Genesis 40

Interpretations Belong to God

Two of Pharaoh’s officers join Joseph in prison and have dreams on the same night. Joseph tells the butler he will be restored and the baker that he will be executed, both within three days. He asks the butler to remember him, and the butler forgets.

Genesis chaptersChapter 40 of 50

In Egypt, while Joseph is in prison: after he was sold at seventeen (37:2) and before he stood before Pharaoh at thirty (41:46). The text gives no year; the next chapter opens “at the end of two full years” (41:1). Read with footnotes in Gospel Library

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Background

Chapter 40 picks up where chapter 39 left Joseph. Sold into Egypt, he prospered in the house of Potiphar, “an officer of Pharaoh, captain of the guard,” until Potiphar’s wife…

Chapter 40 picks up where chapter 39 left Joseph. Sold into Egypt, he prospered in the house of Potiphar, “an officer of Pharaoh, captain of the guard,” until Potiphar’s wife accused him falsely and he was put “into the prison, a place where the king’s prisoners were bound” (Gen. 39:1–23). There “the LORD was with Joseph” (Gen. 39:21). Chapter 40 begins when two of Pharaoh’s own officers are sent to that prison.

Dreams run through the Joseph story: his own in chapter 37, these two men’s here, Pharaoh’s in chapter 41. Here Joseph interprets dreams for others, and the butler’s memory of that later brings him to Pharaoh (Gen. 41:9–14).

Joseph was seventeen when he was sold (Gen. 37:2) and thirty when he stood before Pharaoh (Gen. 41:46). The text does not say where in those thirteen years this chapter falls, only that chapter 41 opens “at the end of two full years” (Gen. 41:1).

Later scripture looks back on these years. A psalm says that Joseph’s “feet they hurt with fetters” and that he was held “until the time that his word came: the word of the LORD tried him” (Ps. 105:17–19). Stephen tells the council that “God was with him, And delivered him out of all his afflictions” (Acts 7:9–10).

The chapter has five parts: the officers in prison (verses 1–4), their dreams (5–8), the butler’s dream and Joseph’s request (9–15), the baker’s dream (16–19), and the third day (20–23).

The thread through the chapter

Genesis 40 is built on one phrase said twice and one request that goes unanswered.

Genesis 40 is built on one phrase said twice and one request that goes unanswered. Joseph tells each officer that “within three days shall Pharaoh lift up thy head” (verses 13 and 19). The Hebrew of the two sentences is the same, word for word, up to “thy head.” For the butler, “lift up thy head” means restoration; for the baker, with the added “from off thee,” it means execution. Verse 20 gives both men one verb, “he lifted up the head of the chief butler and of the chief baker,” and the next two verses divide them. All of it comes true on the third day, “as Joseph had interpreted to them” (verse 22), and Joseph had said where the interpretation came from: “Do not interpretations belong to God?” (verse 8).

The second thread is memory. Joseph asks the butler to “think on me” and to “make mention of me unto Pharaoh” (verse 14), and the chapter’s last verse says the butler did not “remember Joseph, but forgat him.” Joseph is left in the prison, which he himself calls a bor, “pit” (the KJV’s “dungeon,” verse 15): the Hebrew word for the pit his brothers put him in, in chapter 37. Chapter 41 opens “at the end of two full years.” Psalm 105 says of that time, “the word of the LORD tried him.”

Tap any highlighted phrase to open a note beneath its versein the margin.

Verses 1–4

The officers in prison

In plain words

Some time after these events, Pharaoh’s chief cupbearer and chief baker offended their master, the king of Egypt. Pharaoh was angry with his two officers and put them in custody in the house of the captain of the guard, in the prison where Joseph was held. The captain of the guard assigned Joseph to them, and he attended them. They were in custody for some time.

1 And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.

Language #

Pharaoh’s butler and baker

The butler and the baker were high officers of Pharaoh’s court, and Genesis does not say what they did.

The butler and the baker were high officers of Pharaoh’s court, and Genesis does not say what they did. “Butler” is the Hebrew mashqeh, literally “one giving drink,” a cupbearer; it is the word for Nehemiah’s office: “For I was the king’s cupbearer” (Neh. 1:11). In 1828 a butler was still “A servant or officer in the houses of princes and great men, whose principal business is to take charge of the liquors.” Each man is called “chief” (sar) in verse 2, the chief of the butlers and the chief of the bakers, and Pharaoh is angry with “two of his officers.”

“Offended” is the Hebrew chat’u, “sinned” (the Septuagint has “trespassed against their lord the king”), and in 1828 offend still had the sense “To transgress the moral or divine law; to sin; to commit a crime.” The text names no crime. It says only that Pharaoh was angry with them and put them in custody.

