Genesis 41:40

Complete Jewish Bible

you will be in charge of my household; all my people will be ruled by what you say. Only when I rule from my throne will I be greater than you."

Parallel Translations

Hebrew Names Version
You shall be over my house, and according to your word will all my people be ruled. Only in the throne I will be greater than you."

King James Version
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.

Lexham English Bible
You shall be over my house, and to your word all my people shall submit. Only with respect to the throne will I be greater than you."

New Century Version
I will put you in charge of my palace. All the people will obey your orders, and only I will be greater than you."

New English Translation
You will oversee my household, and all my people will submit to your commands. Only I, the king, will be greater than you.

Amplified Bible
"You shall have charge over my house, and all my people shall be governed according to your word and pay respect [to you with reverence, submission, and obedience]; only in [matters of] the throne will I be greater than you [in Egypt]."

New American Standard Bible
"You shall be in charge of my house, and all my people shall be obedient to you; only regarding the throne will I be greater than you."

Geneva Bible (1587)
Thou shalt be ouer mine house, & at thy word shall all my people be armed, onely in the kings throne will I be aboue thee.

Legacy Standard Bible
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."

Contemporary English Version
I'm putting you in charge of my palace, and everybody will have to obey you. No one will be over you except me.

Darby Translation
Thou shalt be over my house, and according to thy commandment shall all my people regulate themselves; only concerning the throne will I be greater than thou.

Easy-to-Read Version
I will put you in charge of my country, and the people will obey all your commands. I will be the only one more powerful than you."

English Standard Version
You shall be over my house, and all my people shall order themselves as you command. Only as regards the throne will I be greater than you."

George Lamsa Translation
You shall be over my household, and according to your word shall all my people be ruled; only on the throne will I be greater than you.

Good News Translation
I will put you in charge of my country, and all my people will obey your orders. Your authority will be second only to mine.

Christian Standard Bible®
You will be over my house, and all my people will obey your commands. Only I, as king, will be greater than you.”

Literal Translation
You shall be over my house, and at your mouth all my people shall kiss the hand . Only in respect to the throne will I be greater than you.

Miles Coverdale Bible (1535)
Thou shalt be ouer my house, and acordinge vnto thy worde shall all my people obeye: onely in the kynges seate wyll I be more then thou.

American Standard Version
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.

Bible in Basic English
You, then, are to be over my house, and all my people will be ruled by your word: only as king will I be greater than you.

Bishop's Bible (1568)
Thou therfore shalt be ouer my house, and accordyng to thy worde shall all my people be ruled: only in the [kynges] seate wyll I be aboue thee.

JPS Old Testament (1917)
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.'

King James Version (1611)
Thou shalt be ouer my house, and according vnto thy word shall all my people be ruled: only in the throne will I be greater then thou.

Brenton's Septuagint (LXX)
Thou shalt be over my house, and all my people shall be obedient to thy word; only in the throne will I excel thee.

English Revised Version
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.

Berean Standard Bible
You shall be in charge of my house, and all my people are to obey your commands. Only with regard to the throne will I be greater than you."

Wycliffe Bible (1395)
Therfor thou schalt be ouer myn hous, and al the puple schal obeie to the comaundement of thi mouth; Y schal passe thee onely by o trone of the rewme.

Young's Literal Translation
thou -- thou art over my house, and at thy mouth do all my people kiss; only in the throne I am greater than thou.'

Update Bible Version
you shall be over my house, and according to your word shall all my people be ruled: I will be greater than you only in the throne.

Webster's Bible Translation
Thou shalt be over my house, and according to thy word shall all my people be ruled: only in the throne will I be greater than thou.

World English Bible
You shall be over my house, and according to your word will all my people be ruled. Only in the throne I will be greater than you."

New King James Version
You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you."

New Living Translation
You will be in charge of my court, and all my people will take orders from you. Only I, sitting on my throne, will have a rank higher than yours."

New Life Bible
My house will be put in your care. And all my people will do as you say. Only on the throne will I be greater than you."

New Revised Standard
You shall be over my house, and all my people shall order themselves as you command; only with regard to the throne will I be greater than you."

J.B. Rotherham Emphasized Bible
Thou, shalt be over my house, and on thy mouth, shall all my people kiss, - only as to the throne, will I be greater than thou.

Douay-Rheims Bible
Thou shalt be over my house, and at the commandment of thy mouth all the people shall obey: only in the kingly throne will I be above thee.

Revised Standard Version
you shall be over my house, and all my people shall order themselves as you command; only as regards the throne will I be greater than you."

