Genesis 41.44-45-Joseph Receives Egyptian Name and Marries into the Egyptian Aristocracy
Thursday January 18, 2007
Genesis: Genesis 41:44-45-Joseph Receives Egyptian Name and Marries Into Egyptian Aristocracy
Lesson # 267
Please turn in your Bibles to Genesis 41:1.
This evening we will continue with our studies of Genesis 41, which records Joseph interpreting Pharaoh’s dreams and making recommendations to him in light of this interpretation, which results in Pharaoh promoting him to prime minister, second only to Pharaoh in Egypt.
By way of review, we have noted the following in this chapter:
In Genesis 41:1-7, we read where Pharaoh of Egypt had two dreams and in Genesis 41:8, we read the account of Pharaoh summoning the priests who were skilled in the occult sciences in order to interpret his dreams but there were none that could.
Then we saw that Pharaoh’s cupbearer whose dream Joseph interpreted two years before made Pharaoh aware of Joseph and his ability to interpret dreams and this is recorded in Genesis 41:9-13.
This was followed by the Lord delivering Joseph from prison by causing Pharaoh to summon Joseph from prison to interpret his dream, which is recorded in Genesis 41:14.
In Genesis 41:15-16, we read where in response to Pharaoh’s flattery, Joseph ascribes to God his ability to interpret dreams, which demonstrates his great humility.
Then, we read where Pharaoh recounts his dreams to Joseph, which is recorded in Genesis 41:17-24 and this was followed by Joseph interpreting Pharaoh’s dreams, which is recorded in Genesis 41:25-32.
This was followed by Joseph making recommendations to Pharaoh in light of his interpretation, and this is recorded in Genesis 41:33-37.
On Tuesday evening we saw that in response to Joseph’s recommendations, Pharaoh promotes Joseph to prime minister of Egypt to administrate the government of Egypt over the next fourteen years and this is recorded in Genesis 41:38-40.
Last evening we read where Pharaoh publicly installed Joseph as prime minister of Egypt through four ceremonial acts and this is recorded in Genesis 41:41-43.
This evening we will see Joseph becoming a part of Egyptian aristocracy by Pharaoh giving him in marriage, Asenath, the daughter of Potiphera priest of On as well as bestowing him with a new name and this all recorded in Genesis 41:44-45.
Genesis 41:1, “Now it happened at the end of two full years that Pharaoh had a dream, and behold, he was standing by the Nile.”
Genesis 41:2, “And lo, from the Nile there came up seven cows, sleek and fat; and they grazed in the marsh grass.”
Genesis 41:3, “Then behold, seven other cows came up after them from the Nile, ugly and gaunt, and they stood by the other cows on the bank of the Nile.”
Genesis 41:4, “The ugly and gaunt cows ate up the seven sleek and fat cows. Then Pharaoh awoke.”
Genesis 41:5, “He fell asleep and dreamed a second time; and behold, seven ears of grain came up on a single stalk, plump and good.”
Genesis 41:6, “Then behold, seven ears, thin and scorched by the east wind, sprouted up after them.”
Genesis 41:7, “The thin ears swallowed up the seven plump and full ears. Then Pharaoh awoke, and behold, it was a dream.”
Genesis 41:8, “Now in the morning his spirit was troubled, so he sent and called for all the magicians of Egypt, and all its wise men. And Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.”
Genesis 41:9, “Then the chief cupbearer spoke to Pharaoh, saying, ‘I would make mention today of my own offenses.’”
Genesis 41:10, “Pharaoh was furious with his servants, and he put me in confinement in the house of the captain of the bodyguard, both me and the chief baker.”
Genesis 41:11, “We had a dream on the same night, he and I; each of us dreamed according to the interpretation of his own dream.”
Genesis 41:12, “Now a Hebrew youth was with us there, a servant of the captain of the bodyguard, and we related them to him, and he interpreted our dreams for us. To each one he interpreted according to his own dream.”
Genesis 41:13, “And just as he interpreted for us, so it happened; he restored me in my office, but he hanged him.”
