Exegetical and Hermeneutical Commentary of Genesis 41:25
And Joseph said unto Pharaoh, The dream of Pharaoh [is] one: God hath showed Pharaoh what he [is] about to do.
25. is about to do ] Lit. “is doing.” Lat. facturus est. Joseph’s interpretation of the two dreams is the same.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 25. God hath showed Pharaoh what he is about to do.] Joseph thus shows the Egyptian king that though the ordinary cause of plenty or want is the river Nile, yet its inundations are under the direction of God: the dreams are sent by him, not only to signify beforehand the plenty and want, but to show also that all these circumstances, however fortuitous they may appear to man, are under the direction of an overruling Providence.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The dream of Pharaoh is one, to wit, in its design and signification; both dreams portend the same thing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. Joseph said, . . . The dream . .. is oneThey both pointed to the same eventa remarkabledispensation of seven years of unexampled abundance, to be followedby a similar period of unparalleled dearth. The repetition of thedream in two different forms was designed to show the absolutecertainty and speedy arrival of this public crisis; theinterpretation was accompanied by several suggestions of practicalwisdom for meeting so great an emergency as was impending.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Joseph said unto Pharaoh, the dream of Pharaoh [is] one,…. Though there were two distinct dreams expressed under different images and representations, yet the meaning, sense, and signification of them were the same; one interpretation would do for both:
God hath showed Pharaoh what he [is] about to do; that is, by the above dreams, when they should be interpreted to him; for as yet he understood them not, and therefore there could be nothing showed him, but when interpreted it would be clear and plain to him what events were quickly to be accomplished: God only knows things future, and those to whom he is pleased to reveal them, and which he did in different ways, by dreams, visions, articulate voices, &c.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 25-36:
God does on occasion reveal His will even to pagan rulers (Da 2; 41; Pr 21:1). But He does so in such a way that these pagan rulers require guidance from His men in order to understand it.
Joseph quickly explained the meaning of Pharaoh’s dreams. The two were in reality one, with the same message. The message was repeated in order to emphasize this importance.
Beginning immediately, there would be seven years of incredible plenty in the land of Egypt. These would be followed by seven years of extreme famine, a famine so intense that it would wipe out even the memory of the bountiful years.
Joseph had a true servant’s spirit. He was interested in making prosperous those in authority over him. This is evident in his service first to Potiphar, then to the warden of the prison. Now, he offered a three-part plan, designed to provide for the years ahead. He recommended that Pharaoh:
1. Appoint an officer to be over the entire land, to administer plans to meet the coming crisis.
2. Levy a 20% national tax on all the produce of the land for the seven years of plenty. Deputy tax officers would be appointed to collect and administer this tax.
3. Institute a plan to store the surplus crops in certain designated cities, for use when the years of famine should come.
This was a simple but sensible plan. Its source was much higher than the ingenuity of man. Joseph feared (reverenced) Jehovah, and because of this he had wisdom greater than others (Pr 1:7; 9:10; Ps 111:10). “The secret of the Lord is with them that fear him” (Psa 15:4). This principle is valid today. One who fears (reverences, obeys) the Lord has an unfailing source of wisdom, which enables him to deal successfully with every circumstance in life (Pr 3:5-18). Jas 1:5 tells how one may obtain that wisdom.
Fuente: Garner-Howes Baptist Commentary
25. The dream is one That is, the two dreams are really but one dream, and convey one great prophecy .
God hath showed The Hebrew here and in Gen 41:28; Gen 41:32 has the article before the name God . It is the one true God who thus graciously foretells to Pharaoh what he is about to do .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Joseph said to Pharaoh, “The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh. The seven good cows are seven years, and the seven good ears are seven years. The dream is one. And the seven thin and scrawny cows which came up after them are seven years, and also the seven empty ears blasted with the east wind. They will be seven years of famine. That is the thing that I spoke to Pharaoh. What God is about to do he has shown to Pharaoh. Behold there come seven years of great plenty throughout all the land of Egypt. And there will arise after them seven years of famine, and all the plenty will be forgotten in the land of Egypt, and the famine will consume the land. And the plenty will not be known in the land by reason of that famine which follows, for it will be very grievous. And in that the dream was doubled to Pharaoh twice it is because the thing is established by God, and God will shortly bring it about.” ’
The first essence of Joseph’s words is that the great God is over all and brings the Nile and Hathor to His will. What He has established He will do. He is sovereign over all. But far from this leading to inaction it should lead to action. Because His ways are certain men can prepare for them.
