Genesis 40:1-23

2. Joseph as Prisoner in Egypt (Genesis 39:1 to Genesis 41:45).

39 And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh'S, the captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, that had brought him down thither. 2 And Jehovah was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. 3 And his master saw that Jehovah was with him, and that Jehovah made all that he did to prosper in his hand. 4 And Joseph found favor in his sight, and he ministered unto him: and he made him overseer over his house, and all that he had he put into his hand. 5 And it came to pass from the time that he made him overseer in his house, and over all that he had, that Jehovah blessed the Egyptian's house for Joseph's sake; and the blessing of Jehovah was upon all that he had, in the house and in the field. 6 And he left all that he had in Joseph's hand; and he knew not aught that was with him, save the bread which he did eat. And Joseph was comely, and well-favored.

EGYPT

and the Nile

Egypt is the gift of the Nile.
(Herodotus)

The Nile is 3,743 miles long from its origin at Lake Victoria in central Africa to the Mediterranean.
Numbers on the map indicate the cataracts of the Nile.
The first cataract at Aswan marks the southern limits of Egypt.

7 And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me. 8 But he refused, and said unto his master's wife, Behold, my master knoweth not what is with me in the house, and he hath put all that he hath into my hand: 9 he is not greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife; how then can I do this great wickedness, and sin against God? 10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 11 And it came to pass about this time, that he went into the house to do his work; and there was none of the men of the house there within. 12 And she caught him by the garment, saying, Lie with me; and he left his garment in her hand, and fled, and got him out. 13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 14 that she called unto the men of her house, and spake unto them, saying, See, he hath brought in a Hebrew unto us to mock us: he came in unto me to lie with me, and I cried with a loud voice: 15 and it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out. 16 And she laid up his garment by her, until his master came home. 17 And she spake unto him according to these words, saying, The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me: 18 and it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.
19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled, 20 And Joseph's master took him, and put him into the prison, the place where the king's prisoners were bound: and he was there in the prison. 21 But Jehovah was with Joseph, and showed kindness unto him, and gave him favor in the sight of the keeper of the prison. 22 And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. 23 The keeper of the prison looked not to anything that was under his hand, because Jehovah was with him; and that which he did, Jehovah made it to prosper.
40 And it came to pass after these things, that the butler of the king of Egypt and his baker offended their lord the king of Egypt. 2 And Pharaoh was wroth against his two officers, against the chief of the butlers, and against the chief of the bakers. 3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. 4 And the captain of the guard charged Joseph with them, and he ministered unto them: and they continued a season in ward. 5 And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison. 6 And Joseph came in unto them in the morning, and saw them, and, behold, they were sad. 7 And he asked Pharaoh's officers that were with him in ward in his master's house, saying, Wherefore look ye so sad today? 8 And they said unto him, We have dreamed a dream, and there is none that can interpret it. And Joseph said unto them, Do not interpretations belong to God? tell it me, I pray you.
9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; 10 and in the vine were three branches: and it was as though it budded, and its blossoms shot forth; and the clusters thereof brought forth ripe grapes: 11 and Pharaoh's cup was in my hand; and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. 12 And Joseph said unto him, This is the interpretation of it: the three branches are three days; 13 wherein yet three days shall Pharaoh lift up thy head, and restore thee unto thine office: and thou shalt give Pharaoh's cup into his hand, after the former manner when thou wast his butler. 14 But have me in thy remembrance when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: 15 for indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.
16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, three baskets of white bread were on my head: 17 and in the uppermost basket there was of all manner of baked food for Pharaoh; and the birds did eat them out of the basket upon my head. 18 And Joseph answered and said, This is the interpretation thereof; the three baskets are three days; 19 within yet three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee. 20 And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and the head of the chief baker among his servants. 21 And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand: 22 but he hanged the chief baker: as Joseph had interpreted to them. 23 Yet did not the chief butler remember Joseph, but forgat him.
41 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven kine, well-favored and fat-fleshed; and they fed in the reed-grass. 3 And, behold, seven other kine came up after them out of the river, ill-favored and lean-fleshed, and stood by the other kine upon the brink of the river. 4 And the ill-favored and lean-fleshed kine did eat up the seven well-favored and fat kine. So Pharaoh awoke. 5 And he slept and dreamed a second time: and, behold, seven ears of grain came up upon one stalk, rank and good. 6 And behold, seven ears, thin and blasted with the east wind, sprung up after them. 7 And the thin ears swallowed up the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 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.
9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: 10 Pharaoh was wroth with his servants, and put me in ward in the house of the captain of the guard, me and the chief baker: 11 and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 12 And there was with us there a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.
14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharoah. 15 And Pharoah said unto Joseph, I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee, that when thou hearest a dream thou canst interpret it. 16 And Joseph answered Pharaoh, saying, It is not in me: God will give Pharaoh an answer of peace. And Pharaoh spake unto Joseph, 17 In my dream, behold, I stood upon the brink of the river: 18 and, behold, there came out of the river seven kine, fat-fleshed and well-favored; and they fed in the reed-grass: 19 and, behold, seven other kine came up after them, poor and very ill-favored and lean-fleshed, such as I never saw in all the land of Egypt for badness: 20 and the lean and ill-favored kine did eat up the first seven fat kine: 21 and when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favored, as at the beginning. So I awoke, 22 And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good; 23 and, behold seven ears, withered, thin, and blasted with the east wind, sprung up after them: 24 and the thin ears swallowed up the seven good ears; and I told it unto the magicians; but there was none that could declare it to me.
25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh. 26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 27 And the seven lean and ill-favored kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. 28 That is the thing which I spake unto Pharaoh; what God is about to do he hath showed unto Pharaoh. 29 Behold, there come seven years of great plenty throughout all the land of Egypt: 30 and there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; 31 and the plenty shall not be known in the land by reason of that famine which followeth; for it shall be very grievous. 32 And for that the dream was doubled unto Pharaoh, it is because the thing is established by God, and God will shortly bring it to pass. 33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. 35 And let them gather all the food of these good years that come, and lay up grain under the hand of Pharaoh for food in the cities, and let them keep it. 36 And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.
37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said unto his servants, Can we find such a one as this, a man in whom the spirit of God is? 39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this there is none so discreet and wise as thou: 40 thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42 And Pharaoh took off his signet ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 43 and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he set him over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt. 45 And Pharaoh called Joseph's name Zaphenathpaneah; and he gave him to wife Asenath, the daughter of Potiphera priest of On. And Joseph went out over the land of Egypt.

