Scriptural Analysis- Genesis 41:33-36

33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 

34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.

Joseph not only interprets the dream, now he provides the solution to its problem, too. If the seven years of plenty came and no one knew that it would be followed by seven years of famine, who knows but whether they would live in rich indulgence, consuming all that they wished and selling the excess for riches, which would all do them little good when their storehouses were empty and their bellies ached. But, they do know better now, and these seven years of plenty can be years of preparation.

Joseph’s plan illustrates how incredible the harvest in the seven years of plenty will be, given that a mere fifth of each year’s yield will be enough to survive a corresponding year of famine. In fact, enough to survive and still have extra grain to sell to starving neighbors. God is providing all the resources that they need and more, if they only have the wisdom to make use of it.

This is Joseph’s counsel to Pharaoh, and it is worth noting that he is, indeed, counseling Pharaoh. To me this seems a very bold maneuver on his part. He had been summoned only to interpret a dream, and he had fulfilled that, but then, unbidden, he ventured to tell Pharaoh how to do his own job. But as we will see in the next verses, Pharaoh was not offended by Joseph’s boldness at all. On the contrary, he was delighted just to have found one who had such clarity and vision.

Scriptural Analysis- Genesis 41:29-32

29 Behold, there come seven years of great plenty throughout all the land of Egypt:

30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;

31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.

32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

Joseph explains the message of the dream in plain terms. Seven years of plenty, immediately followed by seven years of famine. Twice Joseph stresses that the dearth will far surpass the plenty, such that all who are caught within the famine will not even regard the good years any more.

Verse 32 further confirms my theory that the river and the stalk, from which both plenty and famine emerge, are representative of God Himself. I do not believe that every hardship we experience in life is by the hand of God, some tragedies are just the natural result of living in a fallen world. Some trials are authored by the Almighty, though, and the famine is one of these.

It is important to note that God does not only send the famine, though, He also precedes it with years of plenty, by which one could save up and survive the deprivation. That is, they could if they knew to do so, and so it is also important to note that God sent the knowledge beforehand as well. He did not send that knowledge to just any man, either, He sent it to Pharaoh, the single most powerful person in all the country, a man who could really do something about it.

Thus God sends the trial, the solution, and the knowledge. All the tools are there, one has only to pick them up and use them. Of course picking up the tools and using them requires one to have faith that what God has said will be will actually be. They must take Him at His word and trust in His plan. So whatever else God meant to accomplish with this trial, at the very least He was teaching His children in Egypt that they lived by dependence on Him.

Scriptural Analysis- Genesis 41:25-28

25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

27 And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.

28 This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.

Yesterday I theorized that the one river and the one stalk from which the cattle and grain emerged was representative of God Himself. Joseph’s introductory statement that “God hath shewed Pharaoh what he is about to do,” seems to support that theory. God is the source of what is about transpire, the bounty and the deprivation, all are in His hand.

Joseph then proceeds to give a rapid identification for each of the separate parts of the dreams. The good cattle and grain are seven good years, the ill cattle and grain are seven years of famine. And now that he has defined all of the main players, he will drop the allegories, and plainly iterate exactly what is about to transpire.

And now that I look back to Joseph’s interpretations of the butler and baker’s dreams, this was the same method he took with them as well. First, he turned the symbols into their corresponding representations: “the three branches are three days,” and “the three branches are three days.” Then he dropped the similes and spoke in plain terms. “Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place,” and “Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree.”

I had not noticed this pattern in Joseph’s dream-interpreting until now. This method seems effective at making sure that all of the dreamer’s questions will be answered. They will know why they saw what they saw, and they will know what it means.

Scriptural Analysis- Genesis 41:22-24

22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:

24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

I mentioned last time that Pharaoh spent far more time describing the sickly cattle than the well ones, and he also spent far more time describing the first dream than he spends here on the second. Evidently the sight of cattle consuming their own kind made far more of an impression than withered stalks consuming healthy ones. But as we will soon find out, it is the dream of grain that is a closer representation of what will soon befall the land. The famine will presumably affect the crops first, and the creatures secondarily.

Something I missed in the first recounting of the dreams is that they show the seven goodly specimens emerge from one source. With the cattle the source was the river, and for the ears it was a single stalk. I don’t know what the significance of that singular source is. Perhaps it is representative of God, stating that He is personally sending these changes?

In any case, Pharaoh complains to Joseph a second time that none of his magicians were able to tell the meaning of these dreams, and at last we are about to hear Joseph’s answer.

Scriptural Analysis- Genesis 41:17-21

17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:

20 And the lean and the ill favoured kine did eat up the first seven fat kine:

21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke.

Pharaoh repeats his dream to Joseph, and in his recounting we gain a few new details. First of all, we learn that the ill cattle looked worse than any specimen Pharaoh had ever seen before. We will soon learn that these seven cattle represent a famine, and presumably it will also be worse than any other that had come before.

Another detail is that though the seven ill cattle consume the favorable, they somehow do not grow any fatter. They still appear as thin and sickly as before. This will also become a detail in Joseph’s interpretation, meaning that the bounty of the first seven years, if not carefully managed, will mean nothing when replaced by the seven years of famine. All the splendor will be consumed and more.

Something else that stands out to me in Pharaoh’s retelling is where he puts his focus. In the first account, given from a third-person, omniscient perspective, there was an equal amount of time describing the seven good cattle and the seven poor cattle. In Pharaoh’s recounting, though, there is far more emphasis on the sickly batch. Clearly their haunting visage made a deep and emotional impression on him, and he spends more than three times as many words discussing them as the fat ones!

