Chapter 41

1 Pharaoh’s two dreams. 25 Joseph interpreteth them. 33 He giveth Pharaoh counsel. 38 Joseph is advanced. 50 He begetteth Manasseh and Ephraim. 54 The famine beginneth.

1. He stood by the river. The word translated “river,” yeХor, is used in the Bible for the Nile only, with the exception of Dan. 12:5–7, where it is employed for the Tigris. It is borrowed from the Egyptian Хiru. This word had been Хitru before the time of Moses, but with the Eighteenth Dynasty it became Хiru. Since the Hebrew word is derived from this later form, it is accepted by some as an evidence that Genesis was written later than the Eighteenth Dynasty, which began in 1580 b.c.

2. They fed in a meadow. The Hebrew word Хachu translated “meadow,” is also borrowed from the Egyptian. This is derived from the Egyptian Хichi and means “reed” or “grass.” It is used only in Gen. 41:2, 18 and Job 8:11, and provides one of the arguments in favor of attributing both books, Genesis and Job, to the same author.

3. Seven other kine. The seven lean cows were unparalleled for ugliness (Gen. 41:19). More than that, they were lean, literally, “thin in flesh.”

6. The east wind. This east wind, blowing in from the Arabian Desert and extremely hot, withers the crops and scorches the land. The Arabs differentiate between two kinds of east wind: (1) the chamsin, which may blow for as long as 50 days in the spring, (2) the samum, which comes at irregular times. Although it blows usually only for a short time, sometimes only for a few hours, the samum has the characteristics of a severe storm and can be very destructive in its effects upon men, animals, and plants.

7. It was a dream. The dreams seemed real. Only when he awoke did Pharaoh realize he had been dreaming. Though there had been two distinct dreams, they are considered as one (vs. 8, 15, 25, 32) because of their similarity and because of the obvious fact that they referred to one and the same event. The essential message was repeated for emphasis (v. 32).

8. Magicians. Outside the Pentateuch this word, from chart\ummim, is used only in Daniel 1:20; 2:2. It is derived from an Egyptian word meaning “to pronounce a magic spell,” “to pronounce a name in magic,” and designating the priests as masters of magic. These men occupied themselves with the sacred arts and sciences of the Egyptians, the hieroglyphic writings, astronomy and astrology, and interpretation of dreams, the foretelling of events, with magic and conjuring, and were guardians of the occult arts. In short, they were the wise men of the nation. Inasmuch as the Nile, whence the lean as well as the fat cows ascended, was regarded by the Egyptians as the source of all life and fertility, these wise men were puzzled as to the meaning of the dreams and could think of no interpretation that would be likely to satisfy the king. Unlike Nebuchadnezzar upon a later occasion, Pharaoh remembered his dreams, but the Egyptian wise men proved no more successful in spite of their obvious advantage in this respect (Dan. 2:4, 7). That they were unable to explain Pharaoh’s dreams, clothed in the symbolic language of the time, was no doubt surprising to them as well as to the king; but “the things of God knoweth no man, but the Spirit of God,” and those to whom the Spirit of God reveals them (1 Cor. 2:10, 11). The wisdom of God excels, and will therefore ever confound, that of the world.

14. Shaved himself. Ancient Egyptian pictures and reliefs show Asiatics wearing long hair and beards, whereas the Egyptians shaved themselves. The Egyptian story of Sinuhe provides an interesting parallel to this episode in the life of Joseph, so thoroughly Egyptian itself. In this story a courtier who lived some 300 years before Joseph’s time tells of his return to the court of Pharaoh after a long period of exile in Canaan. He says, “I was shaved, and my hair was combed. … I was clad in fine linen and anointed with choice oil.”

16. It is not in me. In all modesty Joseph pointed Pharaoh away from himself to the God of heaven, as he had the two prisoners two years earlier (ch. 40:8).

An answer of peace. Court custom required that the dreams of the king be given a favorable meaning. Joseph had lived long enough in Egypt and had associated enough with high officials to know well the customary formula of speech to be used in the presence of the king.

17. My dream. The two dreams are related in essentially the same words as in vs. 1–7. However, Moses avoids monotony by adding a few words in one place and using synonyms in others.

