7 min read

The Year After Joseph Died, Pharaoh Put Joseph's Brothers to Work

The court read the king's dream as seven daughters who would die young. He knew they were lying and gave the order to kill every magician in Egypt.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Storm That Stopped the Caravan
  2. Seven Daughters Who Would All Die
  3. The Butler Walked In While They Were Killing
  4. Three Steps out of Seventy
  5. The Seventy-Second Year
The Year After Joseph Died, Pharaoh Put Joseph's Brothers to Work Click for full size

The Storm That Stopped the Caravan

The Ishmaelite traders had a boy in the baggage, bought cheap out of a pit at Dothan, and somewhere on the road south the sky went black on them.

Lightning came down. The thunder shook the ground under the animals. The drivers lost the track completely, and then the camels stopped walking, folded their legs, and sat, and no amount of beating would get one of them up again.

The traders stood in the dark shouting at each other. Why has God done this to us? What have we done?

One of them worked it out. It is the slave, he said. It is what we did to that slave. Let us go to him and beg him to forgive us, and if the storm lifts, then we will know.

Joseph was seventeen and tied up in the baggage, and the men who owned him came and asked his pardon.

Seven Daughters Who Would All Die

Years on, in a bedroom in Egypt, a king dreamed about cattle coming up out of the river and woke with the pictures still in him and no idea what they meant.

The magicians came in and had an answer ready. The seven fat cows are seven daughters who will be born to you in the years ahead, they said, and the seven lean ones that ate them mean the daughters will all die while you are still alive. The seven full ears are seven cities you will build across Egypt, and the seven blasted ears mean the cities will all be destroyed while you are still alive.

The king listened to men telling him to his face that everything he built would be buried before he was, and he did not believe a word of it, because he was not stupid and he had been in the dream.

He sent for more of them. He put out a proclamation that any wise man in Egypt who knew dreams and did not present himself that day would die. They came from Goshen and Rameses and Tachpanches and Zoar and every town on the borders, and they filled the hall and stood in front of the throne and contradicted each other.

Seven kings from your line. Seven princes who will destroy them. Seven strong cities and seven Canaanite nations. Seven queens you will marry, all of whom will die before you. Fourteen children who will fight each other, and seven will kill the stronger seven.

Not one of them said famine.

The king's anger came up in him and he threw all of them out of the hall in disgrace. Then he sent an order through Egypt that every magician in the country was to be killed and not one of them left alive, and the captains of his guard drew their swords and started.

The Butler Walked In While They Were Killing

Merod, the chief butler, came in during that and bowed and sat down in front of the king, and told a story about a prison.

Two years ago you were angry with me and you put me in the ward, he said, me and the chief baker. There was a Hebrew slave in there who waited on us. He belonged to the captain of the guard. We both dreamed in one night and we told him in the morning and he read them, each man his own, and every single thing he said happened exactly as he said it.

"Do not kill the people of Egypt for nothing," the butler said. "He is still in the house of confinement."

The order was stopped. The killing stopped. The king sent men to the dungeon and told them not to frighten the prisoner on the way, in case he came in confused and could not speak properly.

Three Steps out of Seventy

They shaved him and took the prison clothes off him and brought him up.

The throne in Egypt sat at the top of seventy steps, and a man climbed as many of them as he had languages. A prince came up to the thirty-first and the king came down to the thirty-sixth. A commoner came up three and the king came down four.

Joseph bowed on the floor and climbed three steps, and the king of Egypt came down to the fourth to talk to him.

He told the king it was not two dreams. It was one dream told twice, and it came twice because the thing is fixed and God is about to do it. Seven years of more food than the land can hold, then seven years of famine that will eat the memory of the good ones. Find a wise man, put him over Egypt, fill the storehouses.

"And who says any of that is true?" the king said.

Joseph gave him a sign. Your wife is sitting on the birthing stool right now and she will bear you a son today, and you will be glad about him. And the son you already have, the firstborn, born two years ago, will die today, and the boy born this morning will be your comfort for him.

Then he bowed and walked out. Before the day ended the queen delivered a son, and while the messenger who brought the news was still leaving the room, servants found the king's firstborn lying dead on the floor of the house.

The Seventy-Second Year

When the brothers finally made peace, the king was delighted. He had been afraid a feud inside that family would wreck Egypt. He sent wagons and word that the best of the land was theirs.

Not everyone in the palace was delighted. His own servants stood around afterward saying it out loud to each other: one son of Jacob came here and was promoted over our heads, so what happens to us when ten more of them arrive?

In the seventy-first year after Jacob's household came down into Egypt, Joseph died.

