Bible Study: Genesis 41

Joseph Interprets Pharaoh’s Dreams and Becomes Ruler of Egypt

Joseph interprets the dream for Pharaoh Genesis 41 Generated with AI using Microsoft Designer

Title

Joseph Interprets Pharaoh’s Dreams and Becomes Ruler of Egypt

Summary

This chapter tells the story of how Joseph, who was imprisoned for a false accusation, was brought before Pharaoh to interpret his troubling dreams. Pharaoh had dreamed of seven fat cows and seven lean cows, and seven healthy ears of grain and seven withered ears of grain. The lean cows and the withered ears devoured the fat cows and the healthy ears, respectively. None of Pharaoh’s magicians or wise men could explain the meaning of these dreams, but the chief cupbearer remembered Joseph, who had correctly interpreted his and the chief baker’s dreams two years earlier. He told Pharaoh about Joseph, and Pharaoh summoned him from the dungeon. Joseph acknowledged that only God could reveal the interpretation, and he told Pharaoh that his dreams were a warning from God about the future of Egypt. The seven fat cows and the seven healthy ears represented seven years of abundance, while the seven lean cows and the seven withered ears represented seven years of famine. The famine would be so severe that the abundance would be forgotten. Joseph advised Pharaoh to appoint a wise and discerning man to oversee the collection and storage of one-fifth of the harvest during the seven years of abundance, so that the land would not perish during the famine. Pharaoh recognized that Joseph had the spirit of God in him, and he appointed him as the second-in-command of Egypt, giving him his signet ring, fine clothes, a gold chain, and a chariot. He also gave him a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera, priest of On. Joseph was thirty years old when he entered Pharaoh’s service. He traveled throughout Egypt and supervised the gathering and storing of the grain. He also had two sons, Manasseh and Ephraim, whom he named after his experiences of God’s grace and blessing. When the seven years of abundance ended, the famine began, and people from all over the world came to Egypt to buy grain from Joseph, for the famine was severe everywhere.

Commentary

This chapter is a pivotal point in the story of Joseph and his family, as well as in the history of Israel and God’s redemptive plan. It shows how God’s providence and sovereignty work in mysterious and unexpected ways, and how He can use the most unlikely and unfavorable circumstances to accomplish His purposes. Joseph, who was sold as a slave by his brothers and unjustly imprisoned by his master’s wife, was suddenly elevated to the highest position in Egypt, second only to Pharaoh. He was given the responsibility and authority to save not only Egypt, but also the surrounding nations, from a devastating famine. He was also reunited with his father and brothers, whom he had not seen for more than twenty years, and he was able to forgive them and reconcile with them. Through Joseph, God preserved the lives of His chosen people, the descendants of Abraham, Isaac, and Jacob, and prepared the way for their future exodus and deliverance from Egypt. Joseph is also a type of Christ, a foreshadowing of the Messiah who would come from the line of Judah, one of Joseph’s brothers. Like Joseph, Jesus was rejected by His own people, betrayed by one of His disciples, falsely accused, and condemned to death. But God raised Him from the dead and exalted Him to the right hand of the Father, where He reigns over all things and intercedes for His people. Jesus is the true and greater Joseph, who saves His people from the famine of sin and death, and who reconciles them to God and to each other. He is the bread of life, who gives eternal life to those who come to Him in faith. He is the wisdom and power of God, who reveals God’s will and plan to His people. He is the ruler of the world, who will come again to judge the living and the dead, and to establish His everlasting kingdom.

Outline

• Pharaoh’s dreams and his dilemma (Genesis 41:1–8)
• Joseph’s introduction and interpretation (Genesis 41:9–32)
• Joseph’s promotion and preparation (Genesis 41:33–49)
• Joseph’s family and fulfillment (Genesis 41:50–57)

Exegesis

Pharaoh’s dreams and his dilemma (Genesis 41:1–8)

• Two years after Joseph interpreted the dreams of the cupbearer and the baker, Pharaoh had two disturbing dreams that none of his magicians or wise men could explain.
• In the first dream, seven fat cows came out of the Nile and were devoured by seven lean cows. In the second dream, seven healthy ears of grain were swallowed by seven withered ears of grain.
• These dreams troubled Pharaoh’s spirit and made him seek for an answer.

Joseph’s introduction and interpretation (Genesis 41:9–32)

• The cupbearer remembered Joseph and told Pharaoh how he had accurately interpreted his and the baker’s dreams in prison. Pharaoh sent for Joseph and told him his dreams.
• Joseph gave glory to God and said that He alone could reveal the meaning of the dreams. He said that the two dreams had the same message: there would be seven years of abundance followed by seven years of famine in Egypt and the surrounding lands.
• The famine would be so severe that the abundance would be forgotten. The repetition of the dreams indicated that the matter was fixed by God and would happen soon.

Joseph’s promotion and preparation (Genesis 41:33–49)

• Joseph advised Pharaoh to appoint a wise and discerning man to oversee the collection and storage of one-fifth of the harvest during the seven years of abundance, so that the land would not perish during the famine.
• Pharaoh recognized that Joseph had the spirit of God in him and appointed him as the second-in-command of Egypt, giving him his signet ring, fine clothes, a gold chain, and a chariot. He also gave him a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera, priest of On.
• Joseph was thirty years old when he entered Pharaoh’s service. He traveled throughout Egypt and supervised the gathering and storing of the grain. He also had two sons, Manasseh and Ephraim, whom he named after his experiences of God’s grace and blessing.

Joseph’s family and fulfillment (Genesis 41:50–57)

• When the seven years of abundance ended, the famine began, and people from all over the world came to Egypt to buy grain from Joseph, for the famine was severe everywhere.
• Among the people who came to Egypt were Joseph’s brothers, who had sold him as a slave many years ago. They did not recognize him, but he recognized them and tested them to see if they had changed.
• Joseph eventually revealed himself to his brothers and forgave them. He also invited his father Jacob and his whole family to come and live in Egypt, where he provided for them. Thus, God fulfilled His promise to Abraham, Isaac, and Jacob, and preserved the lives of His chosen people.

