Chapter Forty-One
Joseph Interprets Pharaoh’s Dreams
41:1 After two whole years, Pharaoh dreamed that he was standing by the Nile, 2 and behold, there came up out of the Nile seven cows, attractive and plump, and they fed in the reed grass. 3 And behold, seven other cows, ugly and thin, came up out of the Nile after them, and stood by the other cows on the bank of the Nile. 4 And the ugly, thin cows ate up the seven attractive, plump cows. And Pharaoh awoke. 5 And he fell asleep and dreamed a second time. And behold, seven ears of grain, plump and good, were growing on one stalk. 6 And behold, after them sprouted seven ears, thin and blighted by the east wind. 7 And the thin ears swallowed up the seven plump, full ears. And Pharaoh awoke, and behold, it was a dream.
The text tells us that two whole years had passed, some scholars like to point out that Joseph’s life has been punctuated by “twos.” As a child he had two dreams, then interpreted the two dreams of his fellow prisoners, spent an additional two years in prison, and now the Pharaoh has two dreams. While the number two seemingly is significant in the story of Joseph, there is no reason to attach any unnecessary meaning to the reoccurring number.
The Pharaoh had two dreams one evening, both of which were so vivid that he awoke from his sleep and was startled that they were only dreams. The first dream placed him near the Nile River when seven healthy cows came up out of the river to graze on the reed grass along the side of the river. While he is watching the cows, seven other gaunt-looking cows came up out of the river towards the other cows and while they are standing by the first group of cows, the unhealthy thin cows proceed to eat the healthy cows! Pharaoh immediately awoke but was able to fall asleep again. Soon he had a second dream, in this dream he was in a field of grain. He watched seven full ears of good grain grow on one stalk. Then seven other ears of grain, thin and blighted by the east wind, sprouted up. Soon those thin ears swallowed up the seven ears of good grain. Again, being startled by the dream, Pharaoh woke up, surprised that he was only dreaming.
41:8 So in the morning his spirit was troubled, and he sent and called for all the magicians of Egypt and all its wise men. Pharaoh told them his dreams, but there was none who could interpret them to Pharaoh. 9 Then the chief cupbearer said to Pharaoh, “I remember my offenses today. 10 When Pharaoh was angry with his servants and put me and the chief baker in custody in the house of the captain of the guard, 11 we dreamed on the same night, he and I, each having a dream with its own interpretation. 12 A young Hebrew was there with us, a servant of the captain of the guard. When we told him, he interpreted our dreams to us, giving an interpretation to each man according to his dream. 13 And as he interpreted to us, so it came about. I was restored to my office, and the baker was hanged.”
As one would expect, upon waking up the Pharaoh was disturbed by what he experienced. Not knowing what these dreams meant, he sent out a message to all the magicians and wise men in Egypt, summoning them to come before him. When they arrived, he told them about his dreams. Since these men were skilled in dark practices (see Exodus 7:11-12, 22; 8:7, 18-19) and were only wise of occultic and worldly things, something from God would have completely baffled them, and it did. They had no clue how to interpret the dreams, as Joseph earlier said, “Do not interpretations belong to God?” (See Genesis 40:8).
Hearing about Pharaoh’s dreams reminds the chief cupbearer about a time when he had a dream while he was in prison and how it was interpreted by another prisoner. He undoubtedly referred to this as his “offenses” (Hebrew word ‘ḥǎṭā·’ǎ’,[1] most often translated as ‘sin’), as he agreed to talk to the Pharaoh about Joseph and how he was wrongfully incarcerated but forgot. So, he told Pharaoh about the incident and how he accurately interpreted both his and the baker’s dreams.
41:14 Then Pharaoh sent and called Joseph, and they quickly brought him out of the pit. And when he had shaved himself and changed his clothes, he came in before Pharaoh. 15 And Pharaoh said to Joseph, “I have had a dream, and there is no one who can interpret it. I have heard it said of you that when you hear a dream you can interpret it.” 16 Joseph answered Pharaoh, “It is not in me; God will give Pharaoh a favorable answer.”