Sources: Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. Noah Webster, An American Dictionary of the English Language, 1828. The Septuagint (Rahlfs Greek text, with Brenton’s English translation), Elpenor Bilingual Septuagint. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

2 And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.

3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.

Context #

Whose prison, and who was in charge?

The prison was in the house of the captain of the guard, and that captain is most likely Potiphar.

The prison was in the house of the captain of the guard, and that captain is most likely Potiphar. “Captain of the guard” is the title the narrator gave Potiphar in Gen. 37:36 and Gen. 39:1 (the note on 39:1 explains it), and verse 7 calls the place “the ward of his lord’s house,” the house of Joseph’s master. Chapter 40 never names him, but Joseph’s master “is the officer in whose house is the prison.”

How Joseph fits into that prison is told two ways. In chapter 39 “the keeper of the prison committed to Joseph’s hand all the prisoners” (Gen. 39:22); here the captain “charged Joseph with them, and he served them,” and the butler later remembers him as “servant to the captain of the guard” (Gen. 41:12). Read together, they describe one role: Joseph “had charge of all the prisoners” and “apparently visited them and took them their rations.” An Egyptian text tells of a prisoner to whom “a man of the household staff of Pharaoh was assigned,” and whose rations were brought in daily from the palace; “Joseph would have served this role to the other prisoners.” Another view assigns this chapter to a different documentary source from the account in chapter 39, and takes words in verses 3, 5, and 15 as a compiler’s way of harmonizing them. Moses “used several documentary sources from which he compiled the book of Genesis,” but how those sources divide this chapter is a scholarly proposal, not a Church teaching. The Septuagint reads verse 4 differently: “the chief keeper of the prison committed them to Joseph,” as in chapter 39.

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. John Gee, “Clothes and Cups: The Tangible World of Joseph”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 425–46. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. “Pentateuch”, Bible Dictionary. The Septuagint (Rahlfs Greek text, with Brenton’s English translation), Elpenor Bilingual Septuagint.

4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

Verses 5–8

Two dreams in one night

In plain words

One night both men had a dream, each with its own meaning. In the morning Joseph found them troubled and asked why they looked so downcast. “We had dreams,” they said, “and there is no one to interpret them.” Joseph said to them, “Don’t interpretations belong to God? Tell me your dreams.”

5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.

6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.

7 And he asked Pharaoh’s officers that were with him in the ward of his lord’s house, saying, Wherefore look ye so sadly to day?

8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

Context #

Why there was no interpreter

The officers have no interpreter within reach, and Joseph answers that the meaning of a dream is God’s to give.

The officers have no interpreter within reach, and Joseph answers that the meaning of a dream is God’s to give. In prison the two men “were cut off from society including those who served as dream interpreters.” In Egypt such interpreters “consulted manuals, a number of which are known,” in which “the situation in the dream is described, classified as either good or bad, and is then interpreted as a sign of what will happen in the future.” One such manual says that if a man sees himself in a dream eating grapes, “it is good because his own things will be given to him,” and it counts a dream of being given white bread as good too. Set beside it, Joseph’s reading of the butler’s dream “aligns with the ancient Egyptian interpretations of similar dreams,” and his reading of the baker’s does not. But “This was not the method that Joseph used”: his “interpretations from the Lord did not necessarily match those that Egyptian sages gave.”

Joseph claims no such craft, here or before Pharaoh (Gen. 41:16). Pharaoh’s own “magicians” and “wise men” fail him (Gen. 41:8), and he says of Joseph, “Can we find such a one as this is, a man in whom the Spirit of God is?” (Gen. 41:38). Joseph was “a visionary man, a dreamer and interpreter of dreams.”

Daniel’s story has the same shape: “The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets” (Dan. 2:27–28). Genesis does not say who sent the officers’ dreams. Joseph says only that the meaning is God’s to give.

Sources: John Gee, “Clothes and Cups: The Tangible World of Joseph”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 425–46. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. “Joseph”, Bible Dictionary.

Verses 9–15

The butler’s dream and Joseph’s request

In plain words

The chief cupbearer told his dream. “In my dream there was a vine in front of me, with three branches. It budded, blossomed, and its clusters ripened into grapes. Pharaoh’s cup was in my hand, and I took the grapes, squeezed them into Pharaoh’s cup, and put the cup in Pharaoh’s hand.” Joseph said, “This is what it means: the three branches are three days. In three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh’s cup in his hand as you used to do when you were his cupbearer. But remember me when things go well with you. Please show me kindness: mention me to Pharaoh and get me out of this house. I was kidnapped from the land of the Hebrews, and here too I have done nothing to deserve being put in the dungeon.”

9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;

10 And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:

11 And Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.

12 And Joseph said unto him, This is the interpretation of it: The three branches are three days:

13 Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh’s cup into his hand, after the former manner when thou wast his butler.

Language #

To lift up the head

Here “lift up thine head” is a Hebrew idiom for a king’s raising a man out of disgrace.

