Genesis 41:8
Genesis 41:8 in Multiple Translations
In the morning his spirit was troubled, so he summoned all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him.
And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.
And in the morning his spirit was troubled; and he sent for all the wise men of Egypt and all the holy men, and put his dream before them, but no one was able to give him the sense of it.
The next morning Pharaoh was worried by his dreams, so he sent for all the magicians and wise men in Egypt. Pharaoh told them about his dreams, but no one could interpret their meaning for him.
Nowe when the morning came, his spirit was troubled: therefore he sent and called all the soothsayers of Egypt, and all the wise men thereof, and Pharaoh tolde them his dreames: but none coulde interprete them to Pharaoh.
And it cometh to pass in the morning, that his spirit is moved, and he sendeth and calleth all the scribes of Egypt, and all its wise men, and Pharaoh recounteth to them his dream, and there is no interpreter of them to Pharaoh.
In the morning, his spirit was troubled, and he sent and called for all of Egypt’s magicians and wise men. Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.
And it came to pass in the morning, that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them to Pharaoh.
And when morning was come, being struck with fear, he sent to all the interpreters of Egypt, and to all the wise men: and they being called for, he told them his dream, and there was not any one that could interpret it.
But the next morning he was worried about the meaning of the dream. So he summoned all the magicians and wise men who lived in Egypt. He told them what he had dreamed, but none of them could tell him the meaning of the two dreams.
The next morning, Pharaoh felt very worried, because he didn’t know what those 2 dreams meant. So he said to some of his workers, “You know, there are some men here in Egypt country that can do magic, and there are some other men that are really wise. Go and get all those men, and bring them here. I want somebody to tell me what my dreams mean.” So Pharaoh’s workers went and got all those men, and they brought them to Pharaoh. Then Pharaoh told them about those 2 dreams that he had. But none of those men understood what the dreams meant.
Berean Amplified Bible — Genesis 41:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 41:8 Interlinear (Deep Study)
BIB
HEB
וַ/יְהִ֤י
בַ/בֹּ֨קֶר֙
וַ/תִּפָּ֣עֶם
רוּח֔/וֹ
וַ/יִּשְׁלַ֗ח
וַ/יִּקְרָ֛א
אֶת
כָּל
חַרְטֻמֵּ֥י
מִצְרַ֖יִם
וְ/אֶת
כָּל
חֲכָמֶ֑י/הָ
וַ/יְסַפֵּ֨ר
פַּרְעֹ֤ה
לָ/הֶם֙
אֶת
חֲלֹמ֔/וֹ
וְ/אֵין
פּוֹתֵ֥ר
אוֹתָ֖/ם
לְ/פַרְעֹֽה
וַ/יְהִ֤י
hâyâh
H1961
to be
Conj | V-Qal-ConsecImperf-3ms
בַ/בֹּ֨קֶר֙
bôqer
H1242
morning
Prep | N-ms
וַ/תִּפָּ֣עֶם
pâʻam
H6470
to trouble
Conj | V-Niphal-ConsecImperf-3fs
רוּח֔/וֹ
rûwach
H7307
spirit
N-cs | Suff
וַ/יִּשְׁלַ֗ח
shâlach
H7971
to send
Conj | V-Qal-ConsecImperf-3ms
וַ/יִּקְרָ֛א
qârâʼ
H7121
to call
Conj | V-Qal-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
כָּל
kôl
H3605
all
N-ms
חַרְטֻמֵּ֥י
charṭôm
H2748
magician
N-mp
מִצְרַ֖יִם
Mitsrayim
H4714
Egypt
N-proper
וְ/אֶת
ʼêth
H853
Obj.
Conj | DirObjM
כָּל
kôl
H3605
all
N-ms
חֲכָמֶ֑י/הָ
châkâm
H2450
wise
Adj | Suff
וַ/יְסַפֵּ֨ר
çâphar
H5608
to recount
Conj | V-Piel-ConsecImperf-3ms
פַּרְעֹ֤ה
Parʻôh
H6547
Pharaoh
N-proper
לָ/הֶם֙
Prep | Suff
אֶת
ʼêth
H853
Obj.
DirObjM
חֲלֹמ֔/וֹ
chălôwm
H2472
dream
N-ms | Suff
וְ/אֵין
ʼayin
H369
nothing
Conj | Part
פּוֹתֵ֥ר
pâthar
H6622
to interpret
V-Qal
אוֹתָ֖/ם
ʼêth
H853
Obj.
