What Is the Significance of the “I Fell Asleep a Second Time” Addition in Genesis 41:22?

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Genesis 41:22 in the Updated American Standard Version reads,
“Then I saw in my dream and look, seven ears of grain were coming out of one stalk, full and good.”

Some ancient translations—the Septuagint, Syriac, and Vulgate—add the phrase “I fell asleep a second time” at the beginning of this verse. This variant does not alter the central account of joseph’s dream but requires careful examination through textual criticism.

Textual Analysis

The Masoretic text stands as the foundational authority for the Hebrew Scriptures. In Genesis 41:22 the Hebrew word “וָאֵ֖רֶא” is rendered as “Then I saw in my dream and look, seven ears of grain were coming out of one stalk, full and good.” The additional phrase found in the Septuagint, Syriac, and Vulgate—“I fell asleep a second time”—appears to be an expansion by later copyists. Although these ancient sources hold value, the Masoretic text remains our primary witness. When we examine the account, the essential elements of the dream are clearly communicated without the added phrase.

Weighing External Evidence

In Old Testament textual criticism the primary weight is given to the original language manuscripts. The Codex Leningrad B 19A and the Aleppo Codex serve as the standard bearers of the Masoretic text, which is our starting point. While it is true that the Masoretic text is not without minor imperfections, any alternative reading requires a heavy burden of proof. All available evidence must be examined before concluding that a reading in the Masoretic text is corrupt.

The Septuagint, along with the Syriac and Vulgate, has been valuable in uncovering possible copyist errors that might have crept into the Hebrew manuscripts, either intentionally or inadvertently. The additional phrase in Genesis 41:22 found in these versions was likely inserted by copyists seeking to harmonize their accounts with the context of the dream. However, without an overwhelming burden of evidence to support such a revision, the Masoretic text’s reading is maintained. Each external source is weighed collectively, and in this instance, their readings do not compel us to abandon the established Masoretic tradition.

Historical Transmission of the Text

The accuracy of the Hebrew Scriptures has been secured through generations of dedicated scribes. From the time of the Sopherim, who copied the texts from the period of Ezra until the time of Jesus, to the meticulous work of the Masoretes between the 6th and the 10th century C.E., every effort was made to preserve each word and letter. The Masoretes employed detailed marginal notes—the Small Masora in the side margins, the Large Masora in the top margins, and additional annotations known as the Final Masora—to cross-check their work. Despite the absence of numbered verses or concordances at the time, their system ensured a remarkably stable transmission of the text. Thus, the Masoretic text, as preserved in the Codex Leningrad B 19A and the Aleppo Codex, remains the most reliable witness to the Hebrew Scriptures.

Conclusion

The variant reading in Genesis 41:22, where the Septuagint, Syriac, and Vulgate include “I fell asleep a second time,” is best understood as an expansion introduced by later copyists. The Masoretic text provides the definitive account, and any alteration must meet an exceedingly high standard of proof. With the weight of external evidence considered and found insufficient to override the Masoretic tradition, we retain its reading as the most accurate witness to the Hebrew Scriptures.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).