New American Standard Bible (1995)
"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."

Contextual Overview

³³ "Therefore, Pharaoh should look for a man both discreet and wise to put in charge of the land of Egypt. ³⁴ Pharaoh should do this, and he should appoint supervisors over the land to receive a twenty percent tax on the produce of the land of Egypt during the seven years of abundance. ³⁵ They should gather all the food produced during these good years coming up and set aside grain under the supervision of Pharaoh to be used for food in the cities, and they should store it. ³⁶ This will be the land's food supply for the seven years of famine that will come over the land of Egypt, so that the land will not perish as a result of the famine." ³⁷ The proposal seemed good both to Pharaoh and to all his officials. ³⁸ Pharaoh said to his officials, "Can we find anyone else like him? The Spirit of God lives in him!" ³⁹ (iii) So Pharaoh said to Yosef, "Since God has shown you all this — there is no one as discerning and wise as you — ⁴⁰ you will be in charge of my household; all my people will be ruled by what you say. Only when I rule from my throne will I be greater than you." ⁴¹ Pharaoh said to Yosef, "Here, I place you in charge of the whole land of Egypt." ⁴² Pharaoh took his signet ring off his hand and put it on Yosef's hand, had him clothed in fine linen with a gold chain around his neck

Bible Verse Review
  from Treasury of Scripure Knowledge

Thou shalt: Genesis 39:4-6, Genesis 45:8, Genesis 45:9, Genesis 45:26, Psalms 105:21, Psalms 105:22, Proverbs 22:29, Daniel 2:46-48, Daniel 5:29, Daniel 6:3

be ruled: Heb. be armed, or kiss, 1 Samuel 10:1, Job 31:27, Psalms 2:12

Reciprocal: Genesis 41:55 - Go unto Genesis 42:6 - governor Genesis 44:18 - as Pharaoh 1 Samuel 2:8 - set them 1 Kings 18:3 - the governor of his house Esther 3:1 - above all the princes Job 29:25 - chose out Job 36:7 - with

Cross-References

Genesis 41:4
Then the miserable-looking and lean cows ate up the seven sleek, fat cows. At this point Pharaoh woke up.

Genesis 41:6
After them, seven ears, thin and blasted by the east wind, sprang up.

Genesis 41:8
In the morning he found himself so upset that he summoned all the magicians of Egypt and all its wise men. Pharaoh told them his dreams, but no one there could interpret them for him.

Genesis 41:9
Then the chief cupbearer said to Pharaoh, "Today reminds me of something wherein I am at fault:

Genesis 41:21
But after they had eaten them up, one couldn't tell that they had eaten them; because they were as miserable-looking as before. At this point I woke up.

Genesis 41:22
But I dreamed again and saw seven full, ripe ears of grain growing out of a single stalk.

Genesis 41:46
Yosef was thirty years old when he stood before Pharaoh king of Egypt; then he left Pharaoh's presence and traveled through all the land of Egypt.

Genesis 41:48
He collected all the food of these seven years in the land of Egypt and stored it in the cities — the food grown in the fields outside each city he stored in that city.

Genesis 45:26
They told him, "Yosef is still alive! He is ruler over the whole land of Egypt!" He was stunned at the news; he couldn't believe them.

1 Samuel 10:1
Then Sh'mu'el took a flask of oil he had prepared and poured it on Sha'ul's head. He kissed him and said, " Adonai has anointed you to be prince over his inheritance.

Gill's Notes on the Bible

Thou shall be over my house,...., Have the care of his domestic affairs, and be the principal man in his palace and court:

and according unto thy word shall all my people be ruled; not only in his family, but in his whole kingdom; whatever he ordered and commanded them to do, they should it, or "all my people shall kiss" s, that is, either their hand at the sight of him, or meeting him, in token of respect and veneration shall yield a ready and cheerful obedience to him, of which the kiss was a sign, see Psalms 2:12. The Targum of Onkelos renders it, "shall be fed" t, supplied with corn, and with all necessary provisions, and so Jarchi interprets it; which is restraining it to that part of his office which concerned the gathering and laying up their stores for time to come; but the Targum of Jonathan is, "shall be armed" u; and so Aben Ezra makes him the prince or general of the army, or who had the militia at his command, and could arm them when he pleased; but it seems to denote a more large and unlimited power than either of these, even the government of the whole land under the king, who only excepts himself:

only in the throne will I be greater than thou; that is, he alone would be king, wear the crown sit upon the throne, and have all the ensigns of royal majesty, in which Joseph was to have no share; otherwise he was to have an executive power and authority over all his subjects in the land, even to bind his princes at pleasure, and to teach, instruct, and direct his senators, Psalms 105:21.

s ישק "osculabitur", Montanus, Junius, Tremellius, Piscator, Schmidt. t Cibabitur, Fagius "cibum capiet", Tigurine version. u Armabitur, Pagninus, Munster, Drusius, Cartwright; so Kimchi.

