Genesis 41:38

Hebrew (Westminster Leningrad Codex) Genesis 41:38 appears in the Hebrew Old Testament. The text above is from the Westminster Leningrad Codex. Each word links to its Strong’s number, a concise gloss, and parsing drawn from the Open Scriptures Hebrew Bible morphology. Click any word for its full Brown-Driver-Briggs (BDB) entry.
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Genesis 41:38 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/genesis/41/38.

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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?"
World English Bible · Public Domain
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    Pharaoh said to his servants, "Can we find such a one as this, a man in whom is the Spirit of God?"
  • King James Version Public Domain
    And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?
  • unfoldingWord Literal Text CC BY-SA 4.0
    Then Pharaoh said to his servants, “Can we find a man like this who the Spirit of God in him?”

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

Versions to compare (up to 4)

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Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    Pharaoh said to his servants, "Can we find such a one as this, a man in whom is the Spirit of God?"
  • Berean Standard Bible Public Domain
    So Pharaoh asked them, “Can we find anyone like this man, in whom the Spirit of God abides?”
  • Majority Standard Bible Public Domain
    So Pharaoh asked them, “Can we find anyone like this man, in whom the Spirit of God abides?”
  • King James Version Public Domain
    And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?
  • American Standard Version (1901) Public Domain
    And Pharaoh said unto his servants, Can we find such a one as this, a man in whom the spirit of God is?
  • Revised Version (1885) Public Domain
    And Pharaoh said unto his servants, Can we find such a one as this, a man in whom the spirit of God is?
  • Geneva Bible (1599) Public Domain
    Then saide Pharaoh vnto his seruants, Can we finde such a man as this, in whom is the Spirit of God?
  • Douay-Rheims (1899) Public Domain
    And let it be in readiness, against the famine of seven years to come, which shall oppress Egypt, and the land shall not consumed with scarcity.
  • Young's Literal Translation Public Domain
    and Pharaoh saith unto his servants, `Do we find like this, a man in whom the spirit of God `is'?'
  • Literal Standard Version CC BY-SA 4.0
    and Pharaoh says to his servants, “Do we find like this, a man in whom the Spirit of God [is]?”
  • Unlocked Literal Bible CC BY-SA 4.0
    Pharaoh said to his servants, “Can we find such a man as this, in whom is the Spirit of God?”
  • unfoldingWord Literal Text CC BY-SA 4.0
    Then Pharaoh said to his servants, “Can we find a man like this who the Spirit of God in him?”
  • Darby Bible Public Domain
    And Pharaoh said to his bondmen, Shall we find [one] as this, a man in whom the Spirit of God is?
  • World Messianic Bible Public Domain
    Pharaoh said to his servants, “Can we find such a one as this, a man in whom is the Spirit of God?”
  • Webster's Bible Public Domain
    And Pharaoh said to his servants, Can we find such a man as this is, a man in whom the spirit of God is?
  • Free Bible Version CC BY-SA 4.0
    So Pharaoh asked them, “Where can we find a man like this who has the spirit of God in him?”
  • Bible in Basic English Public Domain
    Then Pharaoh said to his servants, Where may we get such a man as this, a man in whom is the spirit of God?
  • JPS Tanakh (1917) Public Domain
    And Pharaoh said unto his servants: 'Can we find such a one as this, a man in whom the spirit of God is?'

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

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About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

11
words
10
distinct lemmas
Pentateuch
section

Grammatical profile

  • 2 verbs
  • 5 nouns
  • 1 pronoun
  • 2 prepositions
  • 1 particle

Verb forms

  • וַיֹּ֥אמֶר Qal · Sequential Imperfect
  • הֲנִמְצָ֣א Qal · Imperfect

Hebrew & Septuagint length

In English translation the verse runs 22 words from the Hebrew and 23 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 11 Hebrew tokens and 17 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

8

Topical passages linked to Genesis 41:38 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

  • Job 32:8 But there is a spirit in man, And the breath of the Almighty gives them understanding.
  • Daniel 5:14 I have heard of you, that the spirit of the gods is in you, and that light and understanding and excellent wisdom are found in you.
  • Numbers 27:18 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 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, like the wisdom of the gods, were found in him; and the king Nebuchadnezzar your father, the king, [I say], your father, made him master of the magicians, enchanters, Chaldeans, and soothsayers;
  • Daniel 4:18 This dream I, king Nebuchadnezzar, have seen; and you, Belteshazzar, declare the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation; but you are able; for the spirit of the holy gods is in you.
  • Daniel 4:6 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 dream.
  • Daniel 4:8–9 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 holy gods: and I told the dream before him, [saying],
  • Daniel 6:3 Then this Daniel was distinguished above the presidents and the satraps, because an excellent spirit was in him; and the king thought to set him over the whole realm.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Genesis 41:38 Masoretic · Westminster Leningrad Codex

וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ

Pharaoh said to his servants, "Can we find such a one as this, a man in whom is the Spirit of God?"

