TRV
Translation
King James Version
And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.
Complete Jewish Bible
Pharaoh said to Yosef, "I, Pharaoh, decree that without your approval no one is to raise his hand or his foot in all the land of Egypt."
Berean Standard Bible
And Pharaoh declared to Joseph, “I am Pharaoh, but without your permission, no one in all the land of Egypt shall lift his hand or foot.”
American Standard Version
And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.
World English Bible Messianic
Pharaoh said to Joseph, “I am Pharaoh, and without you shall no man lift up his hand or his foot in all the land of Egypt.”
Geneva Bible (1599)
Againe Pharaoh saide vnto Ioseph, I am Pharaoh, and without thee shall no man lift vp his hand or his foote in all the land of Egypt.
Young's Literal Translation
And Pharaoh saith unto Joseph, `I am Pharaoh, and without thee a man doth not lift up his hand and his foot in all the land of Egypt;'
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In the KJVVerse 1,240 of 31,102
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Commentary on Genesis 41 verses 33–45
33 ¶ Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.
35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.
36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.
37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?
39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:
40 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.
41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;
43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.
44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.
45 And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.
Here is, I. The good advice that Joseph gave to Pharaoh, which was, 1. That in the years of plenty he should lay up for the years of famine, buy up corn when it was cheap, that he might both enrich himself and supply the country when it would be dear and scarce. Note, Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, "Now, therefore, provide accordingly." Note, further, Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, Pro 6:6-8. 2. Because that which is everybody's work commonly proves nobody's work, he advises Pharaoh to appoint officers who should make it their business, and to select some one person to preside in the affair, Gen 41:33. Probably, if Joseph had not advised this, it would not have been done; Pharaoh's counsellors could no more improve the dream than his magicians interpret it; therefore it is said of him (Psa 105:22) that he taught the senators wisdom. Hence we may justly infer with Solomon (Ecc 4:13), Better is a poor and a wise child than an old and foolish king.
II. The great honour that Pharaoh did to Joseph. 1. He gave him an honourable testimony: He is a man in whom the Spirit of God is; and this puts a great excellency upon any man; such men ought to be valued, Gen 41:38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, Gen 41:39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning light, Psa 37:6. 2. He put him into an honourable office; not only employed him to buy up corn, but made him prime-minister of state, comptroller of the household - Thou shalt be over my house, chief justice of the kingdom - according to thy word shall all my people be ruled, or armed, as some read it, and then it bespeaks him general of the forces. Him commission was very ample: I have set thee over all the land of Egypt (Gen 41:41); without thee shall no man life up his hand or foot (Gen 41:44); all the affairs of the kingdom must pass through his hand. Nay (Gen 41:40), only in the throne will I be greater than thou. Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction (Gen 41:44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (Gen 41:37), Pharaoh's servants were all pleased with the proposal, each hoping for the place; but when Pharaoh said to them, "Joseph shall be the man," we do not read that they made him any answer, being uneasy at it, and acquiescing only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him (Gen 49:23), as Daniel, Dan 6:4. 3. He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people as the king's favourite, and one whom he delighted to honour. (1.) He gave him his own ring, as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. (2.) He put fine clothes upon him, instead of his prison garments. For those that are in kings' palaces must wear soft clothing; he that, in the morning, was dragging his fetters of iron, before night was adorned with a chain of gold. (3.) He made him ride in the second chariot to his own, and ordered all to do homage to him: "Bow the knee, as to Pharaoh himself." (4.) He gave him a new name, to show his authority over him, and yet such a name as bespoke the value he had for him, Zaphnathpaaneah - A revealer of secrets. (5.) He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was, [1.] An abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all good people to trust in a good God. [2.] It was typical of the exaltation of Christ, that great revealer of secrets (Joh 1:18), or, as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are put upon him, the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of minsters is to cry before him, "Bow the knee; kiss the Son."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–45. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 35:7-9
Joseph’s [former] master was there when the dreams of Pharaoh were being interpreted. When [Potiphar] saw that only in respect to the throne was [Joseph] less than Pharaoh, he returned quickly to his house. In his haste to go to tell his wife of [Joseph’s] greatness, he closely resembled his wife when she had come out to meet him to accuse Joseph. Potiphar said to his wife, “Joseph, our servant, has become our master. He whom we sent to prison without clothing, Pharaoh has now clothed with a garment of fine white linen. He whom we cast prostrate into prison now sits upon the chariot of Pharaoh. He whom we had bound in irons now has a gold necklace set on his neck.… How then can I look again upon him whom my eyes are unable to look upon?”Then she said to him, “Do not fear Joseph to whom you did no evil, for he knows that the disgrace that came upon him in our home, whether justly or not, came upon him from my hands. Go, then, without fear with the princes and army commanders who follow behind his chariot, lest he think that the royal dignity that he has received is an affliction to us. To show you that he is not evil, I will now speak the truth, which is contrary to my previous lie. I was enamored of Joseph when I falsely accused him. I made assault upon his clothing because I was overcome by his beauty. If he is just, it is I whom he will bring to grief and not you. And if he is [truly] upright, he will not bring me to grief, either, because if he had not been wronged he would not have been imprisoned. If he had not been imprisoned, he would not have interpreted the dreams of Pharaoh and he would not have come to this royal dignity of which you just informed me. Although we did not exalt him, it is as if we did exalt him, for it was due to our afflicting him that he has been accorded such honor and become second to the king.”
