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Genesis 41:33
Bible Study Resources
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- CondensedParallel Translations
Now therefore let Par`oh look for a discreet and wise man, and set him over the land of Mitzrayim.
Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
Now then, let Pharaoh select a man who is discerning and wise, and let him set him over the land of Egypt.
"So let the king choose a man who is very wise and understanding and set him over the land of Egypt.
"So now Pharaoh should look for a wise and discerning man and give him authority over all the land of Egypt.
"So now let Pharaoh look for a man discerning and wise, and appoint him over the land of Egypt.
Nowe therefore let Pharaoh prouide for a man of vnderstanding and wisedome, and set him ouer the land of Egypt.
So now let Pharaoh look for a man understanding and wise, and set him over the land of Egypt.
Your Majesty, you should find someone who is wise and will know what to do, so that you can put him in charge of all Egypt.
"Therefore, Pharaoh should look for a man both discreet and wise to put in charge of the land of Egypt.
And now let Pharaoh look himself out a man discreet and wise, and set him over the land of Egypt.
So, Pharaoh, you should choose a wise, intelligent man and put him in charge of Egypt.
Now therefore let Pharaoh select a discerning and wise man, and set him over the land of Egypt.
Now therefore let Pharaoh find a discreet and wise man, and appoint him an overseer over the land of Egypt.
"Now you should choose some man with wisdom and insight and put him in charge of the country.
“So now, let Pharaoh look for a discerning and wise man and set him over the land of Egypt.
And now let Pharaoh look for a man who is intelligent and wise, and set him over the land of Egypt.
Let Pharao now prouyde for a man of vnderstondinge & wyÃdome, whom he maye set ouer the lande of Egipte,
Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
And now let Pharaoh make search for a man of wisdom and good sense, and put him in authority over the land of Egypt.
Nowe therfore let Pharao prouide for a man of vnderstandyng, and wisedome, & set him ouer the land of Egypt.
Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
Now therfore let Pharaoh looke out a man discreet and wise, and set him ouer the land of Egypt.
Now then, look out a wise and prudent man, and set him over the land of Egypt.
Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
Now therefore, Pharaoh should look for a discerning and wise man and set him over the land of Egypt.
Now therfor puruey the kyng a wijs man and a redi, and make the kyng hym souereyn to the lond of Egipt,
`And now, let Pharaoh provide a man, intelligent and wise, and set him over the land of Egypt;
Now therefore let Pharaoh seek out a man discreet and wise, and set him over the land of Egypt.
Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
Now therefore let Pharaoh look for a discreet and wise man, and set him over the land of Egypt.
"Now therefore, let Pharaoh select a discerning and wise man, and set him over the land of Egypt.
"Therefore, Pharaoh should find an intelligent and wise man and put him in charge of the entire land of Egypt.
"So now let Pharaoh look for a man who is understanding and wise. Let the land of Egypt be put into his care.
Now therefore let Pharaoh select a man who is discerning and wise, and set him over the land of Egypt.
Now, therefore, let Pharaoh look out a man discreet and wise, - and set him over the land of Egypt.
Now therefore let the king provide a wise and industrious man, and make him ruler over the land of Egypt:
Now therefore let Pharaoh select a man discreet and wise, and set him over the land of Egypt.
"So, Pharaoh needs to look for a wise and experienced man and put him in charge of the country. Then Pharaoh needs to appoint managers throughout the country of Egypt to organize it during the years of plenty. Their job will be to collect all the food produced in the good years ahead and stockpile the grain under Pharaoh's authority, storing it in the towns for food. This grain will be held back to be used later during the seven years of famine that are coming on Egypt. This way the country won't be devastated by the famine."