(1) Joseph and Potiphar's Wife (Genesis 39:1-23). It is a characteristic of Joseph that throughout his life his faithfulness to God brought upon him, and upon all those associated with him, the blessing of God. So it was in Potiphar's household into which he was sold as a slave. Here he soon rose to the high post of overseer, and the house, we are told, was divinely blessed for his sake, a fact which even Potiphar himself recognized (Genesis 39:3-6). We have to admit that Joseph, whatever may have been his faults as a youth, certainly developed into one of the most admirable men of all those who figure in the Old Testament records, The character of Joseph stands out as one of the purest in the whole compass of sacred history. No temptation could overcome his high-toned morality, no calamity could shake his implicit faith in God. Adversity in its bitterest form did not unduly depress him, and neither did the giddiest height of prosperity generate unseemly pride. In his father's house pampered and fondled; in slavery wantonly and falsely accused; in the palace wielding unlimited power, he was always the same truthful, pure, just, noble-minded, God-fearing man (SIBG, 279). The fact he loved God, however, and was destined to accomplish God's will in Egypt did not make it possible for him to be spared the injustice of false accusations and undeserved imprisonment. When Potiphar's wife, a fair example of her kind (whose name is Legion), tried to take advantage of his physical attractiveness and vigor by repeatedly trying to inveigle him into an adulterous relationship, he stoutly refused to be unfaithful either to his God or to his master, and fled the place of temptation, even as the Apostle advises all righteous men to do on facing the snares of the devil (1 Timothy 6:11, 2 Timothy 2:22; 1 Corinthians 6:18, 1 Timothy 3:7, Ephesians 6:11). From this human point of view, Joseph could not betray the trust placed in him by Potiphar. It is significant, however, that he affirmed a higher motivation for his refusal, How then can I do this great wickedness, and sin against God? Angered by Joseph's refusal to accept her advances, Potiphar's wife determined to get revenge. She called for the male servants in the house, who in any event would have been glad to be rid of the foreigner. She spoke of Joseph as a Hebrew using Egyptian racial prejudice to serve her purpose. On one occasion, previously, finding herself alone with Joseph, she took hold of his garment in her desire to consummate her sinful appeal. But this was the occasion on which Joseph fled, unfortunately, however, leaving the garment in her hand. Now, in her desire to make him pay for his rejection of her, she told the Egyptian servants that Joseph had been the aggressor, and that she had resisted his advances, calling for help, and seizing his garment when he fled. When Potiphar heard this report he was angered and had Joseph put into prison. (It has been suggested that he might have had some doubt about his wife's story, otherwise Joseph would have been put to death immediately.) (It should be noted, too, that Joseph had the responsibility for all the business of this household, with one exception, namely, the provision of food (Genesis 43:32). Egyptians would have considered themselves defiled, we are told, if they were to eat with a foreigner.) Some authorities call attention to the Egyptian Tale of Two Brothers as an interesting parallel of this account of the temptation of Joseph. In that story it is the younger brother who is falsely accused by the older brother's wife. When the truth is finally known, the wicked wife is slain by her husband. It seems rather far-fetched to establish any significant correspondence between the two tales.

