Down to Earth But Heavenly Minded

What does Genesis Chapter 41 mean?

After years in prison, Joseph is finally restored as his circumstances are dramatically reversed. Prior to this, he has spent quite some time unjustly jailed; he has been forgotten even by those he has helped (Genesis 40:14–15, 23).

Pharaoh, king of Egypt, experiences two troubling and prophetic dreams. In the first, seven beautiful, healthy cows come up out of the Nile River to feed on the grass. Then seven famished, emaciated cows come up after them and devour them. The second dream is similar. Pharaoh sees seven good ears of grain growing on a single stalk. Then seven thin, wasted-looking ears grow up after them and somehow swallow up the healthy ears of grain. Ancient Egyptians placed great emphasis on dreams, and these are especially vivid; Pharaoh is shaken by these visions (Genesis 41:1–7).

The king calls his wise men and magicians. These men would have been educated in various disciplines. Some would have been priests or shamans of Egyptian religion. Despite all their efforts, none can tell him what the dreams might mean. This is especially strange, since they could have tried to give a false answer; many would have thought that better than telling Pharaoh “I don’t know.” Yet God’s provision means they can’t even invent a good explanation. Finally, Pharaoh’s chief cupbearer remembers how Joseph, “a young Hebrew,” accurately interpreted his and the baker’s troubling dreams in prison two years earlier. Most likely, the cupbearer had not lost that history from his mind. Rather, this is the first time he felt it was to his advantage to bring it up (Genesis 41:8–13).

Joseph is quickly released from prison and brought before Pharaoh. Pharaoh says he has heard the young Hebrews can interpret dreams. In a bold statement, Joseph corrects the absolute ruler of Egypt: he insists that it is God who has the knowledge. Joseph promises to pass along the divine truth once he has heard the dreams (Genesis 41:15–16).

Pharaoh’s description of his dreams follows the same outline recorded earlier in the chapter. He adds a few noteworthy details, however. The second set of seven cows which Pharaoh sees are described here using terms which mean “evil,” “ugly,” and “scrawny.” Pharaoh notes that these are the most horrible-looking animals he has ever seen. Further, when the skeletal cows have eaten the healthy cows, they still look as if they are starving. The second set of ears of grain look as if they’ve been blasted by the sandstorms of the desert (Genesis 41:17–24).

Joseph explains that God—Joseph’s God—is revealing what He is about to do. Both dreams mean the same thing, and the repetition is meant for emphasis. Seven years of great abundance, represented by the healthy cows and grain, will be followed by seven years of terrible famine, represented by the sickly cows and grain. The starvation will be so severe that the good years will be quickly forgotten (Genesis 41:25–32).

In the ancient world, kings were not given advice unless they asked for it—and even then, their advisors needed to be careful. In this situation, however, Joseph—an imprisoned slave—immediately goes from interpreting Pharaoh’s dreams to giving him counsel on how to run his own country. Joseph launches into a proposed plan for how Pharaoh should manage the coming crisis. Joseph says Pharaoh should appoint a wise leader, along with a team of overseers, to take 20 percent of each crop for the next seven years and put it into storehouses. Then, when the famine begins, Egypt will be provided for (Genesis 41:33–36).

Rather than being offended at Joseph’s nerve, Pharaoh is pleased with Joseph’s interpretation of his dreams and his proposal for managing their predictions. After a quick conference with his advisors, Pharaoh decides that Joseph should be appointed to prepare for and manage the coming crisis. Why? Pharaoh is convinced that God’s Spirit is in Joseph, making him the wisest man in Egypt. No one else even comes close to demonstrating that level of divine favor. He gives breathtaking power to this Hebrew slave just released from years in prison. He makes Joseph what some would call a “vizier:” his second in command over all of Egypt. He gives Joseph his own signet ring, along with fine clothes, a gold necklace, and a specially designated chariot. These are all symbolic of his authority. In addition, Pharaoh gives to Joseph an Egyptian name and immediately marries him into a prestigious Egyptian family. In a very short time, Joseph has all the authority, power, and cultural clout he needs to act on Pharaoh’s behalf to save Pharaoh’s kingdom (Genesis 41:37–45).

Joseph, now 30, has spent most of his adult life as an Egyptian captive (Genesis 37:2, 28). Now, he follows through on his plan to save that nation from disaster. He oversees the gathering of the super-abundant crops each of the first seven years. He ensures the surplus is stored in the major cities of the nation. In fact, more grain is stored away than can be counted. God once again demonstrates to Joseph and all who know him that the Lord is with him (Genesis 41:46–49).

Another blessing follows. Joseph has two sons. The names reflect Joseph’s joy that God has not let his own suffering go to waste. The first son is named Manasseh, which implies “forgetting.” In this context, it does not mean Joseph has lost all memory of his difficulty; rather it means his new prosperity has outweighed it. The second son’s name, Ephraim, reflects how God has given Joseph prosperity, even in the land where he is technically still a slave (Genesis 41:50–52).

After exactly the time predicted, the famine strikes, just as Joseph said that it would. When the people run out of grain and come to Pharaoh for help, he sends them to Joseph. What happens next follows the same pattern seen elsewhere in Joseph’s life: he drastically improves the fortunes of his masters (Genesis 39:2–6, 20–23). He does not merely redistribute the grain, he also uses it to massively increase Pharaoh’s power and wealth (Genesis 47:13–26). For the most part, this is accomplished as Joseph sells grain both to the Egyptians and to people of other nations who come looking for food because of the global famine (Genesis 41:53–57).

That global disaster, and Joseph’s new position, lead to an amazing reunion with Joseph’s family. Over the next few chapters, the same brothers who sold him as a slave will come to Egypt for help. Without knowing it, they will encounter their once-hated younger brother, and he will act to save them from starvation.

Chapter Context
Joseph was sold into slavery by his own brothers (Genesis 37:24–28). He then excelled in his work for an Egyptian official, only to be falsely accused and imprisoned (Genesis 39:20). There, he accurately interpreted dreams for servants of the Egyptian ruler (Genesis 40:20–22). Unfortunately, the restored cupbearer failed to mention Joseph, leaving him in prison for two more years (Genesis 40:23). A series of disturbing dreams leads to Joseph’s audience with Pharaoh. This, in turn, leads to Joseph becoming the second most powerful man in the nation. The following chapters emphasize Joseph’s reunion with his family. Details about his administration of food during the famine are recorded in Genesis 47:13–26.

Verse by Verse

Verse 1. After two whole years, Pharaoh dreamed that he was standing by the Nile,

The prior chapter ended with Joseph still imprisoned (Genesis 39:20) despite successfully interpreting dreams for his fellow prisoners (Genesis 40:20–22). The surviving servant, the Pharaoh’s cupbearer, failed to mention Joseph’s unfair treatment (Genesis 40:14–15) and his talents (Genesis 40:23). As a result, Joseph languishes in prison for another two years. God’s presence with His people does not always mean we will escape hard times (John 16:33). It does mean He will sustain us through those times (Genesis 39:21).

“Pharaoh” is the title given to the ruler of Egypt. Two years after restoring his cupbearer and executing his baker, Pharaoh has a complicated prophetic dream in which he found himself standing by the Nile. He will see seven healthy cows consumed by seven starving cows (Genesis 41:2–4). This will be followed by a second dream, repeating the same events, this time with ears of grain (Genesis 41:5–7).