Pharaoh then called for Joseph from out of the pit (prison) and he was then cleaned up and made presentable to stand before the Pharaoh. According to historian Herodotus the Egyptians considered cleanliness of paramount importance.[2] When he arrived, Pharaoh told Joseph that he had a dream that no one so far has been able to interpret, and he understood that Joseph could interpret them for him. Joseph immediately responded that it would not come from him, but from God, who would provide the answer and give the whole truth. The word that is translated here as ‘favorable’, is ‘šelôm’,[3] meaning peace, however the root implies completeness and fulfillment, here referring to the interpretation being accurate and true.
41:17 Then Pharaoh said to Joseph, “Behold, in my dream I was standing on the banks of the Nile. 18 Seven cows, plump and attractive, came up out of the Nile and fed in the reed grass. 19 Seven other cows came up after them, poor and very ugly and thin, such as I had never seen in all the land of Egypt. 20 And the thin, ugly cows ate up the first seven plump cows, 21 but when they had eaten them no one would have known that they had eaten them, for they were still as ugly as at the beginning. Then I awoke. 22 I also saw in my dream seven ears growing on one stalk, full and good. 23 Seven ears, withered, thin, and blighted by the east wind, sprouted after them, 24 and the thin ears swallowed up the seven good ears. And I told it to the magicians, but there was no one who could explain it to me.”
Pharaoh then tells Joseph about his dreams. In this account we hear some additional details regarding the dream about the cows, that the thin unhealthy cows looked worse than he has ever seen before (see verse 19) and that they remained thin and ugly even after eating the healthy cows (see verse 21). He then reiterated that he told all this to the magicians, but no one so far has been able to explain them.
41:25 Then Joseph said to Pharaoh, “The dreams of Pharaoh are one; God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good ears are seven years; the dreams are one. 27 The seven lean and ugly cows that came up after them are seven years, and the seven empty ears blighted by the east wind are also seven years of famine. 28 It is as I told Pharaoh; God has shown to Pharaoh what he is about to do. 29 There will come seven years of great plenty throughout all the land of Egypt, 30 but after them there will arise seven years of famine, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land, 31 and the plenty will be unknown in the land by reason of the famine that will follow, for it will be very severe. 32 And the doubling of Pharaoh’s dream means that the thing is fixed by God, and God will shortly bring it about.
Again, just like he did with the dreams of the chief cupbearer and the baker, Joseph immediately interprets the dreams. He begins by first pointing out that the dreams are both conveying the same message. The seven healthy cows and the seven full ears of grain represented seven good years of harvest and prosperity and the seven lean and ugly cows, as well as the seven thin ears of grain represented seven severe years of famine. Joseph further explained that the last seven years will be so terrible that the seven years of prosperity will be forgotten.
Joseph adds that the reason Pharaoh received two different dreams is to make the point that the events would indeed occur, no question about it.
41:33 Now therefore let Pharaoh select a discerning and wise man, and set him over the land of Egypt. 34 Let Pharaoh proceed to appoint overseers over the land and take one-fifth of the produce of the land of Egypt during the seven plentiful years. 35 And let them gather all the food of these good years that are coming and store up grain under the authority of Pharaoh for food in the cities, and let them keep it. 36 That food shall be a reserve for the land against the seven years of famine that are to occur in the land of Egypt, so that the land may not perish through the famine.”
Joseph was not done talking, before Pharaoh could inquire, Joseph was offering him a solution. Normally speaking beyond what was asked in front of a powerful king or leader, would be considered assertive and inappropriate, here the Pharaoh obviously respected the wisdom being offered. Joseph recommended that Pharaoh find a wise and understanding man who could oversee and manage preparation for the coming famine. He then recommended that during the seven prosperous years that they gather and store one-fifth of all that is produced. Then later that the food stored would be distributed to the people of Egypt during the seven years of famine as needed.
There is no reason to believe that Joseph was trying to suggest that he be the administrator, as this wisdom was no doubt coming from God. After all, he was just a lowly foreigner who had spent the last 13 years in prison.
Considerations
From some of the earliest kingdoms and nations, the practice of taxation from the people to the king (or government) has been widely practiced throughout history. In some cases, very specific assessments were made (for example some villages in ancient Ugarit, in northern Syria area, were assessed precise measurements of barley around 1350 B.C.),[4] while others, like the one-fifth (20 percent) assessment being suggested by Joseph here are more general and flexible.
