Introduction: Joseph not only explains to Pharaoh the meaning of his dream, which concerns the future political and economic problem of the country of Egypt—he also provides Pharaoh with the solution. Joseph does not merely content himself with the revelation of God’s plans. Nor is he passive, waiting for God to perform another miracle. Joseph suggests to Pharaoh that he appoint a “discerning and wise man” (Gen. 41:33, NKJV) to manage the complex operation of preparing for the famine. The same words are used to qualify the wisdom that God gives to Solomon (1 Kings 3:12) to help him govern the country (1 Kings 3:9). Only divine guidance could help solve the impending problem. In addition to this spiritual lesson, Joseph provides a course in economics, and gives specific details about the method and the strategy needed to help Egypt survive the famine. Pharaoh understands, then, that Joseph is not just a dreamer; he also is a man of practical wisdom who knows what to do, as well as a man of action who can implement the right strategy to save the country.
Pharaoh decides, then, to appoint Joseph as the man in charge over the whole country of Egypt and gives him all the power he needs for that purpose. After all the trials Joseph had to endure, this success story should inspire admiration for the hero Joseph. Yet, the focus of the biblical narrative is not Joseph. The happy ending is not about success but about repentance, forgiveness, and God’s invisible presence in the course of history.
Part II: Commentary
Joseph, Vizier of Egypt
That Joseph’s exceptional wisdom plays a part in Pharaoh’s decision to appoint him as the vizier of the land is congruent with Egyptian custom to select the viziers preferably from among the wise men (see, for instance, the cases of Ptahhotep and Kagemni, who were viziers and to whom are attributed great works of wisdom literature). The scope of his rule, over the whole land of Egypt (Gen. 41:41), suggests that Joseph has been appointed as the new vizier.
Cases of foreign and even Hebrew viziers are attested throughout Egyptian history. The vizier’s responsibilities were considerable; he was administrator in charge of legal justice and the manager of the land. The fact that Joseph is placed over the entire land confirms that this vizier belongs to the Middle Kingdom or the Second Intermediate Period, when this official could be selected based on his qualities of wisdom (Gen. 41:39). In contrast to other periods, during the Second Intermediate Period under the rule of the Hyksos, the viziers were most powerful and provided the most stability despite short reigns.
The description of Pharaoh’s investiture of Joseph fits the Egyptian context. The “signet ring” (Gen. 41:42, NKJV), which is called in the Hebrew text tabba‘at, designates the Egyptian signet or seal, djeba‘ot, a word derived from the word djeba‘, meaning “finger,” referring to its position around the finger. This signet ring extends full authority to Joseph to sign all official documents in the name of the king. The Hebrew term shes, designating the “vestures of fine linen” (Gen. 41:42), is an Egyptian word referring to linen cloth, which was the primary fabric used for clothing in ancient Egypt. The chain around Joseph’s neck (Gen. 41:42) refers to the collar on which hung the symbol of the Maat, symbol of equity, which characterized the function of the “vizier,” a Turkish word (derived from the Arabic) for the chief minister of state. The rank of “second” (Gen. 41:43) is attested in ancient Egypt as the title of the vizier, who was called “the second of the king.” The vizier ceremony, involving someone riding on a chariot, preceded by people calling out to invite attention to his passing (Gen. 41:43), also is an Egyptian custom. The word ’abrek (generally translated “bow the knee”) that is used in our text is not Hebrew—but Egyptian. In Egyptian, the word ’abrek means “attention,” “make way” (NIV). Furthermore, Pharaoh gives Joseph an honorific name to mark the special distinction that is attached to his new function. The Egyptian name that Joseph receives, Zaphnath-Paaneah (Gen. 41:45), corresponds to the following Egyptian transliteration: djf n t’ pw ‘nkh, meaning “food of the land, this is life.”
This reading not only resonates with the present situation, but it also fits the historical context of ancient Egypt at that time, because the use of the introductory component djf (food) is attested in names of high officials of the thirteenth and fourteenth dynasties, immediately preceding Hyksos rule. Pharaoh also gives Joseph an Egyptian wife, the daughter of the “priest of On,” one of the most prestigious religious figures in Egypt (Gen. 41:45). Joseph is now well accepted in all Egyptian societies and can visit all the places of Egypt (Gen. 41:45, 46).
