Genesis 41:27
Moreover, the seven thin, ugly cows that came up after them are seven years, and so are the seven worthless heads of grain scorched by the east wind--they are seven years of famine.
Moreover, the seven thin, ugly cows that came up after them are seven years
This phrase is part of Joseph's interpretation of Pharaoh's dream. The seven thin, ugly cows represent seven years of famine that will follow seven years of abundance. In ancient Egypt, cattle were a symbol of wealth and prosperity, making the image of thin, ugly cows particularly striking as a representation of scarcity and hardship. This interpretation highlights the cyclical nature of agricultural societies, where periods of plenty are often followed by times of need. The number seven is significant in biblical literature, often symbolizing completeness or divine perfection, suggesting that the famine will be a complete and divinely ordained period of testing.

and so are the seven worthless heads of grain scorched by the east wind
The seven worthless heads of grain further emphasize the severity of the coming famine. Grain was a staple food in Egypt, and its failure would have dire consequences. The east wind, known as the "khamsin" in the region, is a hot, dry wind that can devastate crops. This natural phenomenon is used here to illustrate the divine orchestration of events, as God uses natural elements to fulfill His purposes. The imagery of scorched grain connects to other biblical instances where God uses environmental conditions to execute His will, such as the plagues in Exodus.

they are seven years of famine
The repetition of the phrase underscores the certainty and seriousness of the prophecy. Famine was a common and feared occurrence in the ancient Near East, often seen as a sign of divine displeasure or a test of faith. This period of famine would serve as a test for Egypt and a means for God to elevate Joseph to a position of power, ultimately preserving the lineage of Israel. Theologically, this can be seen as a type of Christ, where Joseph's role as a savior of his people prefigures Christ's ultimate salvation. The famine also sets the stage for the migration of Jacob's family to Egypt, a pivotal moment in the history of Israel.

Persons / Places / Events
1. Joseph
The son of Jacob, who is interpreting Pharaoh's dreams in Egypt. He is known for his ability to interpret dreams, which he attributes to God.

2. Pharaoh
The ruler of Egypt who has troubling dreams that none of his magicians or wise men can interpret, leading him to call upon Joseph.

3. Egypt
The land where this event takes place, a powerful and influential nation during this time period.

4. Seven Lean, Ugly Cows
Part of Pharaoh's dream, representing seven years of famine that will follow seven years of abundance.

5. Seven Worthless Heads of Grain
Another element of Pharaoh's dream, also symbolizing the seven years of famine.
Teaching Points
God's Sovereignty in History
The interpretation of Pharaoh's dreams highlights God's control over future events and His ability to reveal them to His chosen servants.

Preparation and Wisdom
Joseph's advice to store grain during the years of abundance teaches the importance of wise stewardship and preparation for future challenges.

Trust in God's Provision
Despite the impending famine, God's plan includes provision and preservation for His people, encouraging believers to trust in His care.

The Role of Suffering
The famine serves a greater purpose in God's plan, reminding us that suffering can be used for growth and fulfillment of divine purposes.

Faithfulness in Adversity
Joseph's faithfulness in interpreting the dream and managing the crisis demonstrates the importance of remaining faithful to God in difficult times.
Bible Study Questions
1. How does Joseph's interpretation of Pharaoh's dream demonstrate God's sovereignty and foreknowledge?

2. In what ways can we apply Joseph's example of preparation and stewardship in our own lives today?

3. How does the account of the seven years of famine in Egypt connect to other instances of divine intervention in the Bible?

4. What can we learn from Joseph's faithfulness and trust in God during times of adversity and uncertainty?

5. How might understanding God's purpose in allowing suffering change our perspective on personal trials and challenges?
Connections to Other Scriptures
Genesis 41:1-36
Provides the full context of Pharaoh's dreams and Joseph's interpretation, emphasizing God's sovereignty in revealing future events.

Genesis 45:5-8
Joseph later reveals to his brothers that God sent him to Egypt to preserve life, showing God's providential plan through the famine.

Exodus 9:31-32
Describes another instance of agricultural devastation in Egypt, connecting the theme of divine intervention in natural events.

Amos 4:9
Discusses God's use of natural disasters as a means of calling His people to repentance, similar to the famine in Egypt.
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
Afterward, Blasted, Cattle, Cows, East, Empty, Famine, Grain, Heads, Lean, Scorched, Seven, Thin, Ugly, Wind, Worthless
Dictionary of Bible Themes
Genesis 41:1-49

     8131   guidance, results

Genesis 41:10-32

     7730   explanation

Genesis 41:22-32

     4428   corn

Genesis 41:25-27

     4624   cow

Genesis 41:25-30

     4823   famine, physical

Genesis 41:25-31

     1409   dream

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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