Genesis 41:8

Gen 41:8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but [there was] none that could interpret them unto Pharaoh.

Ver. 8. All the magicians.] Or, Natural philosophers, that studied the secrets of nature, and could give a ready reason of everything. Magus is a Persian word, and hath affinity with the Hebrew פחנה, a contemplative person; συφος θεωρητικος: Such as was Aristotle among the heathens, and Augustine among Christians - the greatest and accuratest of men, after the apostles, in contemplation and argumentation, as many are of opinion. The Grecians were so delighted with his learned labours, that they have translated him wholly into their tongue. {a} As for the deep theorems of natural philosophy, they make one learned indeed, but seldom better, ofttimes worse, nearly atheists; as these wise men of Egypt, elsewhere called enchanters, wizards. {Exo 7:11} Of these were "Jannes and Jambres" that "resisted Moses"; {2Ti 3:8} learned they were, and lewd, as were those philosophers. {Rom 1:18-32}

But there was none that could interpret.] Because God had smitten them with a spirit of dizziness, and made the "wisdom of the wise to perish"; {Isa 29:14} for else, it had been easy for them to have seen plenty in the fat kine, and penury in the lean, &c. But God had reserved that honour to Joseph, as a step or stirrup to further preferment.

{a} Planudes eum transtulit anis aliquot ante Constantinopolim captum. Manl., loc. com., p. 684.

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.

Gen 41:8. His spirit was troubled — Because he was impressed with an idea that the dreams were supernatural, that something extraordinary was intended by them, and because he understood not their meaning, and dreaded the consequences. Compare Gen 40:6; Dan 2:1-3; and Mat 27:19. He called for the magicians, who professed to discover secret and future things, either by consulting the stars, or by other superstitious practices; but if they ever did any thing of that kind, no doubt it was by the help of evil spirits. The wise men, distinguished from these, were employed, it seems, in the study of nature, and, by their great sagacity, often made happy conjectures respecting abstruse and future things. On what principles they interpreted dreams, does not appear. In this instance, however, they were puzzled, and the rules of their art failed them. But this was intended to render Joseph’s interpretation of these dreams, by the Spirit of God, the more wonderful.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

41:8 The magicians and wise men belonged to a guild of supposed experts in spiritual matters, including dreams and visions (cp. Exod 8:18-19; Dan 2:10-11), but they could not interpret these dreams. God used an Israelite slave to confound the wisdom of the world (cp. Dan 2). However powerful a nation becomes, it is still under God’s sovereign control (Dan 2:20-23).

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

This fear was enough to teach him that this vision was sent of God.

The wise of the world understand not God’s secrets, but to his servants his will is revealed.

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

he called for all the magicians of Egypt--It is not possible to define the exact distinction between "magicians" and "wise men"; but they formed different branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences, in revealing mysteries, explaining portents, and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill. Unlike their Assyrian brethren (Dan 2:4), they did not pretend to know the meaning of the symbols contained in them, and the providence of God had determined that they should all be nonplussed in the exercise of their boasted powers, in order that the inspired wisdom of Joseph might appear the more remarkable.

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

Verse 8. Called for all the magicians] חרטמים chartummim. The word here used may probably mean no more than interpreters of abstruse and difficult subjects; and especially of the Egyptian hieroglyphics, an art which is now entirely lost. It is most likely that the term is Egyptian, and consequently its etymology must remain unknown to us. If Hebrew, Mr. Parkhurst's definition may be as good as any: "חרט cheret, a pen or instrument to write or draw with, and תם tam, to perfect or accomplish; those who were perfect in drawing their sacred, astrological, and hieroglyphical figures or characters, and who, by means of them, pretended to extraordinary feats, among which was the interpretation of dreams. They seem to have been such persons as Josephus (Ant., lib. ii., c. 9, s. 2) calls Ἱερογραμματεις sacred scribes, or professors of sacred learning."

