Pharaoh said to his servants, “Can we find such a one as this, a man in whom is the Spirit of God?” Pharaoh said to Joseph, “Because God has shown you all of this, there is no one so discreet and wise as you. You shall be over my house. All my people will be ruled according to your word. Only in the throne I will be greater than you.” Pharaoh said to Joseph, “Behold, I have set you over all the land of Egypt.” Pharaoh took off his signet ring from his hand, and put it on Joseph’s hand, and arrayed him in robes of fine linen, and put a gold chain about his neck. He made him ride in the second chariot which he had. They cried before him, “Bow the knee!” He set him over all the land of Egypt. Pharaoh said to Joseph, “I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt.”
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Genesis 41:38-44 sits inside this longer paragraph.
The thing was good in the eyes of Pharaoh, and in the eyes of all his servants. Pharaoh said to his servants, “Can we find such a one as this, a man in whom is the Spirit of God?” Pharaoh said to Joseph, “Because God has shown you all of this, there is no one so discreet and wise as you. You shall be over my house. All my people will be ruled according to your word. Only in the throne I will be greater than you.” Pharaoh said to Joseph, “Behold, I have set you over all the land of Egypt.” Pharaoh took off his signet ring from his hand, and put it on Joseph’s hand, and arrayed him in robes of fine linen, and put a gold chain about his neck. He made him ride in the second chariot which he had. They cried before him, “Bow the knee!” He set him over all the land of Egypt. Pharaoh said to Joseph, “I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt.” Pharaoh called Joseph’s name Zaphenath-Paneah. He gave him Asenath, the daughter of Potiphera priest of On as a wife. Joseph went out over the land of Egypt.
Parallel Translations
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Pharaoh said to his servants, “Can we find such a one as this, a man in whom is the Spirit of God?”
Pharaoh said to Joseph, “Because God has shown you all of this, there is no one so discreet and wise as you.
You shall be over my house. All my people will be ruled according to your word. Only in the throne I will be greater than you.”
Pharaoh said to Joseph, “Behold, I have set you over all the land of Egypt.”
Pharaoh took off his signet ring from his hand, and put it on Joseph’s hand, and arrayed him in robes of fine linen, and put a gold chain about his neck.
He made him ride in the second chariot which he had. They cried before him, “Bow the knee!” He set him over all the land of Egypt.
Pharaoh said to Joseph, “I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt.”
-
And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?
And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:
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.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
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;
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.
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.
Show all 3 translations
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And Pharaoh said unto his servants: 'Can we find such a one as this, a man in whom the spirit of God is?'
And Pharaoh said unto Joseph: 'Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou.
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.'
And Pharaoh said unto Joseph: 'See, I have set thee over all the land of Egypt.'
And Pharaoh took off his signet 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.
And he made him to ride in the second chariot which he had; and they cried before him: 'Abrech'; and he set him over all the land of Egypt.
And Pharaoh said unto Joseph: 'I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.'
Cross-references (66)
- Job 32:8 (v38) But there is a spirit in man, and the Spirit of the Almighty gives them understanding.
- Daniel 5:14 (v38) I have heard of you, that the spirit of the gods is in you, and that light, understanding, and excellent wisdom are found in you.
- Numbers 27:18 (v38) Yahweh said to Moses, “Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him.
- Daniel 5:11 (v38) There is a man in your kingdom, in whom is the spirit of the holy gods; and in the days of your father light and understanding and wisdom,…
- Daniel 4:18 (v38) “This dream I, king Nebuchadnezzar, have seen; and you, Belteshazzar, declare the interpretation, because all the wise men of my kingdom…
Show all 58 cross-references
- Daniel 5:29 (vv40, 42) Then Belshazzar commanded, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning…
- Daniel 5:7 (v42) The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king spoke and said to the wise men of Babylon,…
- Proverbs 22:29 (vv40–41) Do you see a man skilled in his work? He will serve kings. He won’t serve obscure men.
- Esther 3:10 (v42) The king took his ring from his hand, and gave it to Haman the son of Hammedatha the Agagite, the Jews’ enemy.