The second is in the detail. First seven good, prosperous years when the corn will flourish and the cows grow fat, and then seven disastrous years when there will be no corn worth speaking of and the cattle will starve unless some form of provision is made.
The third is that the repetition of the dream in two forms proves that the thing is certain to happen.
Fuente: Commentary Series on the Bible by Peter Pett
Joseph Interprets Pharaoh’s Dream In Gen 41:25-36 we have the account of Joseph interpreting Pharaoh’s dream. Note that the gifts of the Spirit, that is, the gifts of revelation, are operate in Joseph’s life in order to give this interpretation (see 1Co 12:1-11). Joseph operated in the gift of prophecy as he interpreted the dream. Then he operated in the gift of wisdom to explain what needed to be done as a result of the interpretation. Daniel operated in these same gifts in interpreting King Nebuchadnezzar’s dream. In addition, Daniel also operated in the gift of a word of knowledge by recalling the details of the dream.
The Ancient Symbol of the Cow – Keil-Delitzsch note that in the interpretation of Joseph, the symbol of the Egyptian goddess Isis was the cow. Isis was the goddess of the earth, which sustained life. In Egyptian hieroglyphics, the symbol of the cow “represented the earth, agriculture, and food; and the Nile, by its overflowing, was the source of the fertility of the land.” [250]
[250] C. F. Keil and F. Delitzsch, Pentateuch, vol. 1, in Biblical Commentary on the Old Testament, trans. James Martin, in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on Genesis 41:1-36.
Gen 41:30 Comments – A seven year famine was also revealed to Elisha in 2Ki 8:1. The ancient world understood the number seven as a sacred number; therefore, seven years of famine were a divine act of judgment.
2Ki 8:1, “Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.”
Gen 41:32 Comments – A matter is confirmed in the mouth of two or three witnesses. When I was called to Africa, as a missionary, I received four similar dreams within a few weeks time, which were given to me to confirm this calling to the mission field. Note:
2Co 13:1, “This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Joseph Interprets the Dreams
v. 25. And Joseph said unto Pharaoh, The dream of Pharaoh is one, v. 26. The seven good kine are seven years; and the seven good ears are seven years; the dream is one. v. 27. And the seven thin and ill-favored kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. v. 28. This is the thing which I have spoken unto Pharaoh: What God is about to do He showeth unto Pharaoh. v. 29. Behold, there come seven years of great plenty throughout all the land of Egypt; v. 30. and there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; v. 31. and the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.
v. 32. And for that the dream was doubled unto Pharaoh twice, it is because the thing is established, v. 33. Now, therefore, let Pharaoh look out a man discreet and wise, and set him over the land of Egypt, v. 34. Let Pharaoh do this, and let him appoint officers over the land, v. 35. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. v. 36. And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt,
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 41:25 And Joseph said unto Pharaoh, The dream of Pharaoh [is] one: God hath shewed Pharaoh what he [is] about to do.
Ver. 25. The dream of Pharaoh is one. ] One in signification, but diverse in respect of vision. Why it was doubled, Gen 41:32 Repetitions in Scripture are not tautologies, but serve to set forth to us the necessity, excellency, or difficulty of the thing so reinforced. “To write” to the Philippians “the same things,” to St Paul, “it is not grievous, and for them it is safe.” Php 3:1 Nunquam satis dicitur, quod nunquam satis discitur. a Away then with those nice novelists that can abide to hear nothing but what is new minted. Ministers meet with many that are slow of heart and dull of hearing; these must have “precept upon precept, line upon line,” &c.; many also of brawny breasts and horny heart strings; that, as ducklings stoop and dive at any little stone thrown by a man at them, yet shrink not at the heaven’s great thunder, &c. Here a minister must beat and inculcate; turn himself into all fashions of spirit and speech, to win and work upon his hearers. He must so long pursue and stand upon one and the same point, saith Austin, till, by the gesture and countenance of his auditors, he perceives they understand and assent to it. b “Hear this, all ye people; give ear, all ye inhabitants of the world,” saith the Psalmist; “both low and high, rich and poor, together.” Psa 49:1-2 Quid dignum tanto feret hle promissor hiatu, c will some proud spirit say? what so great matter is there delivered in this Psalm, that so much attention is called for? Is it not an ordinary argument, such as we have heard of a hundred times – viz., the happy and secure estate of the saints, though in trouble, and the miserable and slippery condition of the wicked, though they prosper in the world? True, saith the Holy Ghost; this is the subject of this Psalm; and this, how common a theme soever, is the great wisdom, and the dark saying, that I will here open unto you, and that calls for your utmost attention.
