Genesis 41:19
After them, seven other cows--sickly, ugly, and thin--came up. I have never seen such ugly cows in all the land of Egypt!
After them, seven other cows—sickly, ugly, and thin—came up.
This phrase is part of Pharaoh's dream, which Joseph interprets. The number seven is significant in biblical numerology, often symbolizing completeness or perfection. The seven cows represent seven years, as Joseph later explains. The sickly, ugly, and thin cows symbolize a period of famine that will follow seven years of abundance. Cows were a common symbol of fertility and prosperity in ancient Egypt, making their sickly appearance particularly ominous. This imagery underscores the severity of the impending famine. The dream's setting by the Nile River, a lifeline for Egypt, emphasizes the nation's dependence on agriculture and the devastating impact of a failed harvest.

I have never seen such ugly cows in all the land of Egypt!
This statement highlights the unprecedented nature of the coming famine. Egypt, known for its fertile land and agricultural wealth, had likely never experienced such a severe shortage. The emphasis on the ugliness of the cows serves to stress the unnatural and alarming nature of the vision. This phrase also reflects Pharaoh's genuine concern and the urgency of the situation, prompting him to seek an interpretation. The severity of the famine can be seen as a divine warning, and Joseph's role in interpreting the dream foreshadows his rise to power and his role as a savior figure, prefiguring Christ's role as a savior in the New Testament.

Persons / Places / Events
1. Pharaoh
The ruler of Egypt who has troubling dreams that need interpretation.

2. Joseph
A Hebrew man, known for his ability to interpret dreams, who is called upon to explain Pharaoh's dreams.

3. Egypt
The land where these events take place, a powerful nation in the ancient world.

4. Cows
Symbolic in Pharaoh's dream, representing years of abundance and famine.

5. Dream
A divine message given to Pharaoh, which Joseph interprets as a prophecy of future events.
Teaching Points
God's Sovereignty in Revelation
God uses dreams to communicate His plans, demonstrating His control over history and His ability to reveal future events to those He chooses.

The Role of God's Servants
Joseph's ability to interpret dreams highlights the importance of being faithful and ready to serve God, even in difficult circumstances.

Preparation for the Future
The dream's message about famine teaches the importance of preparing for future challenges, relying on God's wisdom and guidance.

Trust in God's Timing
Joseph's rise to prominence after interpreting the dream shows that God's timing is perfect, and we must trust His plan for our lives.

The Impact of Obedience
Joseph's obedience to God not only saves Egypt but also preserves his own family, illustrating how our faithfulness can have far-reaching effects.
Bible Study Questions
1. How does Joseph's interpretation of Pharaoh's dream demonstrate God's sovereignty and control over nations?

2. In what ways can we prepare for future challenges in our lives, drawing from the lessons in Genesis 41?

3. How does Joseph's account encourage us to remain faithful and ready to serve God, even when we face personal trials?

4. What can we learn from Joseph's rise to power about trusting in God's timing and plan for our lives?

5. How does the account of Joseph and Pharaoh's dream connect to other biblical examples of God revealing His plans through dreams or visions?
Connections to Other Scriptures
Genesis 41:1-7
Provides the context of Pharaoh's dreams, including the seven healthy cows and the seven gaunt cows.

Genesis 41:25-30
Joseph interprets the dreams, explaining that the seven gaunt cows represent seven years of famine.

Daniel 2:27-28
Similar to Joseph, Daniel interprets dreams, showing that God reveals mysteries to His servants.

Proverbs 21:1
Illustrates God's sovereignty over rulers, as seen in how He communicates with Pharaoh through dreams.

Amos 3:7
Emphasizes that God reveals His plans to His prophets, as He did with Joseph.
Joseph as a ProphetT. H. Leale.Genesis 41:17-32
The Tried ManR.A. Redford Genesis 41
People
Asenath, Egyptians, Joseph, Manasseh, Pharaoh, Potipherah, Zaphnathpaaneah
Places
Egypt, Nile River, On
Topics
Bad, Badness, Behold, Cattle, Cows, Egypt, Favored, Flesh, Form, Gaunt, Ill, Ill-favored, Ill-favoured, Ill-formed, Kine, Lean, Leanfleshed, Lean-fleshed, Poor, Poor-looking, Scrawny, Seven, Thin, Ugliness, Ugly, Worse
Dictionary of Bible Themes
Genesis 41:1-49

     8131   guidance, results

Genesis 41:10-32

     7730   explanation

Genesis 41:17-21

     4502   reed

Library
The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

The Earliest Chapters in Divine Revelation
[Sidenote: The nature of inspiration] Since the days of the Greek philosophers the subject of inspiration and revelation has been fertile theme for discussion and dispute among scholars and theologians. Many different theories have been advanced, and ultimately abandoned as untenable. In its simplest meaning and use, inspiration describes the personal influence of one individual upon the mind and spirit of another. Thus we often say, "That man inspired me." What we are or do under the influence
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial;
Thomas Watson—A Body of Divinity

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.]
J. W. McGarvey—The Four-Fold Gospel

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour,
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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