Genesis 41:40

Gen 41:40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.

Ver. 40. Thou shalt be over my house, &c.] Pharaoh prefers him, because he found good parts in him. They that bestow places of charge in church or commonwealth upon undeserving persons, for by-consideration, shall have Pharaoh to rise up in judgment against them. In King Edward VI’s minority, dignity waited upon desert, saith the historian, which caused it again to be waited upon by respect {a} Order also was taken that no man should have any benefice from the king, but first he should preach before him. Tamerlane never bestowed his preferments upon such as ambitiously sought them; as deeming them, in so doing, unworthy thereof: but upon such as whose modesty or desert he thought worthy of those his great favours {b}

{a} The Life of King Edward VI, by Sir Jo. Heywood, pp. 6, 115.

{b} Turk. Hist., fol. 227.

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.

Gen 41:40. According to thy word — Thy direction and command, the word mouth, as the Hebrew is, being often put for command; shall all my people be ruled — Or be fed. They shall receive their provisions from thy hand, and according to thy disposal. But the Hebrew is, at thy mouth shall my people kiss, which may be understood literally; for inferiors used sometimes to kiss their superiors in token of their homage; or rather metaphorically, as the same phrase is used, Psa 2:12, and Pro 24:26, they shall receive all thy commands with reverence and submission.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Hebrew, mouth.

Some read, the people shall kiss thy mouth, that is shall obey thee in all things.

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

Thou shalt be over my house--This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.

according unto thy word shall all my people be ruled--literally, "kiss." This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [WILKINSON].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 40. According unto thy word shall all my people be ruled] Literally, At thy mouth shall all my people kiss. In the eastern countries it is customary to kiss any thing that comes from a superior, and this is done by way of testifying respect and submission. In this sense the words in the text are to be understood: All the people shall pay the profoundest respect and obedience to all thy orders and commands.

Only in the throne will I be greater than thou.] This, in one word, is a perfect description of a prime minister. Thou shalt have the sole management, under me, of all state affairs.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

40. Thou shalt be over my house. Not only is Joseph made governor of Egypt, but is adorned also with the insignia of royalty, that all may reverence him, and may obey his command. The royal signet is put upon his finger for the confirmation of decrees. He is clothed in robes of fine linen, which were then a luxury, and were not to be had at any common price. He is placed in the most honorable chariot. It may, however, be asked, whether it was lawful for the holy man to appear with so great pomp? I answer, although such splendor can scarcely ever be free from blame, and therefore frugality in external ornaments is best; yet all kind of splendor in kings and other princes of the world is not to be condemned, provided they neither too earnestly desire it, nor make an ostentatious display of it. Moderation is, indeed, always to be cultivated; but since it was not in Joseph’s power to prescribe the mode of investiture, and the royal authority would not have been granted to him without the accustomed pomp of state, he was at liberty to accept more than seemed in itself desirable. If the option be given to the servants of God, nothing is safer for them, than to cut off whatever they can of outward splendor. And where it is necessary for them to accommodate themselves to public custom, they must beware of all ostentation and vanity. With respect to the explanation of the words; whereas we render them, “At thy mouth all the people shall kiss,” others prefer to read, “shall be armed;” others, “shall be fed at thy will or commandment;” but as the proper signification of the verb נשק (nashak) is to kiss, I do not see why interpreters should twist it to another sense. Yet I do not think that here any special token of reverence is intended; but the phrase rather seems to be metaphorical, to the effect that the people should cordially receive and obediently embrace whatever might proceed from the mouth of Joseph: as if Pharaoh had said, “Whatever he may command, it is my will that the people shall receive with one consent, as if all should kiss him.” The second chariot, is read by the Hebrews in construction, for the chariot of the viceroy, who holds the second place from the king. The sense, however, is clear, that Joseph has the precedence of all the nobles of Egypt.

There are various opinions about the meaning of the word אברך(abraik). They who explain it by “tender father,” because Joseph, being yet in tender years, was endowed with the prudence and gravity of old age, seem to me to bring something from afar to correspond with their own fancy. They who render it “the father of the king,” as if the word were compounded of the Hebrew noun אב (ab,) and the Arabic רך (rak,) have little more color for their interpretation. If, indeed, the word be Hebrew, the meaning preferred by others, “Bow the knee,” seems to me more probable. But because I rather suppose that Egyptian terms are referred to by Moses, both in this place and shortly afterwards, I advise the readers not to distort them in vain. And truly those interpreters are ridiculously subtle, who suppose that a Hebrew name was given him by an Egyptian king, which they render either the “Redeemer of the world,” or the “Expounder of mysteries.” I prefer following the Greek interpreters, who, by leaving both words untouched, sufficiently prove that they thought them to be of a foreign language. That the father-in-law of Joseph was, as is commonly believed, a priest, is what I cannot refute, though I can scarcely be induced to believe it. Therefore, since כוהן (cohen) signifies a prince as well as a priest, it seems to me probable that he was one of the nobles of the court, who might also be the satrap or prefect of the city of On.

