VERSE 1 Now it happened at the end of two full years that Pharaoh had a dream, and behold, he was standing by the Nile (raoy>h;-l[; dme[o hNEhiw> ~lexo h[or>p;W ~ymiy" ~yIt;n"v. #Qemi yhiy>w: [waw w/Qal impf.3m.s. hayah + prep min w/noun m.s.abs. qets end + noun f. dual abs. shanah year + noun m.p.abs. yom day + waw w/p.n. Pharaoh + Qal part.m.s.abs. chalam to dream + waw w/interj. hinneh + Qal part.m.s.abs. amad stand + prep al above + def.art.w/noun m.s.abs. ye-or Nile; river; canal]).

VERSE 2 And behold, from the Nile there came up seven cows, sleek and fat; and they grazed in the marsh grass (Wxa'B' hn"y[,r>Tiw: rf'B' taoyrIb.W ha,r>m; tApy> tArP' [b;v, tl{[o raoy>h;-!mi hNEhiw> [waw w/interj hinneh behold + prep min from + def.art.w/noun m.s.ab.s ye-or Nile + Qal part.f.p.abs. alah come up + adj.f.s.abs. sheba seven + noun f.p.abs. parah heifer, cow + adj.f.p.constr. yapeh fair, beautiful; "sleek" + noun m.s.abs. mare-eh appearance; not translated + waw w/adj.f.p.constr. bari fat, firm + noun m.s.abs. bashar flesh; not translated + waw w/Qal impf.3f.p. ra-ah pasture, graze + def.art.w/prep beth w/noun m.s.abs. achu reeds; "marsh grass"]).

VERSE 3 Then behold, seven other cows came up after them from the Nile (raoy>h;-!mi !h,yrex]a; tAl[o tArxea] tArP' [b;v, hNEhiw> [waw w/interj hinneh + adj.f.s.abs. sheba seven + p.n. parah cow + adj.f.p.abs. acher another; "other" + Qal part.f.p.abs. alah come up + adv achare after + prep min from + def.art.w/noun m.s.abs. ye-or Nile], ugly and gaunt, and they stood by the other cows on the bank of the Nile [raoy>h; tp;f.-l[; tArP'h; lc,ae hn"d>mo[]T;w: rf'B' tAQd;w> ha,r>m; tA[r' [adj.f.p.abs. ra evil, bad; "ugly" + noun m.s.abs. mare-eh appearance; not translated + waw w/adj.f.p.abs. daq gaunt, thin, skinny + noun m.s.abs. bashar flesh + waw w/Qal impf.3f.p. amad stand + prep etsel beside + def.art.w/noun f.p.abs. parah cow + prep al over; "by" + noun f.s.constr. shapah lip, bank, edge, border + def.art.w/noun m.s.abs. Nile]).

VERSE 4 The ugly and gaunt cows ate up the seven sleek and fat cows (taoyrIB.h;w> ha,r>M;h; tpoy> tArP'h; [b;v, tae rf'B'h; tQod;w> ha,r>M;h; tA[r' tArP'h; hn"l.k;aTow: [waw w/Qal impf.3f.p. akal eat + def.art.w/noun f.p.abs. parah cow + adj.f.p.abs. ra bad; "ugly" + def.art.w/noun m.s.abs. mare-eh appearance; not translated + waw w/adj.f.p.abs. daq "gaunt" + def.art.w/noun m.s.abs. bashar flesh; not translated + d.o. marker + adj.f.s.abs. sheba seven + def.art.w/noun f.p.abs. parah cow + adj.f.p.constr. yapeh beautiful; "sleek" + de.art.w/noun m.s.abs. mare-eh appearance; not translated + waw w/def.art.w/adj.f.p.abs. bari fat]).

Then Pharaoh awoke (h[or>P; #q;yYIw: [waw w/Qal impf.3m.s. yaqats awake + p.n. Pharaoh]).

VERSE 5 He fell asleep and dreamed a second time; and behold, seven ears of grain came up on a single stalk, plump and good (tAbjow> tAayrIB. dx'a, hn<q'B. tAl[o ~yliB\vi [b;v, hNEhiw> tynIve ~l{x]Y:w: !v'yYIw: [waw w/Qal impf.3m.s. yashan sleep + waw w/Qal impf.3m.s. chalam dream + adj.f.s.abs. sheni two + waw w/interj hinneh + adj.f.s.abs. sheba seven + noun f.p.abs. shibboleth head of grain + Qal part.f.p.abs. alah come up + prep beth w/noun m.s.abs. qaneh stalk + adj.m.s.abs. echad one, single + adj.p.abs. bari fat; "plump" + waw w/adj.f.p.abs. tob good]).

VERSE 6 Then behold, seven ears, thin and scorched by the east wind, sprouted up after them (!h,yrex]a; tAxm.co ~ydIq' tpoWdv.W tAQD; ~yliB\vi [b;v, hNEhiw> [waw w/interj hinneh + adj.f.s.abs. sheba seven + noun f.p.abs. shibboleth head of grain + adj.f.p.abs. daq thin + waw w/Qal part.f.p.abs. shadaph scorch + noun m.s.ab.s qadim east wind + Qal part.f.p.abs. shamach sprout + adv achari w/3f.p.suff. "after them"]).

VERSE 7 The thin ears swallowed up the seven plump and full ears (tAaleM.h;w> tAayrIB.h; ~yliB\Vih; [b;v, tae tAQD;h; ~yliB\Vih; hn"[.l;b.Tiw: [waw w/Qal impf.3f.p. bala swallow up + def.art.w/noun f.p.abs. shibboleth heard of grain; "ears" + def.art.w/adj.f.p.abs. daq thin + d.o. marker + adj.f.s.abs. seba seven + def.art.w/noun f.p.abs. shibboleth head of grain + def.art.w/adj.f.p.abs. bari fat + waw w/def.art.w/adj.f.p.abs. male full]).

Then Pharaoh awoke, and behold, it was a dream (~Alx] hNEhiw> h[or>P; #q;yYIw: [waw w/Qal impf.3m.s. taqats awake + p.n. Pharaoh + waw w/interj. hinneh + noun m.s.abs.chalom dream]).

ANALYSIS: VERSES 1-7

1. This scene recounts Pharaoh’s dreams from the detached standpoint of the narrator.
2. The timing of this event is said to be "at the end of two full years" which literally reads: "at the end of years of days."
3. This is a Hebrew idiom for the elapse of two years (cf. 2Sam. 13:23; 14:28; Jer. 28:3, 11).
4. The year is 1665 BC exactly thirteen years after Joseph entered Egypt (37:2 cp. v. 46).
5. It was exactly two years after the chief cupbearer’s reinstatement and the birthday celebration of Amenemhet I (cf. 40:20).
6. The new Pharaoh is the son of Amenemhet I, Sesostris I.
7. The two of them reigned as co regents beginning in 1667 BC and ending with Amenemhet’s death in 1657 BC the 2^nd year of the famine and the year Jacob’s family migrated to Egypt.
8. In Pharaoh’s dream he sees himself standing "above" (al) the Nile River.
9. "The Nile" (ye-or) a term of Egyptian origin (yrw), is both the basis and the symbol for Egypt.
10. The Nile is the longest river in the world traversing 4160 miles (Amazon is a close 2^nd).
11. It tributaries are the White Nile and the Blue Nile.
12. The White Nile is the longer and rises in the Great Lakes region of central Africa, with the most distant source considered to be the Kagera River, which follows the Rwandan-Tanazia and Uganda-Tanazia borders into Lake Victoria.
13. It flows north through Tanzania, Lake Victoria, Ugandan and South Sudan.
14. The Blue Nile is the source of most of the water and the fertile soil.
15. It begins at Lake Tana in Ethiopia and flows into Sudan from the southeast.
16. The two rivers meet near the Sudanese capital of Khartoum.
17. The Nile empties into a large delta that empties into the Mediterranean Sea.
18. Its average discharge is 680,000 gallons per second.
19. It winds from Uganda to Ethiopia, flowing through ten African countries (Sudan, South Sudan, Burundi, Democratic Republic of the Congo, Tanzania, Ethiopia, Uganda and Egypt).
20. It got its name from the Greek word for river (neilos), which means valley.
21. The Nile floods the lands of Egypt leaving a black sediment.
22. That is why the Egyptians named the river Ar, meaning black.
23. The fertile soil is deposited by the annual spring flooding which overflows the river’s banks (the river flooded on almost exactly the same day each year; the 15 of July).
24. Every year, heavy summer rains in the Ethiopian highlands, sent a torrent or water that overflowed the banks of the Nile leaving behind a thick rich mud (black silt) which was excellent soil to plant seed after it was ploughed.
25. The Nile does not flood now due to the construction of the Aswan Dam in the 1960’s so that from 1970 onward the flood was controlled.
26. Very little rain falls on Egypt.
27. The Greek historian Herodotus wrote that "Egypt was the gift of the Nile."
28. Hapi was the god of the annual floods and both he and Pharaoh were thought to control the flooding.
29. Pharaoh Sesostris I sees himself standing "by the Nile" (v.1).
30. After that he observes in his dream something fantastical: "seven cows come up out of the Nile (v.2).
31. The seven cows that appeared to come from the river are described as "sleek and fat" (or literally, "fat-fleshed").
32. The first adjective "sleek" suggests that these seven cows were prize specimens of the species (yapheh beautiful, shapely).
33. The seven cows the proceeded to "graze in the marsh grass" something that would be considered normal.
34. Throughout the ancient world the number seven was a sacred number, sometimes symbolizing fate.
35. At this point the dream shifts from an appealing experience to something more like a nightmare (vv. 3-4a).
36. After this scene Pharaoh sees in his dream seven "ugly and gaunt cows" arising from the Nile in the exact fashion as the preceding cows.
37. The fantastical dominates the viewing of the seven "evil cows."
38. The fantastical goes hyper when Pharaoh witnesses the seven ugly cows engaging in cannibalism.
39. These herbivores suddenly turn into carnivores and devour the attractive and healthy cows!
40. The only normal element was that the ugly cows were skin and bones.
41. No wonder Pharaoh woke up (v. 4b)!
42. Sometime later in the night Pharaoh managed to fall back to sleep.
43. Once again God imposed on his subconscious a 2^nd dream (v. 5a).
44. In this dream the Nile is not featured.
45. He simply saw a stalk of grain with, not one, but seven heads of grain on it (v. 5b).
46. The heads of grain were "plump and good."
47. Like the first dream, this 2^nd dream proceeds forward and concludes with a dark theme.
48. The 2^nd set of seven heads of grain on one stalk appears shriveled ("thin") and blighted ("scorched by the east wind").
49. Importantly, these seven sprouted out of the ground "after" the healthy ones.
50. Finally there comes the really bizarre conclusion: "the shriveled ears swallowed up the seven plump and full ears of grain."
51. The major difference in the two dreams is that there is given a rationale for the condition of the seven blighted ears and that is that they were blighted "by the east wind."
52. The east wind is called the sircco, which, when it blew came in the spring or autumn and was a withering wind.
53. That there is no confusion the plant here is wheat (not corn) and for centuries Egypt was the bread-basket of the Mediterranean area.
54. No reason was given why the 2^nd set of cows were so frail.
55. Clearly, the two dreams were intended to be symbolic of something very good followed by something very bad.

