers who sold him into slavery. The divine plan, operating through famine, will bring about the family reunion that fulfills both Joseph's dreams and God's covenant purposes.
The chapter as a whole traces a stunning reversal: from dungeon to throne room, from forgotten prisoner to world provider. Joseph's thirteen years of suffering have been divinely orchestrated to position him at the exact intersection of divine promise and human need.