Context Summary
Genesis 41:1–8 describes troubling prophetic dreams as seen by the king of Egypt, whose title is “Pharaoh.” Both dreams involve a group of seven pleasant-looking images—first cows, then grain—which are consumed by a second group of seven, which are withered and evil-looking. The nature of these dreams makes it clear they have meaning, but none of the Egyptian diviners or scholars can make sense of them. This will lead one servant—the formerly jailed cupbearer—to finally mention Joseph and his ability to interpret dreams (Genesis 40:23).

Verse 2. and behold, there came up out of the Nile seven cows, attractive and plump, and they fed in the reed grass.

Pharaoh, the ruler of Egypt, is dreaming (Genesis 41:1). As he stands by the Nile River, he sees seven good-looking, plump, cows come up out of the water and begin to eat the grass along the bank. Ancient Egyptians were a very spiritual people who worshiped a variety of gods. Cows were symbolic of various deities in Egyptian religion, such as Isis and Osiris.

Egyptians also placed great emphasis on the importance of dreams. The nature of this dream seems to have made an especially deep impression on Pharaoh (Genesis 41:8). He understood this dream was abnormal and held some important meaning.

The following verses will reveal the rest of his dream: seven gaunt, ugly-looking cows appearing and consuming the healthy ones (Genesis 41:3–4). The inability of diviners and court magicians to explain this dream will lead Pharaoh to seek additional help (Genesis 41:8).

Verse 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.

The king of Egypt, known by the title “Pharaoh,” is dreaming (Genesis 41:1–2). As he stands by the Nile River, he has seen seven good-looking, plump cows come up out of the water and begin to eat the grass along the bank. Cows were symbolic of certain Egyptian deities, such as Osiris and Isis. Their healthy, sleek appearance would have been comforting.

Now, Pharaoh sees seven more cows, but these appear to be starving. The two Hebrew phrases used here can literally be interpreted as “terrible looking” and “thin of flesh.” These emaciated animals stand next to the seven healthy-looking cows. These skeletal cows will consume the healthy ones (Genesis 41:4).

Pharaoh likely would have understood this dream to have greater meaning. As it happens, he will immediately see another dream, using similar symbolism, which convinces him to search for an interpretation (Genesis 41:5–8).

Verse 4. And the ugly, thin cows ate up the seven attractive, plump cows. And Pharaoh awoke.

This concludes a disturbing dream which appeared to Pharaoh, the ruler of Egypt. As he stands by the Nile River, he has seen seven healthy-looking cows come up out of the water, followed by seven sickly-looking cows (Genesis 41:1–3). Now the dream concludes with a startling sight: The thin cows devour the healthy cows right before Pharaoh’s eyes. Then he wakes up.

Egyptian culture placed great importance on the meaning of dreams. It’s likely Pharaoh immediately assumed this vision was prophetic. Even if he did not, what happens next will make that certain. After falling back asleep, Pharaoh will see another dream, with a similar outcome, involving ears of grain. This will lead him to seek answers. His magicians and scholars will be stumped (Genesis 41:5–8). This quest soon finds Joseph—still languishing in prison (Genesis 40:23)—and his God-given ability to interpret dreams (Genesis 41:9–13).

Verse 5. And he fell asleep and dreamed a second time. And behold, seven ears of grain, plump and good, were growing on one stalk.

Pharaoh, the ruler of Egypt, has just experienced a troubling dream (Genesis 41:1–4). In his vision, he saw seven thin, gaunt cows eating seven fat, healthy-looking cows. After waking up, he has fallen back to sleep and entered another dream. In this one, he sees seven lush, healthy ears of grain growing on a single stalk. As with the prior dream, this begins with a comforting image, which will soon turn into horror (Genesis 41:6–7). Pharaoh’s search for an explanation will eventually lead him to Joseph (Genesis 40:23) and his interpretive gifts.

Modern readers will notice the King James Version using the word “corn,” here. The plant modern English-speakers call “corn” did not exist in the ancient middle east. Our modern corn plant was originally called “maize,” and came from the Americas. This is not an error, however, but an example of changing language. The English word “corn” used to mean a single seed or piece of grain. When the KJV was written, all major grain crops were called “corn.” Over time, the word “corn” came to be used for a single plant: what had once been called “maize.” Modern translations use the word “grain,” here.

This passage also uses the Hebrew root word sibbō’lēt, describing something that flows or branches. The word was used to describe the fruit-producing part of a plant, so it’s translated here into English as an “ear” or “head” of grain. This term was pronounced very differently in regional accents, so much so that it was used almost as a password (Judges 12:6).

Verse 6. And behold, after them sprouted seven ears, thin and blighted by the east wind.

Egypt’s king carried the title “Pharaoh.” He has dreamt of seven gaunt cows eating seven healthy cows (Genesis 41:1–4). Falling back asleep, he dreams again. This time, seven healthy heads of grain are seen (Genesis 41:5). As in the prior dream, seven withered and terrible versions of the first group appear.

Though the region near the Nile river was well watered, crops could suffer from various natural disasters. One of these is suggested here. The original Hebrew only mentions “east,” without explicitly mentioning wind. However, this is exactly what’s implied. In that region, a type of sandstorm known as chamsin can bring intense winds, incredibly dry air, and scorching heat. The second set of seven grain heads seen by Pharaoh look like they’ve been parched and ruined by this blasting desert wind.

Verse 7. And the thin ears swallowed up the seven plump, full ears. And Pharaoh awoke, and behold, it was a dream.

As did the first dream (Genesis 41:1–4), Pharaoh’s second vision concludes in a disturbing way. He has seen seven wind-scorched ears of grain sprout up after seeing seven plump, healthy ears of grain. In that part of the world, a desert wind called chamsin can blast crops with heat, sand, and dry air. Now Pharaoh sees those seven thin, ugly, desert-scorched ears swallow up the healthy ones. This is much like the conclusion of his first dream, where seven emaciated cows devoured seven fat ones.

Finally, Pharaoh wakes up for the second time. The reminder that this was a dream suggests the visions were especially vivid. Pharaoh likely needed a moment to fully realize that what he saw was a dream and not reality. The following verses demonstrate that Pharaoh knows these dreams have deeper meaning. However, his advisors will be useless to help (Genesis 41:8). He will need divine help to understand what he has seen (Genesis 41:9–13).

Verse 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.

Pharaoh’s two dreams from the night before left him troubled (Genesis 41:1–7). In both visions, he saw a group of seven pleasant, healthy images consumed by a second group of seven gaunt, unhealthy ones. Egyptian culture placed great emphasis on the importance of dreams. Even so, these visions were especially vivid. Pharaoh knows these are not ordinary dreams: they need to be understood.

As the ruler of Egypt, Pharaoh calls all the magicians and wise men to interpret his dreams of sickly cows and grain eating up healthy ones. These men were likely priests in the Egyptian religious practices. They would have been trained in the ways of magical spiritism, divination, traditional medicine, and such. Throughout the Old Testament, kings often called on guilds of shamans and spiritualists to serve them.

Of course, since these practices are all based in false belief and superstition, they’re unable to reveal deeper truths. At “best,” they’re enabled by demonic spirits who are ultimately hostile to humanity. Whatever power they have is limited (Exodus 8:18–19). The leaders of Egypt would have been disappointed to see their magicians and wise men fail to help Pharaoh. Even with all their training and experience, they cannot interpret Pharaoh’s obscure dreams. Those with a biblical perspective are not surprised at all.

There is a hidden element of God’s influence in this moment. It would have been easy for Pharaoh’s magicians to invent a false meaning for his dream—possibly something minor or encouraging. In some cases, that might have been considered a better option than simply saying “I don’t know.” That these advisors seem prevented from offering any answers, at all, speaks to the Lord’s setup for what comes next.

