15 Pharaoh said to Joseph, “I have dreamed a dream, and there is no one who can interpret it. I have heard it said of you, that when you hear a dream you can interpret it.”
16 Joseph answered Pharaoh, saying, “It isn’t in me. God will give Pharaoh an answer of peace.”
17 Pharaoh spoke to Joseph, “In my dream, behold, I stood on the brink of the river;
18 and behold, seven fat and sleek cattle came up out of the river. They fed in the marsh grass;
19 and behold, seven other cattle came up after them, poor and very ugly and thin, such as I never saw in all the land of Egypt for ugliness.
20 The thin and ugly cattle ate up the first seven fat cattle;
21 and when they had eaten them up, it couldn’t be known that they had eaten them, but they were still ugly, as at the beginning. So I awoke.
22 I saw in my dream, and behold, seven heads of grain came up on one stalk, full and good;
23 and behold, seven heads of grain, withered, thin, and blasted with the east wind, sprung up after them.
24 The thin heads of grain swallowed up the seven good heads of grain. I told it to the magicians, but there was no one who could explain it to me.”
25 Joseph said to Pharaoh, “The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh.
26 The seven good cattle are seven years; and the seven good heads of grain are seven years. The dream is one.
27 The seven thin and ugly cattle that came up after them are seven years, and also the seven empty heads of grain blasted with the east wind; they will be seven years of famine.
28 That is the thing which I have spoken to Pharaoh. God has shown Pharaoh what he is about to do.
29 Behold, seven years of great plenty throughout all the land of Egypt are coming.
30 Seven years of famine will arise after them, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land,
31 and the plenty will not be known in the land by reason of that famine which follows; for it will be very grievous.
32 The dream was doubled to Pharaoh, because the thing is established by God, and God will shortly bring it to pass.
33 “Now therefore let Pharaoh look for a discreet and wise man, and set him over the land of Egypt.
34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt’s produce in the seven plenteous years.
35 Let them gather all the food of these good years that come, and store grain under the hand of Pharaoh for food in the cities, and let them keep it.
36 The food will be to supply the land against the seven years of famine, which will be in the land of Egypt; so that the land will not perish through the famine.”
37 The thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
38 Pharaoh said to his servants, “Can we find such a one as this, a man in whom is the Spirit of God?”
39 Pharaoh said to Joseph, “Because God has shown you all of this, there is no one so discreet and wise as you.
40 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.”
41 Pharaoh said to Joseph, “Behold, I have set you over all the land of Egypt.”
42 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.
43 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.
44 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.”
45 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.
46 Joseph was thirty years old when he stood before Pharaoh king of Egypt. Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.
47 In the seven plenteous years the earth produced abundantly.
48 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. He stored food in each city from the fields around that city.
49 Joseph laid up grain as the sand of the sea, very much, until he stopped counting, for it was without number.
50 To Joseph were born two sons before the year of famine came, whom Asenath, the daughter of Potiphera priest of On, bore to him.
51 Joseph called the name of the firstborn Manasseh, “For”, he said, “God has made me forget all my toil, and all my father’s house.”
52 The name of the second, he called Ephraim: “For God has made me fruitful in the land of my affliction.”
53 The seven years of plenty, that were in the land of Egypt, came to an end.
54 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.
55 When all the land of Egypt was famished, the people cried to Pharaoh for bread, and Pharaoh said to all the Egyptians, “Go to Joseph. What he says to you, do.”
56 The famine was over all the surface of the earth. Joseph opened all the store houses, and sold to the Egyptians. The famine was severe in the land of Egypt.
57 All countries came into Egypt, to Joseph, to buy grain, because the famine was severe in all the earth.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 41:25–36"This dream," said he, "O king, although seen under two forms, signifies one and the same event of things; for when thou sawest the fat kine, which is an animal made for the plough and for labor, devoured by the worser kine, and the ears of corn eaten up by the smaller ears, they foretell a famine, and want of the fruits of the earth for the same number of years, and equal with those when Egypt was in a happy state … But still God foreshows what is to come upon men, not to grieve them, but that, when they know it beforehand, they may by prudence make the actual experience of what is foretold the more tolerable. If thou, therefore, carefully dispose of the plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt by the Egyptians."
