- Home
- Bible
- Genesis
- Chapter 41
- Verse 41
Genesis 41:42
Verse
Context
Joseph Given Charge of Egypt
41Pharaoh also told Joseph, “I hereby place you over all the land of Egypt.”42Then Pharaoh removed the signet ring from his finger, put it on Joseph’s finger, clothed him in garments of fine linen, and placed a gold chain around his neck. 43He had Joseph ride in his second chariot, with men calling out before him, “Bow the knee!” So he placed him over all the land of Egypt.
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And Pharaoh took off his ring - and put it upon Joseph's hand - In this ring was probably set the king's signet, by which the royal instruments were sealed; and thus Joseph was constituted what we would call Lord Chancellor, or Lord Keeper of the Privy Seal. Vestures of fine linen - שש shesh. Whether this means linen or cotton is not known. It seems to have been a term by which both were denominated; or it may be some other substance or cloth with which we are unacquainted. If the fine linen of Egypt was such as that which invests the bodies of the mummies, and these in general were persons of the first distinction, and consequently were enveloped in cloth of the finest quality, it was only fine comparatively speaking, Egypt being the only place at that time where such cloth was manufactured. I have often examined the cloth about the bodies of the most splendidly ornamented mummies, and found it sackcloth when compared with the fine Irish linens. As this shesh appears to have been a part of the royal clothing, it was probably both scarce and costly. "By comparing," says Parkhurst, "Exo 25:4, Exo 26:1, with Ch2 2:14, and Exo 26:31, with Ch2 3:14, it appears that בוץ buts, cotton, is called שש shesh; and by comparing Exo 28:42, with Exo 39:28, that בד bad, linen, is also called שש shesh; so that shesh seems a name expressive of either of these, from their cheerful vivid whiteness." Put a gold chain about his neck - This was not merely a badge of office. The chain might be intended to point out the union which should subsist between all parts of the government - the king, his ministers, and the people; as also that necessary dependence which they had reciprocally on each other, as well as the connection which must be preserved between the different members of the body politic, and the laws and institutions by which they were to be governed. Its being of gold might be intended to show the excellence, utility, and permanence of a government constituted on wise, just, and equal laws. We are justified in drawing such inferences as these, because in ancient times, in all nations, every thing was made an emblem or representation of some spiritual or moral subject it is strange that, probably without adverting to the reasons, the chain of gold worn about the neck is in different nations an emblem of civil authority.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
As an installation in this post of honour, the king handed him his signet-ring, the seal which the grand vizier or prime minister wore, to give authority to the royal edicts (Est 3:10), clothed him in a byssus dress (שׁשׁ, fine muslin or white cotton fabric), (Note: See my Bibl. Antiquities, 17, 5. The reference, no doubt, is to the ἐσθῆτα λινέην, worn by the Egyptian priests, which was not made of linen, but of the frutex quem aliqui gossipion vocant, plures xylon et ideo LINA inde facta xylina. Nec ulla sunt eis candore mollitiave praeferenda. - Vestes inde sacerdotibus Aegypti gratissimae. Plin. h.n. xix. 1.) and put upon his neck the golden chain, which was usually worn in Egypt as a mark of distinction, as the Egyptian monuments show (Hgst. pp. 30, 31).