Then Joseph’s [former] master went and, with those who were higher in rank than he, followed Joseph’s chariot through the streets of Egypt. But Joseph did him no evil because he knew that it was God who had permitted his brothers to throw him into the pit in the desert, and [who had delivered him] from the pit, in order to send him in irons to Egypt, and who had permitted his master to send him to prison so that from that humble seat he might set him upon the chariot of Pharaoh.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 41:44 records Pharaoh's emphatic and public declaration of Joseph's supreme authority throughout Egypt, unequivocally establishing him as the second most powerful individual in the land. This verse serves as the culmination of Joseph's dramatic elevation, signifying that no significant action or decision could be undertaken by anyone in Egypt without his explicit permission or oversight, thereby underscoring the absolute trust and unparalleled power Pharaoh had bestowed upon him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse prominently employs Idiom through the phrase "lift up his hand or foot," which is a merism signifying the totality of human action and movement. This idiomatic expression effectively conveys comprehensive control, implying that no activity, whether grand or mundane, could occur without Joseph's sanction. Furthermore, Hyperbole is evident in the absolute nature of the statement "shall no man lift up," emphasizing the unparalleled and all-encompassing scope of Joseph's delegated authority. This exaggeration serves to underscore the profound shift in power dynamics. The declaration itself is an Assertion of ultimate authority and a formal Delegation of Authority, highlighting Pharaoh's complete trust and the official nature of Joseph's new role. The use of "I am Pharaoh" at the outset serves as a powerful Assertion of Sovereignty, from which Joseph's delegated power flows, grounding Joseph's authority in the highest possible source.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 41:44 stands as a powerful testament to God's sovereign hand in human affairs, demonstrating His ability to elevate the humble and use unlikely instruments for His divine purposes. Joseph's journey from the pit to the palace, culminating in this declaration of absolute authority, is a profound illustration of divine providence, where God meticulously orchestrates circumstances, even those marked by injustice and suffering, to fulfill His redemptive plan. This elevation was not merely for Joseph's personal gain but was strategically designed by God to preserve not only Egypt but also the nascent nation of Israel, ensuring the survival of the lineage through which the Messiah would eventually come. It underscores that true wisdom and authority come from God, and when exercised faithfully, they can bring salvation and order to a world in chaos.
REFLECTION AND APPLICATION
Joseph's elevation in Genesis 41:44 offers profound and enduring lessons for believers today. It serves as a powerful reminder to cultivate unwavering trust in God's perfect timing and sovereign plan, even when our circumstances appear bleak, unjust, or utterly without hope. Joseph's faithfulness in the mundane and difficult seasons—as a servant in Potiphar's house and as a prisoner in jail—was the crucible that prepared him for immense responsibility and unprecedented authority. This teaches us the vital importance of diligence, integrity, and spiritual faithfulness in every season of life, no matter how small or insignificant our current role may seem. Furthermore, Joseph's story challenges us to recognize, develop, and faithfully steward our God-given gifts and talents, whether spiritual or practical, not for personal ambition or worldly acclaim, but for the glory of God and the welfare of others. Just as Joseph used his administrative wisdom to save an entire nation from famine, we are called to use our abilities to serve God's purposes, extend His kingdom, and bring blessing to those around us, trusting that He will exalt us in due time if it aligns with His perfect will.
Questions for Reflection
FAQ
What does "without thee shall no man lift up his hand or foot" precisely mean?
Answer: This is an ancient Egyptian idiom signifying absolute and comprehensive authority. It means that no one in Egypt, regardless of their status, could undertake any action, make any decision, or even make a minor movement without Joseph's explicit permission or being subject to his overarching authority. It conveys that Joseph's power extended to every aspect of life and governance throughout the entire land, making him the supreme executive power, second only to Pharaoh himself.
Why did Pharaoh grant such absolute power to a former prisoner and foreigner?
Answer: Pharaoh was deeply impressed by two things: Joseph's God-given wisdom in interpreting the dreams and his practical, strategic plan for managing the impending famine. Pharaoh explicitly recognized that "the Spirit of God" was in Joseph (Genesis 41:38), indicating divine favor and exceptional capability. In a time of national crisis, Pharaoh prioritized competence and divine insight over social status or nationality, recognizing Joseph as the only one capable of saving Egypt from impending disaster. This was a pragmatic decision born of necessity and awe at Joseph's divine endowment.
CHRIST-CENTERED FULFILLMENT
Joseph's story, culminating in his exaltation and supreme authority over all Egypt, serves as a profound and multifaceted type of Christ. Just as Joseph was unjustly rejected by his own brothers, suffered betrayal, endured false accusation and imprisonment, and was then ultimately exalted to a position of unparalleled power to save his family and many nations from famine, so too was Christ rejected by His own people, suffered immense injustice, died on the cross, and was then exalted to the right hand of God as the ultimate Deliverer and Savior of humanity. Joseph's role as the one through whom all life and provision flowed in Egypt, without whom no one could act, powerfully foreshadows Christ, the true Bread of Life and the source of all spiritual sustenance, through whom humanity receives salvation from eternal death and without whom no true spiritual life or action is possible (as illuminated in John 15:5). Pharaoh's emphatic declaration of Joseph's unmatched authority and universal dominion points directly to the supremacy and universal dominion of Christ over all creation, over every principality and power, and over all things in heaven and on earth. Indeed, just as Pharaoh declared that no man could lift a hand or foot without Joseph, the New Testament proclaims that all things were created through Christ and for Him, and in Him all things hold together (Colossians 1:16-17).