Background and Context

Historical-cultural background

The historical and cultural background of the passage is the ancient Near East, around the second millennium BC. The passage is part of the patriarchal narratives, which recount the stories of Abraham, Isaac, Jacob, and their descendants. These stories reflect the worldview, customs, and values of the ancient Israelites, who were a nomadic people living in a land surrounded by powerful nations and empires. The passage also shows the influence of the Egyptian culture, where Joseph lived and worked as a slave, a prisoner, and a ruler. The language and the meaning of the passage are shaped by these historical and cultural factors, as well as by the theological purpose of the author, who wants to show how God fulfills His promises to Abraham and his offspring, and how He uses Joseph to save His people and the world from famine.

• The passage is influenced by the historical and cultural background in several ways, such as:
• The use of dreams as a literary device to advance the plot and to reveal God’s plan and providence, as well as to contrast the human and divine perspectives on the events (Genesis 41:1–7, 25–32, 37–40).
• The depiction of Pharaoh as a powerful and benevolent king, who recognizes Joseph’s wisdom and spirit, and who entrusts him with the management of the country, as well as the portrayal of Joseph as a loyal and faithful servant, who honors God and Pharaoh, and who acts with justice and compassion (Genesis 41:14–16, 38–45, 50–57).
• The incorporation of Egyptian names, terms, and titles, such as Zaphenath-paneah, Asenath, Potiphera, On, Heliopolis, and governor, which reflect the cultural and linguistic adaptation of Joseph and his family to their new environment (Genesis 41:45, 50).
• The description of the famine as a global catastrophe, which affects not only Egypt, but also the surrounding lands, including Canaan, where Jacob and his sons live, and which sets the stage for the reunion and reconciliation of Joseph and his brothers, as well as for the migration and settlement of Israel in Egypt (Genesis 41:54–57; 42:1–5).
• The role of magicians and wise men as advisers and counselors to Pharaoh, who relied on their skills and knowledge to solve problems and make decisions (Genesis 41:8, 24, 38–39).
• The practice of giving new names and titles to people who were elevated to high positions or who changed their status or identity (Genesis 41:45, 51–52).
• The custom of wearing signet rings, fine clothes, gold chains, and chariots as symbols of honor and dignity, and of bowing the knee as a sign of respect and submission (Genesis 41:42–43).
• The significance of the Nile river as the source of life and fertility for Egypt, and the dependence of the agriculture on its annual flooding and irrigation (Genesis 41:1–2, 17–18, 34).
• The system of taxation and administration that required the collection and storage of one-fifth of the produce of the land during the years of abundance, and the distribution of the food during the years of famine (Genesis 41:34–36, 48–49, 54–56).

Characters, actions, and motivations

• Pharaoh: He is the king of Egypt, who has two troubling dreams that none of his magicians or wise men can interpret. He is motivated by his curiosity and concern for his country, and he seeks for a solution to his dilemma. He is impressed by Joseph’s interpretation and advice, and he appoints him as the second-in-command of Egypt, giving him his signet ring, fine clothes, a gold chain, and a chariot. He also gives him a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera, priest of On. He listens to Joseph’s instructions and follows his policies, and he enjoys the prosperity and security of his land during the seven years of abundance and the seven years of famine.
• Joseph: He is the son of Jacob and Rachel, the grandson of Isaac and Rebekah, and the great-grandson of Abraham and Sarah. He is also the brother of eleven sons of Jacob, and the father of Manasseh and Ephraim. He is a Hebrew, who was sold as a slave by his brothers, and who was imprisoned for a false accusation by his master’s wife. He is gifted with the ability to interpret dreams, and he acknowledges that only God can reveal the meaning of Pharaoh’s dreams. He is motivated by his faith and obedience to God, and he seeks to glorify Him and to serve Him in whatever situation he is in. He is rewarded by Pharaoh, who elevates him to the highest position in Egypt, and who gives him his signet ring, fine clothes, a gold chain, and a chariot. He also receives a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera, priest of On. He travels throughout Egypt and supervises the gathering and storing of the grain. He also has two sons, Manasseh and Ephraim, whom he names after his experiences of God’s grace and blessing. He is responsible for the distribution of the food during the famine, and he meets his brothers, who come to buy grain from him.
• The chief cupbearer: He is one of Pharaoh’s servants, who was imprisoned with Joseph, and who had a dream that Joseph interpreted correctly. He is motivated by his gratitude and guilt, and he remembers Joseph and tells Pharaoh about him, after two years of forgetting him. He is instrumental in bringing Joseph out of the dungeon and into Pharaoh’s presence.
• The magicians and the wise men: They are Pharaoh’s advisers and counselors, who rely on their skills and knowledge to solve problems and make decisions. They are motivated by their pride and ambition, and they try to interpret Pharaoh’s dreams, but they fail. They are contrasted with Joseph, who relies on God’s revelation and wisdom to interpret the dreams.

Locations in the passage

• Egypt: This is the country where Joseph lived and worked as a slave, a prisoner, and a ruler. It is also the country where Jacob and his family moved to escape the famine, and where they became a great nation. Egypt was a powerful and prosperous civilization, but also a place of oppression and idolatry for the Israelites. God later delivered His people from Egypt through Moses and the plagues, and made a covenant with them at Mount Sinai. Egypt is mentioned throughout the Bible as a symbol of the world and its opposition to God and His people (Exodus 1:8–14; 12:29–42; Deuteronomy 4:20; Isaiah 19:1–25; Jeremiah 46:1–28; Revelation 11:8).
• Nile River: This is the river that flows through Egypt, and that was the source of life and fertility for the land. It was also the river where Pharaoh had his dreams, and where Moses was hidden in a basket as a baby. The Nile was considered sacred by the Egyptians, and was associated with some of their gods. God later turned the Nile into blood as the first plague, and dried it up as a sign of judgment (Genesis 41:1–3; Exodus 1:22; 2:3–10; 7:14–25; Isaiah 19:5–10).
• On: This is the city where Joseph’s wife Asenath was from, and where her father Potiphera was a priest. On was also known as Heliopolis, meaning “city of the sun”, and was a center of worship for the sun god Ra. On was later destroyed by the Babylonians, and became a desolate place. On represents the contrast between the Egyptian and the Israelite religions, and the need for Joseph and his family to remain faithful to the true God (Genesis 41:45, 50; Jeremiah 43:13; Ezekiel 30:17).