The Search for the Interpretation (vv. 8-14)

VERSE 8 Now in the morning his spirit was troubled, so he sent and called for all the magicians of Egypt, and all its wise men (h'ym,k'x]-lK'-ta,w> ~yIr;c.mi yMejur>x;-lK'-ta, ar'q.YIw: xl;v.YIw: AxWr ~[,P'Tiw: rq,Bob; yhiy>w: [waw w/Qal impf.3m.s. hayah + def.art.w/prep beth w/nun m.s.ass. boqer morning + waw w/Niphal impf.3m.s. pa-am impel, thrust; "was troubled" + noun both s.constr.w/3m.s.suff. ruach spirit + waw w/Qal impf.3m.s. shalach send + waw w/Qal impf.3m.s. qara call + d.o. marker + noun m.s.constr. kol all + noun m.p.constr. chartom magician + p.n. Egypt + waw w/d.o. marker + noun m.s.constr. kol all + adj.m.p.constr.w/3f.s.suff. chakam wise; "its wise men"]).

And Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh (h[or>p;l. ~t'Aa rteAP-!yaew> Aml{x]-ta, ~h,l' h[or>P; rPes;y>w: [waw w/Piel impf.3m.s. saphar recount; "told" + p.n. Pharaoh + prep lamedh w/3m.p.suff. + d.o. marker + noun m.s.constr.w/3m.s.suff. chalom dream + waw w/neg ayin no one + Qal part.m.s.abs. pathar interpret + d.o. marker w/3m.p.suff. + prep lamedh w/p.n. Pharaoh]).

VERSE 9 Then the chief cupbearer spoke to Pharaoh, saying, "I would make mention today of my own offenses (~AYh; ryKiz>m; ynIa] ya;j'x]-ta, rmoale h[or>P;-ta, ~yqiv.M;h; rf; rBed;y>w: [waw w/Piel impf.3m.s. dabar speak + noun m.s.abs. shar prince + def.art.w/noun m.p.abs. masheqeh cupbearer + d.o. marker + p.n. Pharaoh + prep lamedh w/Qal infin.constr. amar say + d.o. marker + noun m.p.constr.w/1s.suff. chet sin + pro.1s. ani I + Hiphil part.m.s.asbs. takar think, make mention, recollect + def.art.w/noun m.s.abs. yom day; "today"]).

VERSE 10 "Pharaoh was furious with his servants, and he put me in confinement in the house of the captain of the bodyguard, both me and the chief baker (~ypiaoh' rf; taew> ytiao ~yxiB'J;h; rf; tyBe rm;v.miB. ytiao !TeYIw: wyd'b'[]-l[; @c;q' h[or>P; [p.n. Pharaoh + Qal perf.3m.s. qatsaph displeased, angry, be furious + prep al + noun m.p.constr.w/3m.s.suff. ebedh servant + waw w/Qal impf.3m.s. nathan give; "he put" + d.o. marker w/1s.suff. "me" + prep beth w/noun m.s.constr. mishemar guard; "in confinement" + noun m.s.constr. bayith house + noun m.s.abs. shar prince + def.art.w/noun m.p.abs. tabbach body guard + d.o. marker w/1s.suff. + noun m.s.abs. shar prince + def.art.w/Qal part.m.p.abs. aphah bake]).

VERSE 11 "We had a dream on the same night, he and I; each of us dreamed according to the interpretation of his own dream (Wnm.l'x' Aml{x] !Art.piK. vyai aWhw" ynIa] dx'a, hl'y>l;B. ~Alx] hm'l.x;N:w: [waw w/Qal impf.1p. chalom dream + noun m.s.abs. chalam dream + prep beth w/noun m.s.abs. layelah night + adj.m.s.abs. echod one, same + pro.1s. ani I + waw w/pro.3m.s. hu he + noun m.s.abs. ish man + prep kaph w/noun m.s.constr. pitron interpretation + noun m.s.constr.w/3m.s.suff. chalam dream + Qal perf.1p. chalom dream]).

VERSE 12 "Now a Hebrew youth was with us there, a servant of the captain of the bodyguard, and we related them to him, and he interpreted our dreams for us (Wnl'-rT'p.YIw: Al-rP,s;N>w: ~yxiB'J;h; rf;l. db,[, yrIb.[i r[;n: WnT'ai ~v'w> [waw w/adv sham there + prep eth w/1p.suff. "with us" + noun m.s.abs. na-ar youth + p.n. Hebrew + noun m.s.abs. ebedh slave + prep lamedh w/noun m.s.abs. shar "captain" + def.art.w/noun m.p.abs. tabbach bodyguard + waw w/Piel impf.1p. saphar relate + prep lamedh w/3m.s.suff. + waw w/Qal impf.3m.s. pathar interpret + prep lamedh w/1p.suff. + d.o. marker + noun m.p.constr.w/1p.suff. chalom dream]).

To each one he interpreted according to his own dream (rt'P' Aml{x]K; vyai [noun m.s.abs. ish man + prep kaph w/noun m.s.constr.w/3m.s.suff. chalom dream + Qal perf.3m.s. pathar interpret]).

VERSE 13 "And just as he interpreted for us, so it happened; he restored me in my office, but he hanged him (hl't' Ataow> yNIK;-l[; byvihe ytiao hy"h' !Ke Wnl'-rt;P' rv,a]K; yhiy>w: [waw w/Qal impf.3m.s. hayah + prep kaph w/rel.pro. asher + Qal perf.3m.s. pathar interpret + prep lamedh w/1p.suff. + part ki + Qal perf.3m.s. hayah + d.o. marker w/1s.suff. + Hiphil perf.3m.s. shub turn; "restored" + prep al + noun m.s.constr.w/1s.suff. ken office + waw w/d.o. marker w/3m.s.suff. + Qal perf.3m.s. talah hang])."

ANALYSIS: VERSES 8-13

1. Taken as a whole, the dreams were ominous to Pharaoh Sesostris I.
2. These verses constitute the 2^nd scene.
3. Again, the year was 1665 BC, the year of Joseph’s ascension to power.
4. The effect upon Pharaoh, apart from understanding, was consternation of soul/spirit (v.8a).
5. Cf. Ps. 77:4 "You have held my eyelids open; I am so troubled that I cannot speak."
6. The verb translated "troubled" (pa-am) is also used in Dan. 2:1 and 3 in connection with Nebuchadnezzar’s dreams and the similar effect they had on him.
7. Sesostris first thing the next morning summons magicians (conjurers) and wise men in order to determined the meaning of his two dreams.
8. The word translated "magicians" (chartom) is an Egyptian loan word (hyr-tp).
9. It is found also in Ex. 7:11, 22; 8:3, 14, 15; 9:11 and Dan. 1:20; 2:2.
10. It refers to a class of priests especially learned in the arcane arts (e.g., occultic).
11. Once assembled, Pharaoh recounted his dreams, but no was able to interpret his dreams to his satisfaction.
12. This does not mean that they did not make any suggestions.
13. The fluctuation between the singular "dream" and the plural "them" in v. 8 shows that the narrator saw the dreams as essentially one.
14. The would-be interpreters were not able to come up with a consistent unity.
15. As Joseph said, "Do not interpretations belongs to God?" (40:8), meaning that the one doing the interpreting must be enlightened by God the Holy Spirit.
16. The specialists and intellectuals of the court of Pharaoh could not come up with a clear and consistent interpretation of his dreams.
17. One commentator (Dillmann) says that based on the known Egyptian symbols contained within the dreams that Pharaoh’s interpreters should have been able to make good sense as to the dream’s meaning.
18. However, with the wisdom of hindsight it is easy to see how Joseph’s interpretation easily fits Egyptian ideas.
19. There was just enough symbols that it was not easy in practice to be absolutely sure as how to take the dreams.
20. Vv. 9-13 summarize the story in chap. 40.
21. During this futile quest something clicked in the chief cupbearer’s thinking.
22. He remember his own experience and how a young man two years pervious had perfectly interpreted his dream and that of his companion when he was imprisoned for a short while.
23. His opening remarks to Pharaoh "I would make mention of my offense/shortcomings."
24. Joseph had requested that he be remember before Pharaoh (40:14; cf. v.23), but the cupbearer had forgotten.
25. As far as the Pharaoh was concerned, the cupbearer was simply recalling the offense for which he was imprisoned and was exonerated.
26. It is also possible that the cupbearer is also tacitly confessing his failure to assist Joseph.
27. It is of interest to observe that the cupbearer refers to the Pharaoh in the 3^rd person (cf. vv. 10 and 13).
28. The Pharaoh who placed the cupbearer and the baker in prison was Amenemhet I two years prior.
29. The Pharaoh who had the troubling dreams was his son Sesostris I who began his co rule with his father shortly thereafter.
30. He refers to Joseph, the one who interpreted the two dreams as "a youth, a Hebrew, a slave of the captain of the bodyguard" (v.12).
31. His reference to Joseph is somewhat disparaging.
32. Joseph was most definitely not a youth (na-ar) when he met these two men in prison as he was 28 years of age (he is now 30).
33. It is meant to suggest that Joseph was quite insignificant and so it is not surprising that the cupbearer had not mentioned him to Pharaoh before.
34. But placed here, the cupbearer’s comment accentuates the change in Joseph’s status as dramatically as it is possible: one minute a forgotten imprisoned slave, the next on his way to the top of Egyptian society!