(2) Joseph in Prison (Genesis 39:20-23). The best of men have been accused of the most atrocious crimes. And there is a great readiness in men to believe an evil report, especially against the professors of religion. Here the most improbable story gains easy credit. How often is guilt honored, and innocence oppressed and punished! Yet let me not be weary in well-doing, or in resisting unto blood, striving against sin; for the bitterest sufferings, with a good conscience, are to be preferred to all the pleasures of sin. Though persecutors should be deaf to my plea, there is one, Jehovah, who seeth and judgeth. In his time he will vindicate my character and plead my cause. No prison can exclude his presence (SIBG, 279). Joseph was to learn that to them that love God all things work together for good (Romans 8:28). When Joseph was sold as a slave he could hardly have known that God was arranging circumstances which would make possible the fulfilment of his dreams (Genesis 37:5-10). Nor could he have suspected the long years needed before the fulfilment. But of one truth he early became aware that God was with him, for no adversity could make him bitter or distrustful of God. Twice we are told that the Lord was with Joseph (Genesis 39:2; Genesis 39:21). Joseph's rich spiritual insight was plainly evidenced when he attributed to God his imprisonment and slavery as well as his rise to power (Genesis 45:7-8). His brothers sinned as they wrought their own wilful wickedness, but God used it for the accomplishment of the divine purpose (Genesis 45:7, Genesis 50:20, Psalms 76:10) (HSB, 63). (Cf. Isaiah 46:8-11). The story was the same in prison as it had been in Potiphar's house: Joseph rose to the position of great responsibility: the keeper of the prison soon came to trust him implicitly, and finally put him in charge of all those who were in the prison. Jehovah was with Joseph and showed kindness unto him, etc., Genesis 39:21.

(3) Joseph the Interpreter of Dreams (Genesis 40:1-23). It so happened that the king's chief butler and chief baker were thrust into prison for offenses against the Pharaoh. In prison each of these men had a remarkable dream which he related to Joseph. The butler dreamed that he saw a vine with three branches, the clusters of which produced ripe grapes; these he pressed into Pharaoh's cup. As -scribe of the sideboard-' he had been responsible, of course, for the king's food and drink. The dream was in harmony with his vocation, his usual employment: however, he had done something to cause him to fall into disfavor with the monarch. Joseph interpreted the dream to signify that in three days he, the butler, should be released from prison and restored to his position. Joseph asked of this butler a favor, a very small favor in a sense, in view of the butler's restoration to his place in the royal court: he asked the butler to call the Pharaoh's attention to his unjust imprisonment and to intercede for him. He did not mention the incident with Potiphar's wife but did protest his innocence. He mentioned his having been stolen away out of the land of the Hebrews (Genesis 39:15), a reminder that he had not been a slave from birth. The baker dreamed that he had three white baskets on his head, the uppermost basket containing baked meats for Pharaoh which were eaten by the birds while he was carrying it. (We learn that bread baskets such as those described here appear in tomb paintings from ancient Egypt.) This dream was explained by Joseph to mean that the chief baker also should be taken from prison in three days, but only to be hung on a tree for the birds to eat the flesh off his bones. (To the Egyptian who held that the welfare of the soul in the next life would be dependent on the preservation of the body, that is, the earthly body, such a destiny would be particularly offensive.) The two dreams were fulfilled to the letter: on the third day the chief butler was restored to his office, where he immediately forgot all about Joseph and his request; and on the third day the chief baker was hanged. Joseph had to choose between his position and his purity. He chose the latter only to suffer unjust accusation and punishment for a crime he did not commit. Yet his noble stand was not in vain, for it resulted in his meeting the king's butler and baker, and this contact in turn made possible his becoming premier of Egypt under the Pharaoh (HSB, 64).