Joseph Meets His Brothers
After 20 years, Joseph meets again with his brothers. Joseph was 17 years of age when he last saw his brothers and 30 years of age when he became vizier of Egypt, and now, seven years later, at the onset of the famine, he is 37. This is when his dreams about his father and his brothers bowing before him (Gen. 37:7–10) are fulfilled. The fulfillment of Joseph’s dreams develops in three stages, because Joseph’s brothers visit Egypt and meet with Joseph three times. The first meeting occurs with only ten of Joseph’s brothers (Genesis 42), those who questioned his dreams and hated him because of these dreams (Gen. 37:8, 19). They now bow before Joseph for the first time (Gen. 42:6). The second meeting occurs with Joseph’s ten brothers and with Joseph’s younger brother Benjamin (Genesis 43–45); they all bow before Joseph twice (Gen. 43:26, 28). The third meeting occurs with Jacob, who comes for the first time to Egypt (Genesis 46, Genesis 47).
Joseph Reveals His Identity
Twenty-two years have elapsed from the time that the 17-year-old Joseph first tells his dreams to his brothers and father to the time when the 39-year-old Joseph makes himself known to his brothers. The verb “made himself known” contains a veiled allusion to God. The only other occurrence of this verbal form in the Old Testament refers to God’s revelation of Himself to Moses (Num. 12:6). The use of this form suggests that by making himself known to his brothers, Joseph will be the means by which God reveals Himself to them.
Joseph must have noticed their dismay at his revelation that he is their brother, because he repeats a second time: “I am Joseph” (Gen. 45:3, 4). The brothers are worried. They may even have doubts about Joseph’s claim, because he does not provide any more information than the information that they imparted to him. All of this appears suspicious, particularly considering the more recent experiences they have had with this man. They are concerned for their lives. This is why Joseph repeats a second time, “I am Joseph,” but this time he is more precise and adds a piece of information no one knows, except his brothers: “ ‘Your brother whom you sold into Egypt’ ” (Gen. 45:4, NKJV). Then he adds that it was God who “sent” him. God sent him before his brothers for a specific purpose: “to preserve life” (Gen. 45:5). Joseph suggests that it was necessary that they sell him to ensure their survival. Thus, the brothers thought they had sold their brother, whereas, in fact, it was God who was leading in that operation.
The formula “father to Pharaoh” (Gen. 45:8) reflects the Egyptian title itf-ntr, meaning literally “father of God,” which refers to Pharaoh as a god. Joseph does not use the expression as it was in the Egyptian language for fear of sounding blasphemous to his brothers. This was a priestly title, which was borne by the highest officers, including viziers, such as Ptahhotep, vizier of Isesi (2675 b.c.). The other title of Joseph, “ruler throughout all the land of Egypt” (Gen. 45:8), refers to his rule over the entire country of the two lands (Upper and Lower Egypt) and reflects another Egyptian title, nb t3 wy, “lord of the two lands,” which was an official permanent title borne by the deputy of Pharaoh. Note that the dual form of the Hebrew word mitsrayim, for “Egypt,” reflects the two divisions of Egypt. Joseph’s emphasis on his status in Egypt is intentional: it emphasizes his extraordinary position, thereby reminding his brothers of the dream, which had portrayed him as a ruler to whom all (including his father) would bow (Gen. 37:9). Alluding to the dream, Joseph is using the fulfillment of that dream as an implicit argument for God’s providence.
Part III: Life Application
Joseph, Vizier of Egypt. Compare Joseph and Daniel as statesmen. In what way do these two men serve as models for godly people to be involved in politics? What are the qualities of Joseph in comparison to modern politicians? Why would it be difficult for a Seventh-day Adventist to become a prime minister today? What motivation guided Joseph to become a leader? What lessons of management could we learn from Joseph’s method? In class, discuss practical applications of these lessons in the family life, in your job, and in the church.
Joseph Meets His Brothers. Why, and how, does the fulfillment of prophecy affect your ethical choices? Discuss the relation between how you behave in daily life and your awareness of the time of the end. Why should your hope in the kingdom of God inspire the way you treat others? Discuss with your class the scene of the meeting between Joseph and his brothers; imagine what feelings Joseph must have had. What must have been his feelings when he saw his brothers and his father bow before him? How should you consider your enemies when you see that they have failed, and you have succeeded?
Joseph Reveals His Identity. What lessons of reconciliation can we learn from Joseph’s attitude? How might Joseph have responded had his plight not turned out so well?
Notes
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Key Text: Genesis 41:41
Study Focus: Gen. 41:37–Gen. 45:28, Rom. 5:7–11.