- Matthew 28:18 (v41) Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
- Acts 7:10 (vv40, 43) and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt…
- Philippians 2:9-11 (v41) Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow,…
- Daniel 6:3 (vv38, 40, 41) Then this Daniel was distinguished above the presidents and the local governors, because an excellent spirit was in him; and the king…
- Genesis 42:6 (vv41, 43) Joseph was the governor over the land. It was he who sold to all the people of the land. Joseph’s brothers came, and bowed themselves down…
- Genesis 41:28 (v39) That is the thing which I have spoken to Pharaoh. God has shown Pharaoh what he is about to do.
- Genesis 41:33 (v39) “Now therefore let Pharaoh look for a discreet and wise man, and set him over the land of Egypt.
- Esther 8:2 (v42) The king took off his ring, which he had taken from Haman, and gave it to Mordecai. Esther set Mordecai over the house of Haman.
- Psalms 105:21-22 (v40) He made him lord of his house, and ruler of all of his possessions, to discipline his princes at his pleasure, and to teach his elders…
- Daniel 5:16 (v42) But I have heard of you, that you can give interpretations, and dissolve doubts. Now if you can read the writing, and make known to me its…
- Genesis 45:26 (vv40, 43) They told him, saying, “Joseph is still alive, and he is ruler over all the land of Egypt.” His heart fainted, for he didn’t believe them.
- Genesis 39:4-6 (v40) Joseph found favor in his sight. He ministered to him, and Potiphar made him overseer over his house, and all that he had he put into his…
- Genesis 41:25 (v39) Joseph said to Pharaoh, “The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh.
- Genesis 45:8 (v43) So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land…
- Genesis 45:8-9 (v40) So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land…
- Esther 8:10 (v42) He wrote in the name of King Ahasuerus, and sealed it with the king’s ring, and sent letters by courier on horseback, riding on royal…
- Esther 8:15 (v42) Mordecai went out of the presence of the king in royal clothing of blue and white, and with a great crown of gold, and with a robe of fine…
- Psalms 2:12 (v40) Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who…
- Genesis 41:16 (v39) Joseph answered Pharaoh, saying, “It isn’t in me. God will give Pharaoh an answer of peace.”
- Genesis 42:30 (v43) “The man, the lord of the land, spoke roughly with us, and took us for spies of the country.
- Genesis 42:33 (v43) The man, the lord of the land, said to us, ‘By this I will know that you are honest men: leave one of your brothers with me, and take grain…
- Esther 3:12 (v42) Then the king’s scribes were called in on the first month, on the thirteenth day of the month; and all that Haman commanded was written to…
- Esther 8:8 (v42) Write also to the Jews, as it pleases you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the…
- Psalms 105:22 (v44) to discipline his princes at his pleasure, and to teach his elders wisdom.
- Proverbs 31:22 (v42) She makes for herself carpets of tapestry. Her clothing is fine linen and purple.
- Proverbs 31:24 (v42) She makes linen garments and sells them, and delivers sashes to the merchant.
- Song of Solomon 1:10 (v42) Your cheeks are beautiful with earrings, your neck with strings of jewels.
- Ezekiel 27:7 (v42) Your sail was of fine linen with embroidered work from Egypt, that it might be to you for a banner. Blue and purple from the islands of…
- Daniel 2:46-48 (v40) Then the king Nebuchadnezzar fell on his face, worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.…
- Daniel 4:2-3 (v41) It has seemed good to me to show the signs and wonders that the Most High God has worked toward me. How great are his signs! How mighty are…
- Daniel 4:6 (v38) Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the…
- Daniel 4:8-9 (v38) But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the…
- Philippians 2:10 (v43) that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
- Esther 10:3 (vv41–42) For Mordecai the Jew was next to King Ahasuerus, and great among the Jews, and accepted by the multitude of his brothers, seeking the good…
- Genesis 39:5 (v41) From the time that he made him overseer in his house, and over all that he had, Yahweh blessed the Egyptian’s house for Joseph’s sake.…
- Genesis 39:22 (v41) The keeper of the prison committed to Joseph’s hand all the prisoners who were in the prison. Whatever they did there, he was responsible…
- Genesis 41:44 (v41) Pharaoh said to Joseph, “I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt.”