This helplessness finally inspires the king’s cupbearer (Genesis 41:20–23) to mention the dream interpreting ability of Joseph (Genesis 41:9–13). Joseph is still trapped in prison (Genesis 41:1) two years after helping the cupbearer understand his own dream.

Verse 9. Then the chief cupbearer said to Pharaoh, “I remember my offenses today.

Pharaoh, the ruler of Egypt, is troubled about two disturbing prophetic dreams. His magicians and wise men have been unable to interpret the dreams (Genesis 41:1–8). Fortunately, his chief cupbearer remembers something that may be helpful. This man was likely in charge of the king’s wine, making sure it was not poisoned. At some time in the past, he had angered the Pharaoh and been placed in prison (Genesis 40:1–4). There, he dreamed about his release, as interpreted by a fellow prisoner, Joseph (Genesis 40:9–13).

For reasons unexplained, this man did not mention Joseph to anyone after he was released (Genesis 40:23). Scripture often uses terms such as “forget” and “remember” in a practical sense; they don’t always mean such things are completely lost to that person’s memory. Most likely, the cupbearer didn’t want to create any further controversy after he was released.

Now, however he says he “remembers” his offenses. This probably combines several meanings. In one sense, he needs to bring up his former imprisonment. In another sense, he is reminded of how he failed to help Joseph. At last, he will tell Pharaoh about the man who once successfully interpreted his own dream (Genesis 41:10–13).

Context Summary
Genesis 41:9–36 contains Joseph’s explanation of Pharaoh’s visions. When Egypt’s ruler is bothered by vivid dreams, his formerly jailed cupbearer remembers a young Hebrew. This is Joseph, who explained the cupbearer’s dream in prison (Genesis 40:23). Joseph explains that Pharaoh’s dreams point to seven years of abundance in Egypt followed by seven years of desperate famine. Joseph boldly proposes a plan to manage the coming crisis.

Verse 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,

The ruler of Egypt is given the title “Pharaoh.” In this passage, that king is trying to interpret a pair of disturbing dreams (Genesis 41:1–8). His cupbearer, a trusted court member, has come forward with some helpful information. That man was once imprisoned (Genesis 40:1–4), then freed. While in prison, he encountered Joseph (Genesis 40:9–13), who correctly predicted the meaning of the cupbearer’s dream (Genesis 40:20–22). For reasons not explained, the man has not mentioned this incident until now, some two years later (Genesis 40:23).

It’s likely the cupbearer deliberately failed to mention Joseph; he probably did not want to stir up any more trouble. Now, with the king’s magicians stumped, there is an opportunity for benefit. Since the chance to be seen as helping Pharaoh outweighs the risk of reminding him of past offenses, he speaks up (Genesis 41:11–13).

Verse 11. we dreamed on the same night, he and I, each having a dream with its own interpretation.

One of the court officials to Egypt’s ruler is explaining his experience in prison. The man was jailed, then released, and his freedom was predicted by a fellow prisoner (Genesis 40:20–22). Joseph had heard of the cupbearer’s dream and accurately interpreted it (Genesis 40:9–13). More recently, the king—known by the title Pharaoh—has struggled to find meaning in two disturbing dreams of his own. Until now, the cupbearer has said nothing about Joseph (Genesis 40:23), but now seems to believe there is benefit in speaking up.

The cupbearer will continue by describing Joseph as “a young Hebrew,” and noting how his dream interpretation was perfectly accurate (Genesis 41:12–13).

Verse 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.

This is part of an explanation given by the cupbearer of Egypt’s king. At some time in the past, this man was jailed (Genesis 40:2). While in prison, he encountered a man he describes as “a young Hebrew,” who is Joseph. Joseph was imprisoned on a false charge (Genesis 40:14–15). He was able to correctly interpret the dreams of both the cupbearer and the king’s baker (Genesis 40:20–22). Unfortunately, the freed official said nothing about Joseph or his condition after being released (Genesis 40:23).

Recently, the Egyptian king has had two disturbing dreams which his advisors cannot interpret (Genesis 41:1–8). The cupbearer has remembered his experience with Joseph—some two years earlier—and now chosen to speak (Genesis 41:9–11). He will go on to note that Joseph’s interpretation was perfect (Genesis 41:13). Eager to know the meaning of his dream, Pharaoh will have Joseph summoned from prison (Genesis 41:14).

Verse 13. And as he interpreted to us, so it came about. I was restored to my office, and the baker was hanged.”

The ruler of Egypt, called by the title “Pharaoh,” is struggling to understand two dreams (Genesis 41:1–7). This inspires one of his court officials to speak up. This man is a cupbearer, likely in charge of serving and protecting the king’s wine. Some time ago, this man was jailed (Genesis 40:2). In prison, he and another official had prophetic dreams. These dreams were accurately interpreted by one of their fellow prisoners, Joseph (Genesis 40:20–22; 41:9–12).

What Joseph claimed about these dreams came true exactly as he had said. This would have been of great interest to Pharaoh, since his own advisors were unable to give his dreams meaning (Genesis 41:8). This will lead to yet another sudden change in Joseph’s status, as the Egyptian king has him summoned from the jail (Genesis 41:14).

Verse 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.

Pharaoh is responding to his cupbearer’s story about an imprisoned Hebrew slave who can interpret dreams (Genesis 41:9–13). This is important to the Egyptian king, since he has recently had two alarming dreams (Genesis 41:1–7). His advisors and court magicians have no answers for these visions (Genesis 41:8). He acts immediately to summon Joseph to appear before him.

In very little time, Joseph is brought out of the pit, shaved, and given new clothes. In that culture, it was inappropriate for a man to appear before the Egyptian king without being shaved and presentable. Prisoner or not, filthy or ugly things were not deliberately shown to such rulers. It’s possible Joseph’s head was shaved, as well.

Once more, Joseph’s prison is described as a pit or dungeon, implying that it was underground. Apparently, this jail was dug out of the earth beneath the captain of the guard’s house (Genesis 40:3). Joseph has spent several years in jail (Genesis 41:1), after some time as a slave (Genesis 39:1), and now finds himself face-to-face with the ruler of the entire nation.

Verse 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.”

Joseph is the favorite son of Jacob (Genesis 37:3), hated by his brothers for that status as well as his grandiose dreams (Genesis 37:8). His brothers arranged to sell Joseph into slavery, where he served in the house of an Egyptian (Genesis 37:36). This led to imprisonment on a false charge (Genesis 39:19–20). Two years later after being freed, one of Joseph’s fellow prisoners mentions that he met a man who could interpret dreams (Genesis 40:3; 41:1). This was in response to the Egyptian king’s inability to understand a pair of ominous visions (Genesis 41:8–13).

With no warning, Joseph has been quickly brought from prison, shaved according to Egyptian social customs, dressed, and placed before the Pharaoh of Egypt. Now he learns why. Pharaoh has heard of Joseph’s ability to interpret dreams, and he wants someone to interpret his (Genesis 41:14).

Verse 16. Joseph answered Pharaoh, “It is not in me; God will give Pharaoh a favorable answer.”

These words are humble, yet they are also bold. Joseph has been summoned before the ruler of Egypt, known by the title Pharaoh. Prior to this, Joseph was in prison on a false charge (Genesis 40:14–15). He has been summoned for a single reason: to interpret the king’s dreams (Genesis 41:1–7). None of the court magicians or wise men have understood them; one of Joseph’s fellow prisoners recalled his uncanny abilities (Genesis 41:9–13). As soon as he was made presentable, the Pharaoh asked Joseph if he can interpret dreams.

