Gênesis 41
Bob Utley · You Can Understand the Bible
Gênesis 41:1-8
41:1 "at the end of two full years" This, of course, relates to chapter 40, where Joseph interprets two person's dreams, both hoping to be released from prison, and yet, this was not successful. The date is from the restoration of one servant and the execution of the other. Throughout the account of Joseph it is interesting that the author/editor gives us several dates: he was seventeen years old when he was sold into slavery (cf. Gen. 37:2) he became second in command of the nation of Egypt when he was thirty years old (cf. Gen. 41:46) With these figures it is possible to see that he had remained in jail approximately thirteen years. This is conditioned on how much time he stayed in Potiphar's service before the incident with his wife. ▣ "Pharaoh" Pharaoh is a collective title for all of the kings of Egypt as Hadad was for Syria, Caesar later becomes for Rome, and Czar was for Russia. The etymology of the term is uncertain, but most Egyptologists assume it is from the phrase "the great house" (BDB 829, i.e., the house of the gods). There has been much speculation about when Joseph could have arisen as second in command over all of Egypt. Many assume that it had to be during the Hyksos period known as "the Shepherd Kings," who were apparently Semitic, not Egyptian (see AB, p. 316). They ruled from 1730 to 1570 B.C. However, it is interesting that in Gen. 41:1, the term for "river," which obviously refers to the Nile, is found in a form that only occurs during the 18th Dynasty or 1546-1085 B.C. From Egyptian documents we also learn that throughout the history of Egypt, there were Semites in places of responsibility in many other Egyptian dynasties than the two mentioned above. ▣ "a dream" There is extensive literature, both in Egypt and Mesopotamia, concerning dreams and their interpretation. It is interesting that the two Hebrew persons involved in interpreting dreams each worked for pagan kings Daniel in Mesopotamia Joseph in Egypt The NIDOTTE, vol. 2, p. 154, makes an interesting comment about the three kinds of dreams. natural sleep, Ps. 126:1; Isa. 29:7-8; Eccl. 5:7 false revelation, Jer. 23:25,27,32; 27:9-10; 29:8; Zech. 10:2 true revelation, Gen. 20:3; 28:12; Num. 12:6; 1 Kgs. 3:5; Dan. 2:28; Matt. 1:20 Visions can often occur at night, but seem to be different from dreams. The exact nature of the difference is not stated. YHWH communicates to a person's subconscious using symbols and metaphors with which they are familiar. ▣ "the Nile" This (BDB 384) is the first in a series of uniquely Egyptian terms. Not only are they uniquely Egyptian terms, but the entire context is culturally Egyptian. This river and its annual flood was the source of Egypt's life and fertility. It was considered a god (cf. Exod. 1:22) to be appeased. 41:2 "seven cows" We learn from Plutarch, the Roman historian, and Clement of Alexandria, an early church father, that a "cow" (BDB 831) symbolized the bounty of the earth in Egypt. The cow was the main herd animal in Egypt, as sheep were in Palestine. The cow was an obvious choice in an Egyptian dream concerning agricultural bounty (i.e., "sleek," BDB 421 [lit. "beautiful"] and "fat," BDB 135). ▣ "they grazed in the marsh grass" This is another Egyptian loan word. We know from Egyptian sources that the cattle immersed themselves in the water along the Nile for several reasons: to keep cool to keep the insects off to eat the lush growth of marsh grass (BDB 28) 41:3-4 These cows are in direct contrast with the healthy cows of Gen. 41:2. ugly (lit. "bad of sight"), BDB 948 I CONSTRUCT BDB 909 gaunt (lit. "thin of flesh"), BDB 201 CONSTRUCT BDB 142 They eat up (BDB 37, KB 46, Qal IMPERFECT with waw) the healthy cows (Gen. 41:4). 41:5 The second dream is repetitious except the cows are replaced by contrasting ears of grain (BDB 987 II). 41:6 "the east wind" This desert wind (BDB 870), so notorious for its blighting of the agricultural produce of the land, is called the "Sirroco" (Aramaic) in Palestine, where it blows from the southeast. It is called the "Khamsin" in Egypt and it comes more from the south, southeast. It is referred to in Ezek. 17:10 and Hosea 13:15. All the food for the cattle (and thereby humans) would die. 41:8 "his spirit was troubled" The term translated "spirit" is ruah (BDB 924; SPECIAL TOPIC: SPIRIT IN THE BIBLE), which denotes the life force of animals and humans on this planet. It can be translated "wind," "breath," and "spirit." The VERB "troubled" (BDB 821, KB 952, Niphal IMPERFECT with waw) is a rare word. It is used in the Niphal stem in Ps. 77:4; Dan. 2:1,3, and the Qal is used of God's Spirit "stirring" in Jdg. 13:25. Its basic meaning is "to thrust" or "to impel." ▣ "the magicians of Egypt" This seems to be another Egyptian loan word that comes from the root "to engrave" (BDB 355) and is always used of occultic knowledge (cf. Exod. 7:11,22; 8:7,18,19; 9:11). Why an Egyptian term would be used for Babylonian soothsaying priests (cf. Dan. 1:20; 2:2,10,27; 4:7,9; see SPECIAL TOPIC: MAGIC) is uncertain. Therefore, these men were the readers, practitioners, and writers of the