Genesis 41:23
After them, seven other heads of grain sprouted--withered, thin, and scorched by the east wind.
Then behold, seven heads of grain, withered, thin, and scorched by the east wind, sprouted up after them
Then behold
The phrase "Then behold" serves as a narrative device to draw attention to a significant event or revelation. In Hebrew, the word often translated as "behold" is "הִנֵּה" (hinneh), which is used to emphasize the importance or unexpected nature of what follows. This phrase invites the reader to pay close attention, as something of divine or prophetic significance is about to be revealed. In the context of Joseph's interpretation of Pharaoh's dream, it signals a pivotal moment where the dream's ominous elements are introduced.

seven heads of grain
The "seven heads of grain" symbolize a complete cycle of agricultural abundance or famine, as the number seven often represents completeness or perfection in biblical numerology. In the ancient Near Eastern context, grain was a staple of life, and its abundance or scarcity directly impacted the survival and prosperity of a nation. The imagery of grain in dreams would have been immediately understood by Pharaoh and his court as a matter of national importance.

withered, thin, and scorched
These descriptors paint a vivid picture of devastation and lack. The Hebrew words used here convey a sense of decay and insufficiency. "Withered" suggests a loss of vitality, "thin" implies inadequacy, and "scorched" indicates damage beyond repair. This triad of descriptors underscores the severity of the impending famine, contrasting sharply with the previous vision of healthy, full heads of grain. It serves as a warning of the dire consequences of the coming years.

by the east wind
The "east wind" in the ancient Near East was known for its harshness and destructive power. In Hebrew, the term "קָדִים" (qadim) refers to a hot, dry wind that blows from the desert, often causing crops to wither and die. This natural phenomenon was well-known in Egypt and surrounding regions, symbolizing forces beyond human control that could bring about disaster. The mention of the east wind highlights the divine orchestration of events, as it is God who controls the elements and uses them to fulfill His purposes.

sprouted up after them
The phrase "sprouted up after them" indicates a sequence of events, where the withered heads of grain follow the healthy ones. This progression is crucial in the interpretation of Pharaoh's dream, as it signifies the transition from years of plenty to years of famine. The Hebrew verb "צָמַח" (tsamach), meaning "to sprout" or "to spring up," suggests a natural, inevitable unfolding of events. It serves as a reminder of the cyclical nature of life and the divine timing in God's plan, urging the reader to trust in God's sovereignty even in times of hardship.

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 land where these events take place, a powerful ancient civilization.

4. The East Wind
A harsh, dry wind from the desert, often symbolizing destruction or judgment in biblical literature.

5. The Seven Thin Heads of Grain
Part of Pharaoh's dream, representing a period of famine.
Teaching Points
God's Sovereignty in Dreams
God uses dreams to communicate His plans and purposes. We should be attentive to how God might speak to us today, whether through Scripture, prayer, or other means.

Preparation and Wisdom
Joseph's interpretation of the dream led to practical steps to prepare for the coming famine. We should seek God's wisdom in planning and preparing for future challenges.

The Reality of Judgment
The east wind symbolizes judgment and hardship. It serves as a reminder of the consequences of sin and the importance of repentance and obedience to God.

God's Provision in Times of Need
Despite the coming famine, God provided a way for Egypt and surrounding nations to survive through Joseph's leadership. Trust in God's provision even in difficult times.

The Role of Faithful Servants
Joseph's faithfulness and integrity positioned him to be used by God for a greater purpose. Our faithfulness in small things can lead to greater responsibilities and opportunities to serve God.
Bible Study Questions
1. How does Joseph's ability to interpret dreams demonstrate God's sovereignty and power in Genesis 41?

2. In what ways can we prepare for future challenges in our lives, drawing from Joseph's example in Genesis 41?

3. How does the symbolism of the east wind in Genesis 41:23 relate to other instances of God's judgment in the Bible?

4. What lessons can we learn from Joseph's rise to power about the importance of faithfulness and integrity in our own lives?

5. How can we trust in God's provision during times of personal or communal hardship, as seen in the account of Joseph and the famine?
Connections to Other Scriptures
Genesis 41:1-7
Provides the full context of Pharaoh's dreams, which Joseph interprets as seven years of abundance followed by seven years of famine.

Exodus 10:13
The east wind is also mentioned here, bringing the plague of locusts upon Egypt, symbolizing God's power and judgment.

Job 1:19
The east wind is associated with destruction, as it collapses the house of Job's children.

Hosea 13:15
The east wind is used metaphorically to describe God's judgment against Ephraim.
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
Behold, Blasted, Blighted, Dry, Ears, East, Grain, Heads, Parched, Scorched, Seven, Springing, Sprouted, Sprung, Thin, Wasted, Wind, Withered
Dictionary of Bible Themes
Genesis 41:1-49

     8131   guidance, results

Genesis 41:10-32

     7730   explanation

Genesis 41:22-32

     4428   corn

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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