DirObjM | Suff
לְ/פַרְעֹֽה
Parʻôh
H6547
Pharaoh
Prep | N-proper
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Genesis 41:8
וַ/יְהִ֤י
hâyâh
H1961
"to be"
Conj | V-Qal-ConsecImperf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
בַ/בֹּ֨קֶר֙
bôqer
H1242
"morning"
Prep | N-ms
The break of day or morning, a time of new beginnings, as in the morning sacrifices in Exodus 29:39 or the resurrection of Jesus on the first day of the week in John 20:1.
Definition: 1) morning, break of day 1a) morning 1a1) of end of night 1a2) of coming of daylight 1a3) of coming of sunrise 1a4) of beginning of day 1a5) of bright joy after night of distress (fig.) 1b) morrow, next day, next morning
Usage: Occurs in 189 OT verses. KJV: ([phrase]) day, early, morning, morrow. See also: Genesis 1:5; 1 Samuel 11:11; Psalms 5:4.
וַ/תִּפָּ֣עֶם
pâʻam
H6470
"to trouble"
Conj | V-Niphal-ConsecImperf-3fs
This Hebrew word means to trouble or disturb something, like beating on a drum. It is used in various forms to describe being pushed or agitated, and is found in several books of the Bible.
Definition: 1) to thrust, impel, push, beat persistently 1a) (Qal) to impel 1b) (Niphal) to be beaten, be disturbed 1c) (Hithpael) to be disturbed
Usage: Occurs in 5 OT verses. KJV: move, trouble. See also: Genesis 41:8; Psalms 77:5; Daniel 2:3.
רוּח֔/וֹ
rûwach
H7307
"spirit"
N-cs | Suff
In the Bible, this word for spirit refers to the breath of life, the wind, or a person's mind and emotions, as seen in the book of Ezekiel.
Definition: : spirit 1) wind, breath, mind, spirit 1a) breath 1b) wind 1b1) of heaven 1b2) quarter (of wind), side 1b3) breath of air 1b4) air, gas 1b5) vain, empty thing 1c) spirit (as that which breathes quickly in animation or agitation) 1c1) spirit, animation, vivacity, vigour 1c2) courage 1c3) temper, anger 1c4) impatience, patience 1c5) spirit, disposition (as troubled, bitter, discontented) 1c6) disposition (of various kinds), unaccountable or uncontrollable impulse 1c7) prophetic spirit 1d) spirit (of the living, breathing being in man and animals) 1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being 1e) spirit (as seat of emotion) 1e1) desire 1e2) sorrow, trouble 1f) spirit 1f1) as seat or organ of mental acts 1f2) rarely of the will 1f3) as seat especially of moral character 1g) Spirit of God, the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son 1g1) as inspiring ecstatic state of prophecy 1g2) as impelling prophet to utter instruction or warning 1g3) imparting warlike energy and executive and administrative power 1g4) as endowing men with various gifts 1g5) as energy of life 1g6) as manifest in the Shekinah glory 1g7) never referred to as a depersonalised force
Usage: Occurs in 348 OT verses. KJV: air, anger, blast, breath, [idiom] cool, courage, mind, [idiom] quarter, [idiom] side, spirit(-ual), tempest, [idiom] vain, (whirl-) wind(-y). See also: Genesis 1:2; Job 6:26; Psalms 1:4.
וַ/יִּשְׁלַ֗ח
shâlach
H7971
"to send"
Conj | V-Qal-ConsecImperf-3ms
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send
Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.
וַ/יִּקְרָ֛א
qârâʼ
H7121
"to call"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Definition: : call_to/invite/entreat 1) to call, call out, recite, read, cry out, proclaim 1a) (Qal) 1a1) to call, cry, utter a loud sound 1a2) to call unto, cry (for help), call (with name of God) 1a3) to proclaim 1a4) to read aloud, read (to oneself), read 1a5) to summon, invite, call for, call and commission, appoint, call and endow 1a6) to call, name, give name to, call by 1b) (Niphal) 1b1) to call oneself 1b2) to be called, be proclaimed, be read aloud, be summoned, be named 1c) (Pual) to be called, be named, be called out, be chosen
Usage: Occurs in 689 OT verses. KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say. See also: Genesis 1:5; Genesis 49:1; Judges 1:26.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
חַרְטֻמֵּ֥י
charṭôm
H2748
"magician"
N-mp
This word refers to a magician or astrologer who claims to have special knowledge of the stars and supernatural forces. Such individuals were known for drawing magical lines and circles to predict the future. They were often seen as having occult powers.