Part I: Overview
Introduction: Joseph not only explains to Pharaoh the meaning of his dream, which concerns the future political and economic problem of the country of Egypt—he also provides Pharaoh with the solution. Joseph does not merely content himself with the revelation of God’s plans. Nor is he passive, waiting for God to perform another miracle. Joseph suggests to Pharaoh that he appoint a “discerning and wise man” (Gen. 41:33, NKJV) to manage the complex operation of preparing for the famine. The same words are used to qualify the wisdom that God gives to Solomon (1 Kings 3:12) to help him govern the country (1 Kings 3:9). Only divine guidance could help solve the impending problem. In addition to this spiritual lesson, Joseph provides a course in economics, and gives specific details about the method and the strategy needed to help Egypt survive the famine. Pharaoh understands, then, that Joseph is not just a dreamer; he also is a man of practical wisdom who knows what to do, as well as a man of action who can implement the right strategy to save the country.
Pharaoh decides, then, to appoint Joseph as the man in charge over the whole country of Egypt and gives him all the power he needs for that purpose. After all the trials Joseph had to endure, this success story should inspire admiration for the hero Joseph. Yet, the focus of the biblical narrative is not Joseph. The happy ending is not about success but about repentance, forgiveness, and God’s invisible presence in the course of history.
Part II: Commentary
Joseph, Vizier of Egypt
That Joseph’s exceptional wisdom plays a part in Pharaoh’s decision to appoint him as the vizier of the land is congruent with Egyptian custom to select the viziers preferably from among the wise men (see, for instance, the cases of Ptahhotep and Kagemni, who were viziers and to whom are attributed great works of wisdom literature). The scope of his rule, over the whole land of Egypt (Gen. 41:41), suggests that Joseph has been appointed as the new vizier.
Cases of foreign and even Hebrew viziers are attested throughout Egyptian history. The vizier’s responsibilities were considerable; he was administrator in charge of legal justice and the manager of the land. The fact that Joseph is placed over the entire land confirms that this vizier belongs to the Middle Kingdom or the Second Intermediate Period, when this official could be selected based on his qualities of wisdom (Gen. 41:39). In contrast to other periods, during the Second Intermediate Period under the rule of the Hyksos, the viziers were most powerful and provided the most stability despite short reigns.
The description of Pharaoh’s investiture of Joseph fits the Egyptian context. The “signet ring” (Gen. 41:42, NKJV), which is called in the Hebrew text tabba‘at, designates the Egyptian signet or seal, djeba‘ot, a word derived from the word djeba‘, meaning “finger,” referring to its position around the finger. This signet ring extends full authority to Joseph to sign all official documents in the name of the king. The Hebrew term shes, designating the “vestures of fine linen” (Gen. 41:42), is an Egyptian word referring to linen cloth, which was the primary fabric used for clothing in ancient Egypt. The chain around Joseph’s neck (Gen. 41:42) refers to the collar on which hung the symbol of the Maat, symbol of equity, which characterized the function of the “vizier,” a Turkish word (derived from the Arabic) for the chief minister of state. The rank of “second” (Gen. 41:43) is attested in ancient Egypt as the title of the vizier, who was called “the second of the king.” The vizier ceremony, involving someone riding on a chariot, preceded by people calling out to invite attention to his passing (Gen. 41:43), also is an Egyptian custom. The word ’abrek (generally translated “bow the knee”) that is used in our text is not Hebrew—but Egyptian. In Egyptian, the word ’abrek means “attention,” “make way” (NIV). Furthermore, Pharaoh gives Joseph an honorific name to mark the special distinction that is attached to his new function. The Egyptian name that Joseph receives, Zaphnath-Paaneah (Gen. 41:45), corresponds to the following Egyptian transliteration: djf n t’ pw ‘nkh, meaning “food of the land, this is life.”
This reading not only resonates with the present situation, but it also fits the historical context of ancient Egypt at that time, because the use of the introductory component djf (food) is attested in names of high officials of the thirteenth and fourteenth dynasties, immediately preceding Hyksos rule. Pharaoh also gives Joseph an Egyptian wife, the daughter of the “priest of On,” one of the most prestigious religious figures in Egypt (Gen. 41:45). Joseph is now well accepted in all Egyptian societies and can visit all the places of Egypt (Gen. 41:45, 46).
