Peter Pett's Commentary on the Bible
Genesis 41:40-45
‘And Pharaoh said, “See, I have set you over all the land of Egypt.” And Pharaoh took off his signet ring from his hand, and put it on Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck, and he made him to ride in the second chariot that he had, and they cried before him “Look out” ('avrek), and he set him over all the land of Egypt.'
This is the appointment ceremony. It may have taken place immediately or it may have taken place later. The fact that the signet ring is being worn by Pharaoh may indicate that the office of Vizier was at present vacant, for the Vizier would need to have the signet ring so that he could seal his decrees as from Pharaoh. Now Joseph has that authority.
The arraying with fine linen and the conferring of a golden chain are also typical of Egyptian appointments to office. The whole scene is clearly based on intimate knowledge of Egyptian ceremonies.
“And he made him ride in the second chariot that he had.” The chariot as a general weapon of warfare was, along with the general use of horses, introduced by the Hyksos, and this has caused some to see this as indication that this was during their rule. But the impression given is that the chariot was a rare thing here, ‘the second chariot that he had', and a sign of great importance, which would not be so under the Hyksos. Given the amount of trade with other nations possession of a few ceremonial chariots must be seen as a real possibility. Certainly there is limited evidence that horses were known in Egypt before the Hyksos for remains of horses just before the Hyksos period have been discovered near Wadi Halfa.
“And they cried before him “ ” avrek ”. This is probably an Egyptian loan word. Its meaning is uncertain. It could mean ‘look out' (Egyptian) or possibly ‘to your knees' (Hebrew). The former seems more likely.
“And he set him over all the land of Egypt.” This may be emphasising that he is set over both Upper and Lower Egypt, for Egypt was split into two parts symbolised in the twofold crown of the Pharaoh. The Hebrew for Egypt is ‘mizraim' and this has been argued to be a plural stressing the duality of Egypt. But its meaning is disputed. If so it cannot be under the Hyksos for they only ruled over Lower Egypt.
‘And Pharaoh said to Joseph, “I am Pharaoh and without you no man will lift up his hand or his foot in all the land of Egypt.” And Pharaoh called Joseph's name Zaphenath-paneah, and he gave him to wife Asenath, daughter of the priest of On.'
“I am Pharaoh.” Stressing the total authority of the one who has appointed Joseph. The succeeding words stress in turn Joseph's total power and authority. All in Egypt are responsible to him. This can really only mean that he is the Grand Vizier.
“Pharaoh called Joseph” s name Zaphenath-paneah.' Joseph is to be thoroughly Egyptianised. The giving of the new name signifies his new status and situation. Interestingly the name Zaphenath-paneah has actually been discovered on an inscription of later date designating the priestly leader of the Sed festival, although not relating to Joseph. It could mean ‘he who is called 'Ip‘ankh', the latter being a common name in Egypt. Other possible alternatives have been offered such as ‘head of the sacred college', ‘revealer of secrets' or ‘sustainer of life', but none have received general acceptance.
“Asenath, daughter of the priest of On.” The name Asenath is good Egyptian. It possibly means ‘she belongs to (the goddess) Neit' or ‘she belongs to father'. Her position as daughter of the priest of On (or Heliopolis), a leading priest (possibly even the high priest) of the sun god Re, would enhance Joseph's status and reputation. But he would have no choice in the matter. It was by the order of Pharaoh. His later statement that he was appointed ‘father to Pharaoh' (Genesis 45:8) (equivalent of ‘father to the gods') demonstrates that he was also given priestly rank.
The writer was quite clear as to the hierarchic significance of such a union, and of the high position occupied by the priests of On (Egyptian 'Iwnw). To the Egyptians On was a holy city par excellence. It was the great centre of the most powerful of cosmic gods, namely of Re and Atum, and was occupied by a numerically large and important body of priests who were known for their wealth. The marriage of Joseph to the daughter of the priest of On, therefore, signified the reception of the foreigner into the highest priestly caste. His elevation to the rank of "father", too, meant that he was included among the most eminent sacerdotal dignitaries of ancient Egypt. How far he had actually to participate in the worship we do not know but he would undoubtedly be present at the great ceremonies. But, like Naaman later, he worshipped Yahweh while he stood in the house of Re (2 Kings 5:18).
All these changes are unlikely to have taken place under the Hyksos. They would have no reason to give him an Egyptian name, and they supported the worship of Amun, not Re, seeking to destroy the power of the priests and undermine the worship of the sun god. They would not thus tie someone they wished to honour to such connections.
‘And Joseph went out over the land of Egypt.'
Having been appointed for such a vital task it was necessary for him to make himself acquainted with the situation throughout Egypt. Large silos would have to be built in many cities and arrangements made for the appointment of the overseers who would control the collection of all the produce and arrange for the storage of the one fifth and the distribution of the remainder.