- Exodus 11:7 (v44) But against any of the children of Israel a dog won’t even bark or move its tongue, against man or animal, that you may know that Yahweh…
- 1 Samuel 10:1 (v40) Then Samuel took the vial of oil, and poured it on his head, and kissed him, and said, “Hasn’t Yahweh anointed you to be prince over his…
- Esther 6:8-9 (v43) let royal clothing be brought which the king uses to wear, and the horse that the king rides on, and on the head of which a royal crown is…
- Proverbs 17:2 (v41) A servant who deals wisely will rule over a son who causes shame, and shall have a part in the inheritance among the brothers.
- Daniel 2:7-8 (v41) They answered the second time and said, “Let the king tell his servants the dream, and we will show the interpretation.” The king answered,…
- Daniel 2:46-47 (v42) Then the king Nebuchadnezzar fell on his face, worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.…
- Luke 15:22 (v42) “But the father said to his servants, ‘Bring out the best robe, and put it on him. Put a ring on his hand, and sandals on his feet.
- Luke 19:16-19 (v42) The first came before him, saying, ‘Lord, your mina has made ten more minas.’ “He said to him, ‘Well done, you good servant! Because you…
- Esther 6:7-12 (v42) Haman said to the king, “For the man whom the king delights to honor, let royal clothing be brought which the king uses to wear, and the…
- Job 31:27 (v40) and my heart has been secretly enticed, and my hand threw a kiss from my mouth,
- Proverbs 1:9 (v42) for they will be a garland to grace your head, and chains around your neck.
- Ezekiel 16:10-11 (v42) I clothed you also with embroidered work, and put sealskin sandals on you. I dressed you with fine linen and covered you with silk. I…
58 distinct cross-references across this passage (66 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
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John Calvin 1540 · Public Domain On vv38, 40 38. Can we find such a one as this?…
38. Can we find such a one as this? We see that necessity is an excellent teacher. If prefects or judges are to be created, some one is advanced to the honor because he is a favorite, without consideration of his desert; whence it happens that they who are most unworthy frequently creep into office. And although we see political order disturbed and mankind involved in many inconveniences, because they who are least suitable, rashly push themselves, by wicked contrivances, into affairs for which they are not able to manage; nevertheless, ambition triumphs, and subverts equity. But necessity extorts a sober judgment. Pharaoh says nothing but what is naturally engraven on the hearts of all men, that honors ought to be conferred on none but competent persons, and such as God has furnished with the necessary qualifications. Experience, however, abundantly teaches, that this law of nature slips from the memory, whenever men are free to offend against it with impunity. Therefore the pride of Pharaoh was wisely so subdued, that he, setting aside ambition, preferred a foreigner just brought out of prison, to all his courtiers, because he excelled them in virtue. The same necessity restrained the nobles of the kingdom, so that they did not each contend, according to their custom, to obtain the priority of rank for themselves. And although it was but a compulsory modesty, inasmuch as they were ashamed to resist the public good; yet there is no doubt, that God inspired them with fear, so that, by the common consent of all, Joseph was made president of the whole kingdom. It is also to be observed that Pharaoh, though he had been infatuated by his soothsayers, nevertheless honors the gifts of the spirit in Joseph: because God, indeed, never suffers man to become so brutalized, as not to feel his power, even in their darkness. And therefore whatever impious defection may hurry them away, there still abides with them a remaining sense of Deity. Meanwhile, that knowledge is of little worth, which does not correct a man’s former madness; for he despises the God whom with his mouth he proclaims: and has no conception of any other than I know not what confused divinity. This kind of knowledge often enlightens profane men, yet not so as to cause them to repent. Whereby we are admonished to regard any particular principle as of small value, till solid piety springs from it and flourishes.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv38, 40, 42, 43 None should be preferred to honor that have not…
None should be preferred to honor that have not gifts of God meet for the same.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv38–44 Gen 41:38 And Pharaoh said unto his servants, Can…
Gen 41:38 And Pharaoh said unto his servants, Can we find [such a one] as this [is], a man in whom the Spirit of God [is]?
Ver. 38. And Pharaoh said unto his servants.] He would resolve nothing without the advice of his Council. He was not like the Persian monarchs, who gave their peers no freedom nor liberty of advice; {a} nor that wilful King James of Scotland, that reigned in our Edward IV’s time, that would seldom ask counsel, but never follow any: so wedded he was to his own opinion, saith the historian, that he could not endure any man’s advice, how good soever, that he fancied not. {b} Pharaoh heard what his servants could say to it; who all at length consented when the ill-affected saw it was no profit to dissent.
