1 After these things, the butler of the king of Egypt and his baker offended their lord, the king of Egypt.
2 Pharaoh was angry with his two officers, the chief cup bearer and the chief baker.
3 He put them in custody in the house of the captain of the guard, into the prison, the place where Joseph was bound.
4 The captain of the guard assigned them to Joseph, and he took care of them. They stayed in prison many days.
5 They both dreamed a dream, each man his dream, in one night, each man according to the interpretation of his dream, the cup bearer and the baker of the king of Egypt, who were bound in the prison.
6 Joseph came in to them in the morning, and saw them, and saw that they were sad.
7 He asked Pharaoh’s officers who were with him in custody in his master’s house, saying, “Why do you look so sad today?”
8 They said to him, “We have dreamed a dream, and there is no one who can interpret it.” Joseph said to them, “Don’t interpretations belong to God? Please tell it to me.”
9 The chief cup bearer told his dream to Joseph, and said to him, “In my dream, behold, a vine was in front of me,
10 and in the vine were three branches. It was as though it budded, it blossomed, and its clusters produced ripe grapes.
11 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 Joseph said to him, “This is its interpretation: the three branches are three days.
13 Within three more days, Pharaoh will lift up your head, and restore you to your office. You will give Pharaoh’s cup into his hand, the way you did when you were his cup bearer.
14 But remember me when it is well with you. Please show kindness to me, and make mention of me to 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 I have done nothing that they should put me into the dungeon.”
16 When the chief baker saw that the interpretation was good, he said to Joseph, “I also was in my dream, and behold, three baskets of white bread were on my head.
17 In the uppermost basket there were all kinds of baked food for Pharaoh, and the birds ate them out of the basket on my head.”
18 Joseph answered, “This is its interpretation. The three baskets are three days.
19 Within three more days, Pharaoh will lift up your head from off you, and will hang you on a tree; and the birds will eat your flesh from off you.”
20 On the third day, which was Pharaoh’s birthday, he made a feast for all his servants, and he lifted up the head of the chief cup bearer and the head of the chief baker among his servants.
21 He restored the chief cup bearer to his position 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 the chief cup bearer didn’t remember Joseph, but forgot him.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 40:9–15Who bid him be of good cheer, and expect to be loosed from his bonds in three days' time, because the king desired his service, and was about to restore him to it again; for he let him know that God bestows the fruit of the vine upon men for good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and puts an end to their quarrels … However, remember what prosperity I have foretold thee when thou hast found it true by experience; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us when thou art gone to the place we have foretold; for we are not in prison for any crime; but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure.
Who bid him be of good cheer, and expect to be loosed from his bonds in three days' time, because the king desired his service, and was about to restore him to it again; for he let him know that God bestows the fruit of the vine upon men for good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and puts an end to their quarrels … However, remember what prosperity I have foretold thee when thou hast found it true by experience; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us when thou art gone to the place we have foretold; for we are not in prison for any crime; but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure.
Josephus, Antiquities of the Jews, Antiquities 2.5.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 40:1AFTER THESE THINGS — … the Holy One, blessed be He, brought about the offences of these men … in order that relief should come to the righteous man by their agency (Genesis Rabbah 88:3). … HAD SINNED — in the case of the one, a fly was found in the goblet of aromatic wine, in the case of the other, a pebble was found in the loaves he baked (Genesis Rabbah 88:2).
AFTER THESE THINGS — … the Holy One, blessed be He, brought about the offences of these men … in order that relief should come to the righteous man by their agency (Genesis Rabbah 88:3). … HAD SINNED — in the case of the one, a fly was found in the goblet of aromatic wine, in the case of the other, a pebble was found in the loaves he baked (Genesis Rabbah 88:2).
Rashi, Commentary on the Torah, on 40:1; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 40:13–20PHARAOH SHALL LIFT UP THY HEAD — The words נשא ראש denote to count (cf. Exodus 30:12). When he musters his other servants to wait upon him during the meal he will count you also among them. … he counted them amongst his other servants — because he counted those who might serve him at his feast — and he remembered these amongst them.
PHARAOH SHALL LIFT UP THY HEAD — The words נשא ראש denote to count (cf. Exodus 30:12). When he musters his other servants to wait upon him during the meal he will count you also among them. … he counted them amongst his other servants — because he counted those who might serve him at his feast — and he remembered these amongst them.