"Now let Pharaoh look for a man discerning and wise, and set him over the land of Egypt.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
therefore: Daniel 4:27
look out: Exodus 18:19-22, Deuteronomy 1:13, Acts 6:3
Reciprocal: Genesis 41:39 - General Genesis 45:16 - it pleased Pharaoh well Psalms 105:22 - teach Ecclesiastes 4:14 - For out Ecclesiastes 9:17 - General Ecclesiastes 10:10 - wisdom
Cross-References
"Lo, seven other cows came up after them, very ugly and gaunt [just skin and bones]; such emaciated animals as I have never seen in all the land of Egypt.
"I saw in my [second] dream, seven ears [of grain], plump and good, growing on a single stalk;
Then Pharaoh said to Joseph, "Since [your] God has shown you all this, there is no one as discerning and clear-headed and wise as you are.
'Choose for yourselves wise, understanding, experienced, and respected men from your tribes, and I will appoint them as heads (leaders) over you.'
'Therefore, O king, let my advice to you be [considered and found] acceptable; break away now from your sins and exhibit your repentance by doing what is right, and from your wickedness by showing mercy to the poor, so that [if you repent] there may possibly be a continuance of your prosperity and tranquility and a healing of your error.'
"Therefore, brothers, choose from among you seven men with good reputations [men of godly character and moral integrity], full of the Spirit and of wisdom, whom we may put in charge of this task.
Gill's Notes on the Bible
Now therefore let Pharaoh look out a man discreet and wise,.... Of good judgment and conduct, of abilities equal to the execution of a scheme hereafter proposed: it can scarcely be thought consistent with the great modesty of Joseph that he meant himself, or that indeed, he ventured to give any advice at all, until it was first asked of him by the king; who being so well satisfied with the interpretation of his dreams, thought him a proper person to consult with what to be done in this case; who, as a true father of his country, as every king should be, was concerned for the good of it, and to provide against the worst for them:
and set him over the land of Egypt; not to be governor of it in general, but with a particular respect to the present case, to take care of provision for it.
Barnes' Notes on the Bible
- Joseph Was Exalted
1. ××ר ye'or, âriver, canal,â mostly applied to the Nile. Some suppose the word to be Coptic.
2. ×××Ö¼ 'aÌchuÌ, âsedge, reed-grass, marsh-grass.â This word is probably Coptic.
8. ×ר×××× chartÌ£umıÌym, εÌξηγηÏÎ±Î¹Ì exeÌgeÌtai, ιÌεÏογÏαμμαÏειÍÏ hierogrammateis, âsacred scribes, hieroglyphs.â ××¨× cheretÌ£ âstylus,â a graving tool.
43. ×××¨× 'abreÌk âbend the knee.â In this sense it is put for ×××¨× habreÌk imperative hiphil of ××¨× baÌrak. Those who take the word to be Coptic render it variously - âbow all, bow the head, cast thyself down.â
45. ×¤×¢× × <×¦×¤× ×ª tsaÌpenat-paâneÌach, Tsaphenath-paâneach, in the Septuagint Ïονθομ-ÏανηÌÏ Psonthom-FaneÌch. âRevelator occulti,â Kimchi. This is founded on an attempted Hebrew derivation. ΣÏÏηÌÏ ÎºÎ¿ÌÏÎ¼Î¿Ï SoÌteÌr kosmou in Oxford MS., âservator mundi,â Jerome. These point to a Coptic origin. Recent Egyptologists give P-sont-em-ph-anh, âthe-salvation-of-the-life or world.â This is a high-flowing title, in keeping with Eastern phraseology. ××¡× ×ª 'aÌsnath, Asenath, perhaps belonging to Neith, or worshipper of Neith, a goddess corresponding to Athene of the Greeks. פ××× ×¤×¨×¢ poÌṭıÌy-peraâ, Potipheraâ, seems to be a variation of פ×××פר PoÌṭıÌyphar, Potiphar Genesis 37:36. ×× 'oÌn or ××× 'oÌn, On =Oein, âlight, sun;â on the monuments TA-RA, âhouse of the sun.â ××תש×××©× beÌyth shemesh, Jeremiah 43:13, Heliopolis, north of Memphis, on the east bank of the Nile.
