Genesis 40:1-23

The Cupbearer and the Baker

40:1 After these things happened, the cupbearer ¹  to the king of Egypt and the royal baker ²  offended ³  their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, ⁴  the cupbearer and the baker, 40:3 so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined. 40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. ⁵ 

They spent some time in custody. ⁶  40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ⁷  the same night. ⁸  Each man’s dream had its own meaning. ⁹  40:6 When Joseph came to them in the morning, he saw that they were looking depressed. ¹⁰  40:7 So he asked Pharaoh’s officials, who were with him in custody in his master’s house, “Why do you look so sad today?” ¹¹  40:8 They told him, “We both had dreams, ¹²  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ¹³  to me.”

40:9 So the chief cupbearer told his dream to Joseph: ¹⁴  “In my dream, there was a vine in front of me. 40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes. 40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his ¹⁵  cup, and put the cup in Pharaoh’s hand.” ¹⁶ 

40:12 “This is its meaning,” Joseph said to him. “The three branches represent ¹⁷  three days. 40:13 In three more days Pharaoh will reinstate you ¹⁸  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ¹⁹  when you were cupbearer. 40:14 But remember me ²⁰  when it goes well for you, and show ²¹  me kindness. ²²  Make mention ²³  of me to Pharaoh and bring me out of this prison, ²⁴  40:15 for I really was kidnapped ²⁵  from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ²⁶  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ²⁷  on my head. 40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”

40:18 Joseph replied, “This is its meaning: The three baskets represent ²⁸  three days. 40:19 In three more days Pharaoh will decapitate you ²⁹  and impale you on a pole. Then the birds will eat your flesh from you.”

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ³⁰  the head of the chief cupbearer and the head of the chief baker in the midst of his servants. 40:21 He restored the chief cupbearer to his former position ³¹  so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. ³²  40:23 But the chief cupbearer did not remember Joseph – he forgot him. ³³ 

Genesis 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ³⁴ 

Genesis 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ³⁵ 

Genesis 19:9

19:9 “Out of our way!” ³⁶  they cried, and “This man came to live here as a foreigner, ³⁷  and now he dares to judge us! ³⁸  We’ll do more harm ³⁹  to you than to them!” They kept ⁴⁰  pressing in on Lot until they were close enough ⁴¹  to break down the door.

Exodus 2:14

2:14 The man ⁴²  replied, “Who made you a ruler ⁴³  and a judge over us? Are you planning ⁴⁴  to kill me like you killed that ⁴⁵  Egyptian?” Then Moses was afraid, thinking, ⁴⁶  “Surely what I did ⁴⁷  has become known.”

Exodus 2:2

2:2 The woman became pregnant ⁴⁸  and gave birth to a son. When ⁴⁹  she saw that ⁵⁰  he was a healthy ⁵¹  child, she hid him for three months.

Exodus 25:16

25:16 You are to put into the ark the testimony ⁵²  that I will give to you.

Proverbs 9:7-8

9:7 Whoever corrects ⁵³  a mocker is asking for ⁵⁴  insult; ⁵⁵ 

whoever reproves a wicked person receives ⁵⁶  abuse.

9:8 Do not reprove ⁵⁷  a mocker or ⁵⁸  he will hate you;

reprove a wise person and he will love you.

Proverbs 26:12

26:12 Do you see ⁵⁹  a man wise in his own eyes? ⁶⁰ 

There is more hope for a fool ⁶¹  than for him.

Proverbs 29:1

29:1 The one who stiffens his neck ⁶²  after numerous rebukes ⁶³ 

will suddenly be destroyed ⁶⁴  without remedy. ⁶⁵ 

Isaiah 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Luke 11:45

11:45 One of the experts in religious law ⁶⁶  answered him, “Teacher, when you say these things you insult ⁶⁷  us too.”

Luke 14:11

14:11 For everyone who exalts himself will be humbled, but ⁶⁸  the one who humbles ⁶⁹  himself will be exalted.”

Luke 18:10-14

18:10 “Two men went up ⁷⁰  to the temple to pray, one a Pharisee ⁷¹  and the other a tax collector. ⁷²  18:11 The Pharisee stood and prayed about himself like this: ⁷³  ‘God, I thank ⁷⁴  you that I am not like other people: ⁷⁵  extortionists, ⁷⁶  unrighteous people, ⁷⁷  adulterers – or even like this tax collector. ⁷⁸  18:12 I fast twice ⁷⁹  a week; I give a tenth ⁸⁰  of everything I get.’ 18:13 The tax collector, however, stood ⁸¹  far off and would not even look up ⁸²  to heaven, but beat his breast and said, ‘God, be merciful ⁸³  to me, sinner that I am!’ ⁸⁴  18:14 I tell you that this man went down to his home justified ⁸⁵  rather than the Pharisee. ⁸⁶  For everyone who exalts ⁸⁷  himself will be humbled, but he who humbles himself will be exalted.”