25. God hath shewed Pharaoh. Joseph declared first of all that the two dreams had the same meaning, and pointed to their Author, God, who thereby sought to warn Pharaoh and his subjects of events to come. The number seven, which played so prominent a role in the dreams, pointed to two periods of seven years each. The fat cows and the full ears represented seven abundant harvests; the lean ones, seven barren years. The latter would follow the former over the whole land of Egypt, so that the years of famine would leave no trace of the seven fruitful years. Joseph added that the repetition of the dream was to emphasize the certainty of the events indicated and the urgency of taking measures to meet the emergency. Joseph’s confidence in his interpretation, which looked 14 years into the future, in contrast with the perplexity of the Egyptian wise men, could not fail to impress the king.

33. Look out a man. Joseph followed up his interpretation by the advice that Pharaoh should appoint a man as minister of food over the whole land, and a staff of officers to carry out his instructions. Joseph advised also that during the seven years of superabundance a fifth part of the harvest should be levied, as a tax, and stored up throughout the country.

34. The fifth part. That only a fifth of the harvest should be collected each year implies that even in the lean years the land was to produce something. The fertility of Egypt has always been dependent upon the yearly inundation of the land by the Nile, since rain is practically unknown.

Before the construction of the Aswвn Dam and levees along the Nile in the last century to regulate the inundation, dikes were built to control a normal rise in the river. This was 25 or 26 ft. above the low level of the river in the dry season at Aswвn. If the inundation reached 27 ft., dikes were washed away; if it reached 30 ft., villages were destroyed and lives lost. On the other hand, an inundation of but 23 ft. would not bring water to fields lying 2 mi. from the river, and would result in partial drought. Of the inundation of the Nile, Pliny wrote: “The ordinary height [of the inundation] is 16 cubits. When the waters are lower, they do not overflow the whole ground; when higher, it takes a long time for them to recede. In the first case the ground is not saturated; in the second, the waters are detained so long on the ground that seed-time is lost. The administration takes cognizance of both. At a height of only 12 cubits a famine is the consequence. Even at 13 cubits hunger prevails; 14 cubits produces general rejoicing; 15, perfect security; and 16, all the luxuries of life” (Natural History, v. 10).

Since Egypt produced more grain in normal years than it needed for home consumption, and was therefore able to export great quantities, the collection of 20 per cent of the crop in plentiful years would work no hardship and would, at the same time, add up to an enormous amount of grain. It would not be wise to require too great an amount; otherwise the good will and cooperation of the farmers and landlords would be lost. With abundant harvests they could easily pay this increase in taxes and not feel it to be oppressive.

38. A man in whom the Spirit of God is. Joseph’s counsel was so sound and pleasing to Pharaoh and his counselors that the king proposed the appointment of Joseph as minister of food, and granted him emergency powers. If this Pharaoh was a Semitic Hyksos, as is likely, his evaluation of Joseph as “a man in whom the Spirit of God [ХElohim] is” can easily be understood. It is not clear, however, in what sense Pharaoh understood the word ХElohim, the plural of ХEloah. It is used by Bible writers to designate both the true God and heathen deities. Whether the king referred to the ХElohim of Joseph (vs. 16, 25, 28, 32) as one God or to several of his own deities is uncertain, although Joseph had used the singular verb form in describing God’s activities. Since he was certainly an idolater and a polytheist, Pharaoh may have conceived that Joseph was talking of “gods,” and if so, Pharaoh’s statement would be translated, “a man in whom the spirit of the gods is.”

40. Be ruled. The Hebrew expression thus translated was long given various strange explanations by commentators, until the suggestion was made that an Egyptian expression might form the basis of the text. If so, the statement would read, literally, “According to your word [or mouth] all my people shall kiss.” In colloquial Egyptian, however, the phrase “to kiss” also means “to eat.” Moses’ first readers, all of whom grew up in Egypt, would certainly have understood what was meant. If this was Moses’ meaning, it would constitute additional evidence that Moses, a man educated in Egypt, wrote the book of Genesis. If, on the other hand, the expression is Hebrew, the word translated “be ruled,” from a root meaning “to cling to,” “to hang upon,” should be rendered “be obedient.”

41. I have set thee. After considering the appointment for some time the king announced his decision to elevate Joseph to the highest office under the crown, and proceeded with the inaugural ceremony. First, there was a royal proclamation declaring Joseph to be viceroy over all Egypt.