Here “lift up thine head” is a Hebrew idiom for a king’s raising a man out of disgrace. The Hebrew is nasa’ et-rosh, “lift the head,” and the same words describe what Evil-merodach of Babylon did for the exiled king of Judah: he “did lift up the head of Jehoiachin king of Judah out of prison” (2 Kgs. 25:27; repeated in Jer. 52:31). So here Pharaoh will “lift it up with favour,” and the next words in the verse say the same, “restore thee unto thy place.” The Septuagint renders the phrase “Pharao shall remember thy office.”

The idiom does not say by itself which kind of lifting is meant. For the butler the words that follow say so; for the baker the next words say something else (see the notes on verses 19 and 20).

Sources: Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. The Septuagint (Rahlfs Greek text, with Brenton’s English translation), Elpenor Bilingual Septuagint. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

14 But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:

Language #

Remember me

Joseph’s request uses two forms of one Hebrew verb, and the chapter’s last verse comes back to it.

Joseph’s request uses two forms of one Hebrew verb, and the chapter’s last verse comes back to it. He asks the butler to “think on me” (zekartani, “remember me”) and to “make mention of me unto Pharaoh” (hizkartani, the causative form of the same verb, “mention”). In this verse and in verse 23 the verb means remembering a person “to their advantage” (see the note on verse 23).

15 For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

Language #

Stolen from the land of the Hebrews

“Stolen away” means kidnapped, and Joseph says it without naming who did it.

“Stolen away” means kidnapped, and Joseph says it without naming who did it. The Hebrew is ganab, the verb the law uses for taking a person: “he that stealeth a man, and selleth him … shall surely be put to death” (Ex. 21:16; compare Deut. 24:7). The Hebrew repeats the verb (“being stolen, I was stolen”), the construction the KJV renders “For indeed.” Joseph names no one, and the text does not say why. When he does speak plainly, he says, “I am Joseph your brother, whom ye sold into Egypt” (Gen. 45:4). For who sold him, Ishmaelites or Midianites, see the note on Gen. 37:28; for “Hebrew” as a name for Joseph’s people, the note on Gen. 39:14.

Language #

The pit again

Joseph is in the same kind of place his brothers put him. The KJV says “dungeon,” but the Hebrew is bor, “pit,” the word translated “pit” in chapter 37, where the brothers “cast…

Joseph is in the same kind of place his brothers put him. The KJV says “dungeon,” but the Hebrew is bor, “pit,” the word translated “pit” in chapter 37, where the brothers “cast him into a pit: and the pit was empty, there was no water in it” (Gen. 37:24). Used of a prison, the word means a “dungeon (pit with no water in it … compare Genesis 37:24 above),” and the Septuagint has Joseph say, “they have cast me into this pit.”

In Genesis the word occurs only in Joseph’s story: the pit of chapter 37 (verses 20, 22, 24, 28, 29), here, and in Gen. 41:14, where Pharaoh’s servants “brought him hastily out of the dungeon.” The word for the pit where his troubles began is also the word for the place he is brought out of when his imprisonment ends. And “here also” joins the two halves of his sentence: stolen from his own land, and here put in a pit, having done nothing in either place to deserve it.

Sources: Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. The Septuagint (Rahlfs Greek text, with Brenton’s English translation), Elpenor Bilingual Septuagint. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

Verses 16–19

The baker’s dream

In plain words

When the chief baker saw that the interpretation was favorable, he said to Joseph, “I also had a dream: there were three baskets of white bread on my head. In the top basket were all kinds of baked food for Pharaoh, and the birds were eating it out of the basket on my head.” Joseph answered, “This is what it means: the three baskets are three days. In three days Pharaoh will lift up your head, off of you, and hang you on a tree, and the birds will feed on your body.”

16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:

Language #

White baskets and bakemeats

The “white baskets” are baskets of white bread, and “bakemeats” are baked foods.

The “white baskets” are baskets of white bread, and “bakemeats” are baked foods. “White” is the Hebrew chori, “white bread or cake,” so the phrase is “three baskets of white bread”; the Septuagint has “three baskets of mealy food.” “Bakemeats” in verse 17 is, in Hebrew, all kinds of “food for Pharaoh, the work of a baker.” In KJV English meat means “Food in general,” as in Gen. 1:29, so bakemeats are baked foods.

Sources: Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. The Septuagint (Rahlfs Greek text, with Brenton’s English translation), Elpenor Bilingual Septuagint. Noah Webster, An American Dictionary of the English Language, 1828. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

17 And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head.

18 And Joseph answered and said, This is the interpretation thereof: The three baskets are three days:

19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

Context #

Beheaded and hung

Joseph’s reading for the baker describes two acts: the head is taken off, and the body is hung up.