Rashi, Commentary on the Torah, on 40:13 and 40:20; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 40:23AND THE CHIEF OF THE BUTLERS DID NOT REMEMBER HIM on that day, … AND HE FORGOT HIM afterwards. Because Joseph had placed his trust in him that he should remember him he was doomed to remain in prison for two years. So it is said (Psalms 40:5) “Happy is the man who maketh the Lord his trust and turneth not to (רהבים) the arrogant”
AND THE CHIEF OF THE BUTLERS DID NOT REMEMBER HIM on that day, … AND HE FORGOT HIM afterwards. Because Joseph had placed his trust in him that he should remember him he was doomed to remain in prison for two years. So it is said (Psalms 40:5) “Happy is the man who maketh the Lord his trust and turneth not to (רהבים) the arrogant”
Rashi, Commentary on the Torah, on 40:23; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 40:12–14The three branches are three days. Joseph does not here offer what he thought to be probable, like some ambiguous conjecturer; but asserts, by the revelation of the Spirit, the meaning of the dream. For why does he say, that by the three branches, three days rather than years are signified, unless because the Spirit of God had suggested it? … But it may be deemed absurd, that Joseph asks for a reward of his prophecy. I answer, that he did not speak as one who would set the gift of God to sale: but it came into his mind, that a method of deliverance was now set before him by God, which it was not lawful for him to reject. … With respect to the expression, Lift up thine head; it signifies to raise any one from a low and contemptible condition, to one of some reputation. Therefore, "Pharaoh will lift up thine head," means, he will bring thee forth from the darkness of the prisons, or he will raise thee who art fallen, and restore thee to thy former rank.
The three branches are three days. Joseph does not here offer what he thought to be probable, like some ambiguous conjecturer; but asserts, by the revelation of the Spirit, the meaning of the dream. For why does he say, that by the three branches, three days rather than years are signified, unless because the Spirit of God had suggested it? … But it may be deemed absurd, that Joseph asks for a reward of his prophecy. I answer, that he did not speak as one who would set the gift of God to sale: but it came into his mind, that a method of deliverance was now set before him by God, which it was not lawful for him to reject. … With respect to the expression, Lift up thine head; it signifies to raise any one from a low and contemptible condition, to one of some reputation. Therefore, "Pharaoh will lift up thine head," means, he will bring thee forth from the darkness of the prisons, or he will raise thee who art fallen, and restore thee to thy former rank.
John Calvin, Commentaries, on 40:12–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 40:7–13Joseph's great tenderness and compassion towards them. He enquired with concern, Wherefore look you so sadly today? Gen 40:7. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion towards those that do suffer. … Joseph hereupon directed them which way to look: Do not interpretations belong to God? He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. … Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, Dan 2:30. … Observe, Joseph foretold the chief butler's deliverance, but he did not foresee his own. He had long before dreamt of his own honour, and the obeisance which his brethren should do to him, with the remembrance of which he must now support himself, without any new or fresh discoveries.
Joseph's great tenderness and compassion towards them. He enquired with concern, Wherefore look you so sadly today? Gen 40:7. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion towards those that do suffer. … Joseph hereupon directed them which way to look: Do not interpretations belong to God? He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. … Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, Dan 2:30. … Observe, Joseph foretold the chief butler's deliverance, but he did not foresee his own. He had long before dreamt of his own honour, and the obeisance which his brethren should do to him, with the remembrance of which he must now support himself, without any new or fresh discoveries.
Matthew Henry, Commentary on the Whole Bible, on 40:5–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 40:14He desires no reward for the interpretation of his dream, only that he would remember him in adversity, when he should be in prosperity in Pharaoh's court, and speak a good word for him, which was the least he could do; and though Joseph knew by his own dreams that he should be raised from his low estate to a very high and advanced one, yet he thought proper, in a dependence on God, to make use of all lawful means for his deliverance; nor is he to be blamed, as if he sought help of man and not of God, as he is by some writers, both Christian and Jewish, particularly by the Targum of Jonathan … whereas means are always to be used in order to the end, in subordination to the divine will; and what Joseph asked of the butler was but reasonable, and what he ought to have done for him
He desires no reward for the interpretation of his dream, only that he would remember him in adversity, when he should be in prosperity in Pharaoh's court, and speak a good word for him, which was the least he could do; and though Joseph knew by his own dreams that he should be raised from his low estate to a very high and advanced one, yet he thought proper, in a dependence on God, to make use of all lawful means for his deliverance; nor is he to be blamed, as if he sought help of man and not of God, as he is by some writers, both Christian and Jewish, particularly by the Targum of Jonathan … whereas means are always to be used in order to the end, in subordination to the divine will; and what Joseph asked of the butler was but reasonable, and what he ought to have done for him
John Gill, An Exposition of the Old and New Testament, on 40:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 40:20–22Pharaoh's birthday - The distinguishing a birthday by a feast appears from this place to have been a very ancient custom. … St. Matthew (Mat 14:6) mentions Herod's keeping his birthday; and examples of this kind are frequent to the present time in most nations. Lifted up the head of the chief butler, etc. - By lifting up the head, probably no more is meant than bringing them to trial, tantamount to what was done by Jezebel and the nobles of Israel to Naboth: Set Naboth on high among the people … The issue of the trial was, the baker alone was found guilty and hanged; and the butler, being acquitted, was restored to his office.