42. Took off his ring. From numerous tomb reliefs of high Egyptian officials depicting their own installation in office, we have pictures that agree very well with the short report of Joseph’s installation. These show the king, usually standing behind the “window of appearance” of his palace, handing out the insignia of dignity. The seal ring given Joseph certainly contained a stone in the form of a scarab, with the king’s name engraved on it, and was used for affixing the royal seal to documents.

Vestures of fine linen. He was provided a wardrobe of fine linen such as the king and priests wore. The Egyptian story of Sinuhe (see on v. 14) also mentions “fine linen” in which the hero of the story was dressed upon his return to the Egyptian court.

Gold chain. Pictures representing the installation of high officers regularly show a gold collar placed around the neck of the official. Some of these “collars” have been preserved and are to be found in museums. They are beautiful specimens of art, made of gold and beads of semiprecious stones. Hanging from the collar in front is an inscription giving the king’s names and titles.

43. The second chariot. This statement is appropriate to the time of the Hyksos, who introduced the horse and chariot into Egypt (see on ch. 39:1).

Bow the knee. The call of the heralds preceding the chariot of Joseph when he drove through the country or in official processions. The Heb. Хabrek, “bow the knee,” is the transliteration of an Egyptian phrase that has been interpreted in various ways. The most plausible explanation, first given by the Egyptologist Brugsch, sees back of it the Egyptian verb berek, “to praise,” or “to do homage.” The Heb. Хabrek would therefore be a faithful rendering of the Egyptian imperative iХa berek, “Praise!” or, “Do homage!” The suggested alternate reading, “tender father,” is certainly incorrect.

45. Zaphnath-paaneah. The name given Joseph by Pharaoh was long recognized as Egyptian, but its meaning was not known. However, the name has been discovered in an inscription of the later, Bubastid period (9th century b.c.), and was written in Egyptian DjedРpaРnetjerРiufРankh, meaning, “The god speaks that he may live.” Joseph’s name must have referred to contemporary events, signifying that God had spoken through Pharaoh’s dream and Joseph’s interpretation and counsel, to preserve the lives of the king, of Joseph, and of all others as well.

Asenath. Joseph received not only an Egyptian name but also an Egyptian wife, a woman from one of the most eminent priestly families. Pharaoh apparently sought to increase Joseph’s honor and reputation by this marriage, as is evident from the fact that some of the kings themselves took their wives from priestly families.

Asenath means, “belonging to [the goddess] Neith.” Her father’s name is identical to that of Joseph’s former master (see on ch. 37:36), though a slight difference exists in the Hebrew transliteration of the names. However, the fact that both names are the same does not imply that the persons bearing them were identical also. Joseph’s former master was commander of the royal bodyguard, whereas his father-in-law was high priest of On, the city of the great sun temple, which was a few miles from Memphis on the eastern bank of the Nile. The Greeks later called this city Heliopolis. The sun temple of On and its priesthood wielded a strong influence on Egyptian religious life for many centuries, until the worship of Amen and later of Amen-Re of Thebes overshadowed the sun worship of Heliopolis, in the 15th and succeeding centuries. Joseph’s social position was tremendously strengthened by his marriage to a daughter of one of Egypt’s first families.

The marriage of Joseph to an Egyptian woman seems not to have weakened his allegiance to the God of his fathers. His sons, Ephraim and Manasseh, were apparently brought up in the Hebrew religion, since they were made heads of two tribes of Israel, and in this respect achieved equality with their uncles, the brothers of Joseph. Joseph’s strong loyalty to his God may even have been the means of converting his Egyptian wife. Moreover, it should not be forgotten that the hand of God by which he had been so highly exalted after deep humiliation, also preserved him in his lofty position of honor from sinking into the heathenism of Egypt.

What a change God had brought about in the life of Joseph! His fetters were exchanged for a chain of gold, the prisoner’s rags for fine linen, his cell for a chariot, and his jail for a palace. Potiphar’s slave had become his lord, and the clank of chains had given way to the exclamation, “Do homage!” Humility goes before honor; servitude and suffering were the stepping-stones to authority. How well was God’s faithful servant repaid for his loyalty and patience!