World English Bible · Public Domain

Greek LXX Genesis 41:38 Septuagint · lemma form

καί εἶπον φαραώ πᾶς ὁ παῖς αὐτός μή εὑρίσκω ἄνθρωπος τοιοῦτος ὅς ἔχω πνεῦμα θεός ἐν αὐτός

And Pharao said to all his servants, Shall we find such a man as this, who has the Spirit of God in him?

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

2

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

  1. Targum Onkelos Torah (Genesis–Deuteronomy)
    וַאֲמַר פַּרְעֹה לְעַבְדוֹהִי הֲנִשְׁכַּח כְּדֵין גְּבַר דִּי רוּחַ נְבוּאָה מִן קֳדָם יְיָ בֵּהּ

    (no public-domain English translation for this verse)

    Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.

  2. Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)
    וַאֲמַר פַּרְעה לְעַבְדוֹי הַנִשְׁכַּח כְּדֵין גְבַר דִי רוּחַ נְבוּאָה מִן קֳדָם יְיָ בֵּיהּ

    And Pharoh said to his servants, Can we find a man like this, in whom is the spirit of prophecy from the Lord?

    Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Genesis 41:38 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

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.

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.

MacLaren's Expositions of Holy Scripture

Alexander MacLaren

Genesis

JOSEPH, THE PRIME MINISTER

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.

Geneva Bible (1599)

Geneva Bible translators

None should be preferred to honor that have not gifts of God meet for the same.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jamieson, Fausset & Brown

Robert Jamieson, A. R. Fausset & David Brown

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.

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.

Adam Clarke's Commentary

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.

John Calvin's Commentaries

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.

Ellicott's Commentary for English Readers

(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 Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

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.

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.

John Gill's Exposition

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.

Haydock's Catholic Bible Commentary

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).

Matthew Poole's English Annotations

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.

Whedon's Commentary on the Bible

Daniel D. Whedon

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.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

הנמצא כזה CAN WE FIND SUCH A ONE AS THIS? — The Targum renders it: “can we find like this one” — meaning, “If we go to seek one could we find anyone like him?” הנמצא is a question, as is every ה prefixed to a word with the vowel Chataph Patach.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Ramban (Nachmanides)

Rabbi Moshe ben Nachman (Ramban / Nachmanides)

CAN WE FIND SUCH A ONE AS THIS? Because he was a Hebrew, the members of which race were repugnant to the Egyptians, who would not eat of the things the Hebrews touched, or have any contacts with them as they considered them unclean, Pharaoh did not want to appoint Joseph viceroy without their permission. Therefore he said to them that they would find no Egyptian comparable to him, as the Spirit of G-d is in him. After they admitted it, he said to Joseph, Since G-d has made all this known unto thee, for since the interpretation met with the approval of Pharaoh and all his courtiers, they regarded everything he had said as if it had already been fulfilled.It is possible that the expression, all this, alludes also to that which the chief of the butlers told Pharaoh. A similar case is the verse, And he [Jacob] related to Laban all these things, meaning the blessings bestowed upon him by Isaac mentioned before. Pharaoh thus said: “Since G-d has imbued you with this great wisdom, thus enabling you to interpret all secret and hidden dreams, and not a word of yours has failed, there is none so understanding and wise in all matters as you are, and you are therefore fit to assume authority and rulership and to be second to me.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

Radak

Rabbi David Kimhi (Radak)

הנמצא כזה, the letter נ in the word הנמצא was directed at the people who were talking about the whole subject. Pharaoh said to the assembled advisers: “Joseph has made certain suggestions. Can we possibly find someone better qualified to put these suggestions into practice? He is clearly superior in wisdom and acumen to all our local experts, and this can only be due to the fact that he enjoys Divine inspiration.”

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Genesis, in the Pentateuch, opens this verse with 11 words (10 distinct Hebrew lemmas). Its most distinctive word is Parʻôh (“Pharaoh”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. The word Parʻôh carries the sense “Pharaoh.” How does it shape the verse?
  2. Job 32:8 shares this passage’s theme. How do the two illuminate each other?
  3. The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
  4. The verb «וַיֹּ֥אמֶר» is Qal Sequential Imperfect. How does its form color the action?
  5. Reading how Trapp's Complete Commentary and MacLaren's Expositions of Holy Scripture read this verse, where do the two commentators agree and where do they part?

Things to notice

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Old Testament
Old Testament edition

Read the OT as the Masoretic Hebrew (MT) or the Greek Septuagint (LXX).

English shown for the Greek Septuagint (in the Hebrew ↔ Greek comparison).

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