"This dream," said he, "O king, although seen under two forms, signifies one and the same event of things; for when thou sawest the fat kine, which is an animal made for the plough and for labor, devoured by the worser kine, and the ears of corn eaten up by the smaller ears, they foretell a famine, and want of the fruits of the earth for the same number of years, and equal with those when Egypt was in a happy state … But still God foreshows what is to come upon men, not to grieve them, but that, when they know it beforehand, they may by prudence make the actual experience of what is foretold the more tolerable. If thou, therefore, carefully dispose of the plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt by the Egyptians."
Josephus, Antiquities of the Jews, Antiquities 2.5.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 41:45–57Joseph was now grown up to thirty years of age, and enjoyed great honors from the king, who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of secrets. He also married a wife of very high quality; for he married the daughter of Petephres, one of the priests of Heliopolis; she was a virgin, and her name was Asenath. By her he had children before the scarcity came on; Manasseh, the elder, which signifies forgetful, because his present happiness made him forget his former misfortunes; and Ephraim, the younger, which signifies restored, because he was restored to the freedom of his forefathers. … Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness.
Joseph was now grown up to thirty years of age, and enjoyed great honors from the king, who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of secrets. He also married a wife of very high quality; for he married the daughter of Petephres, one of the priests of Heliopolis; she was a virgin, and her name was Asenath. By her he had children before the scarcity came on; Manasseh, the elder, which signifies forgetful, because his present happiness made him forget his former misfortunes; and Ephraim, the younger, which signifies restored, because he was restored to the freedom of his forefathers. … Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness.
Josephus, Antiquities of the Jews, Antiquities 2.6.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 41:43–45In the Midrash (Sifré Devarim 1:1) Rabbi Judah explained: אברך is appellation for Joseph who was אב “a father” in wisdom and רך “tender” in years. Whereupon Rabbi Jose the son of a woman of Damascus said to him: “How much longer will you pervert for us the meaning of Scripture? The word אברך can only be connected with the word ברכים knees (i.e. “Bend the knee”), for all came in and went forth only by his permission … צפנת פענח signifies "Explainer of hidden things". There is no other example in Scripture of the word. … POTIPHERAH — he is identical with Potiphar.
In the Midrash (Sifré Devarim 1:1) Rabbi Judah explained: אברך is appellation for Joseph who was אב “a father” in wisdom and רך “tender” in years. Whereupon Rabbi Jose the son of a woman of Damascus said to him: “How much longer will you pervert for us the meaning of Scripture? The word אברך can only be connected with the word ברכים knees (i.e. “Bend the knee”), for all came in and went forth only by his permission … צפנת פענח signifies "Explainer of hidden things". There is no other example in Scripture of the word. … POTIPHERAH — he is identical with Potiphar.
Rashi, Commentary on the Torah, on 41:43 and 41:45; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 41:15–16Now, though Joseph, in referring Pharaoh to God, seems to deny that he himself is about to interpret the dream, yet his answer bears on a different point: … he wishes, above all things, to ascribe to God the glory due to him; as if he had said, I am able to do nothing in this matter, nor will I offer anything as from myself; but God alone shall be the interpreter of his own secret. … God shall give Pharaoh an answer of peace. Joseph added this from the kindly feeling of his heart; for he did not yet comprehend what the nature of the oracle would be. Therefore he could not, in his character as a prophet, promise a successful and desirable issue; but, as it was his duty sincerely to deliver what he received from the Lord, however sad and severe it might prove; so, on the other hand, this liberty presented no obstacle to his wishing a joyful issue to the king. Therefore, what is here said to the king concerning peace, is a prayer rather than a prophecy.
Now, though Joseph, in referring Pharaoh to God, seems to deny that he himself is about to interpret the dream, yet his answer bears on a different point: … he wishes, above all things, to ascribe to God the glory due to him; as if he had said, I am able to do nothing in this matter, nor will I offer anything as from myself; but God alone shall be the interpreter of his own secret. … God shall give Pharaoh an answer of peace. Joseph added this from the kindly feeling of his heart; for he did not yet comprehend what the nature of the oracle would be. Therefore he could not, in his character as a prophet, promise a successful and desirable issue; but, as it was his duty sincerely to deliver what he received from the Lord, however sad and severe it might prove; so, on the other hand, this liberty presented no obstacle to his wishing a joyful issue to the king. Therefore, what is here said to the king concerning peace, is a prayer rather than a prophecy.