In the seventy-second year, the king of Egypt gave orders for a strong palace to be built for him, a beautiful one, fit to be a royal house, and he commanded the sons of Jacob to help the Egyptians build it. The king who signed that order was not the one who had come down the steps of his own throne to speak to a shaved prisoner. That Pharaoh had been dead for forty years.

The palace was finished. He moved in and reigned securely. That same year Zebulun died at a hundred and fourteen, and three years later Simeon died at a hundred and twenty, and each of them was put in a coffin and handed to his children.


← All myths

From the tradition

Sources

5 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Jasher 61Book of Jasher

Retold in our words. Read the original at the link below.The Book of Jasher, J. H. Parry edition (1887) · Public Domain

The chapter opens with Pharaoh, secure in his reign, commanding the construction of a magnificent palace. And who does he enlist to help? None other than the sons of Jacob, adding a layer of forced labor to their already complicated lives in Egypt. The Book of Jasher tells us that Pharaoh "commanded the sons of Jacob to assist the Egyptians in the building."

Life goes on, and we're reminded of the inevitable cycle of life and death. Zebulun, one of Jacob’s sons, passes away at the age of 114, in the seventy-second year of the Israelites' sojourn in Egypt. Simeon follows him three years later, at 120 years old. Both are placed in coffins, a poignant detail emphasizing their continued identity as a distinct people, even in a foreign land. The verse reads, "Zebulun died a hundred and fourteen years old, and was put into a coffin and given into the hands of his children," a sentiment echoed for Simeon.

Things get interesting. Enter Zepho, the grandson of Esau. He's stirring up trouble, trying to convince Angeas, the king of Dinhabah, to attack the sons of Jacob in Egypt. Angeas is hesitant, his advisors clearly having warned him of the Israelites' strength, recalling their previous victory against the children of Esau. But Zepho is persistent, a constant thorn in Angeas' side. "Zepho was in those days daily enticing Angeas to fight with the sons of Jacob in those days," the text emphasizes.

Then comes Balaam! Yes, that Balaam. Before he was trying to curse the Israelites, he was a 15-year-old youth, a servant of Angeas, known for his wisdom and…witchcraft. Angeas, swayed by Zepho, asks Balaam to use his powers to foresee the outcome of a potential battle with the Israelites. Balaam creates a magical simulation using wax figures and water, and what does he see? Angeas’ forces being defeated! This vision convinces Angeas to abandon his plans to attack Egypt.

What does Zepho do? He flees! He leaves Angeas and heads to Chittim (often associated with Cyprus or other Mediterranean coastal regions). The people of Chittim welcome him, hiring him as a military leader. He becomes wealthy and successful, but trouble arises when the troops of Angeas begin raiding Chittim.

The Book of Jasher then recounts a bizarre tale: Zepho loses a heifer and, while searching for it, discovers a cave inhabited by a monstrous creature, half-man, half-animal, that's been devouring their cattle. Zepho bravely slays the beast. The people of Chittim are so grateful that they deify him, establishing an annual festival in his honor with drink offerings and gifts. Talk about a career change!

But wait, there's more! Jania, Angeas' wife, falls ill. The wise men determine that the water and air in her land are not agreeing with her, especially because she misses the specific waters of Purmah from Chittim. So, Angeas, in a feat of engineering, builds a bridge to bring the waters of Purmah to Africa! He even imports soil and stones from Chittim to build her palaces. Jania recovers, proving that sometimes, a little bit of home is all you need.

Zepho, meanwhile, continues to protect Chittim from the African raiders, solidifying his position. Eventually, the people of Chittim make him their king! He leads them in conquering Tubal and the surrounding islands, establishing a powerful kingdom. He reigns for fifty years, evidence of his ambition and military prowess. The text concludes by noting that they built him a "very large palace for his royal habitation and seat, and they made a large throne for him."

So, what do we take away from this whirlwind of a chapter? We see the sons of Jacob facing hardship and loss, but also hints of their resilience. We witness the rise of Zepho from a disgruntled grandson to a king worshipped by his people. And we get a glimpse into a world filled with witchcraft, monsters, and incredible engineering feats. The Book of Jasher paints a vivid picture, reminding us that even in the midst of grand historical narratives, there are always individual stories of ambition, survival, and the enduring power of home. What will Chapter 62 bring? We'll have to wait and see!

Full source
Jasher 48Book of Jasher

Retold in our words. Read the original at the link below.The Book of Jasher, J. H. Parry edition (1887) · Public Domain

Book of Jasher turns to Joseph's Legacy of Pharaoh.

The story opens with a looming crisis: a famine. "In those days, after the death of Isaac, the Lord commanded and caused a famine upon the whole earth," the verse says. Not a great start. Then, Pharaoh, sitting pretty on his throne in Egypt, has this incredibly vivid, unsettling dream. He’s standing by the Nile, and he sees seven fat, healthy cows emerge from the river. Then, seven scrawny, ugly cows come up and… swallow the healthy ones whole! And get this – even after swallowing them, they still look as bad as before.