ancient books concerning divination, interpretations, etc. They are referred to not only in Egypt, but also in Babylon (cf. Is. 44:25; Jer. 50:35; 51:57) and in Persia (cf. Esther 1:13 and 6:13). The terms used in Daniel are different terms, but refer to the same type of people. For an extensive discussion of the practices of divination and dream interpretation see A. L. Oppenheim, The Interpretation of Dreams in the Ancient Near East, pp. 184-307. ▣ "and all its wise men" This refers to the court counselors (BDB 481 CONSTRUCT BDB 314, cf. Exod. 7:11; Isa. 19:11,12), not necessarily the priestly class of soothsayers referred to by the former term. ▣ "there was no one who could interpret them to Pharaoh" Pharaoh apparently had more honest wise men than Nebuchadnezzar, who did not trust his magi enough to give them the content of his dreams lest they make up an interpretation (cf. Daniel 2)!
Gênesis 41:9-13
41:9-12 "my own offenses" This paragraph refers to the events recorded in Genesis 40. It almost seems he is talking to a new Pharaoh. 41:12 "a Hebrew youth" See note at Gen. 40:15. 41:13 "hanged him" See SPECIAL TOPIC: HANG
Gênesis 41:14-24
41:14 "they hurriedly brought him out of the dungeon" Again we have an Egyptian loan word (see note at Gen. 40:15) in the term "dungeon," which seems to mean "incarcerated within an Egyptian fortress." Apparently Joseph was kept with the political prisoners. ▣ "shaved himself and changed his clothes" Here again is the Egyptian custom of not only shaving one's beard, but of shaving one's entire body, and cleaning one's self completely before approaching Pharaoh. 41:16 "It is not in me; God will give Pharaoh a favorable answer" This answer is much like Dan. 2:27-30. Joseph knew the source of his dreams was not in his ability to use divination or to read ancient documents, but in the power of God (cf. Gen. 40:8). Joseph has a theocentric worldview (cf. Gen. 41:25,28,32). The term translated "favorable" is the term shalom (BDB 1022), which denotes "peace," "well being," or "favor." See SPECIAL TOPIC: PEACE (SHALOM). In the context of chapter 41, the shalom may refer to Pharaoh's spirit ("his spirit was troubled") in Gen. 41:8. 41:17-24 This is a slightly different form from the account of Pharaoh's dream found earlier in chapter 41. It fits the situation exactly. No one would retell the story exactly the same without embellishing some points and omitting other points. To me it is a sign of the historicity of the account. 41:18 The term "sleek" is a Hebrew CONSTRUCT "beautiful" (BDB 421) and "form" (BDB 1061). This CONSTRUCT is used of cows, here women, Gen. 29:17; Deut. 21:11; 1 Sam. 25:3; Esther 2:7 man, Gen. 39:6 tree, Jer. 11:16 41:24 "magicians" See SPECIAL TOPIC: MAGIC
Gênesis 41:25-36
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, C. This God is ready and willing to inform Pharaoh, a pagan king, about His future plans (cf. Gen. 41:25,28,32). The "nations" have always been the focus of God's eternal, redemptive plan (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Isaiah; Jonah; Matt. 28:19-20; Luke 24:47; Acts 1:8)! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 41:26-32 Joseph began to explain the dream to Pharaoh. Note in Gen. 41:24 none of his magicians could do it. 41:26 "seven years" In literature of the ANE seven year cycles were common (cf. ANET, p. 31). 41:27 NASB, Peshitta "thin ears" "empty heads" NRSV, JPSOA "empty ears" "thin heads of grain" "shriveled ears of grain" "thin and blasted ears" The Hebrew words for thin (BDB 210), הדקות empty (BDB 938), הרקות The letters d (ד) and r (ר) 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). 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! 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. "let Pharaoh look for a man, discerning and wise," Gen. 41:33, BDB 906, KB 1157, Qal JUSSIVE "set him over the land of Egypt," Gen. 41:33, BDB 1011, KB 1483, Qal IMPERFECT used in a JUSSIVE sense "let Pharaoh take action," Gen. 41:34, BDB 793, KB 889, Qal IMPERFECT used in a JUSSIVE sense "appoint overseers," Gen. 41:34, BDB 823, KB 955, Hiphil JUSSIVE "let him exact a fifth of the produce of the land," Gen. 41:34, BDB 332, KB 331, Piel PERFECT with waw used in a JUSSIVE sense (NASB) "let them gather all the food," Gen. 41:35, BDB 867, KB 1062, Qal IMPERFECT used in a JUSSIVE sense "store up the grain," Gen. 41:35, BDB 840, KB 999, Qal IMPERFECT used in a JUSSIVE sense "let them guard it," Gen. 41:35, BDB 1036, KB 1581, Qal PERFECT with waw used in a JUSSIVE sense (NASB) "let the food become as a reserve," Gen. 41:36, BDB 224, KB 242, Qal PERFECT with waw used in a JUSSIVE sense (there are three Qal PERFECTS functioning as JUSSIVES in this context) also note the phrase "it will be very severe" of Gen. 41:31 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). 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 with waw) 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 חמשׁ (BDB 332), which means "armed" or "equipped" (cf. Jos. 1:14; 4:12; Jdg. 7:11, AB, p. 313). This is followed by the JPSOA, "organize the land of Egypt." 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.