Themes and topics

Main themes or sub-themes

• God’s sovereignty and providence: The passage shows how God is in control of all things, and how He works out His plan and purpose through human events and actions. God is the one who gives Pharaoh the dreams, and who reveals their meaning to Joseph. God is the one who orchestrates Joseph’s rise to power, and who uses him to save Egypt and the world from famine. God is the one who fulfills His promises to Abraham and his descendants, and who preserves the lives of His chosen people. (Genesis 41:16, 25, 28, 32, 39, 51–52; 50:20; Romans 8:28; Ephesians 1:11)
• Joseph as a type of Christ: The passage foreshadows the person and work of Jesus Christ, who is the true and greater Joseph. Like Joseph, Jesus was rejected by His own people, betrayed by one of His disciples, falsely accused, and condemned to death. But God raised Him from the dead and exalted Him to the right hand of the Father, where He reigns over all things and intercedes for His people. Jesus is the Savior of the world, who saves His people from the famine of sin and death, and who reconciles them to God and to each other. He is the bread of life, who gives eternal life to those who come to Him in faith. He is the wisdom and power of God, who reveals God’s will and plan to His people. He is the ruler of the world, who will come again to judge the living and the dead, and to establish His everlasting kingdom. (Genesis 37:28; 39:20; 41:40–41, 55–57; 45:4–5, 7–8; 50:19–21; Matthew 26:14–16; 27:11–26; Acts 2:23–24, 33–36; John 6:35, 51; 1 Corinthians 1:24, 30; 15:25–28; Revelation 19:11–16)
• Faith and obedience: The passage demonstrates the importance of trusting and obeying God in all circumstances, and the blessings that result from doing so. Joseph is an example of faith and obedience, who honors God and serves Him in whatever situation he is in. He does not complain or rebel against God, but acknowledges His sovereignty and grace. He does not seek his own glory or revenge, but seeks to glorify God and to do good to others. He does not forget his heritage and identity, but remembers God’s promises and covenant. He is rewarded by God, who elevates him to a position of influence and honor, and who reunites him with his family. (Genesis 39:2–4, 9, 21–23; 41:16, 38–40, 51–52; 42:18; 45:5–8; 50:19–21; Hebrews 11:22; James 1:12; 1 Peter 2:21–23)

Main argument of the passage

There is no explicit main argument in this passage, but there is an implicit message that the author wants to convey to the original audience and to the readers of the book. The message is that God is faithful and powerful, and that He can use anyone and anything to accomplish His purposes. The purpose of this message is to encourage and challenge the readers to trust and obey God, and to see His hand in their lives and history. (Genesis 50:20; Exodus 1:7; 3:7–10; 13:3; Deuteronomy 7:6–9; 29:2–6; Joshua 24:2–13; Psalm 105:16–22; Acts 7:9–16)

Echos and clarifications

This passage echoes and clarifies earlier passages in the book of Genesis, and it is echoed and developed in later passages in the Bible. Some examples are:

• The passage echoes the theme of God’s promise to Abraham and his descendants, and how He fulfills it through Joseph and his brothers. God promised to make Abraham a great nation, to bless him, and to bless all the families of the earth through him. God also promised to give him and his offspring the land of Canaan as an inheritance. God repeated and confirmed these promises to Isaac and Jacob, and He protected and prospered them in their journey of faith. God also used Joseph and his brothers to preserve the lives of His people, and to prepare the way for their future exodus and deliverance from Egypt. (Genesis 12:1–3, 7; 15:5, 13–16; 17:4–8; 26:2–5, 24; 28:13–15; 35:9–12; 46:2–4; 48:3–4, 15–16; 50:24–25; Exodus 1:1–7; 2:23–25; 3:6–8, 16–17; 6:2–8; 12:40–42; 13:3–5)
• The passage clarifies the theme of God’s sovereignty and providence, and how He works out His plan and purpose through human events and actions. God is the one who gives Pharaoh the dreams, and who reveals their meaning to Joseph. God is the one who orchestrates Joseph’s rise to power, and who uses him to save Egypt and the world from famine. God is the one who fulfills His promises to Abraham and his descendants, and who preserves the lives of His chosen people. God is also the one who allows Joseph’s brothers to sell him as a slave, and who turns their evil intention into good. God is the one who controls the course of history, and who accomplishes His will through both good and evil deeds. (Genesis 41:16, 25, 28, 32, 39, 51–52; 45:4–8; 50:19–21; Romans 8:28; Ephesians 1:11)
• The passage is echoed and developed in later passages in the Bible, especially in the story of Moses and the Exodus, and in the person and work of Jesus Christ. Moses and the Exodus are similar to Joseph and his brothers in several ways, such as: Moses was also raised in Egypt, and was also used by God to save His people from oppression and famine. Moses also interpreted God’s signs and wonders to Pharaoh, and also led the Israelites out of Egypt to the promised land. Moses also had a brother, Aaron, who acted as his spokesman and helper. Moses also experienced God’s presence and guidance in his life and ministry. Jesus Christ is the fulfillment and the antitype of Joseph and his brothers in many ways, such as: Jesus was also rejected by His own people, and was also sold for silver by one of His disciples. Jesus was also falsely accused and condemned to death, but God raised Him from the dead and exalted Him to the highest place. Jesus is also the Savior of the world, who saves His people from the famine of sin and death, and who reconciles them to God and to each other. Jesus is also the bread of life, who gives eternal life to those who come to Him in faith. Jesus is also the wisdom and power of God, who reveals God’s will and plan to His people. Jesus is also the ruler of the world, who will come again to judge the living and the dead, and to establish His everlasting kingdom. (Exodus 1:8–14; 2:1–10, 23–25; 3:1–22; 4:10–17; 5:1–2; 7:1–5; 12:29–42; 13:17–22; 14:21–31; 16:1–36; 19:1–6; 20:1–17; Matthew 2:13–15; 26:14–16, 47–50; 27:11–26; 28:1–10; Acts 2:23–24, 33–36; 7:9–16, 20–44; John 6:35, 51; 1 Corinthians 1:24, 30; 15:25–28; Revelation 19:11–16)

This passage was included in the book to

• To show how God fulfilled His promises to Abraham and his descendants, and how He preserved the lives of His chosen people.
• To show how God used Joseph to save Egypt and the world from famine, and how He prepared the way for the future exodus and deliverance of Israel from Egypt.
• To show how Joseph was a type of Christ, and how he foreshadowed the person and work of the Messiah.
• To show how Joseph was an example of faith and obedience, and how he honored God and served Him in whatever situation he was in.
• To show how God’s sovereignty and providence work in mysterious and unexpected ways, and how He can use anyone and anything to accomplish His purposes.

