Genesis 41:25

JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)

Joseph said, . . . The dream . . . is one--They both pointed to the same event--a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

41:25-32 Both dreams predicted that seven years of abundant crops would be followed by seven years of severe famine.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Both his dreams tend to one end.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. is about to do] Lit. “is doing.” Lat. facturus est. Joseph’s interpretation of the two dreams is the same.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This is the thing which I have spoken unto Pharaoh,.... As an interpretation of his dreams:

what God is about to do, he sheweth unto Pharaoh: the events of fourteen years with respect to plenty and sterility.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The dream of Pharaoh is one, to wit, in its design and signification; both dreams portend the same thing.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Joseph said unto Pharaoh (the inability of the magicians to read the dream of Pharaoh was the best proof that Joseph spoke from inspiration), The dream of Pharaoh is one (i.e. the two dreams have the same significance): God hath showed Pharaoh what he is about to do (literally, what the Elohim is doing, i.e. is about to do, he causeth to be seen by Pharaoh).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Joseph Interprets the Dreams

v. 25. And Joseph said unto Pharaoh, The dream of Pharaoh is one, the two dream-pictures have the same meaning; God hath showed Pharaoh what He is about to do; He is revealing His intentions of the near future.

v. 26. The seven good kine are seven years; and the seven good ears are seven years; the dream is one. They indicate seven years of great fruitfulness and plenty.

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. The very clearness and simplicity of Joseph’s explanation sets it aside from the heathen oracles.

v. 28. This is the thing which I have spoken unto Pharaoh: What God is about to do He showeth unto Pharaoh. He refers to the statement which he made even before Pharaoh had related his dreams, always directing the attention of the king to the Lord.

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, fully determined upon,by God, and God will shortly bring it to pass. Joseph purposely emphasized the grievousness of the years of famine, that they would be so had as to make people forget the unusually fertile years that had gone before, just as we are inclined to feel any distress very severely and to forget the great blessings of goodness that are ours continually. Joseph’s entire manner of speaking, particularly when compared with the helplessness of the Egyptian magicians, was bound to make a deep impression upon the king.

v. 33. Now, therefore, let Pharaoh look out a man discreet and wise, and set him over the land of Egypt, one who has great wisdom and executive ability, combined with a good understanding of the situation and the necessary tact.

v. 34. Let Pharaoh do this, and let him appoint officers over the land, the chief overseer was to be given assistants, and take up the fifth part of the land of Egypt, of the yield of the land, in the seven plenteous years, in the years of great fertility.

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. His advice is that royal store-houses, or granaries, be erected in all the chief cities, to be kept for provision against the lean years.

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, to tide the inhabitants over the critical period; that the land perish not through the famine. This counsel was not an act of presumption on the part of Joseph, but a bit of advice which the Lord gave to Pharaoh by his mouth. God blesses, protects, and keeps a whole country for the sake of the believers that may be living in it.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The dreams of Pharaoh are the same

It is implied that the meanings are the same. AT: "Both dreams mean the same thing" (See: Assumed Knowledge and Implicit Information)

What God is about to do, he has declared to Pharaoh

Joseph speaks to Pharaoh in the third person. This is a way of showing respect. It can be stated in the second person. AT: "God is showing you what he will soon do" (See: First, Second, or Third Person)

seven good heads

The words "of grain" are understood. AT: "seven good heads of grain" (See: Ellipsis)

translationWords

Joseph (OT)

Pharaoh

dream

God

declare

good

cow

year

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.