John Gill Bible Commentary
And Pharaoh called Joseph's name Zaphnathpaaneah,.... Which, according to the paraphrase of Onkelos, signifies one to whom hidden things are revealed; or, as Jonathan, a revealer of secrets; and so most of the Jewish writers explain it; and which seems to be given him from his interpreting Pharaoh's dreams, and revealing what was hereafter to come to pass. The word is only used in this place, at least the latter part of it and Aben Ezra confesses his ignorance of it, whether it is an Egyptian word or not; Kircher (a) most asserts it, and says it signifies a prophet (or foreteller) of future things. Though some think the first part of the name has some respect to the Egyptian idol Baal Zephon, Exo 14:2, and that, in this new name Pharaoh gave Joseph upon his promotion, he inserted the name of his god, as Nebuchadnezzar, when he gave new names to Daniel and his comparisons, Dan 1:7, and he gave him to wife Asenath the daughter of Potipherah; not the same with Potiphar, Joseph's master, as Jarchi says, not only their, names differ, but also their offices; nor would Joseph, it is imagined, marry the daughter of such a woman, so wicked as his mistress was, and had so much abused him, and been the cause of all his troubles; nor was this Asenath the daughter of Dinah by Shechem, as some Jewish writers (b) assert, whom Potiphar's wife, having no child, brought up as her own, which is not at all probable; but an Egyptian woman, the daughter of the person before named: who was priest of On: the same with Aven; See Gill on Eze 30:17; and which in Ptolemy (c) is called Onii, about twenty two miles from Memphis, and said to be the metropolis of the "Heliopolitan home"; and has been since called "Heliopolis", as it is here in the Septuagint version, which signifies the city of the sun, and is the same with Bethshemesh, the house of the sun, Jer 43:13; where, as Herodotus (d) says, the sun was worshipped, and sacrifice offered to it, and the inhabitants of this place are by him said to be the wisest and most rational of the Egyptians (e); here Potipherah, Joseph's father-in-law, was "priest"; and Strabo (f) says, at Heliopolis we saw large houses, in which the priests dwelt; for here especially of old it was said, that this was the habitation of priests, of philosophers, and such as were given to astronomy: the Septuagint version and Josephus (g) call this man Petephre; and an Heathen writer (h), Pentephre, a priest of Heliopolis; which a very learned man (i) says, in the Egyptian tongue, signifies a priest of the sun; and so Philo says (k), that Joseph married the daughter of a famous man in Egypt, who had the priesthood of the sun. But the word may as well be rendered "prince" (l), as it is when there is nothing to determine its sense otherwise, as there is none here; and it is more likely, that Pharaoh should marry his prime minister into the family of one of his princes than of his priests; this seems to be more agreeable to the high rank that Joseph was raised to, as well as more suitable to his character as a worshipper of the true God, who would not choose to marry the daughter of an idolatrous priest: though, according to Diodorus Siculus (m), the Egyptian priests were second to the king in honour and authority, and were always about him, and were of his council; and Aelianus, says (n), that formerly with the Egyptians the judges were priests, and the eldest of them was a prince, and had the power of judging all; and even Sethon, king of Egypt, was a priest of Vulcan: whether this prince or priest was of the king's family, or whether the kings of Egypt had a power to dispose of the daughters of their subjects, especially of their priests or princes when dead, is not certain: perhaps no more, as Bishop Patrick observes, is meant, than that Pharaoh made this match, and which was a mark of great honour and affection to Joseph; and which, if even disagreeable to him, being an idolater, he could not well refuse: and Joseph went out over all the land of Egypt; either the name and fame of him, as Aben Ezra interprets it, see Mat 4:24; or rather he himself went forth in all his grandeur before related, and took a tour, throughout the whole land to observe the fruitfulness of it, and make choice of proper places to lay up his intended stores. (a) Prodrom. Copt. p. 124, &c. (b) Targ. Jon. in loc. Shalshalet Hakabala, fol. 3. 2. Pirke Eliezer, c. 38. (c) Geograph l. 4. c. 5. (d) Euterpe, sive, l. 2. c. 59. 63. (e) Ib. c. 3. (f) Geograph. l. 17. p. 554. (g) Antiqu. l. 2. c. 6. sect. 1. (h) Polyhistor. ex Demetrio apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 424. (i) Jablonski de Terra Goshen. Dissert. 8. sect. 4. (k) De Josepho, p. 543. (l) "praesidis", Junius & Tremellius, Piscator; "principis", Pagninus, Vatablus; so the Targums of Onkelos and Jonathan. (m) Bibliothec. l. 1. p. 66. (n) Var. Hist. l. 14. c. 34.
Tyndale Open Study Notes
41:42 Pharaoh’s signet ring had a seal used for signing documents. The seal was impressed in soft clay, which hardened and left a permanent impression of the ruler’s signature, which carried his authority. Numerous seals of this type have been found in archaeological digs. • The linen clothing and gold chain signified Joseph’s new status as ruler.