(4) Joseph the Interpreter of the Pharaoh's Dreams (Genesis 41:1-36). For two whole years the chief butler forgot, and for two whole years Joseph lingered in prison. Of all the sins in the category, yet the most universal undoubtedly, what is baser, what is more deplorable, more genuinely selfish, than ingratitude? The Bible portrays heaven as essentially the place of joyous eternal thanksgiving (Revelation 5:9-14; Revelation 11:15-17; Revelation 15:2-3; Revelation 19:1-10): and in this world he who has the most thankfulness in his heart has the most of heaven in his life. At the end of the two years, however, something happened: The Pharaoh himself had two dreams, In the first he stood by the river, the Nile of course, on which the very life of all Egypt depends. Irrigation comes to the soil of Egypt by the annual overflow of the Nile; apart from this river, Egypt would be only a part of the great desert which covers all of northern Africa. The Pharaoh saw, coming up out of the river seven fat kine (cows) which proceeded to feed on the marsh-grass that grew along its banks. (In the Egyptian heiroglyphics, the ox is the emblem of agriculture). Then, behold, the Pharaoh saw seven lean cows come up out of the river and devour the seven fat ones. Then he had a second dream: in this he dreamed that seven full ears of grain came up on one stalk, and behold, seven thin ears sprung up after the good ones and devoured them. The king was sore troubled, of course; none of his magicians (not necessarily wise men, but necromancers) could interpret these dreams. Then it was that the chief butler remembered! He came to the Pharaoh with an open confession, I do remember my faults this day! and he told the king about the young Hebrew prisoner who had correctly interpreted the dreams of the butler and baker in prison. Joseph was hastily released and prepared for his meeting with the Pharaoh. As of Semitic origin of course he wore a beard, but now he must be shaved in anticipation of his meeting with the Egyptian monarch (it must be remembered that Pharaoh was only a title, like Caesar, Czar, Kaiser, etc.). Suitable clothing was provided for Joseph and he was ushered into the presence of the king. With a minimum of ceremony, the monarch quickly related to Joseph the contents of his dreams which were actually only one as to meaning. It is interesting to note that Joseph disclaimed any personal psychic powers: what God is about to do he hath declared unto Pharaoh, Genesis 41:25. Joseph then explained the dreams of the cattle and the ears of grain as descriptive of the immediate agricultural future of Egypt: the seven good cattle and seven good ears signified seven years of plenty; but the seven thin cattle and the seven bad ears signified seven bad years that would follow. God was warning the Pharaoh that he must prepare during the seven years of plenty for the seven years of famine that would inevitably follow. The dream, said Joseph, was doubled unto Pharaoh, because the thing is established by God, and God will shortly bring it to pass. Joseph then proceeds to make some recommendations. He suggests that the king appoint an administrator to be responsible for securing sufficient food during the years of plenty to provide for the needs which would arise during the years of famine. One fifth of the produce of the good years, he said, should be placed in the royal granaries for distribution throughout the land during the lean years. The king recognized in Joseph the kind of administrator he was now in need of, the kind who would serve Egypt in the impending time of crisis. Whereupon, he appointed Joseph himself as Grand Visier, or Prime Minister (over my house, Genesis 41:10). The official signet ring was given to Joseph that he would have power to issue edicts in the name and with the seal of the Pharaoh. He arrayed Joseph in vestments of Egyptian fine linen, the material used by the royal family and the highest officials of the realm. The king put the gold chain around Joseph's neck, the emblem of a signal honor, and kind of distinguished service medal. He caused Joseph to ride in the second chariot, next to that of the king himself. A herald went before Joseph crying out, Abrech, meaning probably, Bow the knee. The royal command was given as stated in Genesis 41:44, and meaning, it would seem, something like Without thee, or thy command, shall no man do anything. Joseph was also given an Egyptian name, Zaphenath-paneah (a name of uncertain derivation and said to be meaningless in Hebrew). He took as his wife an Egyptian named Asenath, the daughter of Potiphera, a priest of On. A characteristically Egyptian tableau of investiture: Joseph is made viceroy of Egypt; he is second only to the Pharaoh; his house is the centre of administration and he is the keeper of the king's seal. The runners before his chariot of state cry -Abrek,-' which suggests the Egyptian -thy heart to thee,-' -beware,-' -make way-' (JB, 65). These three names indicate pretty clearly the nature of the religion at that time prevailing in Egypt. Asenath signifies -belonging to Neith,-' and Neith was the Egyptian Minerva. Potipherah means -belonging to the sun,-' and On seems to have been identical with the Syrian Baalthe Sun-god. The Egyptians, in fact, were wholly given to idolatry (SIBG, 282). (Minerva was the Roman goddess of wisdom. The Sun-god in Egypt was most generally known as Re; his seat of worship was at Heliopolis in the Delta. Herodotus, the father of history, relates in detail the circumstances of his visit to Heliopolis.)