Theological truths communicated in this passage

• God is the creator and ruler of the universe, and He is in control of all things. He knows the future and He reveals His plan and purpose to His people. He is the source of wisdom and power, and He gives them to those who acknowledge Him and seek His glory. He is faithful and powerful, and He fulfills His promises and covenant to Abraham and his descendants. (Genesis 41:16, 25, 28, 32, 39, 51–52; 50:20; Romans 8:28; Ephesians 1:11)
• Joseph is a type of Christ, and he foreshadows the person and work of the Messiah. Like Joseph, Jesus was rejected by His own people, betrayed by one of His disciples, falsely accused, and condemned to death. But God raised Him from the dead and exalted Him to the right hand of the Father, where He reigns over all things and intercedes for His people. Jesus is the Savior of the world, who saves His people from the famine of sin and death, and who reconciles them to God and to each other. He is the bread of life, who gives eternal life to those who come to Him in faith. He is the wisdom and power of God, who reveals God’s will and plan to His people. He is the ruler of the world, who will come again to judge the living and the dead, and to establish His everlasting kingdom. (Genesis 37:28; 39:20; 41:40–41, 55–57; 45:4–5, 7–8; 50:19–21; Matthew 26:14–16; 27:11–26; Acts 2:23–24, 33–36; John 6:35, 51; 1 Corinthians 1:24, 30; 15:25–28; Revelation 19:11–16)
• Faith and obedience are essential for pleasing God and receiving His blessings. Joseph is an example of faith and obedience, who honors God and serves Him in whatever situation he is in. He does not complain or rebel against God, but acknowledges His sovereignty and grace. He does not seek his own glory or revenge, but seeks to glorify God and to do good to others. He does not forget his heritage and identity, but remembers God’s promises and covenant. He is rewarded by God, who elevates him to a position of influence and honor, and who reunites him with his family. (Genesis 39:2–4, 9, 21–23; 41:16, 38–40, 51–52; 42:18; 45:5–8; 50:19–21; Hebrews 11:22; James 1:12; 1 Peter 2:21–23)

Names of God used in this passage

The name for God that is used in this passage is Elohim, which means “God” or “gods” in Hebrew. It is the most common name for God in the Old Testament, and it is used to emphasize His power, majesty, and sovereignty. It is also used to distinguish Him from the false gods of the nations. Elohim is not the first use of God’s name in the book of Genesis, as it appears in the very first verse of the book: “In the beginning God (Elohim) created the heavens and the earth” (Genesis 1:1). Elohim is also used in combination with other names or attributes of God, such as El Shaddai (God Almighty), El Elyon (God Most High), El Roi (God who sees), El Olam (Everlasting God), and El Bethel (God of Bethel). (Genesis 17:1; 14:18–22; 16:13; 21:33; 31:13)

Key terms

Some of the key terms for Genesis 41 are: Pharaoh, dreams, cows, ears of grain, famine, Joseph, interpretation, spirit of God, Zaphenath-paneah, Asenath, Manasseh, Ephraim, and governor.

According to the Strong’s Concordance, some of the words in this passage that are used for the first time in the Bible are:

• Zaphenath-paneah (Genesis 41:45): This is the new name that Pharaoh gave to Joseph, meaning “the revealer of secrets” or “the savior of the age” in Egyptian. It is also spelled Zaphnath-paaneah in some translations.
• Asenath (Genesis 41:45): This is the name of Joseph’s wife, the daughter of Potiphera, priest of On. It means “belonging to the goddess Neith” or “she who is of Neith” in Egyptian. Neith was a goddess of war and wisdom in the Egyptian pantheon.
• Manasseh (Genesis 41:51): This is the name of Joseph’s firstborn son, meaning “causing to forget” in Hebrew. Joseph named him so because God had made him forget all his troubles and his father’s house.
• Ephraim (Genesis 41:52): This is the name of Joseph’s second son, meaning “double fruitfulness” or “fruitful in the land of my affliction” in Hebrew. Joseph named him so because God had made him fruitful in the land of his suffering.
• Governor (Genesis 41:34, 41): This is the title that Pharaoh gave to Joseph, meaning “one who is over a house” or “overseer” in Hebrew. It is derived from the same root word as Joseph’s previous title, “overseer of the prison” (Genesis 39:22).

Translation

Genre

The genre of the passage is narrative, which tells a story of events and characters in a chronological and sequential order. Narrative is the most common genre in the book of Genesis, and it is used to convey historical and theological information, as well as to engage the readers’ interest and imagination.

Structure

The structure of the passage is divided into four main sections, each with a distinct theme and setting.

The first section (Genesis 41:1–8) introduces Pharaoh’s dreams and his dilemma.

The second section (Genesis 41:9–32) presents Joseph’s introduction and interpretation.

The third section (Genesis 41:33–49) describes Joseph’s promotion and preparation.

The fourth section (Genesis 41:50–57) reports Joseph’s family and fulfillment.

Each section begins with a temporal or spatial marker, such as “after two full years” (verse 1), “then” (verse 9), “now” (verse 33), and “before the year of famine came” (verse 50). Each section also ends with a summary or a transition, such as “and there was no one who could interpret them for Pharaoh” (verse 8), “this is the thing which I have spoken to Pharaoh” (verse 32), “and Joseph stored up grain in great abundance” (verse 49), and “and all the earth came to Egypt to buy grain from Joseph” (verse 57).