Genesis 41:14, “Then Pharaoh sent and called for Joseph, and they hurriedly brought him out of the dungeon; and when he had shaved himself and changed his clothes, he came to Pharaoh.”
Genesis 41:15, “Pharaoh said to Joseph, ‘I have had a dream, but no one can interpret it; and I have heard it said about you, that when you hear a dream you can interpret it.’”
Genesis 41:16, “Joseph then answered Pharaoh, saying, ‘It is not in me; God will give Pharaoh a favorable answer.’”
Genesis 41:17-18, “So Pharaoh spoke to Joseph, ‘In my dream, behold, I was standing on the bank of the Nile and behold, seven cows, fat and sleek came up out of the Nile, and they grazed in the marsh grass.’”
Genesis 41:19-20, “Lo, seven other cows came up after them, poor and very ugly and gaunt, such as I had never seen for ugliness in all the land of Egypt and the lean and ugly cows ate up the first seven fat cows.”
Genesis 41:21, “Yet when they had devoured them, it could not be detected that they had devoured them, for they were just as ugly as before. Then I awoke.”
Genesis 41:22-24, “I saw also in my dream, and behold, seven ears, full and good, came up on a single stalk and lo, seven ears, withered, thin, and scorched by the east wind, sprouted up after them and the thin ears swallowed the seven good ears. Then I told it to the magicians, but there was no one who could explain it to me.”
Genesis 41:25, “Now Joseph said to Pharaoh, ‘Pharaoh's dreams are one and the same; God has told to Pharaoh what He is about to do.’”
Genesis 41:26, “The seven good cows are seven years; and the seven good ears are seven years; the dreams are one and the same.”
Genesis 41:27, “The seven lean and ugly cows that came up after them are seven years, and the seven thin ears scorched by the east wind will be seven years of famine.”
Genesis 41:28, “It is as I have spoken to Pharaoh: God has shown to Pharaoh what He is about to do.”
Genesis 41:29-30, “Behold, seven years of great abundance are coming in all the land of Egypt and after them seven years of famine will come, and all the abundance will be forgotten in the land of Egypt, and the famine will ravage the land.”
Genesis 41:31, “So the abundance will be unknown in the land because of that subsequent famine; for it will be very severe.”
Genesis 41:32, “Now as for the repeating of the dream to Pharaoh twice, it means that the matter is determined by God, and God will quickly bring it about.”
Genesis 41:33, “Now let Pharaoh look for a man discerning and wise, and set him over the land of Egypt.”
Genesis 41:34, “Let Pharaoh take action to appoint overseers in charge of the land, and let him exact a fifth of the produce of the land of Egypt in the seven years of abundance.”
Genesis 41:35, “Then let them gather all the food of these good years that are coming, and store up the grain for food in the cities under Pharaoh's authority, and let them guard it.”
Genesis 41:36, “Let the food become as a reserve for the land for the seven years of famine which will occur in the land of Egypt, so that the land will not perish during the famine.”
Genesis 41:37, “Now the proposal seemed good to Pharaoh and to all his servants.”
Genesis 41:38, “Then Pharaoh said to his servants, ‘Can we find a man like this, in whom is a divine spirit?’”
Genesis 41:39, “So Pharaoh said to Joseph, ‘Since God has informed you of all this, there is no one so discerning and wise as you are.’”
Genesis 41:40, “You shall be over my house, and according to your command all my people shall do homage; only in the throne I will be greater than you.”
Joseph’s installation as prime minister of Egypt consisted of a public act of installation, which is recorded in Genesis 41:41-43 and the family act of conferring a new name with elevation to aristocracy by marriage, which is recorded in Genesis 41:44-45.
Genesis 41:41, “Pharaoh said to Joseph, ‘See, I have set you over all the land of Egypt.’”
Genesis 41:42, “Then Pharaoh took off his signet ring from his hand and put it on Joseph's hand, and clothed him in garments of fine linen and put the gold necklace around his neck.”
Genesis 41:43, “He had him ride in his second chariot; and they proclaimed before him, ‘Bow the knee!’ And he set him over all the land of Egypt.”