Barnes' Notes on the Bible

- Joseph Was Exalted

1. יאר y^e'or, “river, canal,” mostly applied to the Nile. Some suppose the word to be Coptic.

2. אחוּ 'āchû, “sedge, reed-grass, marsh-grass.” This word is probably Coptic.

8. חרטמים charṭumı̂ym, ἐξηγηταὶ exēgētai, ἱερογραμματεῖς hierogrammateis, “sacred scribes, hieroglyphs.” חרט chereṭ “stylus,” a graving tool.

43. אברך 'abrēk “bend the knee.” In this sense it is put for הברך habrēk imperative hiphil of ברך bārak. Those who take the word to be Coptic render it variously - “bow all, bow the head, cast thyself down.”

45. פענח <צפנת tsāpenat-pa‛nēach, Tsaphenath-pa‘neach, in the Septuagint ψονθομ-φανήχ Psonthom-Fanēch. “Revelator occulti,” Kimchi. This is founded on an attempted Hebrew derivation. Σωτήρ κόσμου Sōtēr kosmou in Oxford MS., “servator mundi,” Jerome. These point to a Coptic origin. Recent Egyptologists give P-sont-em-ph-anh, “the-salvation-of-the-life or world.” This is a high-flowing title, in keeping with Eastern phraseology. אסנת 'âsnath, Asenath, perhaps belonging to Neith, or worshipper of Neith, a goddess corresponding to Athene of the Greeks. פוטי פרע pôṭı̂y-pera‛, Potiphera‘, seems to be a variation of פוטיפר Pôṭı̂yphar, Potiphar Genesis 37:36. אן 'ôn or און 'ôn, On =Oein, “light, sun;” on the monuments TA-RA, “house of the sun.” ביתשׁמשׁ bêyth shemesh, Jeremiah 43:13, Heliopolis, north of Memphis, on the east bank of the Nile.

51. מנשׁה m^enasheh, Menasheh, “causing to forget.”

52. אפרים 'eprâyı̂m Ephraim, “double fruit.”

Here we have the double dream of Pharaoh interpreted by Joseph, in consequence of which he is elevated over all the land of Egypt.

Genesis 41:1-8

The dreams are recited. “By the river.” In the dream Pharaoh supposes himself on the banks of the Nile. “On rite green.” The original word denotes the reed, or marsh grass, on the banks of the Nile. The cow is a very significant emblem of fruitful nature among the Egyptians, the hieroglyphic symbol of the earth and of agriculture; and the form in which Isis the goddess of the earth was adored. “Dreamed a second time.” The repetition is designed to confirm the warning given, as Joseph afterward explains Genesis 41:32. Corn (grain) is the natural emblem of fertility and nurture. “Blasted with the east wind The east wind”. The east wind is any wind coming from the east of the meridian, and may be a southeast or a northeast, as well as a direct east. The Hebrews were accustomed to speak only of the four winds, and, therefore, must have used the name of each with great latitude. The blasting wind in Egypt is said to be usually from the southeast. “And, behold, it was a dream.” The impression was so distinct as to be taken for the reality, until he awoke and perceived that it was only a dream. “His spirit was troubled.” Like the officers in the prison Genesis 40:6, he could not get rid of the feeling that the twofold dream portended some momentous event. “The scribes” - the hieroglyphs, who belonged to the priestly caste, and whose primary business was to make hieroglyphic and other inscriptions; while they were accustomed to consult the stars, interpret dreams, practise soothsaying, and pursue the other occult arts. The sages; whose chief business was the cultivation of the various arts above mentioned, while the engraving or inscribing department strictly belonged to the hieroglyphs or scribes. “His dream;” the twofold dream. “Interpreted them” - the two dreams.

Genesis 41:9-13

The chief butler now calls Joseph to mind, and mentions his gift to Pharaoh. “My sins.” His offence against Pharaoh. His ingratitude in forgetting Joseph for two years does not perhaps occur to him as a sin. “A Hebrew lad.” The Egyptians were evidently well acquainted with the Hebrew race, at a time when Israel had only a family. “Him he hanged.” The phrase is worthy of note, as a specimen of pithy brevioquence. Him he declared that the dream foreboded that Pharaoh would hang.