Pharaoh's birthday - The distinguishing a birthday by a feast appears from this place to have been a very ancient custom. … St. Matthew (Mat 14:6) mentions Herod's keeping his birthday; and examples of this kind are frequent to the present time in most nations. Lifted up the head of the chief butler, etc. - By lifting up the head, probably no more is meant than bringing them to trial, tantamount to what was done by Jezebel and the nobles of Israel to Naboth: Set Naboth on high among the people … The issue of the trial was, the baker alone was found guilty and hanged; and the butler, being acquitted, was restored to his office.
Adam Clarke, Commentary on the Holy Bible, on 40:20–22; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Genesis 40
Genesis 40:1–23, World English Bible
Genesis 40 in the Bible · Told in the Story: Chapter 13, Prisoner in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 40:9–15Who bid him be of good cheer, and expect to be loosed from his bonds in three days' time, because the king desired his service, and was about to restore him to it again; for he let him know that God bestows the fruit of the vine upon men for good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and puts an end to their quarrels … However, remember what prosperity I have foretold thee when thou hast found it true by experience; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us when thou art gone to the place we have foretold; for we are not in prison for any crime; but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure.
Josephus, Antiquities of the Jews, Antiquities 2.5.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 40:1AFTER THESE THINGS — … the Holy One, blessed be He, brought about the offences of these men … in order that relief should come to the righteous man by their agency (Genesis Rabbah 88:3). … HAD SINNED — in the case of the one, a fly was found in the goblet of aromatic wine, in the case of the other, a pebble was found in the loaves he baked (Genesis Rabbah 88:2).
Rashi, Commentary on the Torah, on 40:1; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 40:13–20PHARAOH SHALL LIFT UP THY HEAD — The words נשא ראש denote to count (cf. Exodus 30:12). When he musters his other servants to wait upon him during the meal he will count you also among them. … he counted them amongst his other servants — because he counted those who might serve him at his feast — and he remembered these amongst them.
Rashi, Commentary on the Torah, on 40:13 and 40:20; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 40:23AND THE CHIEF OF THE BUTLERS DID NOT REMEMBER HIM on that day, … AND HE FORGOT HIM afterwards. Because Joseph had placed his trust in him that he should remember him he was doomed to remain in prison for two years. So it is said (Psalms 40:5) “Happy is the man who maketh the Lord his trust and turneth not to (רהבים) the arrogant”
Rashi, Commentary on the Torah, on 40:23; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 40:12–14The three branches are three days. Joseph does not here offer what he thought to be probable, like some ambiguous conjecturer; but asserts, by the revelation of the Spirit, the meaning of the dream. For why does he say, that by the three branches, three days rather than years are signified, unless because the Spirit of God had suggested it? … But it may be deemed absurd, that Joseph asks for a reward of his prophecy. I answer, that he did not speak as one who would set the gift of God to sale: but it came into his mind, that a method of deliverance was now set before him by God, which it was not lawful for him to reject. … With respect to the expression, Lift up thine head; it signifies to raise any one from a low and contemptible condition, to one of some reputation. Therefore, "Pharaoh will lift up thine head," means, he will bring thee forth from the darkness of the prisons, or he will raise thee who art fallen, and restore thee to thy former rank.
John Calvin, Commentaries, on 40:12–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 40:7–13Joseph's great tenderness and compassion towards them. He enquired with concern, Wherefore look you so sadly today? Gen 40:7. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion towards those that do suffer. … Joseph hereupon directed them which way to look: Do not interpretations belong to God? He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. … Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, Dan 2:30. … Observe, Joseph foretold the chief butler's deliverance, but he did not foresee his own. He had long before dreamt of his own honour, and the obeisance which his brethren should do to him, with the remembrance of which he must now support himself, without any new or fresh discoveries.
Matthew Henry, Commentary on the Whole Bible, on 40:5–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 40:14He desires no reward for the interpretation of his dream, only that he would remember him in adversity, when he should be in prosperity in Pharaoh's court, and speak a good word for him, which was the least he could do; and though Joseph knew by his own dreams that he should be raised from his low estate to a very high and advanced one, yet he thought proper, in a dependence on God, to make use of all lawful means for his deliverance; nor is he to be blamed, as if he sought help of man and not of God, as he is by some writers, both Christian and Jewish, particularly by the Targum of Jonathan … whereas means are always to be used in order to the end, in subordination to the divine will; and what Joseph asked of the butler was but reasonable, and what he ought to have done for him
John Gill, An Exposition of the Old and New Testament, on 40:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 40:20–22Pharaoh's birthday - The distinguishing a birthday by a feast appears from this place to have been a very ancient custom. … St. Matthew (Mat 14:6) mentions Herod's keeping his birthday; and examples of this kind are frequent to the present time in most nations. Lifted up the head of the chief butler, etc. - By lifting up the head, probably no more is meant than bringing them to trial, tantamount to what was done by Jezebel and the nobles of Israel to Naboth: Set Naboth on high among the people … The issue of the trial was, the baker alone was found guilty and hanged; and the butler, being acquitted, was restored to his office.
Adam Clarke, Commentary on the Holy Bible, on 40:20–22; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.