a Seneca. Occidit miseros crambe repetita magistros. – Juven.
b Aug., De Doct. Christ, and, in Psalm. x.
c Horat.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 41:25-36
25Now Joseph said to Pharaoh, “Pharaoh’s dreams are one and the same; God has told to Pharaoh what He is about to do. 26The seven good cows are seven years; and the seven good ears are seven years; the dreams are one and the same. 27The seven lean and ugly cows that came up after them are seven years, and the seven thin ears scorched by the east wind will be seven years of famine. 28It is as I have spoken to Pharaoh: God has shown to Pharaoh what He is about to do. 29Behold, seven years of great abundance are coming in all the land of Egypt; 30and after them seven years of famine will come, and all the abundance will be forgotten in the land of Egypt, and the famine will ravage the land. 31So the abundance will be unknown in the land because of that subsequent famine; for it will be very severe. 32Now as for the repeating of the dream to Pharaoh twice, it means that the matter is determined by God, and God will quickly bring it about. 33Now let Pharaoh look for a man discerning and wise, and set him over the land of Egypt. 34Let Pharaoh take action to appoint overseers in charge of the land, and let him exact a fifth of the produce of the land of Egypt in the seven years of abundance. 35Then let them gather all the food of these good years that are coming, and store up the grain for food in the cities under Pharaoh’s authority, and let them guard it. 36Let the food become as a reserve for the land for the seven years of famine which will occur in the land of Egypt, so that the land will not perish during the famine.”
Gen 41:25 Joseph is addressing an Egyptian who would not recognize YHWH so he used the more general name for Deity, Elohim. See Special Topic: Names for Deity .
This God is ready and willing to inform Pharaoh, a pagan king, about His future plans (cf. Gen 41:25; Gen 41:28; Gen 41:32). The “nations” have always been the focus of God’s eternal, redemptive plan (cf. Gen 3:15; Gen 12:3; Exo 19:5-6; Isaiah; Jonah; Mat 28:19-20; Luk 24:47; Act 1:8)!
Gen 41:26-32 Joseph began to explain the dream to Pharaoh. Note in Gen 41:24 none of his magicians could do it.
Gen 41:26 “seven years” In literature of the ANE seven year cycles were common (cf. ANET, p. 31).
Gen 41:27
NASBthin ears”
NKJVempty heads”
NRSV, JPSOA”empty ears”
TEVthin heads of grain”
NJBshriveled ears of grain”
LXX”thin and blasted ears”
The Hebrew words for
1. thin (BDB 210),
2. empty (BDB 938),
The letters d () and r () are often confused. The UBS Preliminary and Interim Report on the Hebrew Old Testament Text Project (1979, p. 62) gives “thin” a B rating (some doubt).
Gen 41:32 “the matter is determined by God, and God will quickly bring it about” Joseph is asserting his God’s power and foreknowledge related to events in Egypt. The Egyptian magicians (cf. Exodus 7-8), and by implication the Egyptian gods, were not able to know it or stop it.
YHWH later used the plagues of the Exodus to also depreciate the Egyptian pantheon. YHWH wants Egyptians to know Him!
Gen 41:33-36 In these verses Joseph gives his wise understanding of what should be done to prepare for the abundance and then severe famine.
Notice the VERBALS.
1. “let Pharaoh look for a man, discerning and wise,” Gen 41:33, BDB 906, KB 1157, Qal JUSSIVE
2. “set him over the land of Egypt,” Gen 41:33, BDB 1011, KB 1483, Qal IMPERFECT used in a JUSSIVE sense
3. “let Pharaoh take action,” Gen 41:34, BDB 793, KB 889, Qal IMPERFECT used in a JUSSIVE sense
4. “appoint overseers,” Gen 41:34, BDB 823, KB 955, Hiphil JUSSIVE
5. “let him exact a fifth of the produce of the land,” Gen 41:34, BDB 332, KB 331, Piel PERFECT used in a JUSSIVE sense (NASB)
6. “let them gather all the food,” Gen 41:35, BDB 867, KB 1062, Qal IMPERFECT used in a JUSSIVE sense
7. “store up the grain,” Gen 41:35, BDB 840, KB 999, Qal IMPERFECT used in a JUSSIVE sense
8. “let them guard it,” Gen 41:35, BDB 1036, KB 1581, Qal PERFECT used in a JUSSIVE sense (NASB)
9. “let the food become as a reserve,” Gen 41:36, BDB 224, KB 242, Qal PERFECT used in a JUSSIVE sense (there are three Qal PERFECTS functioning as JUSSIVES in this context)
10. also note the phrase “it will be very severe” of Gen 41:31
Gen 41:33 It should be noted that YHWH’s revealed forecast of seven years of abundance and then seven years of famine (which no one can affect, yet here it is not a judgment from God, but a weather cycle in a fallen world) can only be dealt with by purposeful, planned human action. This interconnect of God’s sovereignty/knowledge and human activity is characteristic of the Bible. Both are crucial (cf. Exodus 3, God’s knowledge/action in Gen 41:7-9, but Moses’ need to respond in Gen 41:10-12).