Genesis 41:14-24

Pharaoh sends for Joseph, who is hastily brought from the prison. “He shaved.” The Egyptians were accustomed to shave the head and beard, except in times of mourning (Herod. 2:32). “Canst hear a dream to interpret it” - needest only to hear in order to interpret it. “Not I God shall answer.” According to his uniform habit Joseph ascribes the gift that is in him to God. “To the peace of Pharaoh” - so that Pharaoh may reap the advantage. In form. This takes the place of “in look,” in the former account. Other slight variations in the terms occur. “And they went into them” - into their stomachs.

Genesis 41:25-36

Joseph now proceeds to interpret the dream, and offer counsel suitable to the emergency. “What the God is about to do.” The God, the one true, living, eternal God, in opposition to all false gods. “And because the dream was repeated.” This is explained to denote the certainty and immediateness of the event. The beautiful elucidation of the dream needs no comment. Joseph now naturally passes from the interpreter to the adviser. He is all himself on this critical occasion. His presence of mind never forsakes him. The openness of heart and readiness of speech, for which he was early distinguished, now stand him in good stead. His thorough self-command arises from spontaneously throwing himself, with all his heart, into the great national emergency which is before his mind. And his native simplicity of heart, practical good sense, anti force of character break forth into unasked, but not unaccepted counsel. “A man discreet” - intelligent, capable of understanding the occasion; wise, prudent, capable of acting accordingly. “Let Pharaoh proceed” - take the following steps: “Take the fifth” of the produce of the land. “Under the hand of Pharaoh.” Under his supreme control.

The measures here suggested to Pharaoh were, we must suppose in conformity with the civil institutions of the country. Thee exaction of a fifth, or two tithes, during the period of plenty, may have been an extraordinary measure, which the absolute power of the monarch enabled him to enforce for the public safety. The sovereign was probably dependent for his revenues on the produce of the crown lands, certain taxes on exports or imports, and occasional gifts or forced contributions from his subjects. This extraordinary fifth was, probably, of the last description, and was fully warranted by the coming emergency. The “gathering up of all the food” may imply that, in addition to the fifth, large purchases of corn were made by the government out of the surplus produce of the country.

Genesis 41:37-46

Pharaoh approves of his counsel, and selects him as “the discreet and wise man” for carrying it into effect. “In whom is the Spirit of God.” He acknowledges the gift that is in Joseph to be from God. “All my people behave” - dispose or order their conduct, a special meaning of this word, which usually signifies to kiss. “His ring.” His signet-ring gave Joseph the delegated power of the sovereign, and constituted him his prime minister or grand vizier. “Vestures of fine linen.” Egypt was celebrated for its flax, and for the fineness of its textures. The priests were arrayed in official robes of linen, and no man was allowed to enter a temple in a woolen garment (Herodotus ii. 37, 81). “A gold chain about his neck.” This was a badge of office worn in Egypt by the judge and the prime minister. It had a similar use in Persia and Babylonia Daniel 5:7. “The second chariot.” Egypt was noted for chariots, both for peaceful and for warlike purposes (Herodotus ii. 108). The second in the public procession was assigned to Joseph. “Bow the knee.” The various explications of this proclamation agree in denoting a form of obeisance, with which Joseph was to be honored. I am Pharaoh, the king Genesis 12:15. “Without thee shall no man lift up his hand or foot.” Thou art next to me, and without thee no man shall act or move. “Zaphenath-paneah.” Pharaoh designates him the preserver of life, as the interpreter of the dream and the proposer of the plan by which the country was saved from famine. He thus naturalizes him so far as to render his civil status compatible with his official rank. “Asenath.” The priests were the highest and most privileged class in Egypt. Intermarriage with this caste at once determined the social position of the wonderous foreigner. His father-in-law was priest of On, a city dedicated to the worship of the sun.