Joseph’s boldness, in this case, comes in correcting the Pharaoh. He makes a point of insisting that it is God, not Joseph himself, who has the required knowledge. At the same time, he confidently says God will provide a truthful understanding of those dreams, through Joseph. This pattern of not taking credit for God’s actions was part of Joseph’s reputation as a man of honor (Genesis 40:8). Honestly admitting what one does or does not know, and what they can or cannot control, is a sign of integrity. People grew to know that Joseph was trustworthy, in part, because of decisions such as these.

Pharaoh will describe his dreams, to which Joseph will give both an interpretation and advice (Genesis 41:17–36).

Verse 17. Then Pharaoh said to Joseph, “Behold, in my dream I was standing on the banks of the Nile.

This begins Pharaoh’s recounting of his dreams (Genesis 41:1–7) to Joseph. The Egyptian ruler’s magicians and wise men have been unable to explain the visions (Genesis 41:8). Joseph was summoned from prison after a former inmate remembered him and suggested he could interpret the king’s dreams (Genesis 41:9–13). For his part, Joseph has claimed that only God has the required knowledge, yet he will pass this along to Pharaoh (Genesis 41:14–16).

The description given over the next few verses is almost identical to that explained in the earlier passage.

Verse 18. Seven cows, plump and attractive, came up out of the Nile and fed in the reed grass.

Pharaoh is describing his dreams to Joseph (Genesis 41:17). The king’s magicians and wise men have been unable to explain these visions (Genesis 41:1–8). After hearing about Joseph’s ability to interpret (Genesis 41:9–13), Pharaoh summoned him from prison (Genesis 41:14–15). Joseph credited God alone with the ability to untangle the dreams, yet promised to give Pharaoh that answer (Genesis 41:16).

This description echoes the one given at the start of this chapter. Pharaoh’s first vision is of seven healthy, well-fed cows. These will soon be devoured by seven ragged, starving cows (Genesis 41:19–20).

Verse 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.

This chapter began with a description of two disturbing dreams which came to Pharaoh, the ruler of Egypt (Genesis 41:1–7). When his advisors could not explain these, Pharaoh learned about Joseph’s interpreting ability (Genesis 41:8–13). Joseph was quickly summoned and began listening to the dreams (Genesis 41:14–18). The description given here continues to repeat the earlier account. Pharaoh saw seven healthy, fat, good-looking cows come out of the river to feed along the bank.

Now he describes seeing seven more cows emerge from the Nile. These, though, were more ugly, thin, and underfed than he had ever seen in Egypt in his waking life. The terms used describe these animals as “weak,” “evil-looking,” and “thin of flesh.” In fact, Pharaoh says these are the worst-looking cows he has ever seen. He repeats the root word used for “ugliness,” which can also refer to evil or atrocity. This adds detail not found in the first account of the dream.

Pharaoh will continue, explaining how the healthy cows were eaten by the sickly ones (Genesis 41:20–21).

Verse 20. And the thin, ugly cows ate up the first seven plump cows,

Joseph is listening to the king of Egypt, known by the title Pharaoh, as he describes his disturbing dreams. No one else has been able to explain these (Genesis 41:8), so Joseph has been taken from prison after a court official remembered his interpreting ability (Genesis 41:9–16). The first dream began with seven healthy cows grazing by the Nile, followed by the arrival of seven terrible, evil-looking cows (Genesis 41:17–19).

At this point, Pharaoh’s dream turns horrific. The seven gaunt, thin cows consume the healthy ones. This follows the description given earlier in this chapter (Genesis 41:1–7). However, Pharaoh will go on to point out that the sickly cows did not seem affected by eating the healthy ones; they were just as ragged and skeletal as they’d been before (Genesis 41:21). That addition will complete the first dream, and Pharaoh will go on to describe his second (Genesis 41:22).

Verse 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.

Pharaoh is describing the first of his two disturbing dreams (Genesis 41:1–7). He dreamt that he was standing on the bank of the Nile River when seven healthy, fat, good-looking cows came out of the river. As they began to feed along the bank, seven ugly, skinny cows came out of the river and devoured the seven healthy cows (Genesis 41:17–20).

Now Pharaoh adds a detail not included in the description of his dreams at the start of this chapter. After the ugly, skinny cows had eaten the healthy, fat ones, they remained ugly and skinny. Eating the healthy cows didn’t appear to fatten them up in any way. Their starving, skeletal condition was so severe that even eating other cows made no difference.

These explanations are being given to Joseph, summoned from prison for his ability to interpret dreams (Genesis 41:8–16). Pharaoh will continue to describe his second dream (Genesis 41:22–24).

Verse 22. I also saw in my dream seven ears growing on one stalk, full and good.

This begins the second of Pharaoh’s descriptions to Joseph. These involve his disturbing dreams (Genesis 41:1–7), which none of his advisors could explain (Genesis 41:8). When Pharaoh heard about a Hebrew prisoner—Joseph—who could interpret dreams (Genesis 41:9–13), he immediately summoned him (Genesis 41:14–16). The king has completed his description of the first dream (Genesis 41:17–21). In that vision, seven ugly, skinny cows ate up seven healthy-looking cows.

In the second vision, Pharaoh saw seven full, healthy-looking ears of grain growing on a single stalk. This verse uses an infamous word in Hebrew, sibbō’lēt, literally meaning something flowing or branching. In this context, it means the fruit-producing part of a plant; English translations present this as an “ear” or “head” of grain. Apparently, this word was awkward to pronounce, and stood out strongly in different dialects. This difference was so noticeable the term was used almost as a password (Judges 12:6).

The rest of Pharaoh’s second dream is found in the following verses.

Verse 23. Seven ears, withered, thin, and blighted by the east wind, sprouted after them,

Pharaoh is describing his second dream (Genesis 41:1–7) to Joseph (Genesis 41:14–16). In this vision, he saw seven full, healthy-looking ears of grain growing on a single stalk (Genesis 41:22).

Now he tells of seeing seven more ears sprouting after those. These ears, however, appeared withered, thin, and blighted by the brutal desert winds of the region. This might be a reference to the chamsin, a harsh, fast-moving windstorm which brings intensely hot, dry air. The rest of his dream is found in the following verse (Genesis 41:24).

Verse 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.”

This concludes Pharaoh’s description of his two dreams (Genesis 41:17–23). These are being related to Joseph, summoned from prison to interpret them for the Egyptian king (Genesis 41:14–16). The first dream involved seven healthy cows being eaten by seven skeletal cows; the second seven healthy ears of grain being consumed by seven scorched ones. When Pharaoh awoke from these dreams, none of his court officials could explain them (Genesis 41:1–8). Only a cupbearer’s memory of Joseph brought him to this moment (Genesis 41:9–13).

Joseph humbly noted that only God had the knowledge required to interpret the dreams (Genesis 41:16), yet promised to pass that information along. In the next verses, he will do just that. The news is not good. Egypt will experience seven years of fertility and abundance, followed by seven years of horrible famine. This shortage will be so harsh that people will forget that the seven good years even happened (Genesis 41:25–31). And yet, there is hope—since Pharaoh now knows about the famine in advance, he can prepare. Joseph offers such advice along with his explanation of the dreams (Genesis 41:33–36).

Verse 25. Then Joseph said to Pharaoh, “The dreams of Pharaoh are one; God has revealed to Pharaoh what he is about to do.