Genesis 41:42
Joseph Given Charge of Egypt
41Pharaoh also told Joseph, “I hereby place you over all the land of Egypt.”42Then Pharaoh removed the signet ring from his finger, put it on Joseph’s finger, clothed him in garments of fine linen, and placed a gold chain around his neck. 43He had Joseph ride in his second chariot, with men calling out before him, “Bow the knee!” So he placed him over all the land of Egypt.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And Pharaoh took off his ring - and put it upon Joseph's hand - In this ring was probably set the king's signet, by which the royal instruments were sealed; and thus Joseph was constituted what we would call Lord Chancellor, or Lord Keeper of the Privy Seal. Vestures of fine linen - שש shesh. Whether this means linen or cotton is not known. It seems to have been a term by which both were denominated; or it may be some other substance or cloth with which we are unacquainted. If the fine linen of Egypt was such as that which invests the bodies of the mummies, and these in general were persons of the first distinction, and consequently were enveloped in cloth of the finest quality, it was only fine comparatively speaking, Egypt being the only place at that time where such cloth was manufactured. I have often examined the cloth about the bodies of the most splendidly ornamented mummies, and found it sackcloth when compared with the fine Irish linens. As this shesh appears to have been a part of the royal clothing, it was probably both scarce and costly. "By comparing," says Parkhurst, "Exo 25:4, Exo 26:1, with Ch2 2:14, and Exo 26:31, with Ch2 3:14, it appears that בוץ buts, cotton, is called שש shesh; and by comparing Exo 28:42, with Exo 39:28, that בד bad, linen, is also called שש shesh; so that shesh seems a name expressive of either of these, from their cheerful vivid whiteness." Put a gold chain about his neck - This was not merely a badge of office. The chain might be intended to point out the union which should subsist between all parts of the government - the king, his ministers, and the people; as also that necessary dependence which they had reciprocally on each other, as well as the connection which must be preserved between the different members of the body politic, and the laws and institutions by which they were to be governed. Its being of gold might be intended to show the excellence, utility, and permanence of a government constituted on wise, just, and equal laws. We are justified in drawing such inferences as these, because in ancient times, in all nations, every thing was made an emblem or representation of some spiritual or moral subject it is strange that, probably without adverting to the reasons, the chain of gold worn about the neck is in different nations an emblem of civil authority.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
As an installation in this post of honour, the king handed him his signet-ring, the seal which the grand vizier or prime minister wore, to give authority to the royal edicts (Est 3:10), clothed him in a byssus dress (שׁשׁ, fine muslin or white cotton fabric), (Note: See my Bibl. Antiquities, 17, 5. The reference, no doubt, is to the ἐσθῆτα λινέην, worn by the Egyptian priests, which was not made of linen, but of the frutex quem aliqui gossipion vocant, plures xylon et ideo LINA inde facta xylina. Nec ulla sunt eis candore mollitiave praeferenda. - Vestes inde sacerdotibus Aegypti gratissimae. Plin. h.n. xix. 1.) and put upon his neck the golden chain, which was usually worn in Egypt as a mark of distinction, as the Egyptian monuments show (Hgst. pp. 30, 31).