Joseph’s reading for the baker describes two acts: the head is taken off, and the body is hung up. The first is the butler’s idiom with one Hebrew word added, me‘alekha, “from off thee” (literally “from upon you”), which turns lifting the head into removing it; the Septuagint has “Pharao shall take away thy head from off thee.” The second, “hang thee on a tree,” is then read as the display of the body after the execution, “impaled, and allowed to hang exposed to public view.” The law of Moses has the same Hebrew phrase, and there too the hanging follows the death: “And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: His body shall not remain all night upon the tree” (Deut. 21:22–23). Verse 22 says only that Pharaoh “hanged” him.

What the reading adds, that the body would be left exposed to birds, mattered to an Egyptian. In Egypt “The safety of the soul after death was believed to depend on the care taken of the dead body,” and so the picture was “terrible to the Egyptian mind.”

Sources: Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. The Septuagint (Rahlfs Greek text, with Brenton’s English translation), Elpenor Bilingual Septuagint. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. “Egypt”, Bible Dictionary. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

Verses 20–23

The third day

In plain words

On the third day, Pharaoh’s birthday, he gave a feast for all his servants and lifted up the heads of the chief cupbearer and the chief baker in front of them. He restored the chief cupbearer to his position, and the cupbearer put the cup in Pharaoh’s hand. But he hanged the chief baker, just as Joseph had interpreted to them. The chief cupbearer, however, did not remember Joseph; he forgot him.

20 And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

Literary Structure #

One verb, two fates

The two dreams and their interpretations follow one pattern, and they part at a single phrase.

The two dreams and their interpretations follow one pattern, and they part at a single phrase. Each man says “in my dream” (verses 9, 16); each sees three of something and something of Pharaoh’s, his cup or his food. Joseph begins each answer with the same words, “The three … are three days,” and goes on, “Yet within three days shall Pharaoh lift up thy head” (verses 12–13, 18–19). In Hebrew the sentences are identical until the butler hears “and restore thee unto thy place” and the baker hears “from off thee.”

Verse 20 then holds the two men together once more. One verb, “he lifted up,” governs both, and the Hebrew repeats its object: “the head of the chief butler and the head of the chief baker.” Only verses 21–22 separate them, the butler restored and the baker hanged, “as Joseph had interpreted to them.”

Sources: Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand:

22 But he hanged the chief baker: as Joseph had interpreted to them.

23 Yet did not the chief butler remember Joseph, but forgat him.

Related Scriptures #

Two years forgotten

The chapter ends with the one thing Joseph asked for left undone. Two years later the butler does remember.

The chapter ends with the one thing Joseph asked for left undone. Two years later the butler does remember. Before Pharaoh he says, “I do remember my faults this day” (Gen. 41:9); the Hebrew verb is mazkir, the same verb in the same stem (the causative hiphil, “mention”) as Joseph’s “make mention of me” in verse 14. What he mentions first is his own fault, and he brings up Joseph only when Pharaoh needs an interpreter (Gen. 41:9–14).

Psalm 105 reads the delay as a trial: Joseph “was laid in iron: Until the time that his word came: the word of the LORD tried him” (Ps. 105:18–19). The Hebrew verb for “tried” here means to “test (and prove true).”

Sources: Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb. Genesis 37–41, Scripture Helps: Old Testament (2025). The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

Seeing Christ in Genesis 40

Joseph does not take the gift as his own: “Do not interpretations belong to God?” (verse 8), and before Pharaoh, “It is not in me: God shall give Pharaoh an answer of peace” (Gen. 41:16). That is one of the likenesses between Joseph and Jesus Christ: “They gave God the glory for the good things they did.” Joseph’s words stand beside the Savior’s: “I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me” (John 8:28–29).

Worth exploring next

The next chapter. Gen. 41:1–16: the butler remembers. Compare Gen. 41:9 with Joseph’s request in verse 14.
Joseph’s years in prison. Gen. 39:20–23; Ps. 105:16–22; Acts 7:9–10.
Joseph the dreamer. Gen. 37:5–11; Gen. 42:9.

Sources & further reading

The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.
Westminster Leningrad Codex, with morphology, Open Scriptures Hebrew Bible (OSHB), openscriptures/morphhb.
Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub.
Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906.
The Septuagint (Rahlfs Greek text, with Brenton’s English translation), Elpenor Bilingual Septuagint.
Noah Webster, An American Dictionary of the English Language, 1828.
Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub.
John Gee, “Clothes and Cups: The Tangible World of Joseph”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 425–46.
“Joseph”, Bible Dictionary.
“Egypt”, Bible Dictionary.
“Pentateuch”, Bible Dictionary.
Genesis 37–41, Scripture Helps: Old Testament (2025).
Genesis 37–50: Joseph: The Power of Preparation, Old Testament Student Manual: Genesis–2 Samuel (Church Educational System, 2003).

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