Joseph’s Promotion to Vizier (vv. 14-46)

Joseph Interprets Pharaoh’s Dreams (vv. 14-32)

VERSE 14 Then Pharaoh sent and called for Joseph, and they hurriedly brought him out of the dungeon (rABh;-!mi WhcuyrIy>w: @seAy-ta, ar'q.YIw: h[or>P; xl;v.YIw: [waw w/Qal impf.3m.s. shalch sent + p.n. Pharaoh + waw w/Qal impf.3m.s. qara call + d.o. marker + p.n. Joseph + waw w/Hiphil impf.3m.s.w/3m.s.suff. rutz run; "hurriedly brought" + prep min from + def.art.w/noun m.s.abs. bor pit; "dungeon"]); and when he had shaved himself and changed his clothes, he came to Pharaoh [h[or>P;-la, aboY"w: wyt'l{m.fi @Lex;y>w: xL;g:y>w: [waw w/Piel impf.3m.s. galah shave + waw w/Piel impf.3m.s. chalaph change + noun f.p.constr.w/3m.s.suff. shimlah garments + waw w/Qal impf.3m.s. bo go, come + prep el + p.n. Pharaoh]).

VERSE 15 Pharaoh said to Joseph, "I have had a dream, but no one can interpret it (Atao !yae rtepoW yTim.l;x' ~Alx] @seAy-la, h[or>P; rm,aYOw: [waw w/Qal impf.3m.s. amar say + p.n. Pharaoh + prep el + p.n. Joseph + noun m.s.abs. chalom + Qal perf.1s. chalam dream + waw w/Qal part.m.s.abs. pathar interpret + adv ayin no one + d.o. marker w/3m.s.suff.]; and I have heard it said about you, that when you hear a dream you can interpret it [Atao rTop.li ~Alx] [m;v.Ti rmoale ^yl,[' yTi[.m;v' ynIa]w: [waw w/pro.1s. ani I + Qal perf.1s. shama hear + prep al w/2m.s.suff. "about you" + prep lamedh w/Qal infin.constr. amar say + noun m.s.abs. chalom dream + prep lamedh w/Qal infin.constr. pathar interpret + d.o. marker w/3m.s.suff.])."

VERSE 16 Joseph then answered Pharaoh, saying, "It is not in me; God will give Pharaoh a favorable answer (h[or>P; ~Alv.-ta, hn<[]y: ~yhil{a/ yd'['l.Bi rmoale h[or>P;-ta, @seAy ![;Y:w: [waw w/Qal impf.3m.s. anah answer + p.n. Joseph + d.o. marker + p.n. Joseph + prep lamedh w/Qal infin.constr. amar say + prep bil-ade w/1s.suff. apart from me, without; "It is not with me" + noun m.p.abs. Elohim + Qal impf.3m.s. anah answer + d.o. marker + noun m.s.constr. shalom peace; "favorable answer" + p.n. Pharaoh])."

VERSE 17 So Pharaoh spoke to Joseph, "In my dream, behold, I was standing on the bank of the Nile (raoy>h; tp;f.-l[; dme[o ynIn>hi ymil{x]B; @seAy-la, h[or>P; rBed;y>w: [waw w/Piel impf.3m.s. dabar speak + p.n. Pharaoh + prep el + p.n. Joseph + prep beth w/noun m.s.constr.w/1s.suffl. chalom dream + interj hinneh + Qal part.m.s.abs. amad stand + prep al + noun f.s.constr. shaphah bank + def.art.w/noun m.s.abs. ye-or river; "Nile"]);

VERSE 18 and behold, seven cows, fat and sleek came up out of the Nile, and they grazed in the marsh grass (Wxa'B' hn"y[,r>Tiw: ra;To tpoywI rf'B' tAayrIB. tArP' [b;v, tl{[o raoy>h;-!mi hNEhiw> [waw w/interj. hinneh + prep min + def.art.w/noun m.s.abs. ye-or Nile + Qal part.f.p.as. alah go up + adj.f.s.abs. sheba seven + noun f.p.abs. parah cow + adj.f.p.constr. bari fat + noun m.s.abs. bashar flesh + waw w/adj.f.p.constr. yapeh fair; "sleek" + noun m.s.asbs. ta-ar shape, form + waw w/Qal impf.3f.p. ra-ah graze + def.art/wprep w/noun m.s.abs. achu reeds; "marsh grass"]).

VERSE 19 "Behold, seven other cows came up after them, poor and very ugly and gaunt, such as I had never seen for ugliness in all the land of Egypt ([;rol' ~yIr;c.mi #r,a,-lk'B. hN"hek' ytiyair'-al{ rf'B' tAQr;w> daom. ra;To tA[r'w> tALD; !h,yrex]a; tAl[o tArxea] tArP'-[b;v, hNEhiw> [waw w/interj behold + adj.f.s.abs. sheba seven + noun f.p.abs. parah cow + adj.f.p.abs. acher "other" + Qal part.f.p.abs. alah go up + adv achare w/3f.p.suff. after + adj.f.p.abs. dal one who is low; "poor" + waw w/adj.f.p.abs. ra evil; "ugly" + noun m.s.abs. to-ar shape + adv me-odh exceedingly + waw w/adj.f.p.ab.s raq thin + noun m.s.abs. bashar flesh + neg lo + Qal perf.1s. ra-ah see + prep kaph w/pro.3f.p. hem these, they; "such as" + prep beth w/noun m.s.constr. kol all + noun both s.abs. eretz land + p.n. Egypt + def.art.w/prep lamedh w/noun m.s.abs. roa badness; "ugliness"]);

VERSE 20 and the lean and ugly cows ate up the first seven fat cows (taoyrIB.h; tAnvoarIh' tArP'h; [b;v, tae tA[r'h'w> tAQr;h' tArP'h; hn"l.k;aTow: [waw w/Qal impf.3f.p. akal eat + def.art.w/noun f.p.abs. parah cow + def.art.w/adj.f.p.abs. raq thin + waw w/def.art.w/adj.f.p.abs. ra evil "ugly" + d.o. marker + adj.f.s.abs. sheba seven + def.art.w/noun f.p.abs. parah cow + def.art.w/adj.f.p.abs. rishon first + def.art.w/adj.f.p.ab. bari fat]).

VERSE 21 "Yet when they had devoured them, it could not be detected that they had devoured them, for they were just as ugly as before (hL'xiT.B; rv,a]K; [r; !h,yaer>m;W hn"B,r>qi-la, Wab'-yKi [d;An al{w> hn"B,r>qi-la, hn"aboT'w: [waw w/Qal impf.3f.p. bo go + prep el + noun m.s.constr.w/3f.p.suff. qereb midst; with the vb. = "when they had devoured them" + waw w/neg lo + Niphal perf.3m.s. yada know; "it could not be detected" + part ki that + Qal perf.3p. bo go + prep el + noun m.s.constr.w/3f.p. qereb inner part, midst; = "that they had devoured them" + waw w/noun m.p.constr.w/3f.p.suff. mare-eh appearance + adj.m.s.abs. ra evil; "as ugly" + prep kaph w/rel.pro. asher + def.art.w/prep beth w/nun f.s.abs. techillah first; "as before"]).

Then I awoke (#q'yaiw" [waw w/Qal impf.1s. yaqats awake]).

VERSE 22 "I saw also in my dream, and behold, seven ears [heads of grain], full and good, came up on a single stalk (tAbjow> taolem. dx'a, hn<q'B. tl{[o ~yliB\vi [b;v, hNEhiw> ymil{x]B; ar,aew" [waw w/Qal impf.1s. ra-ah see + prep beth w/noun m.s.constr.w/1s.suff. chalom dream + waw w/interj hinneh + adj.f.s.abs. sheba seven + noun f.p.abs. shibboleth head of grain + Qal part.f.p.abs. alah go up; "came up" + prep beth w/noun fm.s.abs. qaneh stalk + adj.m.s.abs. echad single + adj.f.p.abs. male full + waw w/adj.f.p.abs. tob good]);

VERSE 23 and lo, seven ears, withered, thin, and scorched by the east wind, sprouted up after them (~h,yrex]a; tAxm.co ~ydIq' tApduv. tAQD; tAmnUc. ~yliB\vi [b;v, hNEhiw> [waw w/interj hinneh + adj.f.s.abs. sheba seven + noun f.p.abs. shibboleth head of grain + noun f.p.abs. tsanam dry up, withered, shriveled + adj.f.p.abs. daq thin + Qal pass.part.f.p.abs. shadaph scorch + noun m.s.abs. qakim east wind + Qal part.f.p.abs. tsamach sprout + adv.w/3m.p.suff. achare after]);

VERSE 24 and the thin ears swallowed the seven good ears (tAbJoh; ~yliB\vih; [b;v, tae tQoD;h; ~yliB\vih' !"[.l;b.Tiw: [waw w/Qal impf.3f.p. bala swallow up + def.art.w/noun f.p.abs. shibboleth head of grain + def.art.w/adj.f.p.abs. daq thin + d.o. marker + adj.f.s.abs. sheba seven + def.art.w/noun f.p.abs. shibboleth head of grain + def.art.w/adj.f.p.abs. tob good]).

Then I told it to the magicians, but there was no one who could explain it to me (yli dyGIm; !yaew> ~yMijur>x;h;-la, rm;aow" [waw w/Qal impf.1s. amar say + prep el + def.art.w/noun m.p.abs. chartom magician; Ex. 8:7, 18-19; Dan. 4:7 + waw w/adv ayin no one + Hiphil part.m.s.abs. nagad make known + prep lamedh w/1s.suff.])."