John Calvin, Commentaries, on 41:15–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 41:50–52Although the names which Joseph gave his sons in consequence of the issue of his affairs, breathe somewhat of piety, because in them he celebrates the kindness of God: yet the oblivion of his father's house, which, he says, had been brought upon him, can scarcely be altogether excused. It was a pious and holy motive to gratitude, that God had caused him to "forget" all his former miseries; but no honor ought to have been so highly valued, as to displace from his mind the desire and the remembrance of his father's house. … Some, in order to exculpate the holy man, explain the passage as meaning that he so rejoiced in the present favor of God, as to make him afterwards forgetful of the injuries inflicted upon him by his brethren; but this (in my judgment) is far too forced. … It was, indeed, a becoming modesty, that from a desire of proclaiming the Divine goodness towards him, he was not ashamed to perpetuate a memorial of his depressed condition in the names of his sons.
Although the names which Joseph gave his sons in consequence of the issue of his affairs, breathe somewhat of piety, because in them he celebrates the kindness of God: yet the oblivion of his father's house, which, he says, had been brought upon him, can scarcely be altogether excused. It was a pious and holy motive to gratitude, that God had caused him to "forget" all his former miseries; but no honor ought to have been so highly valued, as to displace from his mind the desire and the remembrance of his father's house. … Some, in order to exculpate the holy man, explain the passage as meaning that he so rejoiced in the present favor of God, as to make him afterwards forgetful of the injuries inflicted upon him by his brethren; but this (in my judgment) is far too forced. … It was, indeed, a becoming modesty, that from a desire of proclaiming the Divine goodness towards him, he was not ashamed to perpetuate a memorial of his depressed condition in the names of his sons.
John Calvin, Commentaries, on 41:50–52; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 41:33–34it can scarcely be thought consistent with the great modesty of Joseph that he meant himself, or that indeed, he ventured to give any advice at all, until it was first asked of him by the king … it is proposed that he should, in Pharaoh's name, and by his order, take a fifth part of all the corn in the land of Egypt during seven years of plenty; not by force … but by making a purchase of it, which in such time of plenty would be bought cheap … It is commonly asked, why an half part was not ordered to be took up, since there were to be as many years of famine as of plenty? and to this it is usually replied, that besides this fifth part taken up, as there might be an old stock of former years, so there would be something considerable remain of these seven years of plenty, which men of substance would lay up, as Pharaoh did; and besides, a fifth part might be equal to the crop of an ordinary year, or near it
it can scarcely be thought consistent with the great modesty of Joseph that he meant himself, or that indeed, he ventured to give any advice at all, until it was first asked of him by the king … it is proposed that he should, in Pharaoh's name, and by his order, take a fifth part of all the corn in the land of Egypt during seven years of plenty; not by force … but by making a purchase of it, which in such time of plenty would be bought cheap … It is commonly asked, why an half part was not ordered to be took up, since there were to be as many years of famine as of plenty? and to this it is usually replied, that besides this fifth part taken up, as there might be an old stock of former years, so there would be something considerable remain of these seven years of plenty, which men of substance would lay up, as Pharaoh did; and besides, a fifth part might be equal to the crop of an ordinary year, or near it
John Gill, An Exposition of the Old and New Testament, on 41:33–34; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 41:45Zaphnath-paaneah - The meaning of this title is as little known as that of abrech in the preceding verse. Some translate it, The revealer of secrets; others, The treasury of glorious comfort. … All the etymologies hitherto given of this word are, to say the least of them, doubtful. I believe it also to be an Egyptian epithet, designating the office to which he was now raised; and similar to our compound terms, Prime-Minister, Lord Chancellor, High-Treasurer, Chief Justice, etc. Asenath the daughter of Poti-pherah - There is no likelihood that the Poti-pherah mentioned here is the same as the Potiphar who had purchased Joseph, and, on the false accusations of his wife, cast him into prison. 1. The Scripture gives no intimation that they were one and the same person. … On is rendered Heliopolis (the city of the sun) by the Septuagint and Anglo-Saxon; and it is very likely that this Poti-pherah was intendant of that nome or province, under Pharaoh.