Rhetorical devices

There are some rhetorical devices in the passage, such as parallelism, chiasm, inclusio, and climax.

Parallelism is the repetition of similar or contrasting words, phrases, or clauses, which creates a sense of balance, rhythm, and emphasis. For example, verses 2–4 and 17–19 use parallelism to describe Pharaoh’s first dream, with slight variations to highlight the contrast between the fat and the lean cows.

Chiasm is the arrangement of words or ideas in an inverted or symmetrical order, which creates a sense of harmony, coherence, and climax. For example, verses 25–32 use chiasm to structure Joseph’s interpretation of Pharaoh’s dreams, with the central point being the certainty and urgency of the matter (verse 28).

Inclusio is the repetition of the same word or phrase at the beginning and the end of a section, which creates a sense of unity, completeness, and closure. For example, verses 1–8 and 25–32 use the word “dream” or “dreams” as an inclusio to mark the beginning and the end of Pharaoh’s dreams and Joseph’s interpretation.

Climax is the arrangement of words or ideas in an ascending order of importance or intensity, which creates a sense of progression, anticipation, and resolution. For example, verses 37–45 use climax to describe Joseph’s elevation to power, from Pharaoh’s approval (verse 37) to Pharaoh’s proclamation (verse 45).

Figures of speech

There are some figures of speech in the passage, such as metaphors, similes, personifications, and idioms.

• Metaphors are the comparison of two things that are not literally alike, which creates a vivid and imaginative image. For example, verse 38 uses a metaphor to describe Joseph’s wisdom and spirit: “Can we find a man like this, in whom is the spirit of God?”
• Similes are the comparison of two things that are not literally alike, using words such as “like” or “as”, which creates a clear and concrete image. For example, verse 31 uses a simile to describe the severity of the famine: “the plenty will not be remembered in the land because of the famine that will follow, for it will be very severe.”
• Personifications are the attribution of human qualities or actions to non-human things, which creates a lively and dramatic image. For example, verse 21 uses personification to describe the fate of the fat cows: “And when they had eaten them up, no one would have known that they had eaten them, for they were still as ugly as at the beginning.”
• Idioms are the expressions that have a meaning different from the literal meaning of the words, which creates a colorful and cultural image. For example, verse 40 uses an idiom to describe Joseph’s authority: “Only in regard to the throne will I be greater than you.”

Word pictures

• Cows and ears of grain: These are images that represent the agricultural and economic prosperity of Egypt, as well as the impending famine that would devastate the land. Cows and ears of grain were also common symbols in the Egyptian art and religion, and they may have been familiar to Pharaoh and his people. (Genesis 41:2–7, 17–24, 26–27, 29–31, 34–36, 47–49, 53–57)
• Signet ring, fine clothes, gold chain, and chariot: These are images that represent the honor and dignity that Pharaoh bestowed on Joseph, as well as the authority and power that he delegated to him. These were also typical items of royal attire and equipment in the ancient Near East, and they may have been impressive to Joseph and his people. (Genesis 41:42–43, 45)
• Manasseh and Ephraim: These are images that represent the personal and spiritual experiences of Joseph, as well as the future destiny of his sons. The names Manasseh and Ephraim mean “causing to forget” and “double fruitfulness” respectively, and they reflect Joseph’s gratitude and hope in God. These names also foreshadow the prominence and blessing of these two tribes in the history of Israel. (Genesis 41:51–52; 48:1–22; 49:22–26; Numbers 1:32–35; 26:28–37; Deuteronomy 33:13–17; Joshua 13:7; 14:4; 16:1–17:18; Judges 5:14; 1 Chronicles 5:1–2)

Textual variants

• Genesis 41:3: The word for “lean” or “thin” in Hebrew is dalot, which is a feminine plural adjective. However, some manuscripts have dalim, which is a masculine plural adjective. This may be a scribal error, or it may be a deliberate change to match the gender of the word for “cows”, which is a masculine plural noun. The feminine plural adjective is more likely to be the original reading, as it agrees with the word for “ugly”, which is a feminine plural adjective. (Genesis 41:3, 19, 20, 27)
• Genesis 41:7: The word for “awoke” in Hebrew is wayyaqom, which is a verb in the third person singular masculine form. However, some manuscripts have wayyaqumu, which is a verb in the third person plural masculine form. This may be a scribal error, or it may be a stylistic variation to avoid the repetition of the same verb form. The singular verb form is more likely to be the original reading, as it matches the subject of the verb, which is Pharaoh, a singular noun. (Genesis 41:4, 7)
• Genesis 41:16: The word for “answer” in Hebrew is ya’aneh, which is a verb in the third person singular masculine form. However, some manuscripts have ‘eneni, which is a noun meaning “I” or “me”. This may be a scribal error, or it may be a variant reading to emphasize Joseph’s humility and dependence on God. The verb form is more likely to be the original reading, as it is supported by the ancient versions and most manuscripts. (Genesis 41:16)

Translation recommendations

• Genesis 41:16: The phrase “It is not in me” in Hebrew is bil’aday, which literally means “apart from me” or “without me”. This conveys Joseph’s recognition that he has no power or wisdom of his own, but that he relies on God’s revelation and grace. A more literal translation would be: “Joseph answered Pharaoh, saying, ‘Apart from me, God will answer Pharaoh’s peace.’”
• Genesis 41:25: The phrase “God has shown Pharaoh” in Hebrew is higgid ‘elohim lephar’oh, which literally means “God has told Pharaoh” or “God has declared to Pharaoh”. This conveys the idea that God is speaking directly and authoritatively to Pharaoh through his dreams, and that Joseph is merely the messenger and interpreter. A more literal translation would be: “Then Joseph said to Pharaoh, ‘The dreams of Pharaoh are one; God has told Pharaoh what He is about to do.’”
• Genesis 41:32: The phrase “the thing is established” in Hebrew is ha-davar nekhon, which literally means “the word is firm” or “the matter is sure”. This conveys the idea that God’s word and plan are certain and unchangeable, and that they will come to pass soon. A more literal translation would be: “And the dream was repeated to Pharaoh twice because the word is firm by God, and God will quickly do it.”

