Genesis41
New International Version
1When two full years had passed, Pharaoh had a dream: He was standing by the Nile,
2when out of the river there came up seven cows, sleek and fat, and they grazed among the reeds.
3After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on the riverbank.
4And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then Pharaoh woke up.
5He fell asleep again and had a second dream: Seven heads of grain, healthy and good, were growing on a single stalk.
6After them, seven other heads of grain sprouted—thin and scorched by the east wind.
7The thin heads of grain swallowed up the seven healthy, full heads. Then Pharaoh woke up; it had been a dream.
8In the morning his mind was troubled, so he sent for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him.
9Then the chief cupbearer said to Pharaoh, “Today I am reminded of my shortcomings.
10Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard.
11Each of us had a dream the same night, and each dream had a meaning of its own.
12Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream.
13And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was impaled.”
14So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh.
15Pharaoh said to Joseph, “I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.”
16“I cannot do it,” Joseph replied to Pharaoh, “but God will give Pharaoh the answer he desires.”
17Then Pharaoh said to Joseph, “In my dream I was standing on the bank of the Nile,
18when out of the river there came up seven cows, fat and sleek, and they grazed among the reeds.
19After them, seven other cows came up—scrawny and very ugly and lean. I had never seen such ugly cows in all the land of Egypt.
20The lean, ugly cows ate up the seven fat cows that came up first.
21But even after they ate them, no one could tell that they had done so; they looked just as ugly as before. Then I woke up.
22“In my dream I saw seven heads of grain, full and good, growing on a single stalk.
23After them, seven other heads sprouted—withered and thin and scorched by the east wind.
24The thin heads of grain swallowed up the seven good heads. I told this to the magicians, but none of them could explain it to me.”
25Then Joseph said to Pharaoh, “The dreams of Pharaoh are one and the same. God has revealed to Pharaoh what he is about to do.
26The seven good cows are seven years, and the seven good heads of grain are seven years; it is one and the same dream.
27The seven lean, ugly cows that came up afterward are seven years, and so are the seven worthless heads of grain scorched by the east wind: They are seven years of famine.
28“It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do.
29Seven years of great abundance are coming throughout the land of Egypt,
30but seven years of famine will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the land.
31The abundance in the land will not be remembered, because the famine that follows it will be so severe.
32The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon.
33“And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt.
34Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance.
35They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food.
36This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine.”
37The plan seemed good to Pharaoh and to all his officials.
38So Pharaoh asked them, “Can we find anyone like this man, one in whom is the spirit of God?”
39Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one so discerning and wise as you.
40You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you.”
41So Pharaoh said to Joseph, “I hereby put you in charge of the whole land of Egypt.”
42Then Pharaoh took his signet ring from his finger and put it on Joseph’s finger. He dressed him in robes of fine linen and put a gold chain around his neck.
43He had him ride in a chariot as his second-in-command, and people shouted before him, “Make way!” Thus he put him in charge of the whole land of Egypt.
44Then Pharaoh said to Joseph, “I am Pharaoh, but without your word no one will lift hand or foot in all Egypt.”
45Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt.
46Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from Pharaoh’s presence and traveled throughout Egypt.
47During the seven years of abundance the land produced plentifully.
48Joseph collected all the food produced in those seven years of abundance in Egypt and stored it in the cities. In each city he put the food grown in the fields surrounding it.
49Joseph stored up huge quantities of grain, like the sand of the sea; it was so much that he stopped keeping records because it was beyond measure.
50Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On.
51Joseph named his firstborn Manasseh and said, “It is because God has made me forget all my trouble and all my father’s household.”
52The second son he named Ephraim and said, “It is because God has made me fruitful in the land of my suffering.”
53The seven years of abundance in Egypt came to an end,
54and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food.
55When all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, “Go to Joseph and do what he tells you.”
56When the famine had spread over the whole country, Joseph opened all the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt.
57And all the world came to Egypt to buy grain from Joseph, because the famine was severe everywhere.
Study Guide
Public-domain commentary and original-language notes for Genesis 41.
Chapter Summary
In this chapter: Pharaoh's dreams. (1–8). Joseph interprets Pharaoh's dreams. (9–32). Joseph's counsel, He is highly advanced. (33–45). Joseph's children, The beginning of the famine. (46–57).
vv1-8
The means of Joseph's being freed from prison were Pharaoh's dreams, as here related. Now that God no longer speaks to us in that way, it is no matter how little we either heed dreams, or tell them. The telling of foolish dreams can make no better than foolish talk. But these dreams showed that they were sent of God; when he awoke, Pharaoh's spirit was troubled.
vv9-32
God's time for the enlargement of his people is the fittest time. If the chief butler had got Joseph to be released from prison, it is probable he would have gone back to the land of the Hebrews. Then he had neither been so blessed himself, nor such a blessing to his family, as afterwards he proved. Joseph, when introduced to Pharaoh, gives honour to God. Pharaoh had dreamed that he stood upon the bank of the river Nile, and saw the kine, both the fat ones, and the lean ones, come out of the river. Egypt has no rain, but the plenty of the year depends upon the overflowing of the river Nile. See how many ways Providence has of dispensing its gifts; yet our dependence is still the same upon the First Cause, who makes every creature what it is to us, be it rain or river. See to what changes the comforts of this life are subject. We cannot be sure that to-morrow shall be as this day, or next year as this. We must learn how to want, as well as how to abound. Mark the goodness of God in sending the seven years of plenty before those of famine, that provision might be made. The produce of the earth is sometimes more, and sometimes less; yet, take one with another, he that gathers much, has nothing over; and he that gathers little, has no lack, Ex 16:18. And see the perishing nature of our worldly enjoyments. The great harvests of the years of plenty were quite lost, and swallowed up in the years of famine; and that which seemed very much, yet did but just serve to keep the people alive. There is bread which lasts to eternal life, which it is worth while to labour for. They that make the things of this world their good things, will find little pleasure in remembering that they have received them.