Genesis 41:44, “Moreover, Pharaoh said to Joseph, ‘Though I am Pharaoh, yet without your permission no one shall raise his hand or foot in all the land of Egypt.’”
The statement “I am Pharaoh” means that Pharaoh is speaking with the full authority of his royal office.
The expression “no one shall raise his hand or foot” is a figure of speech meaning that no one in Egypt will be able to take any significant action without Joseph’s permission and means that Pharaoh has conferred upon Joseph the powers of a dictator.
Pharaoh’s statement to Joseph, “Though I am Pharaoh, yet without your permission no one shall raise his hand or foot in all the land of Egypt” meant that Joseph could do as he pleased and was accountable to only Pharaoh himself.
Although the mandate was probably confined to the matter of the economy of the country in view of the coming famine, Joseph would have had enough power to get back at the people who harmed him.
This mandate meant that Joseph had risen above Potiphar and could have sought revenge against Potiphar’s wife but yet Joseph did not do this.
Notice that Joseph never exploited his newly obtained power and authority to exact revenge on Potiphar’s wife or brothers for their unjust treatment of him.
Even in the encounter with his brothers, about which we will read later in the book of Genesis, there is no hint of revenge, just a prudent investigation into their character before revealing his identity to them.
The fact that Joseph never exploited his newly obtained power and authority to exact revenge on Potiphar’s wife or brothers for their unjust treatment of him reveals that he lived according to the command taught by Paul to the Romans, to never seek their own revenge.
Romans 12:17, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men.”
Romans 12:18, “If possible, so far as it depends on you, be at peace with all men.”
Romans 12:19, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘VENGEANCE IS MINE, I WILL REPAY,’ says the Lord.”
Romans 12:20, “BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.”
Romans 12:21, “Do not be overcome by evil, but overcome evil with good.”
The fact that Joseph never exploited his newly obtained power and authority to exact revenge on Potiphar’s wife or brothers for their unjust treatment of him reveals that he forgave them.
Ephesians 4:32, “Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.”
Joseph was a very young man for the high position he occupied and it would have been easy for him to be corrupted by the power he possessed.
However, the fourteen years of undeserved suffering as a household slave and being imprisoned unjustly as a result of the accusations by Potiphar’s wife against Joseph had humbled Joseph and taught him that the Lord is in control of history and his circumstances and that he was accountable to God.
Power did not corrupt Joseph because he acknowledged that he was accountable to God.
Romans 14:12, “So then each one of us will give an account of himself to God.”
Genesis 41:45, “Then Pharaoh named Joseph Zaphenath-paneah; and he gave him Asenath, the daughter of Potiphera priest of On, as his wife. And Joseph went forth over the land of Egypt.”
Up to this point, Joseph has everything except the requisite social standing in Egyptian society so as to have the respect of the people and in order to meet this requirement Pharaoh gives Joseph an Egyptian name and wife.
“Zaphenath-paneah” is the proper noun tsaphenath pa`neach (jn@u+P^ tn^p+x*) (tsof-nath pah-nay-akh), the meaning of which is uncertain.
Some exegetes connect this name with Joseph’s ability to interpret dreams, considering in the first element a derivation from the Hebrew stem tsaphan (/p^x*) (tsaw-fan), “to hide” and rendering the second, contextually “to elucidate.”
Therefore, the name “Zaphenath-paneah” would mean “revealer of hidden things.”
However, this name has an Egyptian origin rather than a Hebrew one and is widely held among Egyptologists that the word is derived from an Egyptian word meaning “God has spoken and he (Pharaoh and Egypt) shall live.”
Yet, some disagree with this meaning citing that such a name was given at the birth of a child rather than later in life to an adult such as Joseph and have suggested that the name means, “the man he knows.”
The Septuagint (Greek translation of the Hebrew Old Testament) transcribed it with a Greek word (psonthomphanech), which appears to represent a Late Egyptian word (psontenpa`anh), which means, “the creator/sustainer of life.”
This would be an appropriate name for Joseph’s new position as prime minister in which he would provide for the nation of Egypt during the seven years of famine.