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Can we find such a man as this?] Hence some collect that Joseph preached many more things to the king, of God, his power, providence, goodness, &c., than are here recorded; and was therefore so admired, and advanced to the office of teaching his senators wisdom. "To bind his princes to his soul, and make wise his elders," {Psa 105:22} as the original hath it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv38, 39, 40, 42, 43, 44 Or, of the gods, in his heathen language. One…
Or, of the gods, in his heathen language. One whom God hath endowed with such admirable knowledge and wisdom.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv38–44 And Pharaoh said unto Joseph,.... He continued speaking to…
And Pharaoh said unto Joseph,.... He continued speaking to him for the greater confirmation of what he had said, and for further explanation of it:
see, I have set thee over all the land of Egypt; not merely as the corn master general, to take care of a provision of corn in time of plenty, against a time of scarcity, but as a viceroy or deputy governor over the whole land, as appears by the ensigns of honour and dignity bestowed on him; of which in the following verses.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v44 Without thee shall no man lift up his hand…
Without thee shall no man lift up his hand or foot - All the affairs of the kingdom must pass through his hand. Only in the throne will I be greater than thou - It is probable there were those about court that opposed Joseph's preferment, which occasioned Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. He gave him his own ring as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. He put fine clothes upon him instead of his prison garments, and adorned him with a chain of gold. He made him ride in the second chariot next his own, and ordered all to do obeisance to him, as to Pharaoh himself; he gave him a new name and such a name as spoke the value he had for him, Zaphnath-paaneah, a Revealer of secrets. He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph, was, 1st, an abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of providence, and an encouragement to all to trust in a good God. 2ndly, It was typical of the exaltation of Christ, that great revealer of secrets, (John i, 18,) or as some translate Joseph's new name, the saviour of the world. The brightest glories of the upper world are upon him, the highest trusts lodged in his hand, and all power given him both in heaven and earth. He is gatherer, keeper, and disposer of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him; Bow the knee; kiss the Son.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv38, 40, 42, 43, 44 Verse 38. In whom the Spirit of God is?]…
Verse 38. In whom the Spirit of God is?] רוח אלהים ruach Elohim, the identical words used Ge 1:2; and certainly to be understood here as in the preceding place. If the Egyptians were idolaters, they acknowledged Joseph's God; and it is not to be supposed that they only became acquainted with him on this occasion. The knowledge of the true God was in Egypt long before; but it is very likely that though they acknowledged his influence with respect to Joseph, as they saw most clearly that he acted under an influence far beyond that of their magicians, for he interpreted dreams which they could not; yet they might, notwithstanding, have their gods many and their lords many at this time, for we know that in religious matters they were exceedingly corrupt afterwards.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv40, 42, 44 Gen 41:40. According to thy word — Thy direction…
Gen 41:40. According to thy word — Thy direction and command, the word mouth, as the Hebrew is, being often put for command; shall all my people be ruled — Or be fed. They shall receive their provisions from thy hand, and according to thy disposal. But the Hebrew is, at thy mouth shall my people kiss, which may be understood literally; for inferiors used sometimes to kiss their superiors in token of their homage; or rather metaphorically, as the same phrase is used, Psa 2:12, and Pro 24:26, they shall receive all thy commands with reverence and submission.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv38, 40, 42, 43, 44 God. Hebrew, of the gods Elohim. Pharao was probably…
God. Hebrew, of the gods Elohim. Pharao was probably an idolater.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv38, 40, 41, 43, 44 JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
Pharaoh said unto his servants--The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.
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a man in whom the Spirit of God is--An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv38, 40, 42, 43 JOSEPH MADE OVERSEER OF EGYPT, Gem 41:37-57.
JOSEPH MADE OVERSEER OF EGYPT, Gem 41:37-57.
38. In whom the Spirit of God is — Pharaoh recognises the message as from God, and Joseph as a man inspired by the Holy One.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv38, 39, 40, 42, 43 37–46. Joseph as Grand Vizier
37–46. Joseph as Grand Vizier
38. such a one as this] Pharaoh and his servants are represented as discerning in Joseph the supreme gifts of one who combined the supernatural power of interpreting dreams with the practical wisdom and sagacity of a statesman.