vv33-45
Joseph gave good advice to Pharaoh. Fair warning should always be followed by good counsel. God has in his word told us of a day of trial before us, when we shall need all the grace we can have. Now, therefore, provide accordingly. Pharaoh gave Joseph an honourable testimony. He is a man in whom the spirit of God is; and such men ought to be valued. Pharaoh puts upon Joseph marks of honour. He gave him such a name as spoke the value he had for him, Zaphnath-paaneah, “a revealer of secrets.” This preferment of Joseph encourages all to trust in God. Some translate Joseph's new name, “the saviour of the world.” The brightest glories, even of the upper world, are put upon Christ, the highest trust lodged in his hand, and all power given him, both in heaven and earth.
Key Words
שָׁנֶה: a year (as a revolution of time)
פַּרְעֹה: Paroh, a general title of Egyptian kings
חָלַם: properly, to bind firmly, i.e. (by implication) to be (causatively to make) plump; also (through the figurative sense of dumbness) to dream
עָמַד: to stand, in various relations (literal and figurative, intransitive and transitive)
יְאֹר: a channel, e.g. a fosse, canal, shaft; specifically the Nile, as the one river of Egypt, including its collateral trenches; also the Tigris, as the main river of Assyria
הִנֵּה: lo!
עָלָה: to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative
שֶׁבַע: seven (as the sacred full one); also (adverbially) seven times; by implication, a week; by extension, an indefinite number
פָּרָה: a heifer
רָעָה: to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend)
Cross References
Genesis 41Direct historical fulfillment of Joseph being made lord of Pharaoh's house and ruler of all his substance.
Supported by Matthew Henry, JFB
Pharaoh's command to go to Joseph matches the Psalmist's description of Joseph's ultimate authority over Egypt.
Supported by Matthew Henry, JFB
Nebuchadnezzar's troubled spirit and calling of magicians parallel Pharaoh's experience here.
Supported by Matthew Poole
Daniel, like Joseph, disclaims personal wisdom, attributing dream interpretation solely to God.
Supported by JFB
Establishes Joseph's consistent theological conviction that dream interpretations belong to God alone.
Parallels Joseph telling Pharaoh that God in heaven reveals what shall be in the latter days.
Supported by Matthew Poole, JFB
The king taking off his signet ring to delegate supreme administrative authority to his chosen deputy.
Supported by Matthew Poole
Another instance of transferring the royal signet ring to symbolize supreme authority over a kingdom.
Supported by Matthew Poole
Joseph is said to perform the actions because he prophetically declared them.
Supported by Matthew Poole
Confirms the precise historical fulfillment of Joseph's previous interpretations.
The king sent and loosed Joseph, marking his sudden release from prison.
Supported by JFB
Parallels Joseph's testimony that God in heaven is the revealer of secrets.
Illustrates the principle that the Lord God does nothing without revealing His secret to His servants.
Supported by Matthew Henry
Scripture's commentary on this event, declaring God called for a famine and broke the staff of bread.
Supported by Matthew Henry
Stephen's speech recalling God giving Joseph favor and wisdom in the sight of Pharaoh.
Supported by JFB
Royal honor of riding in the king's chariot with heralds crying out before the exalted official.
Supported by Matthew Poole
Jacob blessing Joseph's sons, fulfilling the meaning of Ephraim being fruitful in affliction.
Supported by JFB
The divine calling of the famine upon the land that brought Jacob's sons to Joseph.
Supported by JFB
The destructive nature of the east wind, which dries up healthy vegetation.
Supported by Matthew Poole
An east wind from the wilderness drying up springs and spoiling fruitfulness.
Supported by Matthew Poole
The established class of Egyptian magicians whom Pharaoh summons in vain.
Supported by Matthew Poole
Joseph shaving his beard to appear before Pharaoh contrasts Semitic customs.
Supported by Matthew Poole
Verbal echo of the east wind drying up springs and spoiling the fruit of the earth.
Supported by Matthew Poole
Parallels the doubling of a vision (done thrice to Peter) to show a matter is established.
Supported by John Calvin
Refers back to Joseph's own doubled dreams, which similarly proved the certainty of God's purpose.
Supported by Matthew Henry, JFB
Similar heathen recognition of a Hebrew captive as having the Spirit of the holy gods.
Supported by Matthew Poole
Joseph's actual exercise of the authority given in 41:41 when his brothers come to buy corn.
Supported by JFB
A foreign king giving a Hebrew captive a new name signifying honor and change of status.
Supported by Matthew Henry
Joseph's age of thirty at his manifestation parallel's Jesus' age at the start of His ministry.
Supported by Matthew Poole
The proverbial 'sand of the sea' description for Joseph's massive grain gathering.
Supported by Matthew Poole
The dream hermeneutic of 'are' meaning 'represent' matches Joseph's previous interpretation.
Supported by Matthew Poole, John Calvin
Parallels the description of Joshua as 'a man in whom is the spirit' for leadership.
Supported by Matthew Henry
Parallels Daniel's promotion to ruler after interpreting the king's dream by divine wisdom.
Supported by Matthew Poole
The giving of a gold chain and special vestures as tokens of high royal office.
Supported by Matthew Poole
Wordplay on Ephraim being fruitful and the dry east wind that threatened the region.
Supported by Matthew Poole
Connects Joseph being sent ahead in affliction to being made fruitful and ruling Egypt.
Supported by JFB