There is a long history of ancient civilizations assessing their people ten percent, often referred to as tithing (meaning one-tenth of something). Since the requirement of tithing was later codified (written) in God’s law (see Considerations under Genesis 28:16-22), many believe the requirement was known at that time through the oral law.[5] If that is true then perhaps the amount of ten percent used by other cultures and kingdoms mimicked what first came from God. Regardless of source, it is interesting to note that Joseph will later assess the Egyptians the equivalent of a double tithe, however, this would not have been a significant burden due to the increase of prosperity the first seven years.
Joseph Rises to Power
41:37 This proposal pleased Pharaoh and all his servants. 38 And Pharaoh said to his servants, “Can we find a man like this, in whom is the Spirit of God?” 39 Then Pharaoh said to Joseph, “Since God has shown you all this, there is none so discerning and wise as you are. 40 You shall be over my house, and all my people shall order themselves as you command. Only as regards the throne will I be greater than you.” 41 And Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” 42 Then Pharaoh took his signet ring from his hand and put it on Joseph’s hand, and clothed him in garments of fine linen and put a gold chain about his neck. 43 And he made him ride in his second chariot. And they called out before him, “Bow the knee!” Thus he set him over all the land of Egypt. 44 Moreover, Pharaoh said to Joseph, “I am Pharaoh, and without your consent no one shall lift up hand or foot in all the land of Egypt.”
One would almost expect the Pharaoh and his servants to erupt in applause or begin cheering after hearing Joseph interpret Pharaoh’s dream and come up so quickly an answer to the problem, perhaps they did. The Hebrew phrase translated here as ‘pleased’, is the Hebrew, “yî·ṭǎḇ ê·nê,”[6] essentially meaning, “pleasing to the eye.” Talking to his servants, Pharaoh asks if a man like what Joseph described could even be found in Egypt and then adds one more criterion, a man with whom the Spirit of God resides. While it is doubtful that the Pharaoh understood fully who God is, let alone recognize the presence of the Holy Spirit in Joseph, he was making it clear that there was really only one person he wanted in that position. He said that since God has shown Joseph these things, there is no one more qualified to do the job. He tells Joseph that he is promoting him to being second in command, including being over Pharaoh’s house and all of the citizens of Egypt.
The project, power, and position were now his, even if he didn’t ask for them. He would have complete authority to do as he suggested. Since absolute obedience to Joseph would be required of all Egyptians, Pharaoh wanted everyone to see their new leader. He gave Joseph his signet ring (seal of authority),[7] clothed him royal robes and hung a golden chain around his neck. He then took him for a ride in his second chariot (one directly behind his) while he had his staff call out, “Bow the knee!” as they passed people in the streets.
From a foreigner prisoner to second in command of a mighty nation, most people would become prideful and power hungry, but not Joseph, why not? Through the many years of suffering and humiliation, God taught him patience and trust. Joseph was now ready to assume the role that God had prepared him for, being a God-fearing leader over Egypt.
41:45 And Pharaoh called Joseph’s name Zaphenath-paneah. And he gave him in marriage Asenath, the daughter of Potiphera priest of On. So Joseph went out over the land of Egypt. 46 Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh and went through all the land of Egypt.
Since Joseph was a foreigner, Pharaoh gave him an Egyptian name, perhaps to make it easier for him to be accepted as a ruler. The meaning of the name Zaphenath-paneah is unknown, based on the Hebrew form of the name, it is believed to mean something like “God has said, he will live.” Early rabbinic writings offer the meaning as “Revealer of a Secret.”[8] Both the Septuagint and historian Josephus record Joseph’s new name as “Psothom Phanech,” however that hasn’t helped narrow down the meaning or etymology of the name, it still remains the subject of great debate.
Then Pharaoh chooses a wife for Joseph, the daughter of Potiphera (name is nearly identical to Potiphar, meaning “him who Ra gave”, Ra being the Egyptian Sun god), a priest in the city of On (later called Heliopolis), referred to as the “abode of the sun,” located seven miles north of Cairo. The daughter’s name was Asenath, which means “she of Neith,” making her name equivalent to the Roman goddess Athena or the Greek goddess Minerva. Marrying a woman raised in a pagan culture that worshiped a pagan deity seems unlikely, or at least inappropriate, for a godly man like Joseph. He may not have had much choice in the matter; however, he may have had the opportunity to discuss with her about God and persuade her to follow God and reject her pagan ways and beliefs. The text does not offer any further information.