ANALYSIS: VERSES 14-24

1. From verse 14 thru verse 46 is one of the high points in the life of Joseph.
2. The other is when Joseph finally reveals his identity to his brothers (45:1-15).
3. In this instance Joseph is transformed from a forgotten nobody to Pharaoh’s right-hand man.
4. The rush of verbs "summoned" (i.e., "sent and called"), "rushed" ("hurriedly called"), etc., expresses the sense of urgency Pharaoh felt and the suddenness that took Joseph from slave to courier.
5. "From the pit ("dungeon") is the same term used by Joseph to describe the place of his incarceration in 40:15, and also the place where his brothers dumped him (37:20, 22, 24, 28029), again accentuates the sharp contrast between his humiliation and his exaltation.
6. "Shaved" refers to the removal of all hair on the face and head (Lev. 14:9).
7. Under the Law shaving and a change of clothes are often required as preparation to enter the place of worship (Ex. 19:10, 14; Lev. 14:8-9; cf. 35:2).
8. Here for an audience with Pharaoh.
9. Joseph is made to look respectable enough to enter the royal presence.
10. Pharaoh gets right to the point: "I have had a dream, but no one can interpret it" (v.15).
11. Again, the singular "dream" indicates that Pharaoh understood that his two separate dreams dealt with the same thing.
12. His follow up words: "I have heard it said about you, that when you hear a dream you can interpret it" implies, "you only need to hear a dream to be able to interpret it straightaway."
13. By comparing the cupbearer’s report on Joseph’s abilities in vv. 11-13, that Pharaoh has exaggerated the reporting somewhat.
14. Joseph contradicts Pharaoh’s assertion regarding his abilities (v.16).
15. Note the somewhat confrontational "answered saying" with Joseph as the subject and Pharaoh as the addressee.
16. Joseph’s opening words to Pharaoh is here translated as follows: "Apart from me, God will give Pharaoh an acceptable answer."
17. Joseph is as insistent with Pharaoh as he was with the cupbearer (40:8) that not his own skill but God will interpret Pharaoh’s dream.
18. Though Joseph is being humble, he is offering Pharaoh something better—the divine interpretation of dreams.
19. The main difference between Pharaoh’s recital of his dreams and that of the narrator in vv. 1-7, is the emphasis on the awfulness of the skinny cows.
20. Indeed, about the skinny cows, Pharaoh says that he has never witnessed their likeness in all of Egypt (v.19).
21. He goes on to comment after that observation that after the skinny cows devoured the fat cows that there was no observable change in the physical state of the skinny cows (vv. 20-21).
22. These embellishments suggest that Pharaoh viewed the dreams taken as a whole as threatening.
23. It is noticeable that whenever Pharaoh talks about "my dream" in the singular (vv. 17, 22; cf. v. 15 "it") that he regarded both dreams as a warning about something ominous and threatening that would take place in the future.
24. This made him especially receptive to Joseph’s approach as to their meaning.

The Interpretation (vv. 25-28)

VERSE 25 Now Joseph said to Pharaoh, "Pharaoh's dreams are one and the same; God has told to Pharaoh what He is about to do (h[or>p;l. dyGIhi hf,[o ~yhil{a/h' rv,a] tae aWh dx'a, h[or>P; ~Alx] h[or>P;-la, @seAy rm,aYOw: [waw w/Qal impf.3m.s. amar say + p.n. Joseph + prep el + p.n. Pharaoh + noun m.s.abs. chalom dream + p.n. Pharaoh + adj.m.s.abs. echad one + pro.3m.s. hu he + d.o. marker + rel.pro. asher; "what" + def.art.w/noun m.p.abs. Elohim + Qal part.m.s.abs. ashah do + Hiphil perf.3m.ss. nagadh make known; "has told" + prep lamedh w/p.n. Pharaoh]).

VERSE 26 "The seven good cows are seven years; and the seven good ears are seven years; the dreams are one and the same (aWh dx'a, ~Alx] hN"he ~ynIv' [b;v, tboJoh; ~yliB\Vih; [b;v,w> hN"he ~ynIv' [b;v, tboJoh; troP' [b;v, [adj.f.s.abs. sheba seven + noun f.p.abs. parah cow + def.art.w/adj.f.p.abs. tob good + adj.f.s.abs. sheba seven + noun f.p.abs. shanah year + pro.3f.p. hemmah these + waw w/adj.f.s.abs. sheba seven + def.art.w/noun f.p.abs. shibboleth head of grain + def.art.w/adj.f.p.abs. tob good + adj.f.s.abs. sheba seven + noun f.p.abs. shanah year + pro.3f.p. hennah these + noun m.s.abs. chalom dream + adj.m.s.abs. echad one + pro.3m.s. hu "the same"]).

VERSE 27 "The seven lean and ugly cows that came up after them are seven years, and the seven thin [worthless] ears scorched by the east wind will be seven years of famine (b['r' ynEv. [b;v, Wyh.yI ~ydIQ'h; tApduv. tAqreh' ~yliB\vih; [b;v,w> hN"he ~ynIv' [b;v, !h,yrex]a; tl{[oh' t[or'h'w> tAQr;h' tArP'h; [b;v,w> [waw w/adj.f.s.abs.sheba seven + def.art.w/noun f.p.abs. parah cow + def.art.w/adj.f.p.abs. raq thin + waw w/def.art.w/adj.f.p.abs. ra evil; "ugly" + def.art.w/Qal part.f.p.abs. alah come up + adv w/3f.p.suff. achare after + adj.f.s.abs. sheba seven + noun f.p.abs. shanah year + pro.3f.p. hennah these + waw w/adj.f.s.abs. sheba seven + def.art.w/noun f.p.abs. shibboleth head of grain + def.art.w/adj.f.p.abs. req empty; "thin" but "worthless’ + Qal pass.part.f.p.abs. shadaph scorch + def.art.w/noun m.s.ab.s qadim east wind + Qal impf.3m.p. hayah be + adj.f.s.abs. sheba seven + noun f.p.constr. shanah year + noun m.s.abs. ra-ab hunger; "famine"]).

VERSE 28 "It is as I have spoken to Pharaoh: God has shown to Pharaoh what He is about to do (h[or>P;-ta, ha'r>h, hf,[o ~yhil{a/h' rv,a] h[or>P;-la, yTir>B;DI rv,a] rb'D'h; aWh [pro.3m.s. hu it + def.art.w/noun m.s.ab.s dabar word + rel.pro. asher + Piel perf.1s. dabar speak + prep el + p.n. Pharaoh + rel.pro. asher + def.art.w/noun m.p.abs. Elohim + Qal part.m.s.abs. ashah do + Hiphil perf.3m.s. ra-ah see; "has shown" + d.o. marker + p.n. Pharaoh]).

VERSE 29 "Behold, seven years of great abundance are coming in all the land of Egypt (~yIr'c.mi #r,a,-lk'B. lAdG" [b'f' tAaB' ~ynIv' [b;v, hNEhi [interj hinneh + adj.f.s.abs. sheba seven + noun f.p.abs. shanah year + Qal part.f.p.abs. bo "are coming" + noun m.s.abs. shaba plenty + adj.m.s.abs. godol great + prep beth w/noun m.s.constr. kol all + noun both s.abs. eretz land + p.n. Egypt]);

VERSE 30 and 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 (#r,a'h'-ta, b['r'h' hL'kiw> ~yIr'c.mi #r,a,B. [b'F'h;-lK' xK;v.nIw> !h,yrex]a; b['r' ynEv. [b;v, Wmq'w> [waw w/Qal perf.3p. qum rise; "will come" + adj.f.s.abs. sheba seven + noun f.p.constr. shanah year + noun m.s.abs. ra-ab hunger; "famine" + adv.w/3f.p.suff. achare after + waw w/Niphal perf.3m.s. shakach forget + noun m.s.constr. kol all + def.art.w/noun m.s.abs. shaba famine + prep beth w/noun both s.abs. eretz land + p.n. Egypt + waw w/Piel perf.3m.s. kalah accomplish, end: "will ravage" + def.art.w/noun m.s.abs. ra-ab famine + d.o. marker + def.art.w/noun both s.abs. eretz land]).

VERSE 31 "So the abundance will be unknown in the land because of that subsequent famine; for it will be very severe (daom. aWh dbek'-yKi !ke-yrex]a; aWhh; b['r'h' ynEP.mi #r,a'B' [b'F'h; [d;W"yI-al{w> [waw w/neg lo + Niphal impf.3m.s. yada know + def.art.w/noun m.s.abs. shaba plenty + def.art.w/prep beth w/noun both s.abs. eretz land + prep min w/noun both pl.constr. paneh face; "because of" + def.art.w/noun m.s.abs. ra-ab famine + def.art.w/pro.3m.s. hu that + adv achre after + adv ken thus + part ki for + adj.m.s.abs. kabed great; "severe" + pro.3m.s. hu it + adv me-odh exceedingly; "very"]).

VERSE 32 "Now 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 (Atfo[]l; ~yhil{a/h' rhem;m.W ~yhil{a/h' ~[ime rb'D'h; !Akn"-yKi ~yIm'[]P; h[or>P;-la, ~Alx]h; tAnV'hi l[;w> [waw w/prep al + Niphal infin.constr. shanah repeat + def.art.w/noun m.s.abs. chalom dream + prep el + p.n. Pharaoh + noun f. dual constr. pa-am step + part ki + Niphal part.m.s.abs. kun established, fixed + def.art.w/noun m.s.abs. dabar word; "the matter" + prep min w/prep im + def.art.w/noun m.p.abs. Elohim + waw w/Piel part.m.s.abs. mahar hasten; "quickly" + def.art.w/noun m.p.abs. Elohim + prep lamedh w/Qal infin.constr.w/3m.s.suff. ashah "bring to pass"]).

VERSE 33 "Now let Pharaoh look for a man discerning and wise, and set him over the land of Egypt (~yIr'c.mi #r,a,-l[; WhteyviywI ~k'x'w> !Abn" vyai h[or>p; ar,yE hT'[;w> [waw w/adv attah now + Qal impf.3m.s.juss. ra-ah see; "look" + p.n. Pharaoh + noun m.s.asbs. ish man + Niphal part.m.s.abs. bin understand + waw w/adj.m.s.abs. chakam wise + waw w/Qal impf.3m.s.w/3m.s.juss. shith set + prep al + noun both m.s.abs. eretz land + p.n. Egypt]).