Definition: 1) diviner, magician, astrologer 1a) engraver, writer (only in derivative sense of one possessed of occult knowledge) Aramaic equivalent: char.tom (חַרְטֹם "magician" H2749)
Usage: Occurs in 10 OT verses. KJV: magician. See also: Genesis 41:8; Exodus 8:14; Daniel 2:2.
מִצְרַ֖יִם
Mitsrayim
H4714
"Egypt"
N-proper
This word means Egypt, a country in northeastern Africa, and is used in the Bible to describe the land and its people. It appears in books like Genesis and Isaiah, often referring to the Nile River and the Egyptians. Egypt is an important setting for many biblical events.
Definition: § Egypt = "land of the Copts" a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows Egyptians = "double straits" adj 2) the inhabitants or natives of Egypt
Usage: Occurs in 569 OT verses. KJV: Egypt, Egyptians, Mizraim. See also: Genesis 10:6; Exodus 6:13; Exodus 34:18.
וְ/אֶת
ʼêth
H853
"Obj."
Conj | DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
חֲכָמֶ֑י/הָ
châkâm
H2450
"wise"
Adj | Suff
This word means wise or skilled, describing someone intelligent or crafty, like a cunning man or a prudent leader.
Definition: 1) wise, wise (man) 1a) skilful (in technical work) 1b) wise (in administration) 1c) shrewd, crafty, cunning, wily, subtle 1d) learned, shrewd (class of men) 1e) prudent 1f) wise (ethically and religiously)
Usage: Occurs in 133 OT verses. KJV: cunning (man), subtil, (un-), wise((hearted), man). See also: Genesis 41:8; Proverbs 16:14; Psalms 49:11.
וַ/יְסַפֵּ֨ר
çâphar
H5608
"to recount"
Conj | V-Piel-ConsecImperf-3ms
This word refers to a scribe or secretary who records or inscribes information. It is used in the Bible to describe someone who counts or enumerates things. The KJV translates it as 'scribe, tell, writer'.
Definition: v 1) to count, recount, relate 1a) (Qal) 1a1) to count (things) 1a2) to number, take account of, reckon 1b) (Niphal) to be counted, be numbered 1c) (Piel) to recount, rehearse, declare 1c1) to recount (something), rehearse 1c2) to talk 1c3) to count exactly or accurately 1d) (Pual) to be recounted, be rehearsed, be related
Usage: Occurs in 154 OT verses. KJV: commune, (ac-) count; declare, number, [phrase] penknife, reckon, scribe, shew forth, speak, talk, tell (out), writer. See also: Genesis 15:5; Esther 8:9; Psalms 2:7.
פַּרְעֹ֤ה
Parʻôh
H6547
"Pharaoh"
N-proper
In the Bible, Pharaoh refers to the king of Egypt, a powerful leader with great authority. The word is used in many passages, including Genesis 12:15 and Exodus 1:9, to describe the ruler of Egypt. It is a title of respect and power.
Definition: A man of the Egyptians living at the time of Divided Monarchy, first mentioned at 2Ki.23.29; also called Pharaoh at 2Ki.23.35 etc.; Another name of ne.kho (נְכוֹ "Neco" H5224G) § Pharaoh = "great house" the common title of the king of Egypt
Usage: Occurs in 230 OT verses. KJV: Pharaoh. See also: Genesis 12:15; Exodus 6:29; 2 Kings 23:35.
לָ/הֶם֙
""
Prep | Suff
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
חֲלֹמ֔/וֹ
chălôwm
H2472
"dream"
N-ms | Suff
This Hebrew word means a dream, which can be ordinary or have a prophetic meaning, as seen in the Bible where God communicates through dreams. It appears in the story of Joseph in Genesis. The word is also used in Joel 2:28.
Definition: 1) dream 1a) dream (ordinary) 1b) dream (with prophetic meaning) Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
Usage: Occurs in 54 OT verses. KJV: dream(-er). See also: Genesis 20:3; Deuteronomy 13:2; Psalms 73:20.