Pharaoh has called Joseph before him in hopes that the Hebrew slave can interpret troubling dreams he has had (Genesis 41:14–16). Joseph has heard the dreams (Genesis 41:17–24) and now assures Pharaoh that both dreams mean the same thing. What’s more, these dreams are from Joseph’s God. They are intended to be a specific revelation to Pharaoh. God means to show Pharaoh exactly what He is about to do on the earth.

That the God of Abraham, Isaac, and Jacob would send a revelation to the Pharaoh of Egypt is significant. As we will see in the coming chapters, that revelation is intended, in part, to spare and protect God’s chosen people Israel. While the prediction is dire (Genesis 41:25–31), knowing in advance gives Egypt an opportunity to prepare. Joseph will include advice for preparations along with his interpretation (Genesis 41:32–36).

Verse 26. The seven good cows are seven years, and the seven good ears are seven years; the dreams are one.

Joseph (Genesis 41:14–16) reveals that Pharaoh’s two dreams deliver the same message from God in the form of allegory (Genesis 41:1–8). In both dreams, the numbers represent years. The seven healthy cows and the seven healthy ears of grain represent the same seven-year period (Genesis 41:17–24).

As Joseph will go on to explain, the seven thin cows and seven thin heads of grain represent a second time period, one of famine (Genesis 41:27). This shortage will be so severe that it will entirely undo the seven years of abundance (Genesis 41:31). While that is dire news, there is also hope. Since Pharaoh has been warned, he can prepare—Joseph will make such suggestions as part of his interpretation (Genesis 41:34–36).

Verse 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.

Joseph (Genesis 41:14–16) is interpreting Pharaoh’s two disturbing dreams (Genesis 41:1–8). Both dreams (Genesis 41:17–24) are allegories pointing to the same message from God. Seven healthy cows and seven healthy ears of grain represent one seven-year period of prosperity (Genesis 41:25–26).

Now Joseph explains that seven emaciated cows and seven blighted ears of grain represent another seven-year period, this one of great famine in the land. What will cause this famine is unknown; it might be due to weather or some natural disaster. All that’s certain is these seven famine years will be so severe that they will entirely undo the seven years of prosperity (Genesis 41:31). Now that this is known, Pharaoh should make preparations, which is exactly what Joseph suggests in the following verses (Genesis 41:34–36).

Verse 28.It is as I told Pharaoh; God has shown to Pharaoh what he is about to do.

Ancient Egyptians were naturally inclined to believe dreams could be messages from a divine source. Joseph has been summoned to interpret two dreams for Pharaoh, the king of Egypt (Genesis 41:14–16). In this case, Joseph agrees the visions are from God, and they are prophetic. As he stated before (Genesis 41:25), these were messages from God—the One True God (Jeremiah 10:10; John 17:3).

Believers often wish they could receive an overt, supernatural message from the Lord. That raises a reasonable question: why would the God of Abraham give messages to an Egyptian leader who worshiped many false gods? As the rest of Genesis will so beautifully uncover, God’s message to Pharaoh is part of a greater plan. That purpose is to protect and provide for His own chosen people Israel. In time, Joseph will come to see even his own cruel treatment in Egypt as part of God’s kindness and purpose for his family, his nation, and for the world (Genesis 50:15–20).

Verse 29. There will come seven years of great plenty throughout all the land of Egypt,

This reiterates Joseph’s prediction that Pharaoh’s dreams are messages from God (Genesis 41:1–7). Joseph has already given the basic meaning of the dreams (Genesis 41:25–28), and now emphasizes the extreme nature of the two impending time periods. These are represented each by a group of seven, and in each separate dream the same basic events unfold. A healthy group of seven is consumed by a sickly group of seven (Genesis 41:17–24).

The first seven years will be extremely prosperous. Specifically, the land will be extremely fertile (Genesis 41:47). Food will be produced in abundance. Thanks to these “bumper crops,” Egypt will thrive. While that’s good news, Joseph will once again predict that these years will be followed by a seven-year famine (Genesis 41:30), so severe that everything gained in the years of plenty will be lost (Genesis 41:31).

Verse 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,

After being told the dreams of Pharaoh, king of Egypt (Genesis 41:17–24), Joseph delivered the godly interpretation (Genesis 41:25–27). He then reiterated the severity of the situation, describing Pharaoh’s dreams as messages from God (Genesis 41:28). Egypt will first experience seven years of amazing productivity from the land (Genesis 41:47). Egypt, watered by the Nile, was known for its rich crops. Joseph has said that Egypt will experience seven years of great fertility, likely above and beyond what they have known before.

However, those good years will be followed by seven years of harsh famine. This disaster will be so severe that the seven good years will be forgotten (Genesis 41:31). Joseph says that the land will be consumed by famine, as the sickly cows and shriveled ears of grain ate up the healthy ones in Pharaoh’s dreams (Genesis 41:1–7).

Verse 31. and the plenty will be unknown in the land by reason of the famine that will follow, for it will be very severe.

Joseph has just interpreted Pharaoh’s dreams (Genesis 41:1–7) as predictions from God: seven years of plenty followed by seven years of famine (Genesis 41:25–30).

As part of his explanation, Joseph indicates the famine will be severe. The former years of abundant crops and herds will be critically reversed. The situation will be so bad that any prosperity seen during the good years will be lost and forgotten. It seems Joseph wants Pharaoh to understand the urgency of what God has shown him about the coming famine (Genesis 41:32).

As part of that, Joseph also seems led to suggest a course of action (Genesis 41:33–36). This is a brave step for Joseph, as he was not called on to give Pharaoh advice (Genesis 41:9–16). His counsel is to prepare for the famine by stockpiling grain during the years of plenty.

Verse 32. And the doubling of Pharaoh ‘s dream means that the thing is fixed by God, and God will shortly bring it about.

Joseph is serving as a prophet of God before Pharaoh. Later, God will choose specific people to occupy the role of prophet, delivering His Word to the people and kings of Israel.

In his role as prophet, Joseph now reveals a key fact about prophetic dreams from God. Two dreams about the same thing means that God is resolved. What He has shown will unfailingly happen, and it will happen soon. In other words, a doubling of the same prophetic dream should increase the dreamer’s confidence that God means to act and act quickly.

Earlier in his life, Joseph experienced back-to-back prophetic dreams about his family all bowing down to him (Genesis 37:1–11). We’re left to wonder if Joseph only now understands a doubled dream as emphasis from God about something that will definitely happen.

Verse 33. Now therefore let Pharaoh select a discerning and wise man, and set him over the land of Egypt.

In the ancient world, rulers were often treated as deities. Even when the king was not considered an actual god, those around him had to maintain a level of reverence and respect. One would expect advice to come only from those specifically appointed by the ruler, and only when requested. In this verse, however, the king of Egypt—Pharaoh—is receiving advice, unrequested, from a literal slave: Joseph.

Joseph was summoned to interpret dreams (Genesis 41:14–15). He has done so, but not before correcting the Pharaoh by indicating that God is the one with the required knowledge (Genesis 41:16). His interpretation was complete when he explained the impending years of prosperity and starvation (Genesis 41:28–32). And yet, Joseph now continues, presuming to tell the master of all Egypt how he should govern his own nation. If Joseph is afraid as he speaks these words, no indication is given. He likely recognizes this as a unique position, provided by God, and he intends to use his influence for the greatest good.

