Genesis 41:4
And the cows that were sickly and thin devoured the seven sleek, well-fed cows. Then Pharaoh woke up,
And the cows that were ugly and gaunt
The phrase "ugly and gaunt" describes the second set of cows in Pharaoh's dream. In Hebrew, "ugly" is translated from the word "ra'ot," which can mean evil or bad, indicating not just a lack of physical beauty but a deeper sense of foreboding or ill omen. "Gaunt" comes from "daq," meaning thin or lean, suggesting a severe lack of nourishment. This imagery is symbolic of famine and scarcity, a stark contrast to the prosperity represented by the well-fed cows. Historically, Egypt was known for its agricultural abundance, so the appearance of such cows would have been particularly alarming, foreshadowing a period of severe hardship.

ate up the seven sleek, well-fed cows
The act of the gaunt cows consuming the well-fed cows is a vivid and unsettling image. "Ate up" in Hebrew is "akal," which means to consume or devour completely. This action symbolizes how the years of famine would consume the years of plenty, leaving no trace of the abundance that once was. The "sleek, well-fed cows" represent prosperity and abundance, with "sleek" translating from "yaphot," meaning beautiful or fair, and "well-fed" from "bari," meaning fat or healthy. This consumption is a divine warning of the impending reversal of fortune, emphasizing the need for wisdom and preparation.

Then Pharaoh woke up
Pharaoh's awakening marks a transition from the dream world to reality, highlighting the urgency and importance of the dream's message. In the ancient Near Eastern context, dreams were often seen as communications from the divine, especially for rulers like Pharaoh. His waking signifies the beginning of a quest for understanding and interpretation, which would eventually lead to Joseph's rise to power. This moment underscores the sovereignty of God in orchestrating events and guiding nations, using dreams as a means to reveal His plans and purposes. It serves as a reminder of the need for discernment and reliance on divine wisdom in times of uncertainty.

Persons / Places / Events
1. Pharaoh
The ruler of Egypt who experiences troubling dreams that none of his wise men can interpret, leading to Joseph's rise to power.

2. Joseph
A Hebrew man who is in prison at the time of Pharaoh's dreams but is later called upon to interpret them, ultimately becoming a powerful leader in Egypt.

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

4. The Dream
Pharaoh's dream of seven ugly and gaunt cows eating seven sleek and well-fed cows, symbolizing seven years of famine following seven years of abundance.

5. The Nile River
While not directly mentioned in this verse, it is the source of Egypt's prosperity and is implicitly connected to the imagery of cows, which were often associated with the Nile.
Teaching Points
God's Sovereignty in Dreams
The dreams given to Pharaoh were a divine revelation, showing that God is in control of the future and uses dreams to communicate His plans.

Preparation and Wisdom
Joseph's interpretation and subsequent actions demonstrate the importance of preparing for future challenges with wisdom and discernment.

Trust in God's Timing
Joseph's rise to power after years of hardship illustrates the importance of trusting in God's timing and His plans for our lives.

Provision in Times of Famine
The account encourages believers to trust in God's provision, even in times of scarcity or difficulty.

The Role of Faithful Stewardship
Joseph's management of resources during the years of abundance and famine highlights the importance of faithful stewardship of what God provides.
Bible Study Questions
1. How does Pharaoh's dream in Genesis 41:4 illustrate the concept of divine revelation, and what can we learn about God's communication with humanity?

2. In what ways does Joseph's response to Pharaoh's dream demonstrate the importance of wisdom and preparation in our own lives?

3. How can we apply the principle of trusting in God's timing, as seen in Joseph's account, to situations we face today?

4. What lessons about provision and reliance on God can we draw from the contrast between the years of abundance and famine in Egypt?

5. How does Joseph's stewardship during the famine challenge us to be faithful stewards of the resources God has entrusted to us?
Connections to Other Scriptures
Genesis 37
Joseph's earlier dreams and his brothers' jealousy set the stage for his eventual rise to power in Egypt.

Genesis 41:25-32
Joseph interprets Pharaoh's dreams, revealing God's sovereignty and the impending famine.

Exodus 1:8-11
The eventual enslavement of the Israelites in Egypt, showing the long-term impact of Joseph's leadership and the changing dynamics in Egypt.

Matthew 6:25-34
Jesus' teaching on not worrying about material needs, which can be related to the themes of provision and trust in God's plan seen in Joseph's account.
A Perplexing DreamG. Lawson, D. D.Genesis 41:1-8
An Episode in a Nation's HistoryJ. Dickerson Davies, M. A.Genesis 41:1-8
Importance Attached to DreamsM. M. Kalisch, Ph. D.Genesis 41:1-8
Kine and CornF. J. Austin.Genesis 41:1-8
Pharaoh's DreamT. H. LealeGenesis 41:1-8
Pharaoh's Dream and its InterpretationF. W. Robertson, M. A.Genesis 41:1-8
The Dream of PharaohHomilistGenesis 41:1-8
The Tried ManR.A. Redford Genesis 41
People
Asenath, Egyptians, Joseph, Manasseh, Pharaoh, Potipherah, Zaphnathpaaneah
Places
Egypt, Nile River, On
Topics
Appearance, Ate, Awaketh, Awoke, Bad, Bad-looking, Cattle, Cows, Eat, Fair, Fat, Favored, Fine-looking, Flesh, Gaunt, Ill, Ill-favored, Ill-favoured, Kine, Lean, Leanfleshed, Lean-fleshed, Meal, Pharaoh, Seven, Sleek, Sleep, Thin, Ugly, Well-favored, Well-favoured, Woke
Dictionary of Bible Themes
Genesis 41:1-4

     4502   reed

Genesis 41:1-7

     1409   dream

Genesis 41:1-8

     5935   riddles

Genesis 41:1-49

     8131   guidance, results

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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