Zaphnath-paaneah - The meaning of this title is as little known as that of abrech in the preceding verse. Some translate it, The revealer of secrets; others, The treasury of glorious comfort. … All the etymologies hitherto given of this word are, to say the least of them, doubtful. I believe it also to be an Egyptian epithet, designating the office to which he was now raised; and similar to our compound terms, Prime-Minister, Lord Chancellor, High-Treasurer, Chief Justice, etc. Asenath the daughter of Poti-pherah - There is no likelihood that the Poti-pherah mentioned here is the same as the Potiphar who had purchased Joseph, and, on the false accusations of his wife, cast him into prison. 1. The Scripture gives no intimation that they were one and the same person. … On is rendered Heliopolis (the city of the sun) by the Septuagint and Anglo-Saxon; and it is very likely that this Poti-pherah was intendant of that nome or province, under Pharaoh.
Adam Clarke, Commentary on the Holy Bible, on 41:45; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 41:51But the true answer to that question, whether it was a Christian boast for him to make, that he had forgotten father and mother, is given by Luther: "I see that God would take away the reliance which I placed upon my father; for God is a jealous God, and will not suffer the heart to have any other foundation to rely upon, but Him alone." This also meets the objection raised by Theodoret, why Joseph did not inform his father of his life and promotion … until he was led to do so at last in consequence of the arrival of his brothers. The reason of this forgetfulness and silence can only be found in the fact, that through the wondrous alteration in his condition he had been led to see, that he was brought to Egypt according to the counsel of God … so that, knowing he was in the hand of God, the firmness of his faith led him to renounce all wilful interference with the purposes of God, which pointed to a still broader and more glorious goal (Baumgarten, Delitzsch).
But the true answer to that question, whether it was a Christian boast for him to make, that he had forgotten father and mother, is given by Luther: "I see that God would take away the reliance which I placed upon my father; for God is a jealous God, and will not suffer the heart to have any other foundation to rely upon, but Him alone." This also meets the objection raised by Theodoret, why Joseph did not inform his father of his life and promotion … until he was led to do so at last in consequence of the arrival of his brothers. The reason of this forgetfulness and silence can only be found in the fact, that through the wondrous alteration in his condition he had been led to see, that he was brought to Egypt according to the counsel of God … so that, knowing he was in the hand of God, the firmness of his faith led him to renounce all wilful interference with the purposes of God, which pointed to a still broader and more glorious goal (Baumgarten, Delitzsch).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 41:50–51; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 41
Genesis 41:15–57, World English Bible
Genesis 41 in the Bible · Told in the Story: Chapter 13, Prisoner in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 41:25–36"This dream," said he, "O king, although seen under two forms, signifies one and the same event of things; for when thou sawest the fat kine, which is an animal made for the plough and for labor, devoured by the worser kine, and the ears of corn eaten up by the smaller ears, they foretell a famine, and want of the fruits of the earth for the same number of years, and equal with those when Egypt was in a happy state … But still God foreshows what is to come upon men, not to grieve them, but that, when they know it beforehand, they may by prudence make the actual experience of what is foretold the more tolerable. If thou, therefore, carefully dispose of the plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt by the Egyptians."
Josephus, Antiquities of the Jews, Antiquities 2.5.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 41:45–57Joseph was now grown up to thirty years of age, and enjoyed great honors from the king, who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of secrets. He also married a wife of very high quality; for he married the daughter of Petephres, one of the priests of Heliopolis; she was a virgin, and her name was Asenath. By her he had children before the scarcity came on; Manasseh, the elder, which signifies forgetful, because his present happiness made him forget his former misfortunes; and Ephraim, the younger, which signifies restored, because he was restored to the freedom of his forefathers. … Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness.
Josephus, Antiquities of the Jews, Antiquities 2.6.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 41:43–45In the Midrash (Sifré Devarim 1:1) Rabbi Judah explained: אברך is appellation for Joseph who was אב “a father” in wisdom and רך “tender” in years. Whereupon Rabbi Jose the son of a woman of Damascus said to him: “How much longer will you pervert for us the meaning of Scripture? The word אברך can only be connected with the word ברכים knees (i.e. “Bend the knee”), for all came in and went forth only by his permission … צפנת פענח signifies "Explainer of hidden things". There is no other example in Scripture of the word. … POTIPHERAH — he is identical with Potiphar.