The advice itself is bold, as well. Pharaoh is, already, ruling over all of Egypt himself. Joseph’s suggestion to select a wise and discerning man to manage the coming crisis could be seen as a suggestion that Pharaoh was not up to the task (Genesis 41:34–36). Fortunately for Joseph, the king and his advisors respond well (Genesis 41:37).

Verse 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.

Joseph has revealed the meaning of Pharaoh’s dreams (Genesis 41:28–32) and is now going beyond that. Despite not being asked for such advice, that we know of, this imprisoned slave (Genesis 41:14–16) is now telling the king of all Egypt how to manage the nation. He has advised Pharaoh to select a wise and discerning man and to give him the political authority to manage the coming famine (Genesis 41:33). For anyone to presume to tell the absolute dictator of a nation how to rule was a risky move. Yet Joseph seems confident that this is the message God wants him to speak.

Further, Joseph proposes a group of specially empowered overseers to work under that leader. Together, they should impose a tax on crops grown during the abundant seven years. These years will be immediately followed by seven years of harsh famine. According to Joseph, these administrators should require a full twenty percent of every crop to be given to the Egyptian government during those first bountiful seven years.

Further details about Joseph’s plan come in the next verses (Genesis 41:35–36).

Verse 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.

Ancient kings ruled as gods—sometimes claiming literal divine status. Even their appointed advisors had to be careful not to overstep their roles. And yet, in this passage, an imprisoned Hebrew slave (Genesis 41:9–16) is instructing the Pharaoh of Egypt on how to run his nation (Genesis 41:33–34). Joseph’s advice comes after interpreting Pharaoh’s prophetic dreams (Genesis 41:25–32). Rather than simply stopping there, Joseph has continued to offer suggestions on how to react to those visions.

Joseph’s advice is to use the seven impending years of fertility to stockpile food, under the leadership of a wise man. This will provide a buffer to survive the seven coming years of extreme famine (Genesis 41:36). This involves imposing a kind of tax, taking 20 percent of every bumper crop to come in the following seven years. That grain should be specially designated, under the authority of Pharaoh, and not used until the famine.

Verse 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 has revealed the meaning of Pharaoh’s dreams (Genesis 41:28–32) and is now telling Pharaoh how to respond. He has told Pharaoh to select a wise and discerning man to head up a selected team of overseers. Together, they will impose a kind of tax, taking 20 percent of every bumper crop to come in the following seven years (Genesis 41:33–35).

That grain should be stored away under the authority of Pharaoh. Joseph calls it a “reserve.” It will ensure that there is food during the years of famine to come. It will keep Egypt from being wiped out by the historic seven-year famine that looms in their future.

Joseph’s plan seems brilliant, especially given how quickly he seems to have come up with it. God has provided to Pharaoh not just a man who could interpret his dreams, but someone who could boldly advise him about a course of action. The following verses will reveal that Pharaoh agrees (Genesis 41:37). Later chapters will detail how Joseph not only implements this plan well, he does so in such a way as to drastically increase Pharaoh’s power (Genesis 47:13–26).

Verse 37. This proposal pleased Pharaoh and all his servants.

From a rational perspective, Joseph took an enormous risk telling Pharaoh what to do (Genesis 41:33–36) about the coming years of abundance and devastating famine (Genesis 41:28–32). In the ancient world, kings and rulers rarely appreciated advice unless it was specifically requested. Joseph is not an advisor; he is a slave just released from years in prison (Genesis 41:14–16), though his charges were false (Genesis 40:14–15).

Still, the plan he has offered flowed naturally from the revealed meaning of the Pharaoh’s dreams. Both were given through the empowerment of God’s Spirit who is with Joseph, something Pharaoh himself acknowledges in the following verses (Genesis 41:38–39).

Instead of reprimanding Joseph for breaking social protocol, Pharaoh and everyone else in the room is impressed with his proposal and the spirit in which it was delivered. Joseph’s courage in speaking on behalf of his God has paid off.

Context Summary
Genesis 41:37–57 describes Joseph’s sudden and breathtaking rise to power. Pharaoh, the ruler of Egypt, is convinced that God’s Spirit is with Joseph, after seeing him interpret dreams and offer sound advice. He appoints Joseph to be the second most powerful man in the nation. His main task is to prepare for the devastating famine to come. Pharaoh gives to Joseph his own signet ring, along with a new Egyptian name and wife. Joseph sets about to use Pharaoh’s authority to gather and store massive amounts of grain. This stockpile, built during the seven years of abundance can then be accessed when the famine strikes (Genesis 47:13–26).

Verse 38. And Pharaoh said to his servants, “Can we find a man like this, in whom is the Spirit of God?”

Joseph has revealed to Pharaoh that his prophetic dreams (Genesis 41:17–24) are from Joseph’s God. They point to seven years of great abundance in the region followed by seven years of all-consuming famine (Genesis 41:28–32). Joseph has proposed a plan to prepare for that famine: handing great authority to a discerning man to manage the coming crisis (Genesis 41:33–36). Rather than being offended at a slave offering advice to a king, Pharaoh and his advisers like the proposal (Genesis 41:37).

Pharaoh’s question here is probably rhetorical—it is not literally a question, but a statement. The “man like this,” most likely, is Joseph. What Pharaoh is saying is, “we’re not going to find anyone better to take on this role than this very man.” The way Joseph has interpreted the dreams and immediately given sound advice makes it clear the Spirit of the God rests in him. Pharaoh now has firsthand experience of God’s power through Joseph. Egypt’s king, naturally, wants that power working for him and his kingdom.

Verse 39. Then Pharaoh said to Joseph, “Since God has shown you all this, there is none so discerning and wise as you are.

Joseph has advised the king of Egypt—who carries the title “Pharaoh”—to appoint a special leader to prepare for the coming seven years of famine (Genesis 41:28–32) by collecting 20 percent of the crops during the first seven years of abundance. This leader should be a wise and discerning man with great authority over the entire kingdom (Genesis 41:33–36). In modern political speech, we might call this person a “famine czar;” someone whose authority stems directly from the leader of the nation.

Pharaoh has agreed to this plan (Genesis 41:37) and now decides that man must be Joseph himself. His only given reason is that God’s Spirit is clearly with Joseph (Genesis 41:38). Because of that, nobody else in the land is as wise and discerning as this Hebrew slave. This Pharaoh demonstrates wisdom and humility in recognizing his need for God’s help. He will obtain just that, through Joseph, to manage what is to come and to save his people.

Verse 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.”

In a remarkable turn of events, Pharaoh appoints Joseph to be his second in command over all of Egypt. Pharaoh, demonstrating humility and concern for his kingdom, has recognized that God’s Spirit is with Joseph, making him the wisest and most discerning man in all of Egypt (Genesis 41:38–39). He is convinced that Joseph’s revelation of God’s plan is authentic (Genesis 41:28–32), and he wants Joseph to manage the preparations for the coming seven years of devastating famine (Genesis 41:33–36).

Joseph, for his part, might have been overwhelmed with these events. He woke up that morning in a seemingly endless string of days in prison for a crime he did not commit (Genesis 40:14–15). He will end this encounter as the second most powerful man in all of Egypt, perhaps the most potent nation in the world at that time.

Pharaoh specifically says that Joseph will be over his own house, the palace of Egypt. Every person in the land will respond to Joseph’s orders by “kowtowing” or “kissing the ground.” In other words, all will be made to obey him. Pharaoh, of course, will continue to hold the throne and the ultimate authority, but he will entrust to Joseph command over everything else. This follows a pattern in Joseph’s life, where others entrust him with near-absolute responsibility (Genesis 39:4–5, 21–23).