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.

(40) Over my house.—The chief over the palace was in ancient times next in power to the sovereign, and under the Frankish kings the “major domi,” or mayor of the palace, first usurped the whole royal power, and finally Pepin, the son of Charles Martel, took the name of king as well as the reality.

According unto thy word shall all my people be ruled.—The general sense is easy, namely that all the people of Egypt should obey Joseph’s orders, but the translation of the phrase is difficult. The ordinary meaning of the verb is to kiss, and the translation would then be And on thy mouth shall all my people kiss, that is, they shall do thee homage (1Sa_10:1; Psa_2:12). The versions seem to have taken this sense, though they translate very loosely “shall obey thee;” or “shall receive judgment at thy mouth;” or “shall be governed by thee.” As however in 1Ch_12:2; 2Ch_17:17; Psa_78:9, the verb is used of bearing arms, Aben-Ezra translates “shall arm themselves,” and supposes that Joseph was made commander-in-chief. Others, again, form the verb used here from the same root as that which would give meshek in Gen_15:2 the meaning of “running about,” and translate at thy mouth, that is, according to thy command, shall all my people busy themselves. The first is the most natural and probable rendering.

In the throne.—Heb., as to the throne, in all that concerns my royal rank, dignity, and rights.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40. over my house] Pharaoh exalts the Hebrew slave at one step to become his Grand Vizier; cf. Psa_105:21; 1Ma_2:53. Whether there was a vacancy in this office into which Joseph was promoted, or whether he displaced an existing official, the tradition does not record. “My house” seems to mean “my palace,” or “my court.” The elevation of a Syrian slave to such high rank is apparently not without example in the records of the Egyptian kings. See Appendix E on “Joseph as Vizier.” For the title of “governor of the palace,” cf. 1Ki_4:6; Isa_22:15.

be ruled] The meaning is very doubtful; possibly, as R.V. marg., order themselves, or, do homage. Lit. (if the text be correct) “and upon thy mouth shall all my people kiss.” In illustration of this expression some have quoted Hos_13:2; Pro_24:26. It is objected that “the kiss of homage” was not a kiss upon the mouth. Hence scholars have preferred a different rendering, “according to thy mouth,” i.e. “at thy command” (cf. Gen_45:21), “shall my people order, or dispose, themselves.” So, probably, LXX ἐπὶ τῷ στόματί σου ὑπακούσεται, Lat. obediet. Perhaps, however, the text is corrupt.

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.

And he made him to ride in the second chariot which he had,.... By which it appeared that he was next to Pharaoh, but not above him; as kings were wont to have more chariots than one, those were distinguished by first, second, &c. being of greater state the one than the other, see Ch2 35:24,

and they cried before him, bow the knee; that is, his guard that attended him, when he rode out in his chariot, called to the people, as they passed along, to bow the knee to Joseph, as a token of veneration and respect; or they proclaimed him "Abrech", which Onkelos paraphrases, this is the father of the king; and so Jarchi, who observes, that "Rech" signifies a king in the Syriac language; and this agrees with what Joseph himself says, that God had made him a father to Pharaoh, Gen 45:8. Others render it a tender father; and the Targums of Jonathan and Jerusalem take in both senses,"this is the father of the king, (or let the father of the king live, so the Jerusalem,) who is great in wisdom, and tender in years:''though rather he may be so called, because he acted the part of a tender father to the country, in providing corn for them against a time of scarcity:

and he made him ruler over all the land of Egypt; appointed him to be governor of the whole land, and invested him with that office, and made him appear to be so, by the grandeur he raised him to.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Obey. Hebrew Yishak; which may signify also "kiss" you, or their hand, in testimony of respect; or "shall be fed, governed, and led forth," &c. He made him master of his house, and ruler, &c. (Psalm civ. 21; Wisdom x. 14.)

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).

According unto thy word, i.e. direction and command, Heb. mouth, which is oft put for command, (as Exo 17:1; 38:21; Num 3:16,39, &c.,) shall all my poeple be ruled, or, be fed; they shall receive their provisions from thy hand, and according to thy disposal. Others, shall kiss, viz. the hand, as inferiors used to do, upon their address to or conference with great persons. See Job 31:27; Hos 13:2. But it was frivolous for Joseph to command them to do that which by the custom of the place they were obliged and wont to do. Some render the word thus, and that agreeable to the Hebrew, at thy mouth shall the people kiss; which may be understood either properly, as inferiors did sometimes kiss their superiors in token of their homage; see 1Sa 10:1; or rather metaphorically, as the same phrase is used Psa 2:12; Pro 24:26, receive all thy commands with reverence and submission.