VERSE 34 "Let 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 ([b'F'h; ynEv. [b;v,B. ~yIr;c.mi #r,a,-ta, vMexiw> #r,a'h'-l[; ~ydIqiP. dqep.y:w> h[or>p; hf,[]y: [Qal impf.3m.s.juss. ashah do: "take action" + p.n. Pharaoh + waw w/Hiphil impf.3m.s.juss. paqad reckon; "appoint" + noun m.p.abs. paqidh overseer + prep al + def.art.w/noun both s.abs. eretz + waw w/Piel perf.3m.s. chamash take one fifth + d.o. marker + noun both s.abs. eretz land + p.n. Egypt + prep beth w/adj.f.s.abs. sheba seven + noun f.p.constr. shanah year + def.art.w/noun m.s.abs. shaba plenty]).

VERSE 35 "Then 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 (Wrm'v'w> ~yrI['B, lk,ao h[or>P;-dy: tx;T; rb'-WrB.c.yIw> hL,aeh' taoB'h; tboJoh; ~ynIV'h; lk,ao-lK'-ta, WcB.q.yIw> [waw w/Qal impf.3m.p.juss. qabats gather + d.o. marker + noun m.s.constr. kol all + noun m.s.abs. okel food + def.art.w/noun f.p.abs. shanah year + def.art.w/adj.f.p.abs. tob good + def.art.w/Qal part.f.p.abs. bo "are coming" + def.art.w/adj.p.abs. elleh these + waw w/Qal impf.3m.p.juss. tsabar pile up + noun m.s.abs. bar grain + prep tachath under + noun f.s.constr. yad hand + p.n. Pharaoh + noun m.s.abs. okel food + def.art.w/prep beth w/noun f.p.abs. ir city + waw w/Qal perf.3m.p. shamar guard]).

VERSE 36 "Let 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 (b['r'B' #r,a'h' treK'ti-al{w> ~yIr'c.mi #r,a,B. !"yy<h.Ti rv,a] b['r'h' ynEv. [b;v,l. #r,a'l' !AdQ'pil. lk,aoh' hy"h'w> [waw w/Qal perf.3m.s. hayah + def.art.w/noun m.s.abs. okel food + prep lamedh w/noun m.s.abs. paqqadond deposit; "reserve" + def.art.w/prep lamedh w/noun both s.abs. eretz land + prep lamedh w/adj.f.s.abs. sheba seven + noun f.p.constr. shanah year + def.art.w/noun m.s.abs. ra-ab plenty + rel.pro. asher + Qal impf.3f.p. hayah + prep beth w/noun both s.abs. eretz land + p.n. Egypt + waw w/neg lo + Niphal impf.3f.s. karath cut off; "will not perish" + def.art.w/noun both s.abs. eretz land + def.art.w/prep beth w/noun m.s.ab.s ra-ab plenty])."

ANALYSIS: VERSES 25-36

1. Joseph’s interpretation of the royal dream is the first longest speech in the Joseph story.
2. It shows him be decisive and clear-headed.
3. In the moment, God grants his servant divine inspiration, which inspiration continues to the very end of this speech (v.36).
4. His long speech divides into three units.
5. The first is the interpretation (vv. 25-28); the second is the application of the dream as it pertains to Egypt (vv. 29-33); and the third is the measures Pharaoh should implement if Egyptian civilization is to avoid devastation (vv. 34-36).
6. Joseph understands the dreams as allegories (cf. 40:12-19).
7. This was a familiar category of Egyptian dreams (J. Vergote Joseph en Egypte, 52-59).
8. That cows and heads of grain symbolize the harvests of the land is a natural interpretation, given their importance in Egyptian agriculture.
9. A text from Siheil in southern Egypt during the reign of Djoser, whether authentic or a forgery, shows that the memory of a seven-year-long famine was known in Egypt as well as in other parts of ancient Near East.
10. The Gilgamesh Epic threatens "seven years of empty husks," as does the Ugaritic epic of Aqht, an Aramaic treaty from Sefire, and even David’s prophet Gad (2Sam. 24:13), as well as materials from Mesopotamia.
11. Joseph’s declaration to Pharaoh in vv.25 & 28 makes it clear that the dream is heaven-sent, a view of dreams widespread in Egypt (J. Vergote).
12. The interpretation makes four points.
13. First, both dreams announce the same thing (vv. 25-26); second, the seven cows and the seven heads of grain represent seven years (vv. 25-26); third, the seven years of famine will follows the seven years of plenty (vv. 29-31); fourth, the duplication of the dream indicates it will promptly and certainly be fulfilled (v. 32).
14. The application of the prophetic dream to the land of Egypt starts in v. 29 and goes through v. 32.
15. At this point Joseph applies the prophetic lessons of the dream to the impending fulfillment.
16. Joseph now functions as a court prophet before Pharaoh making a prophetic announcement.
17. Abraham is once described as a prophet (20:7), as are Isaac (27:27-29), and Jacob (48:15-49:27).
18. In vv. 29-30 the imagery is dropped and Joseph provides a running commentary on the dream.
19. The participle "are coming" suggests the prophecy has entered or about to enter the fulfillment phase (v.29).
20. The seven years of plenty are to be immediately followed by an opposite extreme—seven years of famine (v.30).
21. The whole weight of Joseph’s prediction falls on the coming famine, just one verse is devoted to the years of plenty.
22. The double-dream phenomenon is explained in v. 32.
23. The repetition of the dream using familiar but different imagery is to show that "the matter is determined by God" in other words it is an unconditional prophecy versus a prophecy of contingency.
24. Second, the doubling enhances the dream prophecy in that it means the dream will enter the fulfillment phase "quickly."
25. The very year Joseph was exalted to the office of Vizier was the first year of "plenty."
26. In vv. 33-36 Joseph communicates the third phase of his inspired speech.
27. In this final section of his speech we have a strong summons to action.
28. First, Joseph tells Pharaoh to "look for" the right man to oversee what he will propose for the deliverance of Egypt from the horrendous famine that will come in just seven years (v.33).
29. The terms "discerning and wise" are regularly paired and designate the qualities most desired in good leaders (cf. Deut. 1:13; 1Kgs. 3:12; Prov. 10:13; 14:33).
30. There is nothing to suggests that Joseph had himself in mind.
31. Second, Joseph tells Pharaoh to "take action" and "appoint overseers in charge of the land" (v. 34).
32. These administrators are to act under the authority of the chief overseer (v.33).
33. Their responsibility is to "exact a fifth" of each years grain harvest during the seven years of plenty.
34. This is a stiff tax as it is a 20% tax on farmers.
35. The chief administrator of the famine reserve will supervise the group of civil servants; and their mandate is to exact one-fifth of each year’s produce.
36. The grain is to be kept in granaries, which would have to be built, and the granaries are to be located in the major Egyptian cities.
37. Finally, the granaries are to be maintained under military guard, advises Joseph (v.35).
38. Three identifiable aspects of the famine phase are: (1) seven full years in duration; (2) the abundance phase will be forgotten (2x in vv. 30, 31), and; (2) the famine will be extremely severe (2x in v. 30c and v. 31b).
39. The general outline for Egypt’s survival as a viable civilization is given in vv. 33-35.
40. The details would have to be worked out by highly motivated individuals who clearly saw the coming threat.
41. In v. 36 Joseph challenges the Pharaoh to act wisely and promptly or else!
42. If he fails then Egypt "will perish."
43. The verb karath is translated "cut off" when dealing with individuals who due to either moral misconduct (9:11) or cultic disobedience (cf. 17:14) are excluded from society.
44. The consequence for rejecting Joseph’s advice is loss of civilization due to horrendous loss of life and invasion from outsiders.
45. God, through Joseph, placed before Pharaoh a mandate for survival, not an option.
46. At this point the whole thing falls at Pharaoh’s feet.
47. Will he disregard the prophecy and fail to act since the source of the prophecy comes from a slave and a nobody?
48. Will pride or common sense rule the day?

Joseph’s Promotion to Vizier (vv. 37-46)

VERSE 37 Now the proposal seemed good to Pharaoh and to all his servants (wyd'b'[]-lK' ynEy[eb.W h[or>p; ynEy[eB. rb'D'h; bj;yYIw: [waw w/Qal impf.3m.s. yatab be good + def.art.w/noun m.s.abs. dabar word, thing; "proposal" + prep beth w/noun m. dual constr. ayin eye + p.n. Pharaoh + waw w/prep beth w/noun m. dual constr. ayin eye + noun m.s.constr. kol all + noun m.p.constr.w/3m.s.suff. ebedh servant]).

VERSE 38 Then Pharaoh said to his servants, "Can we find a man like this, in whom is a divine spirit (AB ~yhil{a/ x;Wr rv,a] vyai hz<k' ac'm.nIh] wyd'b'[]-la, h[or>P; rm,aYOw: [waw w/Qal impf.3m.s. amar say + p.n. Pharaoh + prep el + noun m.p.constr.w/3m.s.suff. ebed servant + interrog. ha w/Qal impf.1p. matsa find + prep kaph w/adj.m.s.abs. zeh this + noun m.s.abs. ish man + rel.pro. asher + noun both s.abs. ruach spirit + noun m.p.abs. Elohim; "divine" + prep beth w/3m.s.suff.])?"

VERSE 39 So Pharaoh said to Joseph, "Since God has informed you of all this, there is no one so discerning and wise as you are (^AmK' ~k'x'w> !Abn"-!yae tazO-lK'-ta, ^t.Aa ~yhil{a/ [;ydIAh yrex]a; @seAy-la, h[or>P; rm,aYOw: [waw w/Qal impf.3m.s. amar say + p.n. Pharaoh + prep el + p.n. Joseph + adv achare after; "Since" + Hiphil infin.constr. yada know; "has informed" + noun m.p.abs. Elohim + d.o. marker w/2m.s.suff. + d.o. marker + noun m.s.constr. kol all + adj.f.s.asbs. zoth this + adv ayin no one + Niphal part.m.s.abs. bin understand; "so discerning" + waw w/adj.m.s.abs. chakam wise + prep kaph w/2m.s.suff.]).

