Genesis Chapter 41 verse 45 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 45. - And Pharaoh called Joseph's name Zaphnath-paaneah; - an Egyptian word, of which the most accredited interpretations are χονθομφανήχ (LXX); Salva-tor Mundi (Vulgate); "the Salvation of the World," answering to the Coptic P-sote-m-ph-eneh - P the article, sots salvation, m the sign of the genitive, ph the article, and eneh the world (Furst, Jablonsky, Rosellini, and others); "the Rescuer of the World" (Gesenius); "the Prince of the Life of the World" (Brugsch); "the Food of Life," or "the Food of the Living" (Canon Cook in 'Speaker's Commentary') - and he gave him to wife - cf. the act of Rhamp-sinitus, who gave his daughter in marriage to the son of an architect on account of his cleverness (Herod., 2:121) - Asenath - another Egyptian term, rendered Ἁσενέθ (LXX.), and explained by Egyptologers to mean, "She who is of Neith, i.e. the Minerva of the Egyptians" (Gesenius, Furst), "the Worshipper of Neith" (Jablousky), "the Favorite of Neith" (Canon Cook in 'Speaker's Commentary'), though by some authorities regarded as Hebrew (Pools in Smith's ' Dictionary,' art. Joseph) - the daughter of Potipherah - Potipherah ("devoted to the sun") - Potiphar (vide Genesis 39:1). The name is very common on Egyptian monuments (Hengstenberg's 'Egypt and the Books of Moses,' p. 32) - priest - or prince (Onkelos.), as in 2 Samuel 8:18, where the word כֹּהֵן, as explained by 1 Chronicles 18:17, means a principal minister of State, though the probability is that Poti-pherah belonged to the priestly caste in Egypt - of On - or Heliopolis, Ἡλιούπολις (LXX.), the name on the monuments being ta-Ra or pa-Ra, house of the sun. "The site of Heliopolis is still marked by the massive walls that surround it, and by a granite obelisk bearing the name of Osirtasen I., of the twelfth dynasty, dating about 3900 years ago" (Wilkinson in Rawlinson's 'Herod.,' 2. p. 8). The priests attached to the temple of the sun at Heliopolis enjoyed the reputation of being the most intelligent and cultured historians in Egypt (Herod., 2:3). That a priest's daughter should have married with a foreign shepherd may, have been distasteful to the prejudices of an intolerant priesthood (Bohlen), but in the case of Asenath and Joseph it was recommended by sundry powerful considerations. 1. Though a foreign shepherd, Joseph was a descendant of Abraham, whom a former Pharaoh had recognized and honored as a prince, and ' The Story of Saneha,' a hieratic papyrus belonging to the twelfth dynasty, shows that Eastern foreigners might even become sons-in-law to the most powerful potentates under the ancient empire (vide 'Records of the Past,' vol. 6. pp. 135-150). 2. Though a foreign shepherd, Joseph was at this time grand vizier of the realm, with absolute control of the lives and fortunes of its people (vide ver. 44). 3. Though a foreign shepherd, he was obviously a favorite of Pharaoh, who, besides being monarch of the realm, was the recognized head of the priestly caste, over whom, therefore, he exercised more than a merely external authority. . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(45) Zaphnath-paaneah.--This word also is Egyptian, and, fortunately, there is no Hebrew word of similar sound to suggest a false meaning. Canon Cook shows that it means "food of life," or "food of the living." The LXX. have Psonthom-phanek, which Jerome, on the authority of the Jews in Egypt, translates "saviour of the world." By "the world," would be meant the living, as in Canon Cook's explanation, which, in the sense of "he who feeds the world," or "the living," is the best exposition yet given. There is no authority for the supposition that the name means "revealer of secrets."Asenath.--?n Egyptian word signifying the "favourite of Neith," the Egyptian Minerva.Potipherah.--See Note on Genesis 39:1.On.--This is also an Egyptian word, signifying the sun, whence in Hebrew the name of this city was Bethshemesh, house of the sun; in Greek, Heliopolis; and in Latin, Oppidum Solls. It was famous for its temple of Ra, the sun, destroyed at an early period by the Persians, but still remarkable for its ruins, among which is an obelisk covered with hieroglyphics of extreme antiquity. Several of the obelisks now at Rome were brought by the emperor Caligula from this spot. It is situated about six miles north-east of Cairo.A difficulty has been felt by some in a Hebrew shepherd being thus described as marrying the daughter of a priest of the sun; and also that Joseph, a worshipper of the One God, should ally himself with an idolater. But the elevation of a slave to high rank is not an uncommon occurrence in the East, especially as he might be of as good birth and education as his owner, slaves being obtained either by kidnapping, or by war. And a slave so raised to power, would not be likely to oppose his benefactor, nor would even a high priest refuse a daughter to the king's favourite, especially if, as appears to have been the case, he had first been raised to the priesthood. Joseph too, would rightly regard the whole matter as providential, and though he might not know for what exact purpose, as regards his race, he was thus exalted, there was noble work for him to do in saving Egypt from perishing by famine. The narrative throughout represents him as remaining true to the religion of his family (Genesis 41:51-52; Genesis 42:18; Genesis 43:29; Genesis 45:5; Genesis 45:7-9; Genesis 48:9; Genesis 1:19-20; Genesis 1:24), but probably, on public occasions he would be required to attend at the religious solemnities of the Egyptian gods. We must remember, however, that their worship had not degenerated as yet into the miserable idolatry of later times, and that the Egyptian creed contained much primaeval truth, though in a corrupted form. Pharaoh himself, in Genesis 41:38-39, speaks as one that acknowledged a supreme God, and Joseph throughout freely used to him the name of Elohim. As for Asenath, no doubt Joseph would teach her higher views of the Deity, and make her acquainted with the religious hopes and destinies of the Abrahamic race. . . .