Pharaoh wakes up, understandably disturbed, but it doesn't end there. He falls back asleep and has a second dream: seven plump, healthy ears of corn grow on a single stalk. Then, seven withered, thin ears, blasted by the east wind, sprout up and swallow the full ones! He wakes up again, completely freaked out.

He knows these dreams are important, so he summons all the magicians and wise men of Egypt. "I have dreamed dreams," he says, "and there is none to interpret them!" They, of course, want to hear the dreams first.

So, Pharaoh recounts his visions. And the wise men? Well, they give him interpretations that are… less than comforting. According to them, the seven healthy cows represent seven daughters who will be born to him, and the scrawny cows are a sign that they will all die in his lifetime. Lovely. The seven good ears of corn are seven cities he’ll build, and the blighted ears mean they'll all be destroyed while he’s still alive.

Pharaoh isn’t buying it. The text says he “did not incline his ear to their words, neither did he fix his heart upon them, for the king knew in his wisdom that they did not give a proper interpretation of the dreams." He accuses them of lying and demands the "proper interpretation." He even threatens them with death!

More wise men are summoned, and they give the same dismal interpretation. Pharaoh, understandably, gets even angrier. He issues a decree: any wise man who knows the interpretation but doesn't come forward will be put to death. But whoever can give the correct interpretation will receive anything they ask for from the king. Talk about high stakes!

The pressure is on! Wise men, magicians, sorcerers – everyone from every corner of Egypt and its borders – comes before Pharaoh. Nobles, princes, attendants… the whole court is there, astonished by the vision. The wise men offer a range of interpretations: the cows represent kings or princes, strong cities or nations, even queens! The ears of corn? Princes again, or a return to power. Each interpretation is more convoluted and depressing than the last.

But Pharaoh isn’t satisfied. He knows that "this was from the Lord to frustrate the words of the wise men of Egypt, in order that Joseph might go forth from the house of confinement, and in order that he should become great in Egypt." It's all part of a bigger plan!

Frustrated and furious, Pharaoh dismisses all the wise men and orders them to be killed! The guards draw their swords, ready to carry out the grim decree.

Just when things look their darkest, the chief butler, Merod, steps forward. Remember him? He was the one who was imprisoned with Joseph. He tells Pharaoh, "May the king live forever, and his government be exalted in the land." He reminds the king of a Hebrew servant, Joseph, who accurately interpreted his and the baker's dreams in prison. "It came to pass as he interpreted to us, so was the event; there fell not to the ground any of his words."

He suggests bringing Joseph before the king. The butler pleads with Pharaoh not to slay all the people of Egypt "for naught.” If the king summons Joseph, the Hebrew slave can reveal the dream's true meaning.

Pharaoh, thankfully, listens. He spares the wise men and orders Joseph to be brought from the dungeon. He even tells his servants to be gentle with Joseph, "lest he be confused and will not know to speak properly."

Joseph is quickly brought out, shaved, and given new clothes. The text describes Pharaoh on his royal throne, adorned with gold, jewels, and a golden ephod (a priestly garment), dazzling the eyes. Joseph is awestruck.

The Book of Jasher then details the elaborate court etiquette. Depending on your status and knowledge of languages, you could ascend a certain number of steps towards the throne. It was customary in those days in Egypt that no one should reign over them, but who understood to speak in the seventy languages.

Joseph bows before the king and ascends only three steps. Pharaoh descends to the fourth to speak with him. Pharaoh recounts his dreams, admitting that none of the wise men could interpret them correctly. He’s heard that Joseph is wise and can interpret dreams.

Joseph replies with humility, "Let Pharaoh relate his dreams that he dreamed; surely the interpretations belong to God." Pharaoh then recounts the dreams of the cows and the ears of corn.

At that moment, "Joseph was then clothed with the spirit of God before the king." He understands everything – past, present, and future! He tells Pharaoh that the two dreams are actually one. "The seven good kine and ears of corn are seven years, and the seven bad kine and ears of corn are also seven years; it is one dream."

He reveals the truth: seven years of abundance will be followed by seven years of devastating famine. "Behold the seven years that are coming there will be a great plenty throughout the land, and after that the seven years of famine will follow them, a very grievous famine; and all the plenty will be forgotten from the land, and the famine will consume the inhabitants of the land."

Joseph then offers a solution: find a wise and discreet man to oversee the land, appoint officers, gather food during the good years, and store it for the famine. He urges everyone to gather their own food as well.