However, the presence of the seven fat cattle was not given only as a point of contrast to the seven sickly. Each group represents an important message. And thankfully for Pharaoh, even though Joseph hears such a biased account of the dream, by the grace of God the significance of both halves is preserved in his interpretation.

Scriptural Analysis- Genesis 41:14-16

14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. 

15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.

16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

Joseph is brought before the Pharaoh, though not before he is able to clean himself up and be made presentable. This, of course, is symbolic of the changing tides about to come into Joseph’s life. A fresh face and clean clothes are emblems of a life made new. Things will never be the same again for this young Hebrew.

I am impressed at Joseph’s immediate humility when he meets with Pharaoh. The first words out of his mouth are to correct the notion that he, himself, has any power to interpret dreams. What an opportunity it would be to claim all praise and glory for himself, to elevate himself over all these other soothsayers who failed.

But if Joseph were to seek his own glory, then would God have been willing to provide him the interpretation of the dream? Joseph keeps himself worthy by acknowledging the true source of power: God Himself. Thus, Joseph rightly places himself in the role of faithful servant, and that is exactly the role the Pharaoh needs him to assume for this interpretation to work.

Scriptural Analysis- Genesis 41:9-13

9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard’s house, both me and the chief baker:

11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.

13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.

At last the chief butler remembers poor Joseph in prison. Joseph might have wished that he remembered sooner, but if he had, then Joseph might have been exonerated and sent back home two years prior, meaning he wouldn’t have been present to interpret Pharaoh’s dream and save countless lives. In the end, it was all for the best, God had worked things so that Joseph could be where he needed to be, and when he needed to be there.

Also, I think it noteworthy that the butler does not remember Joseph until after all the other wise men have tried and failed to interpret the dream. What an excellent way to prove to Pharaoh that this problem is beyond ordinary man, and anyone who can solve it must be doing so thanks to a higher power. His belief that Joseph is connected to God is critical to his decision to elevate the young man to a ruler.

In the end, the chief butler finally makes it known that two years ago the Pharaoh once walked a foretold path, fulfilling a prophecy that he didn’t even know about. Here was a man who had already known the Pharaoh’s mind once, so perhaps he could know it again.

Scriptural Analysis- Genesis 41:8

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.

The very next morning Pharaoh is obsessed to know the meaning of his dreams. Note that he does not merely turn to whatever wise men or magicians are already in his court, right off the bat he wants to pull all of them in, throughout the entire kingdom!

And what an opportunity this would have created for these mystics. What better way to prove yourself, to show that you are the master of your craft? Here are all of your competitors gathered in one place and all of them stumped by the same dream. Surely if you could provide the proper interpretation, you would be the undisputed greatest of them all!

Except that not even a single one of them manages to do it! It’s the greatest opportunity of their lives and none of them can seize the moment. Perhaps they were too afraid to just make it up, to employ whatever trickery they used on their typical clients. If they did, and it was found out, then they would face the wrath of the most powerful man in the land!

The problem for all these mystics was that their power was likely based in smoke and mirrors, or chance and delusion. Maybe they were observant enough to find connections that most people missed, but this dream defied even the most imaginative of human intellects. Clearly the dream is foretelling something ominous, but the exact details of what are impossible to tell. No man could do it by his power alone.

Scriptural Analysis- Genesis 41:5-7

5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.

6 And, behold, seven thin ears and blasted with the east wind sprung up after them.

7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

Pharaoh’s dream about the cows was unsettling enough, but when he fell asleep again the theme was repeated a second time, now with stalks of corn. This doubling of dreams is a pattern in the story of Joseph. It began with Joseph having two dreams about how his family would come to make obeisance to him. It continued with the baker and the butler each having a thematically similar dream in the prison. And now the Pharaoh’s dreams are doubled as well.

One reason for the doubling of these messages might be to ensure the recipient will recognize them as being from God. One stray dream might just be a random imagination of the mind, but the same idea being repeated in different representations suggests a conscious, deliberate mind behind it all.

In Pharaoh’s second dream he again has a resource, this time corn, coming rich and full in the number of seven. Then, as with the cattle, seven poor representations of the crop rise and consume the first. Specifically, we are told that the poor ears of corn are blasted by the “east wind,” which is an expression that shows up a few times in the Bible, used to denote ruin and famine.

Scriptural Analysis- Genesis 41:1-4

1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.

3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.

4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.

I mentioned earlier that the each of the dreams Joseph had to interpret would be more inscrutable than the last. And indeed, it is extremely difficult to tell what specifically this dream of Pharaoh could possibly be about. Really only one thing is perfectly clear in it: that it is foretelling something ominous.

Something good arises from the stream, but then something evil emerges and consumes the good. It is abundantly clear why a person would be troubled by such a vision. Some doom is being forewarned, and to not know its interpretation means that one will be left helpless against it.

But there does seem to be a pattern to how Joseph interprets these dreams. Key elements in all three of the visions have been numbers and subjects (three vines, three baskets, seven cattle), where the vision takes place (in Pharaoh’s presence, upon the head, by the river), and what is happening to the subject (given in a cup, eaten by birds, feasting and being consumed). Something symbolized by a river, something symbolized by cattle, something bad happening to them, and something to do with the number seven…. Vague and foreboding.