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Genesis 41:1
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Pharaoh’s Dreams

1 Then it came to pass, at the end of two full years, that aPharaoh had a dream; and behold, he stood by the river.  
2 Suddenly there came up out of the river seven cows, fine looking and fat; and they fed in the meadow.
3 Then behold, seven other cows came up after them out of the river, ugly and gaunt, and stood by the other cows on the bank of the river.
4 And the ugly and gaunt cows ate up the seven fine looking and fat cows. So Pharaoh awoke.
5 He slept and dreamed a second time; and suddenly seven heads of grain came up on one stalk, plump and good.
6 Then behold, seven thin heads, blighted by the aeast wind, sprang up after them.  
7 And the seven thin heads devoured the seven plump and full heads. So Pharaoh awoke, and indeed, it was a dream.
8 Now it came to pass in the morning athat his spirit was troubled, and he sent and called for all bthe magicians of Egypt and all its cwise men. And Pharaoh told them his dreams, but there was no one who could interpret them for Pharaoh.  
9 Then the achief butler spoke to Pharaoh, saying: “I remember my faults this day.  
Book Notes:
Jamieson, Fausset, and Brown Book Notes

Genesis

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (II Peter 1:21).

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