Disagreements between translators

• Genesis 41:45: The meaning and pronunciation of the name Zaphenath-paneah, which Pharaoh gave to Joseph, are uncertain and disputed. Some possible translations are: “the revealer of secrets” (NKJV, NIV, ESV, NASB, CSB), “the savior of the age” (NLT, CEV), “the one who explains what is hidden” (NET), “the one who knows the mysteries” (NRSV), “the one who lives” (JPS), or “the god speaks and he lives” (NABRE).
• Genesis 41:51: The meaning and derivation of the name Manasseh, which Joseph gave to his firstborn son, are also uncertain and disputed. Some possible translations are: “making me forget” (NKJV, NIV, ESV, NASB, CSB, NRSV, NLT, CEV, NET, NABRE), “causing to forget” (JPS), or “he who makes to forget” (KJV).
• Genesis 41:52: The meaning and derivation of the name Ephraim, which Joseph gave to his second son, are also uncertain and disputed. Some possible translations are: “fruitful” (NKJV, NIV, ESV, NASB, CSB, NRSV, NLT, CEV, NET, NABRE), “double fruitfulness” (JPS), or “he who makes to increase” (KJV).

Some of the words that don’t translate well are

• The word for “river” in Hebrew is ye’or, which specifically refers to the Nile river in Egypt. It is different from the general word for “river” in Hebrew, which is nahar. Some translations use “Nile” instead of “river” to make this distinction clear. (Genesis 41:1, 2, 3, 17, 18)
• The word for “meadow” in Hebrew is ‘achu, which means “reed-grass” or “marsh-grass”. It is a type of vegetation that grows along the banks of the Nile. Some translations use “marshland” or “swamp” instead of “meadow” to convey this meaning. (Genesis 41:2, 18)
• The word for “east wind” in Hebrew is qadim, which is a hot and dry wind that blows from the desert. It is often associated with drought, famine, and judgment in the Bible. Some translations use “desert wind” or “scorching wind” instead of “east wind” to emphasize its effect. (Genesis 41:6, 23, 27)

How other translations make the translation

• To reflect different manuscript evidence or textual variants. For example, some translations use “all” instead of “enough” in Joseph’s statement to Pharaoh in verse 16, based on some manuscripts that have “all” in the Hebrew text. The Hebrew words for “all” and “enough” are kol and day, respectively, and they are similar in spelling, but different in pronunciation and meaning. The word “all” may have been a copyist’s error, or it may have been an intentional change to emphasize Joseph’s confidence and humility. The word “enough” is more likely to be the original reading, as it matches Pharaoh’s word in verse 15, and it is supported by the ancient versions and most manuscripts. (Genesis 41:15–16)
• To reflect different translation methods or principles. For example, some translations use “the revealer of secrets” instead of “Zaphenath-paneah” as the new name that Pharaoh gave to Joseph in verse 45, based on a possible interpretation of the meaning of the name in Egyptian. The name Zaphenath-paneah is uncertain and disputed, and it may have different meanings, such as “the savior of the age”, “the one who explains what is hidden”, “the one who knows the mysteries”, “the one who lives”, or “the god speaks and he lives”. Some translations prefer to transliterate the name, while others prefer to translate its meaning. (Genesis 41:45)
• To reflect different theological or doctrinal perspectives. For example, some translations use “the spirit of God” instead of “the spirit of the gods” as the reason why Pharaoh chose Joseph to be his governor in verse 38, based on a monotheistic or Christian understanding of the nature of God. The Hebrew word for “God” or “gods” is ‘elohim, which is a plural noun that can refer to the true God or to the false gods of the nations, depending on the context and the point of view of the speaker or writer. Some translations prefer to use the singular “God” with a capital letter, while others prefer to use the plural “gods” with a lowercase letter. (Genesis 41:38)

Repetition of words, phrases, and concepts

• The word for “dream” or “dreams” in Hebrew is halom or halomot, which is repeated 21 times in the passage. This shows the importance and significance of the dreams as a means of God’s revelation and communication to Pharaoh and Joseph. (Genesis 41:1, 5, 7, 8, 9, 10, 11, 12, 15, 17, 22, 25, 26, 28, 32, 37, 40, 41, 42, 43, 44)
• The word for “seven” in Hebrew is sheva’, which is repeated 14 times in the passage. This shows the completeness and certainty of God’s plan and purpose for the seven years of abundance and the seven years of famine. (Genesis 41:2, 3, 5, 6, 18, 19, 26, 27, 29, 30, 34, 36, 47, 53)
• The phrase “God has shown Pharaoh” or “God has told Pharaoh” in Hebrew is higgid ‘elohim lephar’oh, which is repeated twice in the passage. This shows the authority and clarity of God’s message and interpretation to Pharaoh through Joseph. (Genesis 41:25, 28)

Some of the other translation issues include

• The word for “magicians” in Hebrew is hartummim, which means “sacred scribes” or “enchanters”. It is a term that refers to the Egyptian priests or wise men who practiced magic, astrology, and divination. They were considered experts in interpreting dreams and signs, but they failed to understand Pharaoh’s dreams. (Genesis 41:8, 24)
• The word for “interpretation” in Hebrew is pitron, which means “solution” or “explanation”. It is a term that refers to the meaning or significance of a dream or a sign. Joseph claimed that the interpretation belonged to God, not to him or to the magicians. He gave Pharaoh not only the interpretation, but also the application and the recommendation of what to do. (Genesis 41:11, 12, 13, 15, 16, 25, 36, 39)
• The word for “peace” in Hebrew is shalom, which means “well-being” or “welfare”. It is a term that refers to the state of wholeness, harmony, and prosperity that God grants to His people. Joseph wished Pharaoh peace, not only in the sense of a greeting, but also in the sense of a blessing and a promise. He assured Pharaoh that God would give him a favorable answer and a way out of his trouble. (Genesis 41:16)

Seeing Jesus

This passage foreshadows or anticipates Jesus in several ways, such as:

• Joseph is a type of Christ, and he foreshadows the person and work of the Messiah. Like Joseph, Jesus was rejected by His own people, betrayed by one of His disciples, falsely accused, and condemned to death. But God raised Him from the dead and exalted Him to the right hand of the Father, where He reigns over all things and intercedes for His people. Jesus is the Savior of the world, who saves His people from the famine of sin and death, and who reconciles them to God and to each other. He is the bread of life, who gives eternal life to those who come to Him in faith. He is the wisdom and power of God, who reveals God’s will and plan to His people. He is the ruler of the world, who will come again to judge the living and the dead, and to establish His everlasting kingdom. (Genesis 37:28; 39:20; 41:40–41, 55–57; 45:4–5, 7–8; 50:19–21; Matthew 26:14–16; 27:11–26; Acts 2:23–24, 33–36; John 6:35, 51; 1 Corinthians 1:24, 30; 15:25–28; Revelation 19:11–16)
• Pharaoh’s dreams are a symbol of God’s revelation and communication to the nations, and they foreshadow the role of Jesus as the Word of God. Jesus is the ultimate revealer of God’s secrets and mysteries, and He speaks to all people through His incarnation, His teaching, His miracles, His parables, and His gospel. Jesus is the fulfillment of all the prophecies and promises of God, and He declares what God is about to do in the world. Jesus is the one who interprets and applies God’s word to His people, and He gives them wisdom and guidance for their lives. (Genesis 41:1–32; John 1:1–18; 8:12; 14:6; 18:37; Matthew 13:10–17; 24:3–35; Mark 4:11–12; Luke 24:25–27, 44–49; 1 Corinthians 2:7–16; Ephesians 3:1–12; Revelation 1:1–3; 22:6–21)
• The seven years of abundance and the seven years of famine are a picture of God’s plan and purpose for the world, and they foreshadow the times and seasons of Jesus. Jesus is the one who brings abundance and blessing to His people, and He provides for their physical and spiritual needs. He is the one who warns of the coming famine and judgment, and He calls people to repent and believe in Him. He is the one who prepares a place for His people, and He preserves them from the wrath of God. He is the one who gathers His people from all the earth, and He makes them a great nation. (Genesis 41:29–57; John 10:10; 14:1–3; Matthew 24:36–51; 25:31–46; Luke 4:16–21; 21:25–36; Acts 17:30–31; Romans 5:9; 8:18–25; 11:25–36; Revelation 7:9–17; 21:1–22:5)

Interpretation

Interfaith Differences

• Muslims believe that Joseph was a prophet of God, and that his story is a proof of God’s sovereignty and wisdom. They also believe that Joseph’s brothers repented and were forgiven by him and by God. They follow the account of Joseph’s story in the Quran, which is similar to the biblical account, but with some variations and additions. For example, the Quran mentions that Joseph’s shirt was torn from behind by Potiphar’s wife, proving his innocence, and that Joseph asked God to let him die as a believer, rather than live as a disbeliever. (Quran 12:1–111)
• Jews believe that Joseph was a righteous and wise man, and that his story is a lesson of God’s providence and justice. They also believe that Joseph’s brothers were guilty of a grave sin, and that they had to suffer the consequences of their actions. They follow the account of Joseph’s story in the Torah, which is the same as the biblical account, but with some interpretations and elaborations from the rabbinic tradition. For example, the rabbis explain that Joseph’s dreams were symbolic of his future leadership and his brothers’ future subordination, and that Joseph tested his brothers to see if they had changed their ways. (Genesis 37–50; Midrash Rabbah, Talmud, etc.)

Denominational Differences

• Catholic view: This view holds that Joseph is a type of Christ, and that his story foreshadows the person and work of the Messiah. They also hold that Joseph is a model of chastity, humility, and forgiveness, and that his story teaches the virtues of faith, hope, and charity. They follow the account of Joseph’s story in the Bible, but with some insights and applications from the church tradition. For example, the church fathers and the catechism compare Joseph’s deliverance of his family from famine to Christ’s deliverance of his people from sin, and Joseph’s reconciliation with his brothers to Christ’s reconciliation with his enemies. (Genesis 41; Catechism of the Catholic Church, 145–146, 490, 2572, 2837; Church Fathers, etc.)
• Mormon view: This view holds that Joseph was a righteous and inspired man, and that his story is a witness of God’s plan and purpose for his children. They also hold that Joseph is a descendant of Ephraim, the son of Joseph, and that his story relates to the gathering and restoration of Israel in the latter days. They follow the account of Joseph’s story in the Bible, but with some additions and clarifications from the Book of Mormon and other scriptures. For example, the Book of Mormon mentions that Joseph prophesied of a future seer named Joseph, who would be a descendant of Joseph, and who would bring forth the Book of Mormon, which contains the record of Joseph’s posterity. (Genesis 41; 2 Nephi 3:6–15; 1 Nephi 5:14–16; Doctrine and Covenants 86:8–11; etc.)

Doctrinal Foundations

This passage is foundational for the doctrine of divine providence, which is the belief that God governs and directs all things according to his will and wisdom, and that he works all things for the good of those who love him. This passage contributes to the doctrine by showing how God revealed his plan to Pharaoh through dreams, how he raised Joseph to a position of authority and influence, how he used Joseph to save Egypt and the surrounding nations from famine, and how he preserved and reunited Joseph’s family, the chosen seed of Abraham. Some other important biblical passages that are used for the construction of this doctrine are:

• Psalm 103:19: The Lord has established his throne in the heavens, and his kingdom rules over all.
• Proverbs 16:9: The heart of man plans his way, but the Lord establishes his steps.
• Isaiah 46:9–10: I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, “My counsel shall stand, and I will accomplish all my purpose.”
• Romans 8:28: And we know that for those who love God all things work together for good, for those who are called according to his purpose.
• Ephesians 1:11: In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

This passage tells us about God’s sovereignty and providence, His faithfulness and power, His wisdom and grace, and His revelation and communication. It shows us that God is in control of all things, and that He works out His plan and purpose through human events and actions. It shows us that God fulfills His promises and covenant to Abraham and his descendants, and that He preserves and blesses His chosen people. It shows us that God gives wisdom and power to those who acknowledge Him and seek His glory, and that He elevates and uses those who honor Him and serve Him in whatever situation they are in. It shows us that God reveals His will and plan to His people through dreams, signs, and His word, and that He speaks to them through His servants and messengers.