John Gill Bible Commentary
And Pharaoh called Joseph's name Zaphnathpaaneah,.... Which, according to the paraphrase of Onkelos, signifies one to whom hidden things are revealed; or, as Jonathan, a revealer of secrets; and so most of the Jewish writers explain it; and which seems to be given him from his interpreting Pharaoh's dreams, and revealing what was hereafter to come to pass. The word is only used in this place, at least the latter part of it and Aben Ezra confesses his ignorance of it, whether it is an Egyptian word or not; Kircher (a) most asserts it, and says it signifies a prophet (or foreteller) of future things. Though some think the first part of the name has some respect to the Egyptian idol Baal Zephon, Exo 14:2, and that, in this new name Pharaoh gave Joseph upon his promotion, he inserted the name of his god, as Nebuchadnezzar, when he gave new names to Daniel and his comparisons, Dan 1:7, and he gave him to wife Asenath the daughter of Potipherah; not the same with Potiphar, Joseph's master, as Jarchi says, not only their, names differ, but also their offices; nor would Joseph, it is imagined, marry the daughter of such a woman, so wicked as his mistress was, and had so much abused him, and been the cause of all his troubles; nor was this Asenath the daughter of Dinah by Shechem, as some Jewish writers (b) assert, whom Potiphar's wife, having no child, brought up as her own, which is not at all probable; but an Egyptian woman, the daughter of the person before named: who was priest of On: the same with Aven; See Gill on Eze 30:17; and which in Ptolemy (c) is called Onii, about twenty two miles from Memphis, and said to be the metropolis of the "Heliopolitan home"; and has been since called "Heliopolis", as it is here in the Septuagint version, which signifies the city of the sun, and is the same with Bethshemesh, the house of the sun, Jer 43:13; where, as Herodotus (d) says, the sun was worshipped, and sacrifice offered to it, and the inhabitants of this place are by him said to be the wisest and most rational of the Egyptians (e); here Potipherah, Joseph's father-in-law, was "priest"; and Strabo (f) says, at Heliopolis we saw large houses, in which the priests dwelt; for here especially of old it was said, that this was the habitation of priests, of philosophers, and such as were given to astronomy: the Septuagint version and Josephus (g) call this man Petephre; and an Heathen writer (h), Pentephre, a priest of Heliopolis; which a very learned man (i) says, in the Egyptian tongue, signifies a priest of the sun; and so Philo says (k), that Joseph married the daughter of a famous man in Egypt, who had the priesthood of the sun. But the word may as well be rendered "prince" (l), as it is when there is nothing to determine its sense otherwise, as there is none here; and it is more likely, that Pharaoh should marry his prime minister into the family of one of his princes than of his priests; this seems to be more agreeable to the high rank that Joseph was raised to, as well as more suitable to his character as a worshipper of the true God, who would not choose to marry the daughter of an idolatrous priest: though, according to Diodorus Siculus (m), the Egyptian priests were second to the king in honour and authority, and were always about him, and were of his council; and Aelianus, says (n), that formerly with the Egyptians the judges were priests, and the eldest of them was a prince, and had the power of judging all; and even Sethon, king of Egypt, was a priest of Vulcan: whether this prince or priest was of the king's family, or whether the kings of Egypt had a power to dispose of the daughters of their subjects, especially of their priests or princes when dead, is not certain: perhaps no more, as Bishop Patrick observes, is meant, than that Pharaoh made this match, and which was a mark of great honour and affection to Joseph; and which, if even disagreeable to him, being an idolater, he could not well refuse: and Joseph went out over all the land of Egypt; either the name and fame of him, as Aben Ezra interprets it, see Mat 4:24; or rather he himself went forth in all his grandeur before related, and took a tour, throughout the whole land to observe the fruitfulness of it, and make choice of proper places to lay up his intended stores. (a) Prodrom. Copt. p. 124, &c. (b) Targ. Jon. in loc. Shalshalet Hakabala, fol. 3. 2. Pirke Eliezer, c. 38. (c) Geograph l. 4. c. 5. (d) Euterpe, sive, l. 2. c. 59. 63. (e) Ib. c. 3. (f) Geograph. l. 17. p. 554. (g) Antiqu. l. 2. c. 6. sect. 1. (h) Polyhistor. ex Demetrio apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 424. (i) Jablonski de Terra Goshen. Dissert. 8. sect. 4. (k) De Josepho, p. 543. (l) "praesidis", Junius & Tremellius, Piscator; "principis", Pagninus, Vatablus; so the Targums of Onkelos and Jonathan. (m) Bibliothec. l. 1. p. 66. (n) Var. Hist. l. 14. c. 34.
Tyndale Open Study Notes
41:42 Pharaoh’s signet ring had a seal used for signing documents. The seal was impressed in soft clay, which hardened and left a permanent impression of the ruler’s signature, which carried his authority. Numerous seals of this type have been found in archaeological digs. • The linen clothing and gold chain signified Joseph’s new status as ruler.