וְ/אֵין
ʼayin
H369
"nothing"
Conj | Part
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
פּוֹתֵ֥ר
pâthar
H6622
"to interpret"
V-Qal
This verb means to interpret or explain something, like a dream. It is used in the Bible to describe understanding the meaning of a vision or message. In the KJV, it is translated as 'interpret'.
Definition: (Qal) to interpret (dreams) Aramaic equivalent: pe.shar (פְּשַׁר "to interpret" H6590)
Usage: Occurs in 7 OT verses. KJV: interpret(-ation, -er). See also: Genesis 40:8; Genesis 41:8; Genesis 41:15.
אוֹתָ֖/ם
ʼêth
H853
"Obj."
DirObjM | Suff
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
לְ/פַרְעֹֽה
Parʻôh
H6547
"Pharaoh"
Prep | N-proper
In the Bible, Pharaoh refers to the king of Egypt, a powerful leader with great authority. The word is used in many passages, including Genesis 12:15 and Exodus 1:9, to describe the ruler of Egypt. It is a title of respect and power.
Definition: A man of the Egyptians living at the time of Divided Monarchy, first mentioned at 2Ki.23.29; also called Pharaoh at 2Ki.23.35 etc.; Another name of ne.kho (נְכוֹ "Neco" H5224G) § Pharaoh = "great house" the common title of the king of Egypt
Usage: Occurs in 230 OT verses. KJV: Pharaoh. See also: Genesis 12:15; Exodus 6:29; 2 Kings 23:35.
Study Notes — Genesis 41:8
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 41:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 41:8
- Jamieson-Fausset-Brown on Genesis 41:8
- Matthew Poole's Commentary on Genesis 41:8
- Trapp's Commentary on Genesis 41:8
- Ellicott's Commentary on Genesis 41:8
- Adam Clarke's Commentary on Genesis 41:8
- Cambridge Bible on Genesis 41:8
- Whedon's Commentary on Genesis 41:8
- Sermons on Genesis 41:8
Context — The Dreams of Pharaoh
6After them, seven other heads of grain sprouted, thin and scorched by the east wind.
7And the thin heads of grain swallowed up the seven plump, ripe ones. Then Pharaoh awoke and realized it was a dream.
8In the morning his spirit was troubled, so he summoned all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him.
9Then the chief cupbearer said to Pharaoh, “Today I recall my failures. 10Pharaoh was once angry with his servants, and he put me and the chief baker in the custody of the captain of the guard.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:7 | When the magicians, enchanters, astrologers, and diviners came in, I told them the dream, and they could not interpret it for me. |
| 2 | Exodus 7:22 | But the magicians of Egypt did the same things by their magic arts. So Pharaoh’s heart was hardened, and he would not listen to Moses and Aaron, just as the LORD had said. |
| 3 | Matthew 2:1 | After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east arrived in Jerusalem, |
| 4 | Isaiah 29:14 | Therefore I will again confound these people with wonder upon wonder. The wisdom of the wise will vanish, and the intelligence of the intelligent will be hidden. ” |
| 5 | Exodus 7:11 | But Pharaoh called the wise men and sorcerers and magicians of Egypt, and they also did the same things by their magic arts. |
| 6 | Daniel 4:5 | I had a dream, and it frightened me; while in my bed, the images and visions in my mind alarmed me. |
| 7 | Daniel 1:20 | In every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and enchanters in his entire kingdom. |
| 8 | Exodus 8:7 | But the magicians did the same thing by their magic arts, and they also brought frogs up onto the land of Egypt. |
| 9 | Genesis 40:6 | When Joseph came to them in the morning, he saw that they were distraught. |
| 10 | Leviticus 19:31 | You must not turn to mediums or spiritists; do not seek them out, or you will be defiled by them. I am the LORD your God. |
Genesis 41:8 Summary
[Genesis 41:8 tells us that Pharaoh was deeply troubled by his dreams and sought help from the wisest men in Egypt, but none of them could provide an explanation. This shows that even the most powerful and intelligent people can't always understand or control everything, and sometimes they need to look beyond human wisdom for answers, as we see in Proverbs 3:5-6. Pharaoh's experience teaches us to trust in God's sovereignty and seek His guidance, especially when we're faced with things we don't understand. By looking to God, we can find peace and clarity, just like Joseph did when he interpreted Pharaoh's dreams, as seen in Genesis 41:25-32.]
Frequently Asked Questions
Why was Pharaoh's spirit troubled in the morning?