What does this passage tell us about man?

This passage tells us about man’s sinfulness and weakness, his need and responsibility, his potential and destiny, and his response and accountability. It shows us that man is sinful and weak, and that he can do evil and harm to others, as well as to himself. It shows us that man needs God’s salvation and guidance, and that he has a responsibility to obey and follow God’s commands and directions. It shows us that man has a potential and a destiny, and that he can be used by God for His glory and for the good of others. It shows us that man has a response and an accountability, and that he can repent and believe in God, or reject and oppose God, and that he will face the consequences of his choices.

What does this passage demand of me?

This passage demands of me to trust and obey God in all circumstances, and to see His hand in my life and history. It demands of me to acknowledge God as the source of wisdom and power, and to seek His glory and not my own. It demands of me to honor God and serve Him in whatever situation I am in, and to do good to others and not seek revenge. It demands of me to remember God’s promises and covenant, and to live as His chosen and beloved child.

How should this passage change the way I relate to people?

This passage should change the way I relate to people by making me more humble, grateful, and forgiving. It should make me more humble, because I realize that everything I have and everything I am is from God, and that I am nothing without Him. It should make me more grateful, because I realize that God has been faithful and gracious to me, and that He has provided for my needs and blessed me beyond measure. It should make me more forgiving, because I realize that God has forgiven me of my sins, and that He has turned the evil that others have done to me into good for me.

How does this passage prompt me to pray to God?

This passage prompts me to pray to God with praise, thanksgiving, confession, and petition. It prompts me to praise God for His sovereignty and providence, His faithfulness and power, His wisdom and grace, and His revelation and communication. It prompts me to thank God for His salvation and guidance, His elevation and use, His preservation and blessing, and His fulfillment and promise. It prompts me to confess my sins and weaknesses, my doubts and fears, my pride and selfishness, and my resentment and bitterness. It prompts me to petition God for His wisdom and power, His direction and protection, His provision and abundance, and His peace and joy.

How does this passage challenge me to grow as a Christian?

This passage challenges me to grow as a Christian by following the example of Joseph, and by looking forward to the fulfillment of Christ. It challenges me to grow in faith and obedience, in humility and service, in gratitude and generosity, and in forgiveness and reconciliation. It challenges me to grow in the knowledge and understanding of God’s will and plan, and in the anticipation and hope of Christ’s coming and kingdom.

Study Summary

Genesis 41 is a narrative passage that tells the story of Joseph’s interpretation of Pharaoh’s dreams and his promotion to the governor of Egypt. The passage is divided into four main sections, each with a distinct theme and setting. The first section (verses 1–8) introduces Pharaoh’s dreams and his dilemma. The second section (verses 9–32) presents Joseph’s introduction and interpretation. The third section (verses 33–49) describes Joseph’s promotion and preparation. The fourth section (verses 50–57) reports Joseph’s family and fulfillment.

The passage reveals God’s sovereignty and providence, His faithfulness and power, His wisdom and grace, and His revelation and communication. It shows how God revealed His plan to Pharaoh through dreams, how He raised Joseph to a position of authority and influence, how He used Joseph to save Egypt and the surrounding nations from famine, and how He preserved and reunited Joseph’s family, the chosen seed of Abraham. The passage also foreshadows or anticipates Jesus, who is the ultimate revealer of God’s secrets and mysteries, the Savior of the world, the bread of life, the wisdom and power of God, and the ruler of the world.

The passage uses various literary devices, such as parallelism, chiasm, inclusio, and climax, to structure and highlight the message and argument of the passage. It also uses various figures of speech, such as metaphors, similes, personifications, and idioms, to create vivid and imaginative images. The passage also contains some word pictures, textual variants, and translation issues that require careful analysis and explanation.

The passage tells us about man’s sinfulness and weakness, his need and responsibility, his potential and destiny, and his response and accountability. It shows us that man is sinful and weak, and that he can do evil and harm to others, as well as to himself. It shows us that man needs God’s salvation and guidance, and that he has a responsibility to obey and follow God’s commands and directions. It shows us that man has a potential and a destiny, and that he can be used by God for His glory and for the good of others. It shows us that man has a response and an accountability, and that he can repent and believe in God, or reject and oppose God, and that he will face the consequences of his choices.

The passage demands of us to trust and obey God in all circumstances, and to see His hand in our lives and history. It demands of us to acknowledge God as the source of wisdom and power, and to seek His glory and not our own. It demands of us to honor God and serve Him in whatever situation we are in, and to do good to others and not seek revenge. It demands of us to remember God’s promises and covenant, and to live as His chosen and beloved children.

The passage should change the way we relate to people by making us more humble, grateful, and forgiving. It should make us more humble, because we realize that everything we have and everything we are is from God, and that we are nothing without Him. It should make us more grateful, because we realize that God has been faithful and gracious to us, and that He has provided for our needs and blessed us beyond measure. It should make us more forgiving, because we realize that God has forgiven us of our sins, and that He has turned the evil that others have done to us into good for us.

The passage prompts us to pray to God with praise, thanksgiving, confession, and petition. It prompts us to praise God for His sovereignty and providence, His faithfulness and power, His wisdom and grace, and His revelation and communication. It prompts us to thank God for His salvation and guidance, His elevation and use, His preservation and blessing, and His fulfillment and promise. It prompts us to confess our sins and weaknesses, our doubts and fears, our pride and selfishness, and our resentment and bitterness. It prompts us to petition God for His wisdom and power, His direction and protection, His provision and abundance, and His peace and joy.

The passage challenges us to grow as Christians by following the example of Joseph, and by looking forward to the fulfillment of Christ. It challenges us to grow in faith and obedience, in humility and service, in gratitude and generosity, and in forgiveness and reconciliation. It challenges us to grow in the knowledge and understanding of God’s will and plan, and in the anticipation and hope of Christ’s coming and kingdom.

Note: The majority of this content was generated through a very precise series of prompts using Microsoft Copilot