Wise men] חכמיה chacameyha, the persons who, according to Porphyry, "addicted themselves to the worship of God and the study of wisdom, passing their whole life in the contemplation of Divine things. Contemplation of the stars, self-purification, arithmetic, and geometry, and singing hymns in honour of their gods, was their continual employment." - See Dodd. It was probably among these that Pythagoras conversed, and from whom he borrowed that modest name by which he wished his countrymen to distinguish him, viz., φιλοσοφος, a philosopher, simply, a lover of wisdom.

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

8. In the morning his spirit was troubled. A sting was left in Pharaoh’s heart, that he might know that he had to deal with God; for this anxiety was as an inward seal of the Spirit of God, to give authenticity to the dream; although Pharaoh deserved to be deprived of the advantage of this revelation, when he resorted to magicians and soothsayers, who were wont to turn the truth of God into a lie. He was convinced by a secret impulse that the dream sent by God portended something important; but he seeks out imposters, who would darken, by their fallacies, the light which was divinely kindled; and it is the folly of the human mind to gather to itself leaders and teachers of error. No doubt he believed them to be true prophets; but because he voluntarily closes his eyes, and hastens into the snare, his false opinion forms no sufficient excuse for him; otherwise men, by merely shutting their eyes, might have some plausible pretext for mocking God with impunity: and we see that many seek protection for themselves in that gross ignorance in which they knowingly and purposely involve themselves. Pharaoh, therefore, as far as he was able, deprived himself of the benefit of the prophecy, by seeking for magicians as the interpreters of it. So we see it daily happens that many lose hold of the truth, because they either bring a cloud over themselves by their own indolence, or too eagerly catch at false and spurious inventions. But because the Lord would, at that time, succor the kingdom of Egypt, he drew Pharaoh back, as by main force, from his error.

There was none that could interpret. By this remedy God provided that the dream should not fail. We know what an inflated and impudent race of men these soothsayers were, and how extravagantly they boasted. How did it then happen that they gave the king no answer, seeing they might have trifled in any way whatever with a credulous man, who willingly suffered himself to be deluded? Therefore, that he might desist from inquiry, he is not allowed to find what he had expected in his magicians: and the Lord so strikes dumb the wicked workers of deceit, that they cannot even find a specious explanation of the dreams. Moreover, by this method, the anxiety of the king is sharpened; because he considers that what has escaped the sagacity of the magicians must be something very serious and secret. By which example we are taught, that the Lord provides the best for us, when he removes the incitements of error from those of us who with to be deceived; and we must regard it as a singular favor, when either false prophets are silenced, or their fatuity is, in any manner, discovered to us. As for the rest, the king might hence easily gather how frivolous and nugatory was the profession of wisdom, in which the Egyptians gloried above all others; for they boasted that they were possessed of the science of divination which ascended above the very heavens. But now, as far as they are concerned, the king is without counsel, and, being disappointed of his hope, is filled with anguish; nevertheless he does not so awake as to shake off his superstition. Thus we see that men, though admonished, remain still in their torpor. Whence we plainly perceive how inexcusable is the obstinacy of the world, which does not desist from following those delusions which are openly condemned as foolishness, from heaven.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Magicians.—The word used here probably means the “sacred scribes,” who were skilled in writing and reading hieroglyphics. But in ancient times the possession of real knowledge was generally accompanied by a claim to an occult and mysterious acquaintance with the secrets of the gods and of nature. And as the people regarded the knowledge which such scribes really possessed as more than human, the claim was easily maintained, or, rather, grew naturally out of the superstition of the multitude. So, too, the “wise men” were men educated and trained, but probably the profession of magic, of divination, and astrology was that which gained for them wealth and honour, and not the possession of whatever real science existed at that time in Egypt. We find, subsequently, even Joseph claiming the power of divination.