Gênesis 41:37-45
41:38 "a divine spirit" This is translated from the Hebrew words ruach Elohim (BDB 924, and BDB 43). Notice that Pharaoh uses the same name for God as Joseph has used. This seems to be a common characterization for one who was able to interpret dreams (cf. Dan. 4:8, 9, 18; 5:11, 14) by non-Hebrews. 41:40 "do homage" NKJV, Peshitta "shall be ruled" "shall order themselves" "will obey your orders" "respect your order" "be obedient to your word" "be directed" "will respect your every word" The etymology of this term is uncertain, but it seems to be related to a Hebrew root which means "kiss upon the mouth" (BDB 676, KB 30, Qal IMPERFECT). It may mean "to be obedient" (KB) "to kiss the ground as a gesture of homage" (cf. Ps. 2:12) Egyptians shall honor Joseph's word (lit. "mouth") as they do Pharaoh's (cf. Gen. 41:42,43,44). He was made Pharaoh's "Grand Vizier." 41:42 "his signet ring" This is from the same root as the VERB "to sink down" (BDB 371), which may refer to the official ring sinking down in clay or wax to officially document something (cf. Esther 3:10,12; 8:8,10). ▣ "clothed him in garments of fine linen" This is another Egyptian loan (BDB 1058 III) word that refers to the fine white linen worn by the elite classes of Egyptian society. ▣ "put the gold necklace around his neck" This was a symbol of authority throughout Egyptian history, particularly in the 12th dynasty (cf. Dan. 5:7, 16, 29). All of these details are true of Egypt's culture of the period. These are eyewitness details! 41:43 "second chariot" This was a way of referring to Joseph as second in command of Egypt (i.e., Grand Vizier). The term "second" (BDB 1041) often refers to political or administrative offices (cf. 1 Sam. 23:17; 2 Kgs. 23:4; 25:18; 1 Chr. 5:12; 15:18; 2 Chr. 28:7; 31:12; Neh. 11:17; Esther 10:3; Jer. 52:24). SPECIAL TOPIC: CHARIOTS ▣ NASB, NKJV, NRSV "Bow the knee!" TEV, REB "Make way!" NJB, JPSOA "Abrek!" "Father and governor!" The meaning of this Egyptian term ("Abrek," cf. NJB, JPSOA) has been greatly debated. It sounds like the Hebrew root "to kneel" or "a blessing" (barakh, BDB 138-139). There are several other possible translations found in Brown, Driver and Briggs (BDB 7). However, the Vulgate, Aquilla's Hebrew translation, Origen of Alexandria, and the Jewish commentator, Kimchi, all say that it means "to bow the knee," which sounds like the ancient Hebrew root. This seems to be the best possibility contextually. Here are BDB and KB options. BDB prostrate thyself! head bowed! head of the wise rejoice thou! thy command is our desire vizier (Akkadian root) KB watch out kneel down 41:44 "no one shall raise his hand or foot" This is an idiom for "no work or effort shall start or continue without Joseph's permission." It denotes a total and complete authority. 41:45 "Then Pharaoh named Joseph Zaphenath-paneah" This is an official title (BDB 861) related to Pharaoh himself (cf. Gen. 45:8). Pharaoh's naming him may have been a cultural sign of his authority over Joseph. There have been several proposed etymologies. The most popular one has been "the god speaks and he lives," which seems to refer to Pharaoh as the son of the sun god, Re, or possibly Joseph's God speaks and saves Egypt. Another possibility is "he who knows things," which would refer to Joseph as a dream interpreter. The JPSOA footnote suggests "creator of life" ▣ "and he gave him Asenath, the daughter of" This is another Egyptian name which means "belongs to Neith" (BDB 62, cf. Gen. 41:45,50; 46:20), who is the love goddess of the Egyptians. ▣ "Potiphera priest of On" This is another Egyptian name which is a lengthening of the name Potiphar, found in Gen. 37:36; 39:1. It means "he to whom (Re) gave" (BDB 806). Pharaoh is making Joseph a part of the elite class of Egypt's society by this marriage to the daughter of an important