Genesis 41:43

Authorized King James Version

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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.

Original Language Analysis

וַיַּרְכֵּ֣ב And he made him to ride H7392
וַיַּרְכֵּ֣ב And he made him to ride
Strong's: H7392
Word #: 1 of 15
to ride (on an animal or in a vehicle); causatively, to place upon (for riding or generally), to despatch
אֹת֗וֹ H853
אֹת֗וֹ
Strong's: H853
Word #: 2 of 15
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
בְּמִרְכֶּ֤בֶת chariot H4818
בְּמִרְכֶּ֤בֶת chariot
Strong's: H4818
Word #: 3 of 15
a chariot
הַמִּשְׁנֶה֙ in the second H4932
הַמִּשְׁנֶה֙ in the second
Strong's: H4932
Word #: 4 of 15
properly, a repetition, i.e., a duplicate (copy of a document), or a double (in amount); by implication, a second (in order, rank, age, quality or loc
אֲשֶׁר H834
אֲשֶׁר
Strong's: H834
Word #: 5 of 15
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
ל֔וֹ H0
ל֔וֹ
Strong's: H0
Word #: 6 of 15
וַיִּקְרְא֥וּ which he had and they cried H7121
וַיִּקְרְא֥וּ which he had and they cried
Strong's: H7121
Word #: 7 of 15
to call out to (i.e., properly, address by name, but used in a wide variety of applications)
לְפָנָ֖יו before him H6440
לְפָנָ֖יו before him
Strong's: H6440
Word #: 8 of 15
the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi
אַבְרֵ֑ךְ Bow the knee H86
אַבְרֵ֑ךְ Bow the knee
Strong's: H86
Word #: 9 of 15
kneel
וְנָת֣וֹן and he made H5414
וְנָת֣וֹן and he made
Strong's: H5414
Word #: 10 of 15
to give, used with greatest latitude of application (put, make, etc.)
אֹת֔וֹ H853
אֹת֔וֹ
Strong's: H853
Word #: 11 of 15
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
עַ֖ל H5921
עַ֖ל
Strong's: H5921
Word #: 12 of 15
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
כָּל H3605
כָּל
Strong's: H3605
Word #: 13 of 15
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
אֶ֥רֶץ him ruler over all the land H776
אֶ֥רֶץ him ruler over all the land
Strong's: H776
Word #: 14 of 15
the earth (at large, or partitively a land)
מִצְרָֽיִם׃ of Egypt H4714
מִצְרָֽיִם׃ of Egypt
Strong's: H4714
Word #: 15 of 15
mitsrajim, i.e., upper and lower egypt

Analysis & Commentary

And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee:... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.

Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.

Theologically, these chapters reveal:

  1. God's meticulous sovereignty over all events, even evil human actions
  2. suffering as preparation for future service rather than punishment
  3. forgiveness as reflecting divine character and enabling reconciliation
  4. God's covenant faithfulness across generations ensuring the survival and blessing of His people
  5. how present suffering gains meaning when viewed from the perspective of God's larger purposes.

Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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