VERSE 40 "You shall be over my house, and according to your command all my people shall do homage; only in the throne I will be greater than you (&'M,mi lD;g>a, aSeKih; qr; yMi[;-lK' qV;yI ^yPi-l[;w> ytiyBe-l[; hy<h.Ti hT'a; [pro.2m.s. attah you + Qal impf.2m.s. hayah be + prep al over + noun m.s.constr.w/1s.suff. bayith house + waw w/prep al + noun m.s.constr.w/2m.s.suff. peh mouth; "according to your command" + Qal impf.3m.s. nashaq kiss; "shall do homage" + noun m.s.constr. kol all + noun m.s.constr.w/1s.suff. am people + adv raq thin; "only" + def.art.w/noun m.s.abs. kisse throne + Qal impf.1s. gadal be great + prep min w/2m.s.suff. "than you"])."

VERSE 41 Pharaoh said to Joseph, "See, I have set you over all the land of Egypt (~yIr'c.mi #r,a,-lK' l[; ^t.ao yTit;n" haer> @seAy-la, h[or>P; rm,aYOw: [waw w/Qal impf.3m.s. amar say + p.n. Pharaoh + prep el + p.n. Joseph + Qal imper.m.s. ra-ah see + Qal perf.1s. nathan give; "set" + d.o. marker w/2m.s.suff. + prep al over + noun m.s.constr. kol all + noun both s.abs. eretz land + p.n. Egypt])."

VERSE 42 Then Pharaoh took off his signet ring from his hand and put it on Joseph's hand (@seAy dy:-l[; Ht'ao !TeYIw: Ady" l[;me AT[.B;j;-ta, h[or>P; rs;Y"w: [waw w/Hiphil impf.3m.s. sur turn aside; "took off" + p.n. Pharaoh + d.o. marker + noun f.s.constr.w/3m.s.suff. tabba-ath signet-ring + prep min w/prep al + noun f.s.constr.w/3m.s.suff. yad hand + waw w/Qal impf.3m.s. nathan give; "putt" + d.o. marker w/3f.s.suff. "it" + prep al + noun f.s.constr. yad hand + p.n. Joseph], and clothed him in garments of fine linen and put the gold necklace around his neck [AraW"c;-l[; bh'Z"h; dbir> ~f,Y"w: vve-ydeg>Bi Atao vBel.Y:w: [waw w/Hiphil impf.3m.s. labash be clothed + d.o. marker w/3m.s.suff. + noun m.p.constr. beged garment + noun m.s.abs. shesh fine linen + waw w/Qal impf.3m.s. shim put, place + noun m.s.constr. rabid chain, necklace + def.art.w/noun m.s.ab.s zahab gold + prep al + noun m.s.constr.w/3m.s.suff. tsawwa-r neck]).

VERSE 43 He had him ride in his second chariot; and they proclaimed before him, "Bow the knee (%reb.a; wyn"p'l. War>q.YIw: Al-rv,a] hn<v.Mih; tb,K,r>miB. Atao bKer>Y:w [waw w/Hiphil impf.3m.s. rakab ride + d.o. marker w/3m.s.suff. + prep beth w/noun f.s.constr. merkab chariot + def.art.w/noun m.s.abs. misheneh second, double + rel.pro. asher + prep lamedh w/3m.s.suff. + waw w/Qal impf.3m.p. qara call; "they proclaimed" + prep lamedh w/noun both p.constr.w/3m.s.suff. paneh face; "before him" + adv abrek; "Bow the knee!"])!"

And he set him over all the land of Egypt (~yIr'c.mi #r,a,-lK' l[; Atao !Atn"w> [waw w/Qal infin.constr. nathan give; "set" + d.o. marker w/3m.s.suff. "him" + prep al over + noun m.s.constr. kol all + noun both s.abs. eretz land + proper noun Egypt]).

VERSE 44 Moreover, Pharaoh said to Joseph, "Though I am Pharaoh, yet without your permission no one shall raise his hand or foot in all the land of Egypt (~yIr'c.mi #r,a,-lk'B. Alg>r;-ta,w> Ady"-ta, vyai ~yrIy"-al{ ^yd,['l.biW h[or>p; ynIa] @seAy-la, h[or>P; rm,aYOw: [waw w/Qal impf.3m.s. amar say + p.n. Pharaoh + prep el + p.n. Joseph + pro.1s. ani I + p.n. Pharaoh + waw w/prep bile-ade w/2m.s.suff. "without your permission" + neg lo + Hiphil impf.3m.s. rum be high; "shall raise" + noun m.s.abs. ish man; "one" + d.o. marker + noun f.s.constr.w/3m.s.suff. yad hand + waw w/d.o. marker + noun f.s.constr.w/3m.s.suff. regel foot + prep beth w/noun m.s.constr. kol + noun both s.abs. eretz land + p.n. Egypt])."

VERSE 45 Then Pharaoh named Joseph Zaphenath-paneah (x;nE[.P;ƒtn:p.c' @seAy-~ve h[or>p; ar'q.YIw: [waw w/Qal impf.3m.s. qara call, name + p.n. Pharaoh + noun m.s.constr. shem name + p.n. Joseph + p.n. Zaphenath-Paneah]; and he gave him Asenath, the daughter of Potiphera priest of On, as his wife [hV'ail. !ao !heKo [r;p,ƒyjiAP-tB; tn:s.a'-ta, Al-!T,YIw: [waw w/Qal impf.3.s. nathan give + prep lamedh w/3m.s.suff. + d.o. marker + p.n. Asenath + noun f.s.abs. bath daughter + p.n. Potiphera + noun m.s.as. kohen priest + p.n. On + prep lamedh w/noun f.s.abs. ishshah wife]).

And Joseph went forth over the land of Egypt (~yIr'c.mi #r,a,-l[; @seAy aceYEw: [waw w/Qal impf.3m.s. yatsa go out + p.n. Joseph + prep al over + noun both s.abs. eretz land + p.n. Egypt]).

VERSE 46 Now Joseph was thirty years old when he stood before Pharaoh, king of Egypt (~yIr'c.mi-%l,m, h[or>P; ynEp.li Adm.['B. hn"v' ~yvil{v.-!B, @seAyw> [waw w/p.n. Joseph + noun m.s.constr. ben son + adj.m.p.abs. sheloshim thirty + noun fs.abs. shanah year + prep beth w/Qal infin.constr.w/3m.s.suff. amad stand + prep lamedh w/noun both p.constr. paneh face; "before" + p.n. Pharaoh + noun m.s.abs. melek king + p.n. Egypt]).

And Joseph went out from the presence of Pharaoh and went through all the land of Egypt (~yIr'c.mi #r,a,-lk'B. rbo[.Y:w: h[or>p; ynEp.Limi @seAy aceYEw: [waw w/Qal impf.3m.s. yatsa go out + p.n. Joseph + prep min w/prep lamedh w/noun both p.abs. paneh face: "from the presence of" + p.n. Pharaoh + Qal impf.3m.s. abar pass through + prep beth w/noun m.s.constr. kol all + noun both s.abs. eretz land + p.n. Egypt]).