priest (BDB 463). ▣ "On" "On" (BDB 58) is the city of the sun god. It is called Heliopolis in Greek and Beth Shemesh in Hebrew (cf. Jer. 43:13). It was located about seven miles north of Cairo, on the border of the Land of Goshen. ▣ NASB, NKJV "and Joseph went forth over the land of Egypt" "Thus Joseph gained authority over the land of Egypt" "traveled all over the land" NJB, Peshitta "and Joseph began to journey all over Egypt" "Joseph's authority extended over the whole of Egypt" "Thus Joseph emerged in charge of the land of Egypt" This phrase is literally translated in the NASB and NKJV. However, its meaning is disputed. vv. 45 and 46 are parallel, therefore, "traveled over the whole land" (TEV, NJB, NIV) in Esther 1:17 this very common VERB "go" or "come" (BDB 422, KB 425, Qal IMPERFECT), also a Qal IMPERFECT, is used in the sense of something spreading (i.e., the message about Vasti's defiance). So here Joseph's fame and authority spread throughout the land (NRSV, REB). Because the phrase "over the land" following the VERB is used in Gen. 41:33, 41, and 43 in connection with Joseph's authority as Vizier, then the VERB here must refer to that also (JPSOA).
Gênesis 41:46-49
41:46 "thirty years old" This is literally "son of thirty years," which is an idiom (cf. Lev. 27:5; 2 Kgs. 8:26; Jer. 52:1). 41:47-49 Joseph's dream interpretation was completely accurate. The abundance is accentuated in several ways. seven years of plenty, Gen. 41:47 the land brought forth abundantly, Gen. 41:47 stored grain in great abundance, Gen. 41:47, 47 like the sand of the sea, Gen. 41:49 until he stopped measuring it for it was beyond measure, Gen. 41:49
Gênesis 41:50-52
41:51 "Manasseh" This name (BDB 586) is related to the Hebrew VERB "to forget" (BDB 674, KB 728, Piel PARTICIPLE) by sound similarity. This is specifically related to the pain involved in the actions of his brothers. Later events in Genesis show that Joseph had not completely gotten over his brother's hateful betrayal. 41:52 "Ephraim" This name (BDB 68) is related to a term "fruitfulness" or "double fruit" (BDB 826, cf. Gen. 49:22) by popular wordplay. It is interesting to note that in modern Israel, Jewishness is determined by the Jewish mother. In reality, these two boys are not really Jewish! They will later become the half-tribes who will inherit Joseph's double portion and will make up part of the twelve tribes (i.e., thirteen) of Israel. Levi will not be counted as a tribe for inheritance purposes (cf. Joshua).
Gênesis 41:53-57
41:53-57 This explains historically how Pharaoh came to own all the land of Egypt (cf. Gen. 47:20-26). The Egyptians sold their land to the king to buy grain to feed themselves and their families. It must be noted that famine would have shown the failure of Egyptian religion (i.e., sun god, fertility gods, and the Nile itself) to be able to deliver Egypt, but YHWH could! 41:56 NASB, NKJV, NRSV, TEV, Peshitta, Vulgate "all the storehouses" NJB, LXX, REB "all the granaries" "all that was within" The Hebrew text is literally translated by JPSOA. The UBS Text Project, p. 64, gives this option a "B" rating (some doubt). It can refer to all the places where Joseph stored the grain all the places where the Egyptians could buy grain throughout the land 41:57 This verse describes the terrible drought and famine over the whole Near East and Mediterranean area. Many nations came to Egypt to buy food. Joseph saved Egypt many other surrounding people groups especially the chosen family of Jacob! God's providence functions on several levels! Note the hyperbole in the phrase "all the earth." This is parallel to the phrase used in Genesis 6-7 about the extent of the flood (cf. Gen. 7:19, ארצ, 'eres, BDB 75; Bernard Ramm, The Christian View of Science and Scripture, pp. 119-178, esp. p. 164). SPECIAL TOPIC: LAND, COUNTRY, EARTH