On Dreams: An Excursus

Dreams have always been fascinating subjects in human experience. What is the relation between our dream world and the world of our waking hours? Who can say? Erich Fromm tells the story of a Chinaman who had an unusual dream. In it he dreamed that he was a butterfly flitting around and sipping nectar from flower to flowera delectable experience. Suddenly he was awakened by a loud noise. Then he began to think, and ask himself: Was I, a few minutes ago, a Chinaman dreaming that I was a butterfly, or am I now a butterfly dreaming that I am a Chinaman? This, absurd though it may seem, is a question not to be dismissed too carelessly.

What is the nature of dreams? Dr. James L. Jarrett, in his excellent book, The Quest for Beauty, 59-63, deals with this subject most interestingly. He writes: There is an easy answer to the question: a dream is the psychic activitythe experience of happenings, thoughts, feelings, imagesduring sleep. But to go further in our probing is not quite so easy. Why does one dream? To protect one's sleep, says Freud, by channeling certain stimuli which might otherwise wake one up. Not all agree with Freud's answer, but a more important question for our purpose is this: Why does one dream what he does dream? And this: Do dreams mean anything? Do they signify? The easy answerperhaps the most popular one, even todayis that dreams are mere nonsense, just a jumble of images as if the wind caught and scattered the snapshots from an open drawer. There is no reason for dreaming the way we doexcept, perhaps, that when our digestive system is having its troubles, we do tend to have troubled dreams; and when our feet get cold, we may have some appropriate dream, such as walking over snowbut nothing more profound than this. So there is not importance or significance to dreamsthough occasionally one may be amusing or weird enough to tell at the breakfast table, even if the audience, in such cases, is seldom as interested as the teller. Jonathan Swift in his parody of Petronius has expressed this position:

On Dreams

Those dreams that on the silent night intrude,
And with false flitting shades our minds delude,
Jove never sends us downwards from the skies;
Nor can they from infernal mansions rise;
But are all mere productions of the brain,
And fools consult interpreters in vain.
For when in bed we rest our weary limbs,
The mind unburden-'d sports in various whims;
The busy head with mimic art runs o-'er
The scenes and actions of the day before.

But not everyone has thought so lightly of dreamseven before the influence of psychoanalysis. Literature of every age expresses people's concern with their dreams; consider Joseph's interpretation of Pharaoh's dream of the fat kine and the lean kine, Chaucer's -Nun's Priest's Tale,-' or the wife warning her husband in Tolstoy's -God Sees the Truth But Waits-' not to undertake a journey because she had dreamed his hair turned suddenly white. Then there are Strindberg's Dream Play and Joyce's Finnegans Wake, a whole novel expressive of a dreambut the list is virtually endless. Dreams, then, according to some strains of folk opinion, are important, at least sometimes. They are ominous, revelatory, prophetic. If they are shadows, they are foreshadows and had better not be lightly dismissed, though their meaning may well be ambiguous and obscure like the pronouncements of the oracles.