Pharaoh, still skeptical, asks for a sign to prove Joseph’s interpretation is correct. Joseph provides a shocking prophecy: Pharaoh’s wife, who is in labor, will give birth to a son. But when that son is born, Pharaoh’s two-year-old firstborn will die.

Joseph bows and leaves. And what happens? Exactly as Joseph predicted, the queen gives birth, and the king’s firstborn son is found dead. The king, now convinced, knows that Joseph’s words are true.

It’s more than just a dramatic tale of dreams and interpretations. It's about divine providence, about being open to wisdom from unexpected sources, and about the importance of preparing for the future. The Book of Jasher, like many ancient texts, reminds us that even in the face of uncertainty and fear, there is always the possibility of hope and redemption.

Full source
Legends of the Jews 1:40Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The Ishmaelite merchants, thinking they've scored a good deal, are trekking across the desert. Everything seems normal enough.

Then… BAM!

Suddenly, darkness descends. Not just a little dusk, but a deep, unsettling darkness. A storm erupts, the lightning flashes like angry spirits, and the earth trembles beneath them. The camels, usually so stoic, refuse to move, collapsing in fear. Can you imagine the scene? Chaos. Utter chaos.

The Ishmaelites, understandably, start freaking out. "What did we do to deserve this?!" they ask each other. "What sins have we committed?" It's that classic human response when things go wrong: "What did I do to make God angry?"

And then, one of them has a thought. A disturbing, dawning realization. "Maybe," he says, "maybe this has something to do with the slave we just bought. Maybe we angered God by what we did to Joseph." They recognize, in the midst of this divine tantrum, that their mistreatment of another human being might be the cause. They consider the possibility that their actions have cosmic consequences.

So, what do they do? They decide to beg Joseph for forgiveness. "Let us beg him earnestly to grant us forgiveness," they say, "and if then God will take pity, and let these storms pass away from us, we shall know that we suffered harm on account of the injury we inflicted upon this slave."

It’s a fascinating moment. They’re not just worried about the storm; they're starting to understand the spiritual implications of their actions. It's a powerful reminder that how we treat each other matters, not just on a human level, but perhaps on a cosmic one as well.

This little detour in Legends of the Jews adds a layer of depth to the Joseph narrative. It's a reminder that even seemingly small acts of cruelty can have far-reaching consequences, and that sometimes, the universe itself will throw a thunderstorm to get our attention. What storms might we be weathering because we're not listening?

Full source
Letter of Aristeas 1:47Letter of Aristeas

Retold in our words. Read the original at the link below.The Letter of Aristeas, Clarendon Press (1913) · CC-BY

In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with a copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.'

The following are the names of the elders: Of the first tribe, Joseph, Ezekiah, Zachariah, John, Ezekiah, Elisha. Of the second tribe, Judas, Simon, Samuel, Adaeus, Mattathias, Eschlemias. Of the third tribe, Nehemiah, Joseph, Theodosius, Baseas, Ornias, Dakis.

Full source
Legends of the Jews 1:316Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

That’s kind of what happened when Joseph and his brothers finally made peace in Egypt.

Remember the story? Joseph, sold into slavery by his jealous brothers, rises to power in Egypt, second only to Pharaoh himself. Years later, famine strikes, and his brothers, unknowingly, come to him for help. The whole thing is a rollercoaster of disguise, revelation, and, ultimately, forgiveness. A real tear-jerker!

Pharaoh, he’s thrilled! He’s pleased as punch that Joseph and his family are back together. He'd been worried that their infighting might destabilize Egypt. So, naturally, he wants to celebrate. He sends his servants to share in Joseph’s joy. Not only that, but Pharaoh extends a warm invitation to Joseph’s entire family to come and live in Egypt. He even promises them the best land! A total win. Well, not everyone thought so.

Pharaoh’s servants? They weren’t so sure. Some of them, whispers began. "If just ONE of Jacob's sons could rise so high," they grumbled, "imagine what will happen when TEN more come!" The Zohar, that foundational text of Jewish mysticism, often speaks of the hidden anxieties beneath the surface of apparent harmony. And here, those anxieties are bubbling up. from their perspective. They’re watching this outsider, this Hebrew, wield immense power. And now, his entire family is about to move in? It’s a recipe for potential disruption. As Ginzberg retells it in Legends of the Jews, this wasn’t just about land or resources. It was about power, influence, and the fear of being overshadowed.

It’s a stark reminder that even in moments of great reconciliation, fear and prejudice can lurk just beneath the surface. What seems like a generous offer can be perceived as a threat. And that, perhaps, is the most enduring lesson of this small but telling detail in the larger saga of Joseph and his brothers. Even when things seem perfect, human nature – with all its complexities and insecurities – still finds a way to make itself known.

Full source