Verse 41. And Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.”

Repetition was a common technique in ancient literature. In an era where writing materials were relatively precious, recording a statement twice implied a great level of importance. The same, to a lesser extent, applied to repeating a statement when it was spoken. In this encounter with Pharaoh, God has sent two dreams repeating the same message (Genesis 41:1–7). Joseph has noted that this implies absolute certainty from God (Genesis 41:32). Joseph, as well, repeated the interpretation of the dreams twice (Genesis 41:25–31).

As if echoing that solemn certainty, Pharaoh repeats his intent to make Joseph the second most powerful man in the nation (Genesis 41:39–40). The term de facto means “in reality” or “in practice;” though Pharaoh is the ultimate source of power, Joseph has become the de facto ruler of the entire land of Egypt.

Historians point to a position in the ancient Egyptian power structure known as the “vizier.” This person may have held similar authority, under the Pharaoh, as is described being given to Joseph. It’s possible that Pharaoh has given this established position to the young Hebrew slave. It’s also possible Pharaoh has simply handed control of the daily functioning of his kingdom to Joseph in order to save his people from the coming famine.

In any case, Joseph will now wield enormous authority in Pharaoh’s name. What follows are the steps taken to make Joseph an official, confirmed member of the Egyptian nation (Genesis 41:42–45).

Verse 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.

Pharaoh has appointed Joseph to serve as his second-in-command over all the kingdom of Egypt (Genesis 41:38–41). Some scholars suggest that Joseph is being given the official Egyptian office of “vizier.”

To demonstrate Joseph’s new position and authority, the Pharaoh gives to Joseph his own signet ring. These were used to sign or seal documents, using a unique pattern (Genesis 38:15–18, 25–26). Joseph is also given fine clothes and a gold chain or decorative collar around his neck. Joseph would not only fill the role of Egypt’s de facto ruler—the person truly in charge of the nation—he would look the part and enjoy the benefits, as well.

These steps are also important for the sake of Egyptian culture; a government official would have been expected to look a certain way. To complete this integration into society, Pharaoh will also give Joseph an Egyptian name and an Egyptian wife (Genesis 41:45).

Verse 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.

Pharaoh has made Joseph the second most powerful man in Egypt after himself (Genesis 41:38–41). He has given Joseph his signet ring, along with fine linen robes and a gold necklace or collar (Genesis 41:42). These are not only part of Joseph’s payment for his role, but also important signs about his acceptance by Egypt’s king. Later, Pharaoh will enhance this naturalization—a process of making someone an official member of a society—by giving him an Egyptian name and an Egyptian wife (Genesis 41:45).

Now Pharaoh assigns his second chariot to Joseph. This implies Joseph is taken out in public, riding in the streets to demonstrate his authority and presence. Everywhere Joseph goes, the people are made to kneel as a sign of respect and submission. Joseph’s position as ruler is real and weighty. He will have all the authority he needs to prepare for and manage the coming famine crisis (Genesis 41:28–36).

Verse 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.”

After witnessing firsthand that the Spirit of God was with Joseph and hearing his plan to save Egypt from famine (Genesis 41:28–36), Pharaoh quickly took action. He put Joseph in charge of preparing for the crisis. In fact, Pharaoh put Joseph in charge of everything in the kingdom, second only to himself (Genesis 41:39–41). To signify this, Joseph was given the appropriate clothing, jewelry, signets, and other marks of power. He was given the Pharaoh’s second chariot and taken through the streets for the people to kneel in respect (Genesis 41:42–43).

Finally, Pharaoh summarizes the new arrangement to make clear how much authority Joseph has in Egypt. Speaking symbolically, he says Joseph has total authority in all matters. There is nothing, however small, in the nation which Joseph cannot command or control. He is empowered to redirect all resources of the entire nation for the purpose of preparing the land for the devastating famine heading their way.

This was likely a head-spinning series of events for Joseph. He had been sold into slavery years ago by his own brothers (Genesis 37:28). His most recent “job,” so to speak, was an assistant in the jail where he himself was imprisoned (Genesis 39:21–23). And now he’s been thrust into a position of enormous power and responsibility. His rise from jail to near-absolute power would have been stunning. Joseph must have been thoroughly convinced that God remained with him, even in his captivity (Genesis 41:38). Later, he will come to realize that these sufferings were all part of a plan to save Joseph’s own family (Genesis 50:15–20).

Verse 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.

In extraordinarily quick fashion, Joseph’s has gone from an imprisoned slave (Genesis 40:1–4) to second in command of all of Egypt under Pharaoh (Genesis 41:38–41). That role included clothing, jewelry, and other symbols associated with such power (Genesis 41:42–44). Further, Pharaoh will take two actions meant to fully assimilate this Hebrew into Egyptian culture. Likely, Pharaoh wanted to remove any obstacles to Joseph’s authority in the land, including the possibility that Egyptians might not want to take orders from a foreign slave.

Thus, Pharaoh gives Joseph an Egyptian name: Zaphenath-paneah. Scholars are divided about exactly what this might mean. Common suggestions are variations of “the god is speaking, he is alive,” or something like “revealer of secrets.” The exact details of the new name are not as important as its purpose: making Joseph sound like he belonged in Egypt.

Next, Pharaoh arranged for Joseph to be married into a powerful Egyptian family. The city of On was a center of sun worship, and Joseph’s new father-in-law Potiphera was a priest of On. His sudden wife’s name was Asenath. Scripture tells us very little about her, or her relationship with Joseph. We know she gives birth to two children, Manasseh and Ephraim, who will be important later in Israel’s history (Genesis 41:50–52; 46:20).

Now with the authority, position, and placement in Egyptian life, Joseph begins his reign as a ruler over Egypt. His first step, as one might expect, is to tour and visit the land. This is described using a Hebrew word meaning “exiting,” or “proceeding.” Joseph “went out” and began his duties.

Verse 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.

Joseph is now 30 years old. He was sold by his brothers into slavery at the age of 17 (Genesis 37:2, 28). Much of the last decade of his life has passed in an Egyptian jail, a “pit,” with no earthly reason to believe he would ever be released (Genesis 40:14–15). At this point, Joseph has spent most of his adult life as either a prisoner, or a slave, or both. It would be natural to wonder if those years were wasted—especially as they dragged on without a clear purpose.

And yet, God had a plan and a purpose for Joseph’s life all along, even as the days, weeks, and months passed in obscurity and restlessness. God can reverse the circumstances of any person’s life to accomplish His will for His people and the world. He has undeniably done so for Joseph, who will represent Israel’s God even as he governs with authority given to him by Pharaoh. When all is said and done, Joseph will live most of his life—80 years after being given power (Genesis 50:26)—in a position of honor and prestige. With hindsight, he will come to understand the greater plan which God had in mind (Genesis 50:15–20).

Again, we’re told that Joseph travelled throughout the land of Egypt, beginning to put into effect the plan he proposed to Pharaoh for saving the people from the coming famine (Genesis 41:28–36).

Verse 47. During the seven plentiful years the earth produced abundantly,

Pharaoh had two dreams which were messages from God (Genesis 41:25–32). That message was that Egypt would experience seven years of great abundance, followed by seven years of atrocious famine and hardship. Pharaoh responded to Joseph’s explanation of this prophecy (Genesis 41:14–16) by appointing him second in command over the entire nation (Genesis 41:39–41). Confirming that Joseph’s God was indeed at work in the land, the exact prediction given comes to pass. Egypt’s Nile delta is a fertile region, so this time of abundance must have been even beyond what the people expected.