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in whom the spirit of God is] The same phrase is employed by Belshazzar when he addresses Daniel: Dan_5:14, “I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.” The presence and operation of the Spirit of God, in the O.T., account for those special manifestations which surpass the limits of ordinary human capacity, in wisdom or prowess. Cf. Exo_31:3; Num_27:18; Jdg_3:10; Jdg_14:6.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv38, 40, 42, 43 (38) In whom the Spirit of God is.—Joseph from…
(38) In whom the Spirit of God is.—Joseph from the first declared that he neither claimed for himself, nor possessed any art of divination, but that “Elohim would answer (that which would be for) the peace of Pharaoh” (Gen_41:16). And not only does Pharaoh now recognise the truth of Joseph’s words, but sees also in him the instrument by which Elohim had spoken. But besides the interpretation of the dreams, Joseph had given the king wise and prudent advice, and he justly felt that one so gifted by God, and so intelligent in counsel, was the person best fitted to carry Egypt through the years of trouble in store for her.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv39, 40, 41, 44 Vers. 39, 40. And Pharaoh said unto Joseph, Forasmuch…
Vers. 39, 40. And Pharaoh said unto Joseph, Forasmuch as (literally, after) God (Elohim) hath showed thee (literally, hath caused thee to know) all this, there is none so discreet and wise as thou art: thou shalt be over my house, and according unto thy word shall all my people be ruled literally, according to thy mouth shall all my people dispose themselves, i.e. they shall render obedience to thy commands (LXX, Vulgate, Onkelos, Saadias, Pererius, Dathius, Rosenm Keil, Kalisch, Lange, Murphy, and others); though by many competent authorities (Calvin, Schultens, Knobel, Ainsworth, Gesenius, Furst, Wordsworth, et alii) the rendering is preferred, "upon thy mouth shall all my people kiss," against which, however, is the fact that not even then were governors accustomed to be kissed on the lips by their subjects in token of allegiance. The suggestion that the verb should be taken in the sense of "arm themselves," as in 2Ch_17:17 (Aben Ezra) does not meet with general acceptance. Only in the throne (or, more accurately, only as to the throne) will I be greater than thou.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v38 Gen 41:38 - Gen 41:48.
Genesis
JOSEPH, THE PRIME MINISTER
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Gen 41:38 - Gen 41:48.
At seventeen years of age Joseph was sold for a slave; at thirty he was prime minister of Egypt {Gen. xxxvii, 2; xli. 46}. How long his prison life lasted is uncertain; but it was long enough for the promises contained in his early dreams to ‘try him’ {Pro 5:19} whether his faith would stand apparent disappointment and weary delay. Like all the Scripture narratives, this history of Joseph has little to say about feelings, and prefers facts. But we can read between the lines, and be tolerably sure that the thirteen years of trial were well endured, and that the inward life had grown so as to fit him for his advancement. We have here a full-length portrait of the prime minister, or vizier, which brings out three points-his elevation, his naturalisation, and his administration.
Joseph had not only interpreted Pharaoh’s dream, but had suggested a policy in preparation for the coming famine. He had recommended the appointment of ‘a wise and discreet man,’ with supreme authority over the land. Pharaoh first consulted ‘his servants,’ and, with their consent, possibly not very hearty, appointed the proposer of the plan as its carrier-out, quoting to him his own words, ‘wise and discreet.’
The sudden installing of an unknown prisoner in high office has often been thought hard to believe, and has been pointed to as proof of the legendary character of the story. But the ground on which Pharaoh put it goes far to explain it. He and his servants had come to believe that ‘God’ spoke through this man, that ‘the Spirit of God’ was in him. So here was a divinely sent messenger, whom it would be impiety and madness to reject. Observe that Pharaoh and Joseph both speak in this chapter of ‘God.’ There was a common ground of recognition of a divine Being on which they met. The local colour of the story indicates a period before the fuller revelation, which drew so broad a line of demarcation between Israel and the other nations.
Joseph’s sudden promotion is made the more intelligible by the probability which the study of Egyptian history has given, that the Pharaoh who made him his second in command was one of the Hyksos conquerors who dominated Egypt for a long period. They would have no prejudices against Joseph on account of his being a foreigner. A dynasty of alien conquerors has generally an open door for talent, and cares little who a man’s father is, or where he comes from, if he can do his work. And Joseph, by not being an Egyptian born, would be all the fitter an instrument for carrying out the policy which he had suggested.
