Genesis 41:20
Then the thin, ugly cows devoured the seven well-fed cows that were there first.
And the thin, ugly cows
This phrase introduces the second part of Pharaoh's dream, which Joseph later interprets. The Hebrew word for "thin" is "דַּקּוֹת" (dakkot), suggesting not just physical thinness but a lack of substance or vitality. The word "ugly" is translated from "רָעוֹת" (ra'ot), which can mean evil or bad, indicating a deeper, more ominous quality. In the context of the dream, these cows represent a period of famine and hardship. Historically, Egypt was known for its reliance on the Nile's flooding to sustain agriculture. A failure in this system would indeed lead to dire consequences, as symbolized by these cows.

devoured
The Hebrew word used here is "וַתֹּאכַלְנָה" (vato'chalna), which means to consume or eat up. This action is aggressive and total, indicating the severity of the famine that would consume the abundance previously enjoyed. In a spiritual sense, this can be seen as a warning of how quickly prosperity can be overtaken by adversity if not managed wisely. The act of devouring also suggests a complete and overwhelming takeover, leaving nothing behind.

the seven well-fed cows
The "seven well-fed cows" are described in Hebrew as "בְּרִיאוֹת בָּשָׂר" (briot basar), meaning healthy or fat in flesh. These cows symbolize the seven years of plenty that Egypt would experience. The number seven often represents completeness or perfection in the Bible, indicating a full cycle of abundance. This period of prosperity was a divine provision, a time to prepare for the coming famine. The historical context of Egypt's agricultural cycles underscores the importance of these years of plenty as a time of preparation and stewardship.

that were there first
This phrase emphasizes the sequence of events in Pharaoh's dream. The well-fed cows came first, highlighting the natural order of prosperity followed by hardship. The Hebrew word "רִאשֹׁנָה" (rishonah) means first or former, indicating precedence. This sequence serves as a reminder of the cyclical nature of life and the importance of foresight and planning. Scripturally, it underscores the principle of sowing and reaping, where times of abundance should be used to prepare for future challenges.

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

2. Joseph
A Hebrew man, sold into slavery, who rose to prominence in Egypt due to his God-given ability to interpret dreams.

3. Egypt
The setting of the account, a powerful ancient civilization where Joseph's account unfolds.

4. The Thin, Ugly Cows
Symbolic in Pharaoh's dream, representing years of famine.

5. The Well-Fed Cows
Also part of Pharaoh's dream, symbolizing years of abundance.
Teaching Points
God's Sovereignty in Dreams
God can communicate His plans through dreams, as seen in Pharaoh's dream and Joseph's interpretation.

Wisdom and Preparation
Joseph's interpretation and subsequent advice to store grain during the years of abundance highlight the importance of preparation and foresight.

God's Provision in Times of Famine
The account demonstrates God's provision and care, even in times of scarcity, through His chosen servant, Joseph.

Faithfulness in Adversity
Joseph's rise to power, despite his earlier hardships, shows the importance of remaining faithful and trusting God's timing.

The Impact of Godly Leadership
Joseph's leadership saved Egypt and surrounding nations, illustrating how godly wisdom can have far-reaching effects.
Bible Study Questions
1. How does Joseph's ability to interpret dreams demonstrate God's sovereignty and power?

2. In what ways can we apply the principle of preparation and foresight in our own lives, as Joseph advised Pharaoh?

3. How does Joseph's account encourage us to remain faithful during difficult times?

4. What can we learn from Joseph's leadership about the impact of godly wisdom in our communities?

5. How do the themes of abundance and famine in Genesis 41 relate to Jesus' teachings in the New Testament about spiritual wealth and provision?
Connections to Other Scriptures
Genesis 41:1-7
Provides the full context of Pharaoh's dream, which Joseph interprets.

Genesis 41:25-30
Joseph explains the dream, revealing God's plan for Egypt's future.

Proverbs 21:20
Discusses the wisdom of storing up resources, which connects to Joseph's advice to Pharaoh.

Matthew 6:19-21
Jesus teaches about storing treasures in heaven, which can be related to the spiritual foresight Joseph demonstrated.

James 1:5
Encourages believers to seek wisdom from God, as Joseph did.
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
Ate, Bad, Cattle, Cows, Eat, Fat, Favored, Gaunt, Ill, Ill-favored, Ill-favoured, Kine, Lean, Meal, Seven, Thin, Ugly
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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