Pharaoh's spirit was troubled because he had two disturbing dreams that he couldn't understand or shake off, as seen in Genesis 41:8. This unrest is similar to what King David experienced in Psalm 42:5, where he cried out to God in his distress.
Who did Pharaoh summon to interpret his dreams?
Pharaoh summoned all the magicians and wise men of Egypt to interpret his dreams, but none of them could provide an explanation, as stated in Genesis 41:8. This highlights the limitations of human wisdom and the supernatural nature of Pharaoh's dreams.
Why couldn't the magicians and wise men interpret Pharaoh's dreams?
The magicians and wise men couldn't interpret Pharaoh's dreams because true understanding and interpretation of such visions come from God, as seen in Daniel 2:27-28, where Daniel credits God for revealing the meaning of King Nebuchadnezzar's dream.
What does this verse reveal about Pharaoh's character?
This verse reveals that Pharaoh was a man who recognized the significance of his dreams and was willing to seek help to understand them, as seen in Genesis 41:8. However, it also shows his reliance on human wisdom and the occult, rather than seeking God or His people for guidance, as later seen in Genesis 41:14-16 when he calls for Joseph.
Reflection Questions
- What are some areas in my life where I'm seeking human wisdom or solutions, rather than trusting in God's guidance and providence?
- How do I respond when faced with unsettling or unexplainable events, like Pharaoh's dreams? Do I turn to God in prayer and seek His wisdom, or do I rely on my own understanding?
- In what ways can I, like Pharaoh, be more open to seeking help and guidance from those who know and follow God, rather than relying solely on human expertise?
- What are some dreams or desires that I've been trying to fulfill through my own strength or human means, rather than waiting on God's timing and provision?
Gill's Exposition on Genesis 41:8
And it came to pass in the morning, that his spirit was troubled,.... With the thoughts of his dreams; they were uppermost in his mind; he was continually thinking of them; it was as if he had always
Jamieson-Fausset-Brown on Genesis 41:8
And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was
Matthew Poole's Commentary on Genesis 41:8
His spirit was troubled, because he understood not the meaning of it, and dreaded the consequences of it. Compare ,3 Mt 27:19. The magicians, whose profession it was to discover secret and future things; which they did either by the observation of the stars, or by other superstitious practices, and the help of evil spirits. See 8:19 ,10. The wise men, who were conversant in the study of nature; and by reason of their great sagacity, did ofttimes make happy conjectures. Pharoah calls them both one dream, either because they seemed to portend the same thing, or because they were the product of one night, and were divided only by a very little interruption.
Trapp's Commentary on Genesis 41:8
Genesis 41:8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but [there was] none that could interpret them unto Pharaoh.Ver. 8. All the magicians.] Or, Natural philosophers, that studied the secrets of nature, and could give a ready reason of everything. Magus is a Persian word, and hath affinity with the Hebrew τηπδ, a contemplative person; συφοςθεωρητικος: Such as was Aristotle among the heathens, and Augustine among Christians - the greatest and accuratest of men, after the apostles, in contemplation and argumentation, as many are of opinion. The Grecians were so delighted with his learned labours, that they have translated him wholly into their tongue. As for the deep theorems of natural philosophy, they make one learned indeed, but seldom better, ofttimes worse, nearly atheists; as these wise men of Egypt, elsewhere called enchanters, wizards. Of these were "Jannes and Jambres" that "resisted Moses"; learned they were, and lewd, as were those philosophers. But there was none that could interpret.] Because God had smitten them with a spirit of dizziness, and made the "wisdom of the wise to perish"; for else, it had been easy for them to have seen plenty in the fat kine, and penury in the lean, &c. But God had reserved that honour to Joseph, as a step or stirrup to further preferment. Planudes eum transtulit anis aliquot ante Constantinopolim captum. Manl., loc. com., p. 684.
Ellicott's Commentary on Genesis 41:8
(8) Magicians.—The word used here probably means the “sacred scribes,” who were skilled in writing and reading hieroglyphics. But in ancient times the possession of real knowledge was generally accompanied by a claim to an occult and mysterious acquaintance with the secrets of the gods and of nature. And as the people regarded the knowledge which such scribes really possessed as more than human, the claim was easily maintained, or, rather, grew naturally out of the superstition of the multitude. So, too, the “wise men” were men educated and trained, but probably the profession of magic, of divination, and astrology was that which gained for them wealth and honour, and not the possession of whatever real science existed at that time in Egypt. We find, subsequently, even Joseph claiming the power of divination. There was none that could interpret . . . —Probably many of the wise men made the attempt, but in such an imperfect manner as not to be able to satisfy Pharaoh’s mind, or allay the excitement of his spirit.