His ceremonial investiture with the insignia of office is true to Egyptian manners. The signet ring, as the emblem of full authority; the chain, as a mark of dignity; the robe of ‘fine linen’ {or rather of cotton}, which was a priestly dress-all are illustrated by the monuments. The proclamation made before him as he rode in the second chariot has been very variously interpreted. It has been taken for a Hebraised Egyptian word, meaning ‘Cast thyself down’; and this interpretation was deemed the most probable, until Assyrian discovery brought to light ‘that abarakku is the Assyrian name of the grand vizier’ {Fr. Delitzsch, Hebrew Language Viewed in the Light of Assyrian Research, p. 26}. Sayce proposes another explanation, also from the cuneiform tablets: ‘There was a word abrik in the Sumerian language, which signified a seer, and was borrowed by the Semitic Babylonians under the varying forms of abrikku and abarakku. It is abrikku which we have in Genesis, and the title applied by the people to the "seer" Joseph proves to be the one we should most naturally expect.’ The Tel el-Amarna tablets show that the knowledge of cuneiform writing was common in Egypt {Sayce, Higher Criticism and the Monuments, p. 214}. This explanation is tempting, but it is perhaps scarcely probable that the proclamation should have been in any other language than Egyptian, or should have had reference to anything but Joseph’s new office. It was not as seer that he was to be obeyed, but as Pharaoh’s representative, even though he had become the latter because he had proved himself the former.
But in any case, the whole context is accurately and strongly Egyptian. Was there any point in the history of Israel, down to an impossibly late date, except the time of Moses, at which Jewish writers were so familiar with Egypt as to have been capable of producing so true a picture?
The lessons of this incident are plain. First stands out, clear and full, the witness it bears to God’s faithfulness, and to His sovereign sway over all events. What are all the persons concerned in the narrative but unconscious instruments of His? The fierce brothers, the unconcerned slave-dealers, Potiphar, his wife, the prisoners, Pharaoh, are so many links in a chain; but they are also men, and therefore free to act, and guilty if acting wrongly. Men execute God’s purposes, even when unconscious or rebellious, but are responsible, and often punished, for the acts which He uses to effect His designs.
Joseph’s thirteen years of trial, crowned with sudden prosperity, may read all of us, and especially young men and women, a lesson of patience. Many of us have to fight our way through analogous difficulties at the outset of our career; and we are apt to lose heart and get restive when success seems slow to come, and one hindrance after another blocks our road. But hindrances are helps. If one of Joseph’s misfortunes had been omitted, his good fortune would never have come. If his brethren had not hated him, if he had not been sold, if he had not been imprisoned, he would never have ruled Egypt. Not one thread in the tapestry could have been withdrawn without spoiling the pattern. We cannot afford to lose one of our sorrows or trials. There would be no summer unless winter had gone before. There is a bud or a fruit for every snowflake, and a bird’s song for every howl of the storm.
Plainly, too, does the story read the lesson of quiet doing of the work and accepting the circumstances of the moment. Joseph was being prepared for the administration of a kingdom by his oversight of Potiphar’s house and of the prison. His character was matured by his trials, as iron is consolidated by heavy hammers. To resist temptation, to do modestly and sedulously whatever work comes to our hands, to be content to look after a jail even though we have dreamed of sun and moon bowing down to us, is the best apprenticeship for whatever elevation circumstances-or, to speak more devoutly, God-intends for us. Young men thrown into city life far away from their homes, and whispered to by many seducing voices, have often to suffer for keeping themselves unspotted; but they are being strengthened by rough discipline, and will get such promotion, in due time, as is good for them. But outward success is not God’s best gift. It was better to be the Joseph who deserved his high place, than to have the place. The character which he had grown into was more than the trappings which Pharaoh put on him. And such a character is always the reward of such patience, faith, and self-control, whether chains and chariots are added or not.
Little need be said about the other points of the story. Joseph’s naturalisation as an Egyptian was complete. His name was changed, in token that he had completely become a subject of Pharaoh’s. The meaning of the formidable-looking polysyllable, which Egyptian lips found easier than ‘Joseph,’ is uncertain. ‘At present the origin of the first syllable is still doubtful, and though the latter part of the name is certainly the Egyptian n-ti-pa-ankh {"of the life"}, it is difficult to say in which of its different senses the expression pa-ankh {"the life"} is employed’ {Sayce, ut supra, p. 213}. The prevailing opinion of Egyptian experts is that it means ‘Support of life.’
