Charles Ellicott Commentary Genesis 41:45

"And Pharaoh called Joseph`s name Zaphenath-paneah; and he gave him to wife Asenath, the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt." — Genesis 41:45 (ASV)

Zaphnath-paaneah. — This word is also 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 Septuagint has Psonthom-phanek, which Jerome, on the authority of the Jews in Egypt, translates “saviour of the world.” By “the world,” the reference would be to 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. — An 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; for this reason, in Hebrew the name of this city was Bethshemesh, house of the sun; in Greek, Heliopolis; and in Latin, Oppidum Solis. 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.

Some have found it problematic that a Hebrew shepherd is described as marrying the daughter of a priest of the sun, and also that Joseph, a worshipper of the One God, would ally himself with an idolater. However, the elevation of a slave to high rank is not an uncommon occurrence in the East, especially since he might be of as good birth and education as his owner, as slaves were obtained either by kidnapping or by war.

Furthermore, a slave raised to power in this way would not likely oppose his benefactor, nor would even a high priest refuse his daughter to the king’s favourite, especially if, as appears to have been the case, the slave had first been raised to the priesthood. Joseph, too, would rightly regard the whole matter as providential. Although he might not have known for what exact purpose regarding 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). However, on public occasions, he probably would have been required to attend the religious solemnities of the Egyptian gods.

We must remember, however, that their worship had not yet degenerated into the miserable idolatry of later times, and that the Egyptian creed contained much primeval truth, though in a corrupted form. Pharaoh himself, in Genesis 41:38-39, speaks as one who acknowledged a supreme God, and Joseph consistently used the name Elohim in his presence.

As for Asenath, Joseph no doubt would have taught her higher views of the Deity and made her acquainted with the religious hopes and destinies of the Abrahamic race.

The possibility, however, of a foreigner attaining high rank in Egypt is demonstrated by the story of Saneha, translated in Records of the Past, vol. vi., pp. 131-150.

This story belongs to the reign of Amenemha I., a king of the twelfth dynasty. It represents Saneha as entering Egypt in the dress of a herbseller. In time, however, he marries the eldest daughter of a local king there, is given a large landed estate “which abounded in wines more than in water,” and finally, is summoned by King Amenemha. He is raised to such high rank as to be clothed in “garments of kingly attire,” and on his going to the royal palace, “the king’s children attend him, proceeding even to the great gates.”

This curious evidence, which is even a little older than the time of Joseph, proves that there is nothing unusual or improbable in Joseph’s exaltation.