With our Western and modern habit we may at the first glance be surprised to find a stranger of a despised race suddenly elevated to the second place in the kingdom. But in ancient and Eastern governments, which were of a despotic character, such changes, depending on the will of the sovereign, were by no means unusual. Secondly, the conviction that “the Spirit of God was in” the mysterious stranger, was sufficient to overbear all opposing feelings or customs. And, lastly, it was assumed and acted on, as a self-evident fact, that the illustrious stranger could have no possible objection to be incorporated into the most ancient of nations, and allied with its noblest families. We may imagine that Joseph would find an insuperable difficulty in becoming a citizen of Egypt or a son-in-law of the priest of the sun. But we should not forget that the world was yet too young to have arrived at the rigid and sharplydefined systems of polytheism or allotheism to which we are accustomed. Some gray streaks of a pure monotheism, of the knowledge of the one true God, still gleamed across the sky of human memory. Some faint traces of one common brotherhood among mankind still lingered in the recollections of the past. The Pharaoh of Abraham’s day feels the power of him whose name is Yahweh Genesis 12:17. Abimelek acknowledges the God of Abraham and Isaac Genesis 20:3-7; Genesis 21:22-23; Genesis 26:28-29. And while Joseph is frank and faithful in acknowledging the true God before the king of Egypt, Pharaoh himself is not slow to recognize the man in whom the Spirit of God is. Having experienced the omniscience and omnipotence of Joseph’s God, he was prepared, no doubt, not only himself to offer him such adoration as he was accustomed to pay to his national gods, but also to allow Joseph full liberty to worship the God of his fathers, and to bring up his family in that faith.

Joseph was now in his thirtieth year, and had consequently been thirteen years in Egypt, most part of which interval he had probably spent in prison. This was the age for manly service Numbers 4:3. He immediately enters upon his office.

Genesis 41:47-49

The fulfillment of the dream here commences. “By handfuls.” Not in single stalks or grains, but in handfuls compared with the former yield. It is probable that a fifth of the present unprecedented yield was sufficient for the sustenance of the inhabitants. Another fifth was rendered to the government, and the remaining three fifths were stored up or sold to the state or the foreign broker at a low price. “He left numbering because there was no number.” This denotes that the store was immense, and not perhaps that modes of expressing the number failed.

Genesis 41:50-52

Two sons were born to Joseph during the seven years of plenty. “Menasseh.” God made him forget his toil and his father’s house. Neither absolutely. He remembered his toils in the very utterance of this sentence. And he tenderly and intensely remembered his father’s house. But he is grateful to God, who builds him a home, with all its soothing joys, even in the land of his exile. His heart again responds to long untasted joys. “Fruitful in the land of my affliction.” It is still, we perceive, the land of his affliction. But why does no message go from Joseph to his mourning father? For many reasons. First, he does not know the state of things at home. Secondly, he may not wish to open up the dark and bloody treachery of his brothers to his aged parent. But, thirdly, he bears in mind those early dreams of his childhood. All his subsequent experience has confirmed him in the belief that they will one day be fulfilled. But that fulfillment implies the submission not only of his brothers, but of his father. This is too delicate a matter for him to interfere in. He will leave it entirely to the all-wise providence of his God to bring about that strange issue. Joseph, therefore, is true to his life-long character. He leaves all in the hand of God, and awaits in anxious, but silent hope, the days when he will see his father and his brethren.

Genesis 41:53-57

The commencement and the extent of the famine are now noted. “As Joseph had said.” The fulfillment is as perfect in the one part as in the other. “In all the lands” - all the lands adjacent to Egypt; such as Arabia and Palestine. The word all in popular discourse is taken in a relative sense, to be ascertained by the context. We are not aware that this famine was felt beyond the distance of Hebron. “Go unto Joseph” Pharaoh has had reason to trust Joseph more and more, and now he adheres to his purpose of sending his people to him. “All the face of the land of Egypt.” “And Joseph opened all places in which there was food” - all the stores in every city. “And sold unto Mizaim.” The stores under Pharaoh’s hand were public property, obtained either by lawful taxation or by purchase. It was a great public benefit to sell this grain, that had been providently kept in store, at a moderate price, and thus preserve the lives of a nation during a seven years’ famine. “All the land.” This is to be understood of the countries in the neighborhood of Egypt. Famines in these countries were not unusual. We have read already of two famines in Palestine that did not extend to Egypt Genesis 12:10; Genesis 26:1.

The fertility of Egypt depends on the rise of the waters of the Nile to a certain point, at which they will reach all the country. If it fall short of that point, there will be a deficiency in the crops proportioned to the deficiency in the rise. The rise of the Nile depends on the tropical rains by which the lake is supplied from which it flows. These rains depend on the clouds wafted by the winds from the basin of the Mediterranean Sea. The amount of these piles of vapor will depend on the access and strength of the solar heat producing evaporation from the surface of that inland sea. The same cause, therefore, may withhold rain from central Africa, and from all the lands that are watered from the Mediterranean. The duration of the extraordinary plenty was indeed wonderful. But such periods of excess are generally followed by corresponding periods of deficiency over the same area. This prepares the way for the arrival of Joseph’s kindred in Egypt.

Clarke's Notes on the Bible

Verse Genesis 41:40. 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.