51. ×× ×©×× menasheh, Menasheh, âcausing to forget.â
52. ×פר×× 'epraÌyıÌm Ephraim, âdouble fruit.â
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. âBy the river.â In the dream Pharaoh supposes himself on the banks of the Nile. âOn rite green.â 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. âDreamed a second time.â 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. âBlasted with the east wind The east windâ. 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. âAnd, behold, it was a dream.â The impression was so distinct as to be taken for the reality, until he awoke and perceived that it was only a dream. âHis spirit was troubled.â 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. âThe scribesâ - 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. âHis dream;â the twofold dream. âInterpreted themâ - the two dreams.
Genesis 41:9-13
The chief butler now calls Joseph to mind, and mentions his gift to Pharaoh. âMy sins.â His offence against Pharaoh. His ingratitude in forgetting Joseph for two years does not perhaps occur to him as a sin. âA Hebrew lad.â The Egyptians were evidently well acquainted with the Hebrew race, at a time when Israel had only a family. âHim he hanged.â 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. âHe shaved.â The Egyptians were accustomed to shave the head and beard, except in times of mourning (Herod. 2:32). âCanst hear a dream to interpret itâ - needest only to hear in order to interpret it. âNot I God shall answer.â According to his uniform habit Joseph ascribes the gift that is in him to God. âTo the peace of Pharaohâ - so that Pharaoh may reap the advantage. In form. This takes the place of âin look,â in the former account. Other slight variations in the terms occur. âAnd they went into themâ - into their stomachs.
Genesis 41:25-36
Joseph now proceeds to interpret the dream, and offer counsel suitable to the emergency. âWhat the God is about to do.â The God, the one true, living, eternal God, in opposition to all false gods. âAnd because the dream was repeated.â 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. âA man discreetâ - intelligent, capable of understanding the occasion; wise, prudent, capable of acting accordingly. âLet Pharaoh proceedâ - take the following steps: âTake the fifthâ of the produce of the land. âUnder the hand of Pharaoh.â 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 âgathering up of all the foodâ 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 âthe discreet and wise manâ for carrying it into effect. âIn whom is the Spirit of God.â He acknowledges the gift that is in Joseph to be from God. âAll my people behaveâ - dispose or order their conduct, a special meaning of this word, which usually signifies to kiss. âHis ring.â His signet-ring gave Joseph the delegated power of the sovereign, and constituted him his prime minister or grand vizier. âVestures of fine linen.â 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). âA gold chain about his neck.â 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. âThe second chariot.â 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. âBow the knee.â 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. âWithout thee shall no man lift up his hand or foot.â Thou art next to me, and without thee no man shall act or move. âZaphenath-paneah.â 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. âAsenath.â 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 âthe Spirit of God was inâ 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 Abrahamâs 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 Josephâs 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. âBy handfuls.â 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. âHe left numbering because there was no number.â 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. âMenasseh.â God made him forget his toil and his fatherâs house. Neither absolutely. He remembered his toils in the very utterance of this sentence. And he tenderly and intensely remembered his fatherâs 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. âFruitful in the land of my affliction.â 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. âAs Joseph had said.â The fulfillment is as perfect in the one part as in the other. âIn all the landsâ - 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. âGo unto Josephâ Pharaoh has had reason to trust Joseph more and more, and now he adheres to his purpose of sending his people to him. âAll the face of the land of Egypt.â âAnd Joseph opened all places in which there was foodâ - all the stores in every city. âAnd sold unto Mizaim.â The stores under Pharaohâs 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 yearsâ famine. âAll the land.â 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 Josephâs kindred in Egypt.
Clarke's Notes on the Bible
Verse Genesis 41:33. A man discreet and wise — As it is impossible that Joseph could have foreseen his own elevation, consequently he gave this advice without any reference to himself. The counsel therefore was either immediately inspired by God, or was dictated by policy, prudence, and sound sense.