Rashi, Commentary on the Torah, on 41:43 and 41:45; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 41:15–16Now, though Joseph, in referring Pharaoh to God, seems to deny that he himself is about to interpret the dream, yet his answer bears on a different point: … he wishes, above all things, to ascribe to God the glory due to him; as if he had said, I am able to do nothing in this matter, nor will I offer anything as from myself; but God alone shall be the interpreter of his own secret. … God shall give Pharaoh an answer of peace. Joseph added this from the kindly feeling of his heart; for he did not yet comprehend what the nature of the oracle would be. Therefore he could not, in his character as a prophet, promise a successful and desirable issue; but, as it was his duty sincerely to deliver what he received from the Lord, however sad and severe it might prove; so, on the other hand, this liberty presented no obstacle to his wishing a joyful issue to the king. Therefore, what is here said to the king concerning peace, is a prayer rather than a prophecy.
John Calvin, Commentaries, on 41:15–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 41:50–52Although the names which Joseph gave his sons in consequence of the issue of his affairs, breathe somewhat of piety, because in them he celebrates the kindness of God: yet the oblivion of his father's house, which, he says, had been brought upon him, can scarcely be altogether excused. It was a pious and holy motive to gratitude, that God had caused him to "forget" all his former miseries; but no honor ought to have been so highly valued, as to displace from his mind the desire and the remembrance of his father's house. … Some, in order to exculpate the holy man, explain the passage as meaning that he so rejoiced in the present favor of God, as to make him afterwards forgetful of the injuries inflicted upon him by his brethren; but this (in my judgment) is far too forced. … It was, indeed, a becoming modesty, that from a desire of proclaiming the Divine goodness towards him, he was not ashamed to perpetuate a memorial of his depressed condition in the names of his sons.
John Calvin, Commentaries, on 41:50–52; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 41:33–34it can scarcely be thought consistent with the great modesty of Joseph that he meant himself, or that indeed, he ventured to give any advice at all, until it was first asked of him by the king … it is proposed that he should, in Pharaoh's name, and by his order, take a fifth part of all the corn in the land of Egypt during seven years of plenty; not by force … but by making a purchase of it, which in such time of plenty would be bought cheap … It is commonly asked, why an half part was not ordered to be took up, since there were to be as many years of famine as of plenty? and to this it is usually replied, that besides this fifth part taken up, as there might be an old stock of former years, so there would be something considerable remain of these seven years of plenty, which men of substance would lay up, as Pharaoh did; and besides, a fifth part might be equal to the crop of an ordinary year, or near it
John Gill, An Exposition of the Old and New Testament, on 41:33–34; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 41:45Zaphnath-paaneah - The meaning of this title is as little known as that of abrech in the preceding verse. Some translate it, The revealer of secrets; others, The treasury of glorious comfort. … All the etymologies hitherto given of this word are, to say the least of them, doubtful. I believe it also to be an Egyptian epithet, designating the office to which he was now raised; and similar to our compound terms, Prime-Minister, Lord Chancellor, High-Treasurer, Chief Justice, etc. Asenath the daughter of Poti-pherah - There is no likelihood that the Poti-pherah mentioned here is the same as the Potiphar who had purchased Joseph, and, on the false accusations of his wife, cast him into prison. 1. The Scripture gives no intimation that they were one and the same person. … On is rendered Heliopolis (the city of the sun) by the Septuagint and Anglo-Saxon; and it is very likely that this Poti-pherah was intendant of that nome or province, under Pharaoh.
Adam Clarke, Commentary on the Holy Bible, on 41:45; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 41:51But the true answer to that question, whether it was a Christian boast for him to make, that he had forgotten father and mother, is given by Luther: "I see that God would take away the reliance which I placed upon my father; for God is a jealous God, and will not suffer the heart to have any other foundation to rely upon, but Him alone." This also meets the objection raised by Theodoret, why Joseph did not inform his father of his life and promotion … until he was led to do so at last in consequence of the arrival of his brothers. The reason of this forgetfulness and silence can only be found in the fact, that through the wondrous alteration in his condition he had been led to see, that he was brought to Egypt according to the counsel of God … so that, knowing he was in the hand of God, the firmness of his faith led him to renounce all wilful interference with the purposes of God, which pointed to a still broader and more glorious goal (Baumgarten, Delitzsch).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 41:50–51; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.