ANALYSIS: VERSES 37-46

1. These verses describe the dramatic scene of Joseph’s promotion to the office of Vizier.
2. In this section we see Pharaoh’s capacity to appreciate Joseph’s contribution to the deliverance of Egypt from devastation.
3. Joseph’s gloomy but faithful prophetic pronouncement did not prejudice Pharaoh against him, for he too had viewed the dream as threatening.
4. And because Joseph had followed up his dire interpretation with positive advice on how Pharaoh could avert disaster, his ideas were wholeheartedly accepted (v.37).
5. At v. 38 Pharaoh takes charge of the situation and begins by making a proposal in quest for the right man to oversee the impending emergency.
6. His words, "Can we find a man in whom there is the Spirit of Elohim?" logically points to Joseph and no one else.
7. This is the 2^nd use of "Elohim’s Spirit" in Genesis, the 1^st being Gen. 1:2 (Ruach Elohim).
8. The Spirit of God equips the skilled workman like Bezalel (Ex. 31:3; 35:31), the victorious warrior (Judg. 6:34; 14:6), and the wise ruler (1Sam. 10:6; 16:13; Isa. 11:2; cf. Dan. 5:14).
9. So Pharaoh’s question "Can we find…God’s Spirit?" is an invitation to look for someone "discerning and wise" and foreshadows his choice of Joseph, whose words have proved that God speaks through him (cf. v.16).
10. Pharaoh answers his own question and appoints Joseph to be over his house and grants him authority over all Egypt (vv. 39-40).
11. Pharaoh’s rational is that only Joseph has special standing before God, and so he is the logical and only choice for office of Vizier (v.39).
12. Pharaoh demonstrates himself to be a discerning and wise monarch who is willing to place such trust in an outsider.
13. Pharaoh acknowledges Joseph’s superiority in discernment and wisdom (v. 39).
14. Pharaoh Sesostris I is a rarity among pagan non-believers.
15. He remains objective and non prejudicial.
16. The nature of Joseph’s office is expressed by Pharaoh as being "over all my house" (v.40).
17. What exactly does that entail?
18. His job description makes him second only to Pharaoh in Egypt as noted in his words, "only in the throne I will be greater than you."
19. Joseph’s office matches that of the Egyptian Vizier described by J. H. Breasted (Ancient Records of Egypt [Chicago: Univ. of Chicago Press, 1906-7): "One will see that the vizier is the great supervisor of all Egypt and that all government activities are under his control" (e.g. treasury, judiciary, police, army, navy, agriculture). In fact there is no important state activity which does not related to his authority, He is really the equivalent to Joseph and the writer had before his eyes the function of the vizier in telling the story of Joseph."
20. Among modern Egyptologists, Vergote (Joseph en Egypte, 98-102), and Kitchen (NBD, 658) agree that Joseph corresponds to the Egyptian mr pr "master of the palace," an official who was responsible for the royal palace or an administrator of the royal domains (cf. Vergote), a less powerful official than the viziers.
21. R. de Vaux (Ancient Israel) suggests a possible resolution of this problem.
22. In Israel "the master of the house" (1Kgs. 16:9; Isa. 22:15, 19-20) was a much more important figure than in Egypt.
23. In fact, the Israelite master of the palace had similar powers and authority to the Egyptian vizier; both were the highest officials in their states.
24. So in calling Joseph "master of the palace," Genesis is thus using the Hebrew equivalent for the office of vizier in Egpyt.
25. "All my people shall do homage to your command/instruction" uses the verb ‘to kiss’ (nashasq).
26. This appears to be short for "kiss the earth."
27. Translated here as "shall do homage."
28. The installation of Joseph as vizier of Egypt (vv. 41-46) is an event that we can visualize in all its details as few others in the Bible.
29. Every detail of the ceremony has been passed down to us in Egyptian representations, even down to the almost transparent linen garments.
30. We can also view the rings, golden chains and the war chariots in the museums (Westermann).
31. There are numerous examples of Semites rising to positions of great authority in Egypt from the Middle Kingdom, Hyksos, and New Kingdom periods.
32. One of the most striking parallels from the time of Akhentaen is that of Tutu, who, among other offices, was appointed "highest mouth in the whole country."
33. This last title meant that he had total authority in the special tasks he was given and was responsible only to Pharaoh.
34. It is one of the titles that Joseph had.
35. The wall paintings on the tomb at Tell el-Amarna show Tutu’s appointment by the Pharaoh, who is putting the golden necklace of office around his neck.
36. They also show him leaving the palace, getting into his chariot and riding off as the people prostrate themselves before him in acclamation.
37. This is altogether an excellent illustration of what must have taken place when Joseph was appointed vizier in Egypt, in charge of Pharaoh’s household.
38. Similar scenes are depicted elsewhere, but what is particularly interesting in this case is that the person whom Pharaoh is honoring is a Semite (R. de Vaux, The Early History of Israel [London: Darton, 1978] 1:299].
39. V. 41 is not a duplication of v. 40 but rather gives the public announcement to Joseph’s ascendancy in the presence of court officialdom.
40. This verse expands Joseph’s powers.
41. In addition to being placed over the palace (v. 40), he is placed "over all the land of Egypt."
42. The Egyptian expression is hyr-tp n t3 drf, "Chief of the Entire Land."
43. The perfect forms of the verbs in v. 40 are replaced in Seostris’s proclamation with the perfect form of the verb nathan—to set/give.
44. V. 42 describes Joseph’s investiture with the symbols of his position: the transferring of the king’s signet-ring to Joseph, Joseph’s being clothed in "fine linen", and the placement of a "gold chain" or collar around his neck.
45. The signet-ring that Pharaoh gives Joseph is most likely his scarab ring, which bears his personal seal.
46. The title which goes with the royal seal is "Royal Seal Bearer" held first only by the Vizier.
47. Note that fine linen clothing once again enters into Joseph’s story, recalling Joseph’s tunic which his brothers removed from him (chp. 37), and his tunic which Potiphar’s wife ripped off him (chp. 39).
48. "Linen garments" (shesh) is an Egyptian loan word.
49. In Egypt, court officials wore garments of top-quality, almost transparent, linen.
50. In Israel, the curtains of the tabernacle and priestly vestments were made of linen (Ex. 26:1; 39:27).
51. The dressing of Joseph was the donning of the robe of vizier, which was a robe, supported by braces, falling straight and unornamented from the chest to the ankles.
52. Many Egyptian paintings show Pharaoh placing a gold chain or collar around the necks of servants he is rewarding.
53. Throughout this ceremony Joseph says nothing.
54. We noted Pharaoh’s silence now it is Joseph who is taciturn while Pharaoh speaks.
55. Joseph is cooperative, consenting, and ready to assume his new responsibilities.
56. Joseph was given the chariot of the 2^nd man in Egypt.
57. For second-in-command to the king see 1Sam. 23:17; 2Chron. 28:7; Esther 10:3.
58. For a 2^nd time Joseph goes for a ride!
59. The first was to Egypt in an Ishmaelite/Midianite caravan as a kidnapped hostage.
60. The most intriguing part of v. 43 is the term used by the runners before Joseph’s chariot (or the Pharaoh) as Joseph rides throughout the country.
61. This most logical (sic) view of the adverb/particle Abrek translated "Bow the knee!" is that it is an express command versus a vague summons as in "Attention!"
62. J. Vergote takes this hapax as a derivative of the Hebrew verb barak "to kneel."
63. He connects it with the Egyptian i.brk "do homage."
64. Pharaoh spoke to Joseph three times:(v. 38; vv. 39-40; and v. 41.
65. The first is intention (v.38); the second is implementation (vv. 39-40) and the third is confirmation (v. 41).
66. Pharaoh at some point reaffirmed the extent of Joseph’s authority over the Egyptian populace (v. 44).
67. His all-inclusive idiom "without your permission no one shall raise his hand of foot in all the land of Egypt" means to take any action.
68. There is a wide variety of suggestions as to the meaning of the name [Zaphenath-Paneah] Pharaoh confers on Joseph.
69. Vergote has it as, "the man who knows things."
70. Its inclusion gives the text a touch of authenticity.
71. There is more of a consensus as to the meaning of Asenath, Joseph’s wife ("belonging to the goddess Neith") and to his father-in-law’s name Potiphera ("he who Ra has given").
72. "On" refers to the city of Heliopolis ("sun city" center of Egyptain sun worship; cf. Jer. 43:13) which is located just seven mile northeast of Cairo.
73. The priestly at On/Heliopolis were equaled in wealth only by that of the god Ptah of Memphis and exceeded only by that of the god Amun of Thebes, says Kitchen, during the years 1600-1100 BC.
74. Marriage into one of the top Egyptian families set a seal on Joseph’s promotion.
75. The narrator concludes with "Joseph went forth over the land of Egypt" (v. 45b) which appears in Ps. 81:5 and is a citation of this verse.
76. In v. 46 we have a very important chronological notation.
77. Joseph was age 30 "when he stood before Pharaoh" [meaning: "entered the service of"] in the year 1678 BC.
78. For thirteen years he suffered ignominy before he was transformed into glory.
79. This chronological notation does more than note the passing of the years of suffering; it harks back to the previous notice in 37:2 when at the tender age of 17 in the bosom of his family he dreamed of glory.
80. With his promotion his two dreams were activated, that is, they began the fulfillment stage.

Joseph the Administrator (vv. 47-56)

VERSE 47 During the seven years of plenty the land brought forth abundantly (~ycim'q.li [b'F'h; ynEv. [b;v,B. #r,a'h' f[;T;w: [waw w/Qal impf.3f.s. ashah "brought forth" + def.art.w/noun both s.abs. eretz + prep beth w/adj.f.s.abs. sheba seven + noun f.p.constr. shanah year + def.art.w/non m.s.abs. shaba plenty + prep lamedh w/noun m.pl.abs. qomets closed fist; by handfuls; "abundantly"]).

VERSE 48 So he gathered all the food of these seven years which occurred in the land of Egypt and placed the food in the cities (~yrI['B, lk,ao-!T,YIw: ~yIr;c.mi #r,a,B. Wyh' rv,a] ~ynIv' [b;v, lk,ao-lK'-ta, #Boq.YIw: [waw w/Qal impf.3m.s. qabatz gather + d.o. marker + noun m.s.constr. kol all + noun m.s.abs. okel food + adj.f.s.abs. sheba seven + noun f.p.abs. shanah year + rel.pro. asher + Qal perf.3p. hayah be + prep beth w/noun both s.abs. eretz + p.n. Egypt]; he placed in every city the food from its own surrounding fields [Hk'AtB. !t;n" h'yt,boybis. rv,a] ry[ih'-hdef. lk,ao ~yrI['B, lk,ao-!T,YIw: [waw w/Qal impf.3m.s. nathan give; "he placed" + noun m.s.as. okel food + def.art.w/prep beth w/noun f.p.abs. ir city + noun m.s.abs. okel food + noun m.s.constr. shadeh field + def.art.w/noun f.s.abs. ir city + adv sabib surrounding + Qal perf.3m.s. nathan give + prep beth w/noun m.s.constr.w/3f.s.suff. tawek midst]).

VERSE 49 Thus Joseph stored up grain in great abundance like the sand of the sea, until he stopped measuring it, for it was beyond measure (rP's.mi !yae-yKi rPos.li ld;x'-yKi d[; daom. hBer>h; ~Y"h; lAxK. rB' @seAy rBoc.YIw: [waw w/Qal impf.3m.s. tsabar heap up; "he stored up" + p.n. Joseph + noun m.s.abs. bar grain + prep kaph w/noun m.s.abs. chul "like the sand" + def.art.w/noun m.s.abs. yam west; "sea" + Hiphil infin.constr. rabah be great; "in abundance" + adv me-odh "great" + part adh until + part ki + Qal perf.3m.s. chadal cease + prep lamedh w/Qal infin.constr. saphar count; "measuring" + part ki for + adv ayin not; "beyond" + noun m.s.ab.s misephar enumeration; "measure"]).

VERSE 50 Now before the year of famine came, two sons were born to Joseph, whom Asenath, the daughter of Potiphera priest of On, bore to him (!Aa !heKo [r;p,ƒyjiAP-tB; tn:s.a' AL-hd'l.y" rv,a] b['r'h' tn:v. aAbT' ~r,j,B. ~ynIb' ynEv. dL;yU @seAyl.W [waw w/prep lamedh w/p.n. Joseph + Qal perf.3m.s. yaladh bear + adj.m. dual constr. shenayim two + noun m.p.abs. ben son + prep beth w/adv terem before + Qal impf.3f.s. bo go, come + noun f.s.constr. shanah year + def.art.w/noun m.s.ab.s ra-ab famine + rel.pro. asher + Qal perf.3f.s. yaladh + prep lamedh w/3m.s.suff. + p.n. Asenath + noun f.s.abs. bath daughter + p.n. Potiphera + noun m.s.abs. choen priest + p.n. On]).

VERSE 51 Joseph named the firstborn Manasseh, "For," he said, "God has made me forget all my trouble and all my father's household (ybia' tyBe-lK' taew> ylim'[]-lK'-ta, ~yhil{a/ ynIV;n:-yKi hV,n:m. rAkB.h; ~ve-ta, @seAy ar'q.YIw: [waw w/Qal impf.3m.s. qara call + p.n. Joseph + noun m.s.constr. shem name + def.art.w/noun m.s.as. bekor firstborn + p.n. Manasseh + part ki + Piel perf.3m.s.w/1s.suff. nashah forget + noun m.p.abs. Elohim + d.o. marker + noun m.s.constr. kol all + noun m.s.constr.w/1.s.suff. amal trouble, toil + waw w/d.o. marker + noun m.s.constr. kol + noun m.s.constr. bayith + noun m.s.constr.w/1s.suff. abh father])."