This was good news for the land. However, any joy over the success would have been tempered for those who believed in Joseph’s prophecy. That he was correct about the coming prosperity meant he would also be correct about the seven years of terrible famine to follow.

Verse 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.

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.

Verse 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.

The nation of Egypt is gathering 20 percent of the harvest from every field. This is happening during a period of unprecedented abundance (Genesis 41:47), under the direction of Joseph (Genesis 41:44). The purpose for this stockpile is to create a buffer against an impending famine (Genesis 41:28–32).

As part of his diligent work, Joseph begins by carefully measuring the grain. This would allow for a record of how much would be available when the famine hits. Eventually, though, his team gives up keeping track of how much grain they are storing away. The act of counting the grain starts to take so long it’s virtually impossible: like counting the sand grains on a beach! By setting aside a portion of the abundance of the first seven years, Joseph is helping to provide for the people during the seven years of famine (Genesis 47:13–26).

Verse 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.

During the abundant first seven years Joseph had predicted through the Holy Spirit (Genesis 41:28–32), the land of Egypt was especially fruitful. Grain is being stored away in huge quantities. Thanks to Joseph’s leadership, Egypt will be ready for the famine (Genesis 41:46–49).

Joseph and his wife Asenath (Genesis 41:45) are fruitful, as well. During those seven years, they have two sons. This verse reminds us that her father was a priest in the town of On, a center for worship of the sun. Scripture gives very few details about Asenath, her relationship with Joseph, or to what extent she adopted his faith in God.

For Joseph, these two sons serve as another reminder that the Lord is still with him. God is keeping His promises to Abraham and Isaac and Jacob (Genesis 17:6–8). God does not forget or abandon His promises. The names given to these sons, Manasseh and Ephraim, reflect Joseph’s perspective that God’s plans are always in place, even when they cannot be clearly seen (Genesis 41:51–52).

Verse 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.”

During Joseph’s first seven years as Pharaoh’s second-in-command, the Lord blesses the couple with children. Two sons are born to the couple. Joseph names the firstborn Manasseh. The name means “making forget.” Joseph names the child in celebration of the fact that he has forgotten both his hardship and his father’s house. Joseph was sold into slavery by his jealous brothers (Genesis 37:8), then spent years in prison on a false charge (Genesis 40:14–15). In a moment arranged by God, Joseph was suddenly brought from jail to a position of incredible power (Genesis 41:44). Already, the benefits in Joseph’s life are outweighing the hardships he faced.

Of course, in modern speech, we use the term “forget” to mean something lost from memory. In Scripture, the concept has more to do with what a person dwells on or chooses to emphasize. Joseph has not failed to remember either his time in prison or the loss of his family. Instead, the name given to his son implies new gladness and a family of his own to replace what was lost in those difficult years.

Verse 52. The name of the second he called Ephraim, “For God has made me fruitful in the land of my affliction.”

Two sons are born to Joseph after his remarkable ascent to power in Egypt (Genesis 41:44, 50). Joseph names his second son Ephraim. Ephraim may have meant “fertile land.” Joseph names his second boy to recognize God’s gift of fruitfulness in Joseph’s life even in the land of his affliction. Prior to the birth of his sons, Joseph had been sold into slavery (Genesis 37:28) and falsely imprisoned for years (Genesis 40:14–15).

Certainly, God has made Joseph fruitful, both in his work to spare the land from the coming famine (Genesis 41:33–36) and in extending his family to another generation. And yet, Joseph continues to refer to the nation he rules as second in command as the land of his own oppression. For all his power and privilege, Joseph recognizes that he is still, technically, a slave in Egypt.

Verse 53. The seven years of plenty that occurred in the land of Egypt came to an end,

Another confirmation of Joseph’s God-given ability to interpret dreams (Genesis 41:14–16) comes now. Joseph told Pharaoh that seven years of abundance would be followed by seven years of famine (Genesis 41:28–32). After seven years, the amazing prosperity in Egypt’s fields comes to an end. The famine has begun.

That’s bad news for the region, but it proves God’s faithfulness to and through Joseph once more. God is ever trustworthy even while providing through dark and difficult times. Now, the stockpiles which Joseph has built up will save many people from starvation (Genesis 47:13–26).

Verse 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.

Joseph and his God are proved right yet again. The seven years of abundant crops in Egypt come to an end (Genesis 41:53), and the seven years of desperate famine in the region begin. We’re reminded (Genesis 41:57) that this was not a local famine. It afflicted all surrounding lands. The difference was that though Egypt did not have crops, the people still had bread, thanks to Joseph’s preparations during seven years of abundance (Genesis 41:33–36).

Famines were not unusual during this time, though ones that endured for seven years would be especially severe. Lack of rainfall as far away as Sudan would prevent the annual flooding of the Nile, leading to a loss of crops. When accompanied by lack of rainfall elsewhere in the region, famine would strike many nations together. Egypt alone would be adequately prepared for this particular disaster (Genesis 47:13–26).

Verse 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.”

Apparently, Joseph did not begin distributing the stored grain (Genesis 41:33–36) immediately after the famine hit. He waited for the people to begin to ask for help from the Egyptian government. At some point, the people crossed a point from being low on grain to the point of being “famished.” That’s when they cried out to their king, who went by the title of “Pharaoh,” and he directed them to go to Joseph and do whatever he told them to do (Genesis 41:44).

A common pattern in Joseph’s life is the success he brings those who trust him with their powers (Genesis 39:2–6; 20–23). Here, again, Joseph does not merely do well with his master’s resources. He leverages them to create the maximum possible benefit (Genesis 47:13–26). Pharaoh’s confidence in Joseph was about to yield rescue for the people, and awesome results for his own wealth and political power (Genesis 41:56).

Verse 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.

Prior to the beginning of a famine, Egypt has experienced seven years of amazing prosperity (Genesis 41:47). That would have given them some short-term resistance to disaster or hardship. And yet, this famine was severe (Genesis 41:28–32). Soon, the lack of production in the land caught up to the people of Egypt. Their own stores became depleted, and they came to their king, known as the Pharaoh, for help. Pharaoh sent them to Joseph (Genesis 41:54–56), and Joseph exercises his authority to open the storehouses from the previous seven years of abundance.

It’s noteworthy that Joseph took this grain through some form of tax (Genesis 41:33–36), then sold the stored grain to the people of Egypt. This was grain taken from the fields surrounding each of the towns, but it was not returned without a cost. The government of Egypt covered its expenses for gathering and storing the grain and may have increased the Pharaoh’s revenues, as well (Genesis 47:13–26). Still, crucially, the Egyptians did not starve during this season of severe famine, thanks to Joseph and his God’s revelation.

Verse 57. Moreover, all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth.

As prophesied (Genesis 41:28–32), the famine which struck Egypt was severe. The prior seven years of prosperity (Genesis 41:47) were quickly erased. When the Egyptians ran out of food, they came to Joseph (Genesis 41:55–56) and bought grain. They would not starve, thanks to Joseph’s God and his preparations during the seven abundant years that came before.

It was not just Egypt, however, struck by the famine (Genesis 41:54). People were growing dangerously low on food in all lands. People came from everywhere to Egypt and to Joseph to buy grain. This will dramatically increase the wealth and power of Egypt and her ruler (Genesis 47:13–26). Through Joseph’s God-empowered interpretation of the Pharaoh’s dream (Genesis 41:14–15), people of many lands would be saved from starvation. As the following chapters will reveal, this includes Joseph’s own family.

End of Chapter 41.

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