Our language employs two other meanings of -dreaming,-' both so common as to require no more than mention. One is -idle, profitless musing.-' Thus Wordsworth's -Expostulation and Reply-' :

Why, William, on that old grey stone,
Thus, for the length of half a day,
Why, William, sit you thus alone,
And dream your time away?

Another common meaning is: -wishing, hoping, planning.-' When Jeannie of the light brown hair is dreamed of, there is present, no doubt, something more wishful than a mere phantasmagoria. The -coming true-' of dreams is a favorite cliche of song writers and advertising copy writers.
Now, these two latter uses will be noticed to refer especially to daydreams, which differ from sleeping dreams mainly in being somewhat more coherent and certainly under better control from the conscious will of the dreamer; but as the language suggests, the similarity between day and night dreams is more impressive than their differences.
So far, then, mention has been made of four characteristics commonly attributed to dreams: irrationality or silliness, occasional prophetic quality, idleness as contrasted with -up and doing,-' and wishfulness as contrasted with present reality.
As everyone knows, one of the distinctive and (to many people) outrageous characteristics of depth psychology is its insistence upon taking dreams seriously. [Depth psychology postulates some conception of an unconscious dimension in the self, emphasizes unconscious or hidden motivation and the emotional element in the human being. It stresses especially the irrationality of man.] Nevertheless, it by no means contradicts the common-sense notions, It too says that dreams are irrational, prophetic, idle, and wishful; and it goes on to say that however ill dreams conform to the outside world, they arise from and therefore potentially reveal the inside world of the dreamer. The primary assumption is that there is some reason for our dreaming everything we do dream. This reason, though usually not perfectly apparent at first, is discoverable; indeed, in some sense the dreamer knows the meaning of his own dream though it may require a therapist to help him realize explicitly what he knows.

We must distinguish, Freud tells us, between the surface or manifest plot of the dream and the deeper symbolic latent significance that it almost always has. A child may wish to go on a picnic and then dream of going on a picnic; but the older the child gets, the more complex and involved his dreams become. He begins to employ symbols which are at once richer and more obscure than the child's direct imagery. At the adult's dreamed picnic there may be apples and flowers and ants and swings and lakes, but these things will seem somehow different from their waking selvesand they are, because they are not only themselves but are also persons and acts in disguise. Above all, the dreams are the products of our feelings and attitudes, our loves and hates, wishes and fears, confidences and insecurities. A dream may reveal to us emotions that we are unaware of, antipathies which we have never been willing to admit, dreads that we have kept hidden even without trying to, desires that we consider shameful, beneficial courses of action that for some reason we have regarded as impossible.

The symbols that dreamers employ are not, according to the psychoanalytic theory, entirely understandable without the interpretive help of the dreamer; yet men for some reason dream more nearly alike than might be supposed. Consequently, there are a number of dream symbols which have a nearly constant meaning, however particularized a significance they have in different occurrences. Water, for instance, seems always to have to do with birth, as journeying symbolizes death. And these meanings, it is curious and interesting to note, apparently do not vary much as to time and place. However unlikely it might offhand seem, there are striking similarities in the dreams of a twentieth-century Wall Street broker; his contemporary, a Zuni warrior; and their ancient predecessor, a Persian king. Yet perhaps it is not so strange either; men everywhere and in every time are born, reared, and educated; they work, marry, raise children, and die. Their bodies are much alike; they share certain basic needs. All of them must relate in a variety of ways to their fellows; all of them love and hate, know fear and hope; have times of joy and times of sorrow. Man, said someone, is the animal who knows he must die. Man, said Aristotle, is the rational animal; but, said Aristotle, he is also vegetative and carnal. And man, as all men know, is a dreamer of dreams. [Plato taught, in the Republic, that the good (just) man is the man in whom reason sits on the throne and functions to control the emotions and direct the will. He admits, however, that in every man a wild beast is lurking in his interior depths and may break loose if not continually kept in subjection by the reason and the will.]

Dreams are irrational if by that description is meant that their coherence is a coherence of emotional tone and not, necessarily, of orderly sequence of events and of images matching those of waking perception and of thoughts arranged in syllogistic pattern. Their irrationality, however, is not beyond all understanding, [The chief characteristic of man, said Aristotle, that which marks him off a man, is the range of his moral potential: he is capable either of wallowing in the gutter or walking up among the stars.]

