Exodus 1:8
7 The Israelites, however, were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them. 8 Then a new king, who did not know about Joseph, came to power over Egypt. 9 He said to his people, “Look at the Israelite people, more numerous and stronger than we are!
Pseudo Jonathan Exodus 1:8
7 But the Israelites multiplied and begot children; they increased and became very strong, so that the land was filled with them. 8 Then a new king—as if at the beginning of his reign—arose over Egypt, who did not know Joseph, and he did not walk according to his laws. 9 And he said to his people, 'Behold, the people of the children of Israel are much more numerous and stronger than we.'
Sotah 11a
Babylonian Talmud§ The Gemara proceeds to discuss the sojourn of the Jewish people in Egypt. The verse states: “And there arose a new king over Egypt, who knew not Joseph” (Exodus 1:8). Rav and Shmuel disagree about the interpretation of this verse. One says that this means he was actually a new king, and one says that this means that his decrees were transformed as if he were a new king. The one who says that he was actually a new king holds that it is because it is written “new.” And the one who says that his decrees were transformed holds that it is because it is not written: “And the previous king of Egypt died and a new king reigned.” This indicates that the same king remained. According to this interpretation, the words: “Who knew not Joseph” (Exodus 1:8), mean that he was like someone who did not know him at all. Although he certainly knew Joseph and his accomplishments, he acted as if he didn’t.
Notes and References
"... In translating the biblical phrase “a new king,” Targum Pseudo-Jonathan translates “new” (חָדָשׁ) by its Aramaic cognate (חֲדָתָא; compare Targums Onkelos, Neofiti), and then as “as (if) at the beginning” (כְּמֵרֵאשִׁית; compare the Latin Vulgate). This latter phrase seems to be an explanation of Hebrew חָדָשׁ, an explanation that is in line with the view which asserts that the king was “new” only in the sense that he issued new decrees. See Babylonian Talmud, Eruvin 53a; Sotah 11a; Tanhuma A, Shemot 5 (164-65); Tanhuma B, Shemot 1 (2:4); Exodus Rabbah 1:8. See also Iso‘dad of Merv, who said that the king was called “new” because “he was the first enemy of the Hebrews, and because of the new laws which he decreed against them” ..."
McNamara, Martin Targum Neofiti 1 & Targum Pseudo-Jonathan, Exodus (p. 160) Liturgical Press, 1994