Joseph began his task by first surveying the land of Egypt. We are then given another “time stamp,” Joseph was 30 years old when he began this new position, being in the service of Pharaoh. Previously Joseph was 17 years old when he was sold into slavery, giving us a 13-year span from the time his brothers abandoned him. The text then tells us that he left Pharaoh to thoroughly inspect the land, undoubtedly closely examining each farm for type of crop, watering methods, places for storage structures, etc.
41:47 During the seven plentiful years the earth produced abundantly, 48 and he gathered up all the food of these seven years, which occurred in the land of Egypt, and put the food in the cities. He put in every city the food from the fields around it. 49 And Joseph stored up grain in great abundance, like the sand of the sea, until he ceased to measure it, for it could not be measured.
Just as God had said through Joseph, the land of Egypt was experiencing abundant crops and productivity. Joseph gathered the food produced and transported the food to the cities for storage. He stored up grain (the word can refer to grain like wheat or corn) in great quantities, using the metaphor of sand of the sea to compare in number. The quantities were so great that he stopped counting, for it was too much to measure! Joseph was probably attempting to measure the quantity so he would be able to plan more accurately how to distribute the food once the famine began. God truly blessed Joseph and all of Egypt as the abundance continued for the seven years, just as promised in Pharaoh’s dreams.
41:50 Before the year of famine came, two sons were born to Joseph. Asenath, the daughter of Potiphera priest of On, bore them to him. 51 Joseph called the name of the firstborn Manasseh. “For,” he said, “God has made me forget all my hardship and all my father’s house.” 52 The name of the second he called Ephraim, “For God has made me fruitful in the land of my affliction.”
Two sons were born to Joseph and Asenath during the seven years of prosperity. Their names were given in recognition of his unusual life and “career path.” The first was named Manasseh, meaning “cause to forget,” acknowledging that God caused Joseph to forget the many years of suffering and rejection he previously experienced, allowing him to heal. His second son was named Ephraim, meaning “double fruit,” in recognition that God had richly blessed and prospered him in the same land that he once was afflicted.
41:53 The seven years of plenty that occurred in the land of Egypt came to an end, 54 and the seven years of famine began to come, as Joseph had said. There was famine in all lands, but in all the land of Egypt there was bread. 55 When all the land of Egypt was famished, the people cried to Pharaoh for bread. Pharaoh said to all the Egyptians, “Go to Joseph. What he says to you, do.” 56 So when the famine had spread over all the land, Joseph opened all the storehouses and sold to the Egyptians, for the famine was severe in the land of Egypt. 57 Moreover, all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth.
The seven years of famine began, the people had gone from having an abundance to nothing. When the citizens of Egypt began to get hungry, they cried out to Pharaoh for food. He told them to go to Joseph and that they are to do as he instructed. As the famine spread over the land, Joseph opened the storehouses and sold food to the Egyptians. People from all around came to Egypt to buy food, as the famine was severe and over a wide area. The Hebrew word that is translated here as ‘earth’ (both times) is ‘ě’·rěṣ’,[9] which can be translated as land (as it is translated elsewhere in the last several verses), world, earth, etc. When used in conjunction with ‘all’ (Hebrew word ‘kōl’,[10] meaning ‘whole’) that could imply the whole earth, but more than likely a reference to all inhabited land, not a planet-wide disaster.
At this point Joseph would have been away from his family 20 years, during which he had not had contact with any of them.
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[1] Strong’s Hebrew 2399.
[2] Herodotus. (1920). Herodotus, with an English translation by A. D. Godley. Book Two, Section 37 (A. D. Godley, Ed.). Medford, MA: Harvard University Press.
[3] Strong’s Hebrew 7965.
[4] Hallo, W. W., & Younger, K. L. (2003). Context of Scripture (pp. 201–202). Leiden; Boston: Brill.
[5] See Considerations at the end of Genesis chapter three, the commentary after Genesis 4:5 and the Considerations listed below Genesis 10:20 for discussion on the “oral law.”
[6] Strong’s Hebrew 3190 and 5869.
[7] See Considerations under Genesis 38:27-30 for description.
[8] M’Clintock, J., & Strong, J. (1881). Zaph′nath-Paäne′äh. In Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (Vol. 10, pp. 1060–1061). New York: Harper & Brothers, Publishers.
[9] Strong’s Hebrew 776.
[10] Strong’s Hebrew 3605.