For instance, dreams may be understood to be prophetic. Not because of their being vehicles of occult omniscience but because they are records of the past and present, which are the seedbed of the future. Take the wonderful case of Pilate's wife. She warned her husband not to deal with Jesus because, she said, -I have suffered many things this day in a dream because of him-' (Matthew 27:19). May it not be that her dream showed her something about her own perception of Jesus that she had not before been quite able to acknowledge? The person who had been dreaming of falling down mountain cliffs might be advised to postpone his ascent of F-6, not because the dreams are a glimpse of fate exactly, but because they perhaps reveal a certain fear of the dreamer, a fear which might during a climb contribute to the actualization of the dreams. (The student who may wish to pursue this subject further is advised to make a study of Jung's interesting doctrine of the Collective Unconscious).

As usual, as on other matters of human experience, our great genius, William Shakespeare, has a most significant comment to give us on the subject of dreams, as embodied in Hamlet's famous soliloquy:

To be, or not to be: that is the question:
Whether -tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them? To die: to sleep:
No more: and by a sleep to say we end
The heartache and the thousand natural shocks
That flesh is heir to, -tis a consummation
Devoutly to be wish-'d. To die, to sleep:
To sleep: perchance to dream: ay, there's the rub:
For in that sleep of death what dreams may come,
When we have shuffled off this mortal coil,
Must give us pause..

Dreams: In The Bible

Dreams, in Biblical terms, may be classified as (1) Vain dreams (Job 20:8, Psalms 73:20, Isaiah 29:8); (2) Dreams employed by God in the actualization of His designs in the production of which He works according to the laws of the mind and perhaps always makes use of secondary causes. These are (1) designed to affect the spiritual life of specific persons, e.g., the Midianite's dream which was providentially overheard by Gideon and encouraged the latter to his signal victory (Judges 7:13). The dream of Pilate's wife may have been of this character (Matthew 27:19). (2) Designed to be directive and prophetic when revelation was as yet incomplete. These carried with them, it seems, credentials of their divine origin. We find many of these in Genesis: Genesis 20:3; Genesis 28:12; Genesis 31:10; Genesis 31:24; Genesis 37:5; Genesis 37:9-10; Genesis 37:20; Genesis 40:5; Genesis 41:7; Genesis 41:15; Genesis 41:25-26. See also 1 Kings 3:5; Daniel 2:1; Daniel 2:4; Daniel 2:36; Daniel 4:1 ff; Daniel 7:1 ff.; Matthew 1:20; Matthew 2:12, The power of accurately interpreting prophetic dreams was granted to certain favored people, as to Joseph (Genesis 41:16), and to Daniel (Daniel 2:25-28; Daniel 2:47). Dreams offered as revelations to the O.T. saints were subjected to tests to determine their character. If they inculcated immoral conduct, they were by that very fact proclaimed false; and any person who sought by such means to lead Israel from the worship of Jehovah was to be put to death (Deuteronomy 13:1-5; Jeremiah 23:25-32; Jeremiah 29:8; Zechariah 10:2).

The dream is a domain of experience, having an intellectual, ethical, and spiritual significance. Living in an earthly body, we have, as the background of our being, a dim region, out of which our thinking labors forth to the daylight, and in which much goes forward, especially in the condition of sleep, of which we can only come to a knowledge by looking back afterward. Experience confirms to us the assertion of Scripture (Psalms 127:2) that God giveth to his beloved in sleep. Not only many poetical and musical inventions, but, moreover, many scientific solutions and spiritual perceptions, have been conceived and born from the life of genius awakened in sleep. [Students of psychic phenomena are unanimous in our day in affirming that the Subconscious in man is the seat of perfect memory, perfect perception of the fixed laws of nature, and creative imagination. See my Genesis, Vol. I, 456-7, 460-465.]

Another significant aspect of dreaming is the ethical. In the dream one's true nature manifests itself, breaking through the pressure of external relations and the simulation of the waking life. From the selfishness of the soul, its selfish impulses, its restlessness stimulated by selfishness, are formed in the heart all kinds of sinful images, of which the man is ashamed when he awakens, and on account of which remorse sometimes disturbs the dreamer. The Scriptures appear to hold the man responsible, if not for dreaming, at least for the character of the dream (Leviticus 15:16, Deuteronomy 23:10).