In the throne, i.e. in sovereign power and dignity.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

40. According unto thy word shall all my people be ruled — This gives the general sense, and is substantially that of the ancient versions; but the word rendered ruled is the ordinary word for kissing, and modern exegetes disagree as to its meaning. Gesenius renders: Upon thy mouth shall all my people kiss. So also Knobel and Furst. Allusion would thus be made to the custom of expressing homage by throwing a kiss. Keil, however, denies that this was a customary form of showing homage, and takes the word נשׁק in the sense of disposing or arranging one’s self: According to thy mouth (that is, thy command, Gen_45:21) shall my whole people arrange itself. The primary signification of נשׁק seems to be that of hanging upon or cleaving unto, (see Furst, Lex.,) and perhaps the simpler meaning here is: upon thy mouth (that is, word of command) shall all my people hang. That is, they will cleave to thy orders and all thy utterances with the greatest respect and reverence.

Only in the throne — Joseph is made the grand vizier, but Pharaoh retains all his essential royalty and kingly prerogatives.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

HOMILIES BY F. HASTINGS Ver. 40.

Joseph as prime minister.

shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou." Sudden elevations are often the precursors of sudden falls. It was not so with Joseph. He filled satisfactorily his position, retaining it to the end of life. He made himself indispensable to Pharaoh and to the country. He was a man of decision. Seeing what had to be done, he hesitated not in commencing it. Going from the presence of Pharaoh, he passed throughout the land, arranging for granaries and appointing officers to grapple with the seven years of famine which were imminent. Doubtless he felt the weight of responsibility resting upon him, and would have many restless nights in calculating how by means of the money then in the treasury and by forced loans to meet the expenditure for granaries, grain, and official salaries. He superintended everything. By method he mastered detail.

I CONSIDER THE POLICY OF THIS EGYPTIAN PRIME MINISTER. Many things we admire in Joseph, but we must not be blind to the fact that he thought more of binding the people to the throne than of benefiting the people themselves. He was the first statesman of that day. His policy determined in great measure what should be the standard of internal prosperity, and what position the country should hold in the eyes of other nations. He sought to make Pharaoh"s rule absolute. He gave no benefit without payment, no supplies without sacrifice. He took all the money first, (Gen_47:14) then the cattle (ibid. ver. 16), then the lands and their persons (ibid. ver. 23). He thus reduced the people of Egypt to the position of slaves. He made all the land crown lands. Thus the monarch was pleased, and the priests, being exempt, were flattered. It is possible that in this Joseph laid the foundation of that system of mismanagement, which has made the most flourishing spot in the world the basest of kingdoms. He seems also to have striven to give some sort of preeminence to his brethren, and to advance them. Exempt from the burdens pressing on others, they gained power, and would have become eventually the dominant race in Egypt, but that another Pharaoh arose who knew not Joseph, i.e. who, although he knew of his having lived and served the nation, yet recognized not his policy. The state to which Joseph reduced the Egyptians was that to which afterwards his own descendants were reduced. Thus our plans are overthrown. Time tries success, and by removing dimness from our vision enables us to test it better.

II CONSIDER THE PRIVATE LIFE OF THIS EGYPTIAN PRIME MINISTER, He was soon led to conform to the spirit and practice of an ungodly nation. He used a divining cup, (Gen_44:15, Gen_44:16) took his meals apart, (Gen_43:32) recognizing and sustaining class distinctions. He learned the mode of speech common among the Egyptians, swore by the life of Pharaoh, (Gen_42:15) and was affianced to an idolatress, probably a priestess. (Gen_41:45) He made no effort to return to his own land, or to the pastoral life of his fathers. It was in his power also for nine years to have sent to make search for his father, who was sorrowing for him as dead, but he sent not. Not until trouble, by an apparent chance, drove his brethren to him did he appear to think of them, or of home and Jacob. When they came he was very slow to make known himself, as though he feared it might compromise him in the eyes of the Egyptians to be known to have relatives who were shepherds, an occupation which was abominable to the Egyptians. (Gen_46:34) When he revealed himself to them, it was without the knowledge or presence of the Egyptians. He removed his brethren also to a distant part of Egypt: that they might not constantly, by their presence, remind him and others of his origin. We fancy that Joseph had weaknesses and imperfections such as other men had. He had dwelt in Egypt and caught its spirit. In the names he gave to his children there seems some indication of regret at his forgetfulness and wonder at his fruitfulness. Amid views that might depress there is some brightness. His forgiveness of his brethren was noble. His affection for his father returned. His faith in God was pure at last. Dying, he "gave commandment concerning his bones." He showed that though outwardly an Egyptian, he was inwardly an Israelite. H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ישק —The Targum renders it by יתזן which means SHALL BE FED — all my people’s needs shall be provided through you. Similar are (15:2) “and the steward (ובן משק) of my house”, and (Psalms 2:12) “Provide yourselves (נשקו) with purity” old French garnison.

רק הכסא ONLY IN THE THRONE — only in the fact that they shall call me king.

כסא THRONE is a metaphorical term for royal rank, like (1 Kings 1:37) “And he has made his throne (כסאו) greater than the throne of my lord king”.

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.

ישק, a word derived from נשק, arms, as per Onkelos.

רק הכסא אגדל ממך, in matters relating to the throne I will rank as superior to you.

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.