VERSE 52 He named the second Ephraim, "For," he said, "God has made me fruitful in the land of my affliction (yyIn>[' #r,a,B. ~yhil{a/ ynIr;p.hi-yKi ~yIr'p.a, ar'q' ynIVeh; ~ve taew> [waw w/d.o. marker + noun m.s.constr. shem name + def.art.w/adj.m.s.abs. sheni second + Qal perf.3m.s. qara call + p.n. Ephraim + part ki + Hiphil perf.3m.s.w/1s.suff. parah bear fruit + noun m.p.abs. Elohim + prep beth w/noun both s.abs. eretz + noun m.s.constr.w/1s.suff. ani affliction])."

VERSE 53 When the seven years of plenty which had been in the land of Egypt came to an end (~yIr'c.mi #r,a,B. hy"h' rv,a] [b'F'h; ynEv. [b;v, hn"yl,k.Tiw: [waw w/Qal impf.3f.p. kalah end; "came to an end" + adj.f.s.abs.sheba seven + noun f.p.constr. shanah year + def.art.w/noun m.s.abs. shaba plenty + rel.pro. asher + Qal perf.3m.s. hayah + prep beth w/noun both s.abs. eretz + p.n. Egypt]),

VERSE 54 and the seven years of famine began to come, just as Joseph had said, then there was famine in all the lands (tAcr'a]h'-lk'B. b['r' yhiy>w: @seAy rm;a' rv,a]K; aAbl' b['r'h' ynEv. [b;v, hn"yL,xiT.w: [waw w/Hiphil impf.3f.p. chalal wound, pierce; "began" + adj.f.s.ab.s sheba seven + noun f.p.constr. shanah year + def.art.w/noun m.s.abs. ra-ab famine + prep lamedh w/Qal infin.constr. bo "to come" + prep kaph w/rel.pro. asher + Qal perf.3m.s. amar say + p.n. Joseph + waw w/Qal impf.3m.s. hayah be + noun m.s.abs. ra-ab famine + prep beth w/noun m.s.constr. kol all + def.art.w/noun f.p.abs. erets land; "lands"], but in all the land of Egypt there was bread [~x,l' hy"h' ~yIr;c.mi #r,a,-lk'b.W [prep beth w/noun m.s.constr. kol + def.art.w/noun f.s.abs. eretz land + p.n. Egypt + Qal perf.3m.s. hayah + noun m.s.abs. lechem bread]).

VERSE 55 So when all the land of Egypt was famished, the people cried out to Pharaoh for bread (~x,L'l; h[or>P;-la, ~['h' q[;c.YIw: ~yIr;c.mi #r,a,-lK' b[;r>Tiw: [waw w/Qal impf.3m.s. ra-ab be hungry; "was famished" + noun m.s.constr. kol all + noun both s.abs. eretz land + p.n. Egypt + waw w/Qal impf.3m.s. tsa-aq cry for help + def.art.w/noun m.s.abs. am people + prep el + p.n. Pharaoh + prep lamedh w/noun m.s.constr. lechem bread]; and Pharaoh said to all the Egyptians, "Go to Joseph; whatever he says to you, you shall do [Wf[]T; ~k,l' rm;ayO-rv,a] @seAy-la, Wkl. ~yIr;c.mi-lk'l. h[or>P; rm,aYOw: [waw w/Qal impf.3m.s. amar say + p.n. Pharaoh + prep lamedh w/noun m.s.constr. kol + p.n. Egypt + Qal imper.m.p. halak go + prep el + p.n. Joseph + rel.pro. asher + Qal impf.3m.s. amar say + prep lamedh w/2m.p.suff. + Qal impf.2m.p. ashah do]).

VERSE 56 When the famine was spread over all the face of the earth, then Joseph opened all the storehouses (~h,B' rv,a]-lK'-ta, @seAy xT;p.YIw: #r,a'h' ynEP.-lK' l[; hy"h' b['r'h'w> [waw w/def.art.w/noun m.s.abs. ra-ab famine + Qal perf.3m.s. hayah + noun m.s.constr. kol + noun both p.constr. paneh face + def.art.w/noun both s.abs. eretz land + waw w/Qal impf.3m.s. pathach open + p.n. Joseph + noun m.s.constr. kol all + rel.pro. asher + prep beth w/3m.p.suff. "storehouses"], and sold to the Egyptians; and the famine was severe in the land of Egypt [~yIr'c.mi #r,a,B. b['r'h' qz:x/Y<w: ~yIr;c.mil. rBov.YIw: [waw w/Qal impf.3m.s. shabar buy; "sold" + prep lamedh w/p.n. Egypt + waw w/Qal impf.3m.s. chazaq be strong; "was severe" + def.art.w/noun m.s.abs. ra-abh famine + prep beth w/noun both s.abs. eretz + p.n. Egypt]).

ANALYSIS: VERSES 47-56

1. These verses narrate the fulfillment of Pharaoh’s dreams and Joseph’s actions as a consequence to them.
2. Vv. 47-53 record the seven years of plenty.
3. The word "abundantly" in v. 47(liqematsim) is literally "by handfuls" (the plural only here; cf. Lev. 2:2).
4. One interpreter suggests that the image is that of each head of grain filling the hand.
5. Vv. 48-49 depicts the frenetic activity that must surely have consumed Joseph during the seven years of plenty.
6. The expression "like the sand of the seashore" recalls the promise of descendants made to Abraham (22:17) and Jacob (32:12).
7. Joseph personally supervised the "overseers" of the designated cities where granaries were built, and where "all the food of the seven years" was stored (cf. v. 34).
8. One-fifth of each season’s harvest was set aside for the emergency relief.
9. To underscore just how much abundance there was the narrator informs us that there came a point where Joseph "stopped measuring it, for it was beyond measure"!
10. Those seven years was productive for Joseph in another way (vv. 50-52).
11. "Manasseh" means "causing to forget."
12. Joseph named this son in tribute to two situations in his life: (1) "all his toil" refers to his life as a slave; (2) "his father’s household" refers to the rejection he faced there in connection with his dreams (v.51).
13. He gives God the credit for bringing his through the ordeals associated with slavery and family.
14. At an early age in life Joseph enjoyed the blessings of great material prosperity, as well as blessing under divine institutions 2 (RW) and 3 (family).
15. His second son he named "Ephraim" which means something like "fertile land" (v.52).
16. The tribe that came to bear the name Ephraim would occupy one of the most productive and one of the largest portions of the Land of Promise.
17. So his naming turns out to be prophetic.
18. This name, he says, is in tribute to God’s prospering of him "in the land of my affliction," which of course refers to Egypt.
19. "In the land of my oppression" is used in Ex. 3:5, 17; 4:31; Deut. 26:7 in connection with the Israelite bondage in Egypt.
20. Joseph’s experience anticipates that of his people.
21. It would be wrong to attribute bitterness to Joseph; rather he viewed his life as the product of God’s grace and care.
22. So, in his choice of names, Joseph expresses his gratitude for God’s preservation of his life under adversity—e.g., Manesseh; and one expresses his temporal blessings—e.g., Ephraim.
23. Both of these sons were born just before the onset of the years of famine.
24. Vv. 53-57 describes the onset of the years of famine.
25. Inadequate rainfall in the highlands of Ethiopia and southern Sudan would prevent the Nile from flooding for its usual three months in northern (lower) Egypt.
26. The famine in Joseph’s time was horrific as it lasted for a full seven years.
27. The description of the famine in these verses is terse and repetitive to highlight its seriousness.
28. It affected "all the lands" (v.54), not just Egypt.
29. The surrounding lands of course included Canaan (cf. 42:5).
30. So we have: "in all the lands," "in all the land of Egypt," (v.54) "all the land of Egypt" (v.55), "over all the face of the earth [land] (v. 56), and "severe in all the earth [land]" (v.57)
31. This fivefold repetition of the word famine and its description as "very severe" in vv. 56 & 57 twice (cf. v. 31) makes it clear to the reader that it was devastating to life on earth (cf. 47:20).
32. This verb "severe" (chazaq) is used of the starvation in Jerusalem during the siege just before it fell (2Kgs. 25:3; Jer. 52:6).
33. Only in these two places is this verb used in connection with famine/starvation.
34. This root occurs 355x in the OT, but only in Genesis and 2Kings and Jeremiah does it occur in connection with famine conditions.
35. The other point besides the severity of the famine that is made here is the fact that the famine happened "as Joseph had said [predicted]" (v.54).
36. And because Pharaoh and his officials had taken to heart Joseph’s advise, Egypt was spared the brunt of the famine’s devastation (vv. 54b, 56).
37. Joseph’s interpretation of Pharaoh’s dreams was completely vindicated.
38. V. 57 hints at the next stage of the drama when "the people of all the earth came to Egypt to buy grain from Joseph" and when Joseph’s dreams of more than twenty years standing would be fulfilled.
39. Joseph’s word during the seven years of plenty was to oversee the collection of the seasonal harvests.
40. His work during the years of the famine was that of relief distributor.
41. His work in this capacity was under his full control and discretion (cf. v. 55).
42. People had to be informed of Joseph’s new function (v. 55).
43. The panic sticken Egyptians had to pay for the grain or starve (v. 56 "sold to the Egyptians").
44. News soon spread to the surrounding countries that there a abundance of grain to be had in Egypt.
45. This led to a steady stream of foreigners traveling to Egypt to by grain.
46. Joseph became the savior of Egypt and to a lesser extent the savior of the surrounding lands.
47. In Joseph we see a young man who from a very early age committed himself to God, and even under extreme adversity did not lose his faith.
48. He fulfills Prov. 16:9: "A man’s mind plans his way, but the LORD directs his steps."
49. Functioning as a prophet Joseph was able to predict the future and advise others on how to act on that revelation (cf. Amos 3:7 "Surely the Lord God does nothing, without revealing his secret counsel to His servants the prophets.").
50. As a type of Christ Joseph experienced suffering and humiliation before exalatation.
51. As all were commanded to bow before Joseph, so "at the name of Jesus every knee shall bow" (Phil 2:10).