There was none that could interpret . . . —Probably many of the wise men made the attempt, but in such an imperfect manner as not to be able to satisfy Pharaoh’s mind, or allay the excitement of his spirit.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8–32. Joseph as Interpreter

8. his spirit was troubled] Compare the effect of the dreams in Gen_40:6; Dan_2:1-3.

all the magicians] or, as R.V. marg., sacred scribes. The Heb. ḥartummim used in this chapter and Exodus 7-9 probably designates the priestly class, which was credited with the knowledge of all sacred mysteries, cf. Gen_41:24; Exo_7:11, &c. LXX renders by ἐξηγηταί = “interpreters,” Lat. conjectores. The rendering “magicians” represents “possessors of occult knowledge or magic.” The same Heb. word is used in Dan_2:2, probably in imitation of this passage; but it does not occur elsewhere. Possibly the word is derived from a root meaning “to cut” or “engrave,” from which came ḥeret, “stylus” or “pen.” Cf. Tacitus, Hist. iv. 83, Ptolemaeus … sacerdotibus Aegyptiorum, quibus mos talia intellegere, nocturnos visus aperit.

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.

And it came to pass in the morning, that his spirit was troubled,.... With the thoughts of his dreams; they were uppermost in his mind; he was continually thinking of them; it was as if he had always the same images before him now awake, as well as when asleep, and therefore could not be easy without getting knowledge of the meaning of them:

and he sent and called for all the magicians of Egypt, and all the wise men thereof; who pretended to have great skill in the things of nature, and in astrology and other sciences, by which they pretended to know future events, and to interpret dreams among other things; and show what they portended, and what things would happen for the accomplishment of them:

and Pharaoh told them his dream; both his dreams, which for the similarity of them, and there being so little interruption between them, are represented as one dream; for that both were told them appears by what follows:

but there was none that could interpret them unto Pharaoh; they were nonplussed and confounded, and did not know what to say; the things were so strange and surprising that he related, that they could not offer any conjectures about them, or, if they did, they were very unsatisfactory to Pharaoh.

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

Interpreters: chartumim is probably an Egyptian word; denoting magicians, priests, and interpreters of their sacred books, hieroglyphics, &c. K. Ptolemy consulted them. (Tacitus, Hist. iv.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

His spirit was troubled, because he understood not the meaning of it, and dreaded the consequences of it. Compare Gen 40:6; Dan 2:1,3; Mt 27:19.

The magicians, whose profession it was to discover secret and future things; which they did either by the observation of the stars, or by other superstitious practices, and the help of evil spirits. See Exo 7:11; 8:19; Dan 2:2,10.

The wise men, who were conversant in the study of nature; and by reason of their great sagacity, did ofttimes make happy conjectures.

Pharoah calls them both one dream, either because they seemed to portend the same thing, or because they were the product of one night, and were divided only by a very little interruption.

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

8. Spirit was troubled — The dream was sent of God, and designed to impress him deeply, that it might lead to the great provisions which followed. Compare the effect of Nebuchadnezzar’s dream. Dan_2:1; Dan_2:3.

All the magicians of Egypt — Of whom there were many, and they very skilful. Comp. Exo_7:11. The word rendered magicians (חרשׂמים) is usually understood of the sacred scribes, who were supposed to be conversant with all mystic arts, and able to unravel the secrets of men’s lives.

Wise men — A more general term, denoting all those who were devoted to the study of science or philosophy. All these belonged to a regular order in Egypt, as in other Oriental kingdoms. Comp. Dan_2:2; Dan_2:48; Dan_4:9; Dan_5:11.