The Great Empires During the Sojourn in Egypt

46. Thirty years old. Since Joseph was 17 years old when sold into Egypt (ch. 37:2), and was now 30, he must have spent 13 years in servitude.

47. The earth brought forth. Joseph’s prediction was accurately fulfilled. The grain grew by “handfuls,” or “bundles,” and Joseph gathered 20 per cent of it into granaries throughout the land. The quantity of grain flowing into the royal storehouses was so enormous that it soon exceeded all facilities for recording the amount. Available scribes may have been needed as additional tax collectors.

50. Two sons. Joseph gave the two sons born to him names expressive of God’s bountiful providence.

51. Manasseh. Literally, “causing to forget.” This name Joseph gave his first-born in gratitude that God had caused him to forget his former state of servitude and the intense longing he had felt for his father’s home. He was grateful that God had built him a home, though it be in the land of his exile. Erstwhile misery could not embitter his present state of happiness, for adversity had been transformed into prosperity.

The question has been asked, Why did not Joseph, upon reaching so exalted a position, communicate at once with his father? Had he really forgotten his father’s affections, and did he feel no obligation to let the aged man know that he was still alive? That he had not actually ceased to care is clear not alone from the tender meeting with his brothers and his father, soon to be described, but also from the statement he made at the birth of Ephraim, characterizing Egypt as the land of his affliction. That he did not at once declare his parentage and send a message home to Canaan may be attributed to hesitation to reveal to his father the wickedness of which his brothers had been guilty, or perhaps a divine impulse warning him that the time for disclosing the fact had not yet arrived. At all events, Joseph’s conduct in this matter reveals nothing inconsistent with the piety so conspicuously permeating his life. If God chose to place him in Egypt, in Egypt he would remain.

52. Ephraim. That is, “double fruitfulness.” This name was expressive of Joseph’s gratitude that God had given him, a slave doomed to perpetual servitude, a happy family and two sons. The name reflects a heart full of joy and gratitude.

54. The dearth was in all lands. As Joseph had foretold, the seven plentiful years were followed by seven years of famine, which affected not only Egypt but surrounding countries as well. Famine conditions in Egypt are produced when the Nile fails to overflow its banks (see on v. 34), and this in turn is due to a lack of rainfall in the highlands of Abyssinia.

56. Joseph opened all the storehouses. When the Egyptians had consumed their own stores of food they turned to the king, remembering, no doubt, the special grain levy imposed for seven successive years. He directed them to Joseph, the minister of food, who opened the granaries for native Egyptians and for the foreigners who came to Egypt for food. Several hieroglyphic records found in Egypt mention famine conditions. In these records certain high officials claim to have alleviated the misery of the poor and hungry during times of want, proclaiming in their tomb inscriptions, “I gave bread to the hungry, water to the thirsty, clothing to the naked and a boat to the one who was without.” An official of the Twelfth Dynasty (20th century b.c.) claimed, “When years of famine came I plowed all the fields of the Oryx district, … preserving its people alive and furnishing its food so that there was none hungry therein.”

Joseph’s wisdom as an administrator now became apparent to all. If anyone had had doubt as to his policy of hoarding tremendous quantities of grain year after year, none questioned the prudence of the policy now. What would Pharaoh, a foreign ruler, have done with a famishing population? How could he have averted the overthrow of his own dynasty, except for the forethought of Joseph? This young Hebrew, a former house slave, had become the savior of the throne, of all Egypt, and of surrounding nations as well.

Sold. That Joseph did not distribute the stored grain free to the perishing multitudes was not without reason. The people had certainly been warned of the impending calamity, and might by care and economy have saved a little themselves for the days of want. Since the people had to pay for the grain, they were encouraged to exercise frugality and to avoid wasting the precious supply of food, which must be made to last for seven long years. This plan also enabled Joseph to extend relief to the starving populations of other countries. The fact that the grain was sold back to the people makes it clear that the collection had been made as a form of taxation and not as a public service rendered by the king.

Ellen G. White comments

1-57PP 219-224

1, 9-13PP 219

14 PP 220; 5T 321

15-25, 31, 33-36PP 220

38-40ML 66

38-43PP 221

39, 40 PP 241

39-44PP 368

40 5T 321

48, 54-56PP 224