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
Gen 41:34 “and let him exact a fifth of the produce of the land of Egypt” Notice that the phrase “of the produce” is in italics, which means it is not in the Hebrew text. Therefore, the VERB “exact a fifth” (BDB 332, KB 331, Piel PERFECT) can refer to a taxation of 20%, which we learn was common in the Egyptian literature, or it might refer to a dividing of the land of Egypt into five administrative districts (AB, p. 313).
Some commentators think the VERB is coming from the PASSIVE PARTICIPLE (BDB 332), which means “armed” or “equipped” (cf. Jos 1:14; Jos 4:12; Jdg 7:11, AB, p. 313). This is followed by the JPSOA, “organize the land of Egypt.”
Gen 41:36 “so that the land may not perish during the famine” The term “land” (BDB 75) is functioning as a metaphor for the people and government of Egypt.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
is. Heb, “it [is]”.
Fuente: Companion Bible Notes, Appendices and Graphics
God: Gen 41:16, Exo 9:14, Jos 11:6, Psa 98:2, Isa 41:22, Isa 41:23, Isa 43:9, Dan 2:28, Dan 2:29, Dan 2:45, Dan 2:47, Amo 3:7, Mat 24:40, Mar 13:23, Eph 1:17, Rev 4:1
Reciprocal: Gen 37:9 – another dream Gen 40:12 – This Gen 41:28 – What God Gen 41:39 – General Num 22:9 – God 2Ki 8:1 – the Lord Psa 105:16 – Moreover Psa 105:19 – his word Dan 2:22 – revealeth
Fuente: The Treasury of Scripture Knowledge
41:25 And Joseph said unto Pharaoh, {h} The dream of Pharaoh [is] one: God hath shewed Pharaoh what he [is] about to do.
(h) Both his dreams have the same message.
Fuente: Geneva Bible Notes
Joseph also presented God as sovereign over Pharaoh (Gen 41:25; Gen 41:28). The Egyptians regarded Pharaoh as a divine manifestation in human form. By accepting Joseph’s interpretation of his dreams Pharaoh chose to place himself under Joseph’s God. God rewarded this humility by preserving the land of Egypt in the coming famine.
". . . the writer has gone out of his way to present the whole narrative in a series of pairs, all fitting within the notion of the emphasis given by means of the repetition: ’The matter is certain and swift’ (Gen 41:32). The repetition of the dreams, then, fits this pattern." [Note: Sailhamer, The Pentateuch . . ., p. 214.]
"The intention of prophecies concerning judgments to come, is to excite those threatened with them to take proper measures for averting them." [Note: Bush, 2:281. Cf. von Rad, p. 376.]
"The writer’s emphasis on the ’good’ and ’evil’ represents Joseph’s wisdom and discernment as an ability to distinguish between the ’good’ (tob) and the ’evil’ (ra’). Such a picture suggests that in the story of Joseph the writer is returning to one of the central themes of the beginning of the book, the knowledge of ’good’ (tob) and ’evil’ (ra’). While Joseph is able to discern between ’good and evil,’ it is clear from this story that ultimately such knowledge comes only from God (Gen 41:39). Joseph is the embodiment of the ideal that true wisdom, the ability to discern between ’good and evil,’ comes only from God. Thus the lesson of the early chapters of Genesis is artfully repeated in these last chapters." [Note: Sailhamer, "Genesis," p. 240.]
"Joseph prefigured the victors Moses and Daniel, the bookends of Israel’s period of captivity, whose wisdom prevailed over the Gentiles (cf. 1Co 1:18 to 1Co 2:16)." [Note: Mathews, Genesis 11:27-50:26, p. 740.]