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

And it came to pass in the morning that his spirit was troubled; or, rather, his mind was agitated, ejtaracqh hJ cuch aujtou (LXX), pavore perterritus (Vulgate), the ruach being the seat of the senses, affections, and emotions of various kinds (cf. Dan_2:1 Dan_4:5, Dan_4:19) and he sent and called for all the magicians of Egypt, the from frj (unused), to engrave, whence frj a stylus (Gesenius), or from rWj to see or explain, and to conceal, i.e. he who explains hidden or mysterious things (Kalisch), were sacred scribes, iJerogrammateiv, belonging to the priestly caste, who were skilled in making and deciphering the hieroglyphics. Besides figuring in the Court of Pharaoh (Exo_7:11, 22 8:3 14:15) in the time of Moses, they recur again at a later period in that of the Babylonian monarch Nebuchadnezzar (Dan_1:20 Dan_2:2) and all the wise men thereof. The from the primary idea of which is that of judging (Gesenius), were persons capable of judging, hence persons endowed with pre-eminent abilities for the prosecution of the ordinary business of life, the cultivation of the arts and sciences, the practice of divination, the interpreting of dreams, and other kindred occupations. They were the sages of the nation. And Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. The magicians of Egypt were not so conceited as their Brethren in Babylon afterwards showed themselves to be, Dan_2:4 (Lawson). That they could not explain the dream, though couched in the symbolical language of the time, was no doubt surprising; but "the things of God knoweth no man, but the Spirit of God", (1Co_2:11) and they to whom the Spirit doth reveal them. (1Co_2:10)

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

His spirit was troubled - It cannot but put us into a concern to receive any extraordinary message from heaven. And his magicians were puzzled; the rules of their art failed them; these dreams of Pharaoh did not fall within the compass of them. This was to make Joseph's performance by the Spirit of God the more admirable.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Being troubled about this double dream, Pharaoh sent the next morning for all the scribes and wise men of Egypt, to have it interpreted. חרטתּים, from חרט a stylus (pencil), and the ίερογραμματεῖς, men of the priestly caste, who occupied themselves with the sacred arts and sciences of the Egyptians, the hieroglyphic writings, astrology, the interpretation of dreams, the foretelling of events, magic, and conjuring, and who were regarded as the possessors of secret arts (vid., Exo 7:11) and the wise men of the nation. But not one of these could interpret it, although the clue to the interpretation was to be found in the religious symbols of Egypt. For the cow was the symbol of Isis, the goddess of the all-sustaining earth, and in the hieroglyphics it represented the earth, agriculture, and food; and the Nile, by its overflowing, was the source of the fertility of the land. But however simple the explanation of the fat and lean cows ascending out of the Nile appears to be, it is "the fate of the wisdom of this world, that where it suffices it is compelled to be silent. For it belongs to the government of God to close the lips of the eloquent, and take away the understanding of the aged (Job 12:20)." Baumgarten.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

ותפעם רוחו HIS SPIRIT WAS TROUBLED — The Targum renders it by “his spirit was agitated” (beaten upon) — it rang within like a bell (פעמון). With regard to Nebuchadnezzar it states (Daniel 2:1) ותתפעם רוחו (the verb in the Hithpael, thus having a double ת), because in that case there were two reasons for perturbation — his forgetting the dream and his ignorance of its interpretation (Genesis Rabbah 89:5).

חרטמי ENGRAVERS OF HIEROGLYPHICS — It is a compound word הנחרים בטימי those who excite themselves by means of the bones of the dead — because they enquire of the dead. טימי used in this phrase means bones in Aramaic. In the Misnna we have (Mishnah Oholot 17:3) “a house that is full of טמיא” — full of bones.

ואין פותר אותם לפרעה AND THERE WAS NONE THAT COULD INTERPRET IT TO PHARAOH — There were, indeed, some who interpreted it, but not in reference to Pharaoh (לפרעה) (i.e., their interpretations had no reference to him as a Pharaoh, as a king), so that their words found no acceptance by him and he was not satisfied with their interpretation. They said: “You will beget seven daughters and you will bury seven daughters” (Genesis Rabbah 89:6).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ויהי בבוקר ותפעם רוחו, his spirit was broken due to his profound worry about the meaning of this dream. Although he had dreamt in two stages having awoken in between the two sections, he was convinced that the message conveyed by what he had been shown was a single message, that the dream was a single dream containing two parts.

וישלח ויקרא, he summoned them by means of messengers.

ואין פותר אותם, none of the them could interpret. The word אותם does not refer to the dreams but is used as in 44,4 הם יצאו את העיר. “they had departed from the city.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.