Genesis 41:21

Authorized King James Version

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And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke.

Original Language Analysis

בָ֣אוּ And when they had eaten them up H935
בָ֣אוּ And when they had eaten them up
Strong's: H935
Word #: 1 of 14
to go or come (in a wide variety of applications)
אֶל H413
אֶל
Strong's: H413
Word #: 2 of 14
near, with or among; often in general, to
קִרְבֶּ֗נָה H7130
קִרְבֶּ֗נָה
Strong's: H7130
Word #: 3 of 14
properly, the nearest part, i.e., the center, whether literal, figurative or adverbial (especially with preposition)
וְלֹ֤א H3808
וְלֹ֤א
Strong's: H3808
Word #: 4 of 14
not (the simple or abs. negation); by implication, no; often used with other particles
נוֹדַע֙ it could not be known H3045
נוֹדַע֙ it could not be known
Strong's: H3045
Word #: 5 of 14
to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including o
כִּי H3588
כִּי
Strong's: H3588
Word #: 6 of 14
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
בָ֣אוּ And when they had eaten them up H935
בָ֣אוּ And when they had eaten them up
Strong's: H935
Word #: 7 of 14
to go or come (in a wide variety of applications)
אֶל H413
אֶל
Strong's: H413
Word #: 8 of 14
near, with or among; often in general, to
קִרְבֶּ֔נָה H7130
קִרְבֶּ֔נָה
Strong's: H7130
Word #: 9 of 14
properly, the nearest part, i.e., the center, whether literal, figurative or adverbial (especially with preposition)
וּמַרְאֵיהֶ֣ן but they were still H4758
וּמַרְאֵיהֶ֣ן but they were still
Strong's: H4758
Word #: 10 of 14
a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape (especially if handsome, comeliness; often plural the looks),
רַ֔ע ill favoured H7451
רַ֔ע ill favoured
Strong's: H7451
Word #: 11 of 14
bad or (as noun) evil (natural or moral)
כַּֽאֲשֶׁ֖ר H834
כַּֽאֲשֶׁ֖ר
Strong's: H834
Word #: 12 of 14
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
בַּתְּחִלָּ֑ה as at the beginning H8462
בַּתְּחִלָּ֑ה as at the beginning
Strong's: H8462
Word #: 13 of 14
a commencement; relatively original (adverb, -ly)
וָֽאִיקָֽץ׃ So I awoke H3364
וָֽאִיקָֽץ׃ So I awoke
Strong's: H3364
Word #: 14 of 14
to awake (intransitive)

Analysis & Commentary

And when they had eaten them up, it could not be known that they had eaten them; but they were still... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.

Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.

Theologically, these chapters reveal:

  1. God's meticulous sovereignty over all events, even evil human actions
  2. suffering as preparation for future service rather than punishment
  3. forgiveness as reflecting divine character and enabling reconciliation
  4. God's covenant faithfulness across generations ensuring the survival and blessing of His people
  5. how present suffering gains meaning when viewed from the perspective of God's larger purposes.

Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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