Joseph Meets His Brothers
After 20 years, Joseph meets again with his brothers. Joseph was 17 years of age when he last saw his brothers and 30 years of age when he became vizier of Egypt, and now, seven years later, at the onset of the famine, he is 37. This is when his dreams about his father and his brothers bowing before him (Gen. 37:7–10) are fulfilled. The fulfillment of Joseph’s dreams develops in three stages, because Joseph’s brothers visit Egypt and meet with Joseph three times. The first meeting occurs with only ten of Joseph’s brothers (Genesis 42), those who questioned his dreams and hated him because of these dreams (Gen. 37:8, 19). They now bow before Joseph for the first time (Gen. 42:6). The second meeting occurs with Joseph’s ten brothers and with Joseph’s younger brother Benjamin (Genesis 43–45); they all bow before Joseph twice (Gen. 43:26, 28). The third meeting occurs with Jacob, who comes for the first time to Egypt (Genesis 46, Genesis 47).
Joseph Reveals His Identity
Twenty-two years have elapsed from the time that the 17-year-old Joseph first tells his dreams to his brothers and father to the time when the 39-year-old Joseph makes himself known to his brothers. The verb “made himself known” contains a veiled allusion to God. The only other occurrence of this verbal form in the Old Testament refers to God’s revelation of Himself to Moses (Num. 12:6). The use of this form suggests that by making himself known to his brothers, Joseph will be the means by which God reveals Himself to them.
Joseph must have noticed their dismay at his revelation that he is their brother, because he repeats a second time: “I am Joseph” (Gen. 45:3, 4). The brothers are worried. They may even have doubts about Joseph’s claim, because he does not provide any more information than the information that they imparted to him. All of this appears suspicious, particularly considering the more recent experiences they have had with this man. They are concerned for their lives. This is why Joseph repeats a second time, “I am Joseph,” but this time he is more precise and adds a piece of information no one knows, except his brothers: “ ‘Your brother whom you sold into Egypt’ ” (Gen. 45:4, NKJV). Then he adds that it was God who “sent” him. God sent him before his brothers for a specific purpose: “to preserve life” (Gen. 45:5). Joseph suggests that it was necessary that they sell him to ensure their survival. Thus, the brothers thought they had sold their brother, whereas, in fact, it was God who was leading in that operation.
The formula “father to Pharaoh” (Gen. 45:8) reflects the Egyptian title itf-ntr, meaning literally “father of God,” which refers to Pharaoh as a god. Joseph does not use the expression as it was in the Egyptian language for fear of sounding blasphemous to his brothers. This was a priestly title, which was borne by the highest officers, including viziers, such as Ptahhotep, vizier of Isesi (2675 b.c.). The other title of Joseph, “ruler throughout all the land of Egypt” (Gen. 45:8), refers to his rule over the entire country of the two lands (Upper and Lower Egypt) and reflects another Egyptian title, nb t3 wy, “lord of the two lands,” which was an official permanent title borne by the deputy of Pharaoh. Note that the dual form of the Hebrew word mitsrayim, for “Egypt,” reflects the two divisions of Egypt. Joseph’s emphasis on his status in Egypt is intentional: it emphasizes his extraordinary position, thereby reminding his brothers of the dream, which had portrayed him as a ruler to whom all (including his father) would bow (Gen. 37:9). Alluding to the dream, Joseph is using the fulfillment of that dream as an implicit argument for God’s providence.
Part III: Life Application
Joseph, Vizier of Egypt. Compare Joseph and Daniel as statesmen. In what way do these two men serve as models for godly people to be involved in politics? What are the qualities of Joseph in comparison to modern politicians? Why would it be difficult for a Seventh-day Adventist to become a prime minister today? What motivation guided Joseph to become a leader? What lessons of management could we learn from Joseph’s method? In class, discuss practical applications of these lessons in the family life, in your job, and in the church.
Joseph Meets His Brothers. Why, and how, does the fulfillment of prophecy affect your ethical choices? Discuss the relation between how you behave in daily life and your awareness of the time of the end. Why should your hope in the kingdom of God inspire the way you treat others? Discuss with your class the scene of the meeting between Joseph and his brothers; imagine what feelings Joseph must have had. What must have been his feelings when he saw his brothers and his father bow before him? How should you consider your enemies when you see that they have failed, and you have succeeded?
Joseph Reveals His Identity. What lessons of reconciliation can we learn from Joseph’s attitude? How might Joseph have responded had his plight not turned out so well?
Notes