A third significant aspect of dreams is the spiritual: they may become the means of a direct and special intercourse of God with man. The witness of conscience may make itself objective and expand within the dream-life into perceptible transactions between God and man. Thus God warned Abimelech (Genesis 20) and Laban (Genesis 31:24) in a dream, and the wife of Pilate warned her husband against being concerned in the death of the Just One (Delitzsch, Biblical Psychology, 324ff., quoted, UBD, p. 275). A good dream was one of the three things-viz., a good king, a fruitful year, and a good dreampopularly regarded as marks of divine favor; and so general was the belief in the significance that it passed into this popular saying: If anyone sleeps seven days without dreaming call him wicked (as being unremembered by God): see again Delitzsch (ibid.). The conviction of the sinfulness and nothingness of man is related by Eliphaz as realized in a dream (Job 4:12-21).

There are many instances in Scripture of dreams in which the special will of God is revealed to men. (Cf. Genesis 28:12; Genesis 31:10-13; 1 Kings 3:5; Matthew 1:20; Acts 16:9; Acts 18:9; Acts 23:11; Acts 27:23; note that these last were night visions of the Apostle Paul). Waking visions probably are to be distinguished from prophetic dream visions, which the seer, whether by day or by night (Ezekiel 8:1; Daniel 10:7; Acts 7:55; Acts 10:9-16; Acts 16:9; Acts 18:9), receives in a waking state. As we have noted heretofore, dreams of presentiment (premonitions) occur frequently in Scripture (as especially were the dreams that played such an important role in the career of Joseph, Gen., chs. Genesis 37:5-11, 41; cf, Genesis 42:9). Dreams and visions are said to be two forms of the prophetic revelations of God (Numbers 12:6). Still and all, we are warned against putting too much reliance on dreams (Ecclesiastes 5:7). In the pagan world, because dreams were looked upon as communications from the gods, there arose those who professed special ability to interpret them (Magi). These men were not to be heeded if they taught anything contrary to the Law (Deuteronomy 13:1 ff., Jeremiah 27:9). There are instances recorded of God's helping men to understand dreams and the divine truth communicated through them (Genesis 40:5,ff; Genesis 41:7-32; Daniel 2:19 ff; Daniel 4:8).

In common with contemporary peoples the Hebrews sought an explanation of their dream experiences. But in the matter of the interpretation of dreams the Bible distinguishes between the dream-phenomena reported by non-Israelites and by Israelites. Gentiles such as Pharaoh (Genesis 41:15 ff.) and his high-ranking officers (Genesis 40:12 ff., Genesis 40:18 ff.) require Joseph to explain their dreams, and Nebuchadnezzar needs Daniel (Daniel 2:17 ff.). On occasion God Himself speaks and so renders human intervention unnecessary (Genesis 20:3 ff; Genesis 31:24; Matthew 2:12). But when the members of the covenant community dream, the interpretation accompanies the dream (Genesis 37:5-10; Acts 16:9 ff.).

This subject is important for the Old Testament view of prophecy. Among the Hebrews there was a close association between dreams and the functions of a prophet. The locus classicus is Deuteronomy 13:1-5, but 1 Samuel 9:9 remarks that a Prophet was beforetime called a Seer. If -seer-' means a man of visions, then it supports Deuteronomy 13:1; Deuteronomy 13:3; Deuteronomy 13:5, where the prophet is mentioned along with the dreamer without betraying any sense of incongruity. The close connection in Hebrew thought between dreaming and prophesying is again revealed in Jeremiah 23:25; Jeremiah 23:32. It is also clear that in the days of Samuel and Saul it was commonly believed that the Lord spoke through dreams as well as by Urim and the prophets (1 Samuel 28:6), However, a revelation through dream phenomena was thought of as being inferior to a revelation that was received by the prophet from the Lord at first hand. This is the conclusion which Numbers 12:6-8 forces upon us. Jeremiah uses the same kind of distinction in discrediting the -revelations-' of the false prophets of his own day (Jeremiah 23:25; Jeremiah 23:32). The Word of the Lord which came to the authentic prophet was a hammer and a fire (Jeremiah 23:29), whereas a dream-revelation was straw (Jeremiah 23:28) (See NBD, s.v.).

REVIEW QUESTIONS

See Genesis 41:46 to Genesis 47:31.