There seems to be more evidence leaning toward the meaning being “God has spoken and he (Pharaoh and Egypt) shall live” since it is Egyptian in origin and it fits the context in which God spoke through Joseph to Pharaoh and as a result Pharaoh and Egypt will not be destroyed by the coming famine.
What the name means is not important but what is important was that he was given an Egyptian name, which represented his Egyptian citizenship and acceptance into Egyptian society.
Pharaoh gave Joseph an Egyptian name to naturalize Joseph or in other words, it gave him Egyptian citizenship, which he needed so as to exercise his new authority and power given to him by Pharaoh.
The new name symbolizes Joseph’s new identity and new, fresh start in life in Egyptian society and validates his new position as prime minister of Egypt and also signifies Pharaoh’s greater authority since only he has the power to give Joseph an Egyptian name.
Joseph would no longer be an Asiatic slave, nor would he be considered a member of the Hebrews, which were despised by the Egyptians according to Genesis 43:32 and 46:34, but rather he would now be considered a member of Egyptian aristocracy.
Not only does Joseph get a new name but also a new bride, which would further solidify Joseph’s social status in Egypt.
Her name was “Asenath,” which is the proper noun `asnath (tn^s+a*) (aw-se-nath) and literally means, “the servant of the goddess Neith” and whose father’s name was “Potiphera,” which is the proper noun poti phera (ur^p# yf!w)P) (po-tee-feh-rah), and means, “he whom Ra (the sun-god) has given.”
“Potiphera” was a priest of the sun god Ra at “On,” which was situated seven miles northwest of modern Cairo and was a famous place for the worship of the sun-god Ra, thus it was called by the Greeks, “Heliopolis,” which means, “sun-city.”
The name of the city of “On” means “column,” which reflects the city’s most outstanding architectural features, which were columns and colonnades (Nahum Sarna, The JPS Torah Commentary, page 288, Jewish Publication Society).
The high priest at On held the exalted title in Egypt “Greatest of Seers,” thus Joseph is marrying into the elite of Egyptian nobility (Nahum Sarna, The JPS Torah Commentary, page 288, Jewish Publication Society).
The fact that Joseph marries an Egyptian woman leads us to the question as to whether or not Joseph was wrong to do so.
Remember, Joseph’s family could not go to Laban to get wives and Joseph could not go back to his family and get a bride so God provided one for Joseph among the Egyptians.
The Israelites such as Joseph were prohibited from marrying Canaanite women unless of course, they accepted Jesus Christ as their God and Savior as Rahab and Tamar did.
The Egyptians were not descendants of Ham’s son, Canaan but rather of his son Mizraim and thus they were not Canaanites.
In Joseph’s day, God had not yet given any commandments regarding marriage, but later in the Mosaic Law, God did “not” forbid a marriage to Gentiles (See Deuteronomy 21:10-13) but only a specific group of Gentiles, the Canaanites (See Genesis 9:24-27; Deuteronomy 20:17-18).
Therefore, we must conclude that Joseph did not sin by taking this Egyptian woman to be his wife and the fact that she was the daughter of an Egyptian priest does not necessarily indicate otherwise.
I doubt very much that Pharaoh would have given Joseph a wife who would have been an offense to him.
Furthermore Joseph never would have taken her as his wife if she would have been a detriment to his spiritual life since if he could say “no” to Potiphar’s wife because of his love for the Lord, then he would surely have declined Potiphera’s daughter if she would hinder his walk with the Lord.
The fact that the Holy Spirit saw fit to have Moses’ record the name of Joseph’s Egyptian wife also implies that she accepted by faith the God of Abraham, Isaac, Jacob and Joseph unlike Judah’s first wife whose name was not recorded except in 1 Chronicles 2:3 and for only historical purposes.
The statement “Joseph went forth over the land of Egypt” refers to Joseph’s initial tour of inspection of the land of Egypt in order to acquire firsthand information that would enable him to execute his plan.
Joseph wasted no time in familiarizing himself with the conditions in the various cities in Egypt in preparation for his awesome responsibility of preparing the Egyptians for the coming famine.
He needed firsthand information of the resources Egypt possessed and the people, which could only be acquired by a survey region by region.