Adam Clarke's Commentary on Genesis 41:8
Verse 8. Called for all the magicians] חרטמים chartummim. The word here used may probably mean no more than interpreters of abstruse and difficult subjects; and especially of the Egyptian hieroglyphics, an art which is now entirely lost. It is most likely that the term is Egyptian, and consequently its etymology must remain unknown to us. If Hebrew, Mr. Parkhurst's definition may be as good as any: "חרט cheret, a pen or instrument to write or draw with, and תם tam, to perfect or accomplish; those who were perfect in drawing their sacred, astrological, and hieroglyphical figures or characters, and who, by means of them, pretended to extraordinary feats, among which was the interpretation of dreams. They seem to have been such persons as Josephus (Ant., lib. ii., c. 9, s. 2) calls Ἱερογραμματεις sacred scribes, or professors of sacred learning." Wise men] חכמיה chacameyha, the persons who, according to Porphyry, "addicted themselves to the worship of God and the study of wisdom, passing their whole life in the contemplation of Divine things. Contemplation of the stars, self-purification, arithmetic, and geometry, and singing hymns in honour of their gods, was their continual employment." - See Dodd. It was probably among these that Pythagoras conversed, and from whom he borrowed that modest name by which he wished his countrymen to distinguish him, viz., φιλοσοφος, a philosopher, simply, a lover of wisdom.
Cambridge Bible on Genesis 41:8
8–32. Joseph as Interpreter 8. his spirit was troubled] Compare the effect of the dreams in Genesis 40:6; Daniel 2:1-3. all the magicians] or, as R.V. marg., sacred scribes. The Heb. ḥ ?artummim used in this chapter and Exodus 7-9 probably designates the priestly class, which was credited with the knowledge of all sacred mysteries, cf. Genesis 41:24; Exodus 7:11, &c. LXX renders by ἐξηγηταί = “interpreters,” Lat. conjectores. The rendering “magicians” represents “possessors of occult knowledge or magic.” The same Heb. word is used in Daniel 2:2, probably in imitation of this passage; but it does not occur elsewhere. Possibly the word is derived from a root meaning “to cut” or “engrave,” from which came ḥ ?eret, “stylus” or “pen.” Cf. Tacitus, Hist. iv. 83, Ptolemaeus … sacerdotibus Aegyptiorum, quibus mos talia intellegere, nocturnos visus aperit.
Whedon's Commentary on Genesis 41:8
8. Spirit was troubled — The dream was sent of God, and designed to impress him deeply, that it might lead to the great provisions which followed. Compare the effect of Nebuchadnezzar’s dream. Daniel 2:1; Daniel 2:3.
Sermons on Genesis 41:8
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Spirit and Soul by Watchman Nee | Watchman Nee emphasizes the necessity for believers to recognize their spirit, as it is the primary means through which God communicates with humanity. He explains that many Christ |
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(Exodus) Exodus 7:14-25 by J. Vernon McGee | In this sermon, the preacher discusses the biblical story of Moses and the plagues of Egypt. He emphasizes that the river was essential for the livelihood of the nation, but when i |
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The Cost of Worship by Leonard Ravenhill | In this sermon, the preacher emphasizes the humility and simplicity of Jesus Christ. He compares Jesus to the apostle Paul, who often said "finally" but continued to write more cha |
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(Genesis) Genesis 24:10-14 by J. Vernon McGee | In this sermon, the preacher discusses the story of Abraham's servant who was sent to find a bride for Isaac. The servant prays to God for guidance and asks for a sign to help him |
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The Birth of the Infant Lord by A.W. Tozer | In this sermon, the preacher discusses the three disasters that have engulfed the human race: total, moral, and spiritual disaster. He emphasizes the importance of understanding th |
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(Revelation) Part 2 the Desolation in Isreal by Willie Mullan | In this sermon, the speaker discusses the battle between good and evil as described in the book of Revelation. He focuses on the imagery of a woman clothed with the sun and a great |
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God's Design in Christ's Birth by Erlo Stegen | In this sermon, the preacher emphasizes the importance of the Christmas story and the marvel it should inspire in believers. He compares the wonder of Jesus' birth to the historic |