Luke 18:17

18:17 I tell you the truth, ⁸⁸  whoever does not receive ⁸⁹  the kingdom of God like a child ⁹⁰  will never ⁹¹  enter it.”

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁹²  Jesus ⁹³  told them a parable to show them they should always ⁹⁴  pray and not lose heart. ⁹⁵ 

Luke 5:5

5:5 Simon ⁹⁶  answered, ⁹⁷  “Master, ⁹⁸  we worked hard all night and caught nothing! But at your word ⁹⁹  I will lower ¹⁰⁰  the nets.”

[40:1]  ¹ sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD³ 248). Nehemiah held this post in Persia.

[40:1]  ² sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.

[40:1]  ³ sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.

[40:2]  ⁴ tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see 39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.

[40:4]  ⁵ sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.

[40:4]  ⁶ tn Heb “they were days in custody.”

[40:5]  ⁷ tn Heb “dreamed a dream.”

[40:5]  ⁸ tn Heb “a man his dream in one night.”

[40:5]  ⁹ tn Heb “a man according to the interpretation of his dream.”

[40:6]  ¹⁰ tn The verb זָעַף (za’af) only occurs here and Dan 1:10. It means “to be sick, to be emaciated,” probably in this case because of depression.

[40:7]  ¹¹ tn Heb “why are your faces sad today?”

[40:8]  ¹² tn Heb “a dream we dreamed.”

[40:8]  ¹³ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[40:9]  ¹⁴ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

[40:11]  ¹⁵ tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.

[40:11]  ¹⁶ sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.

[40:12]  ¹⁷ tn Heb “the three branches [are].”

[40:13]  ¹⁸ tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”

[40:13]  ¹⁹ tn Heb “according to the former custom.”

[40:14]  ²⁰ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ²¹ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ²² tn Heb “deal with me [in] kindness.”

[40:14]  ²³ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ²⁴ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[40:15]  ²⁵ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

[40:16]  ²⁶ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ²⁷ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[40:18]  ²⁸ tn Heb “the three baskets [are].”

[40:19]  ²⁹ tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.

[40:20]  ³⁰ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[40:21]  ³¹ tn Heb “his cupbearing.”

[40:22]  ³² tn Heb “had interpreted for them.”

[40:23]  ³³ tn The wayyiqtol verbal form here has a reiterative or emphasizing function.

[7:1]  ³⁴ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:1]  ³⁵ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[19:9]  ³⁶ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ³⁷ tn Heb “to live as a resident alien.”

[19:9]  ³⁸ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ³⁹ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ⁴⁰ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ⁴¹ tn Heb “and they drew near.”

[2:14]  ⁴² tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ⁴³ tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ⁴⁴ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ⁴⁵ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ⁴⁶ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ⁴⁷ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[2:2]  ⁴⁸ tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ⁴⁹ tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ⁵⁰ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ⁵¹ tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[25:16]  ⁵² sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

[9:7]  ⁵³ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ⁵⁴ tn Heb “receives for himself.”

[9:7]  ⁵⁵ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ⁵⁶ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:8]  ⁵⁷ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ⁵⁸ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[26:12]  ⁵⁹ tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention.

[26:12]  ⁶⁰ tn Heb “in his own eyes” (so NAB, NASB, NIV).

[26:12]  ⁶¹ sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.

[29:1]  ⁶² tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ⁶³ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ⁶⁴ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ⁶⁵ tn Or “healing” (NRSV).

[11:45]  ⁶⁶ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁶⁷ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[14:11]  ⁶⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ⁶⁹ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[18:10]  ⁷⁰ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ⁷¹ sn See the note on Pharisees in 5:17.

[18:10]  ⁷² sn See the note on tax collectors in 3:12.

[18:11]  ⁷³ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁷⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁷⁵ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁷⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁷⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁷⁸ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ⁷⁹ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ⁸⁰ tn Or “I tithe.”

[18:13]  ⁸¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁸² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁸³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁸⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:14]  ⁸⁵ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁸⁶ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁸⁷ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:17]  ⁸⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁸⁹ sn On receive see John 1:12.

[18:17]  ⁹⁰ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ⁹¹ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:1]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁹⁴ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁹⁵ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[5:5]  ⁹⁶ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁹⁷ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁹⁸ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁹⁹ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁰⁰ tn Or “let down.”