The naturalising was completed by his marriage to Asenath {supposed to mean ‘One belonging to the goddess Neith’}, a daughter of a high officer of state, Poti-phera {meaning, like its shortened form, Potiphar, ‘The gift of Ra’ the sun-god}. Such an alliance placed him at once in the very innermost circle of Egyptian aristocracy. It may have been a bitter pill for the priest to swallow, to give his daughter to a man of yesterday, and an alien; but, just as probably, he too looked to Joseph with some kind of awe, and was not unwilling to wed Asenath to the first man in the empire, wherever he had started up from.
But should not Joseph’s religion have barred such a marriage? The narrator gives no judgment on the fact, and we have to form our own estimate. But it is not to be estimated as if it had occurred five or six centuries later. The family of Jacob was not so fenced off, nor was its treasure of revelation so complete, as afterwards. We may be fairly sure that Joseph felt no inconsistency between his ancestral faith, which had become his own in his trials, and this union. He was risking a great deal; that is certain. Whether the venture ended well or ill, we know not. Only we may be very sure that a marriage in which a common faith is not a strong bond of union lacks its highest sanctity, and is perilously apt to find that difference in religious convictions is a strong separator.
Joseph’s administration opens up questions as to Egyptian land tenure, and the like, which cannot be dealt with here. ‘In the earlier days of the monarchy the country was in the hands of great feudal lords; . . .the land belonged to them absolutely. . .. But after the convulsion caused by the Hyksos conquest and the war of independence, this older system of land tenure was completely changed. . .. The Pharaoh is the fountain head, not only of honour, but of property as well. . .. The people ceased to have any rights of their own’ {Sayce, ut supra, p. 216}.
We may note Joseph’s immediate entrance upon office and his characteristic energy in it. He ‘went out from the presence of Pharaoh, and went throughout all the land of Egypt.’ No grass grew under this man’s feet. He was ubiquitous, personally overseeing everything for seven long years. Wasteful consumption of the abundant crops had to be restrained, storehouses to be built, careful records of the contents to be made, after Egyptian fashion. The people, who could not look so far as seven years ahead, and wanted to enjoy, or make money out of, the good harvests, had to be looked after, and an army of officials to be kept in order. Dignity meant work for him. Like all true men, he thought more of his duty than of his honours. Depend on it, he did not wear his fine clothes or ride in the second chariot, when he was hurrying about the country at his task.
He had come ‘out of prison to reign,’ and, as we all find, if we are God’s servants, to reign means to serve, and the higher the place the harder the task. The long years of waiting had nourished powers which the seven years of busy toil tested. We must make ourselves, by God’s help, ready, in obscurity, and especially in youth, for whatever may be laid on us in after days. And if we understand what life here means, we shall be more covetous of spheres of diligent service than of places of shining dignity. Whatever our task, let us do it, as Joseph did his, with strenuous concentration, knowing, as he did, that the years in which it is possible are but few at the longest.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv39, 42, 44 there is none so discerning
there is none so discerning
"no one else is as capable in making decisions." See how you translated "discerning" in Genesis 41:33.
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You will be over my house
Here "house" stands for Pharaoh's palace and the people in the palace. The phrase "will be over" means Joseph will have authority over. AT: "You will be in charge of everyone in my palace" (See: Metonymy and Idiom)
according to your word will all my people be ruled
This can be stated in active form. AT: "you will rule over my people and they will do what you command" (See: Active or Passive)
Only in the throne
Here "throne" stands for Pharaoh's rule as king. AT: "Only in my role as king"
See, I have put you
The word "See" adds emphasis to what Pharaoh says next. AT: "Look, I have put you"
I have put you over all the land of Egypt
The phrase "put you over" means to give authority. Here "land" refers to the people. AT: "I put you in charge of everyone in Egypt" (See: Idiom and Metonymy)
translationWords
Pharaoh
Joseph (OT)
God
discern
wise
house
word
rule
throne
Egypt
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv41–43 41:41-46 Joseph was made the acting ruler or manager…
41:41-46 Joseph was made the acting ruler or manager of Egypt.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.