Genesis 40 COMMENTARY (Ellicott)

Genesis 40
Ellicott's Commentary for English Readers
And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.


(1) Butler.—Heb., one who gives to drink, cupbearer. As we learn in Genesis 40:11 that it was grapewine which he gave the king to drink, this chapter has been the main dependence of the new critics for their proof that the Book of Genesis was not written by Moses. For Herod. (i. 77) says, “The Egyptians make use of wine prepared from barley, because there are no vineyards in their country.” As Herodotus was thirteen centuries later than the time of Joseph, they argue not only that the vine could not have been introduced into Egypt at so early a date, but that the records of Joseph’s life could not have been put together by anyone acquainted with Egypt, in spite of their exact knowledge in all other respects of Egyptian customs. But when we turn to Herodotus himself, we find the most complete refutation of the previous statement. For, in Book ii. 37, speaking of the liberal treatment of the priests, he says, that they had an allowance of “grape-wine.” Again, in Genesis 39, he tells us that it was the custom to pour wine on a victim about to be sacrificed. To one used to the extensive vineyards of Greece and Asia Minor, the comparative scarcity of the vine, and the use of another ordinary drink in its place, would be striking; but that he was guilty of gross exaggeration in his statement is proved by evidence far more trustworthy than his own writings. For, on the tombs at Beni-hassan, which are anterior to the time of Joseph, on those at Thebes, and on the Pyramids, are representations of vines grown in every way, except that usual in Italy, festooned on trees; there is every process of the vintage, grapes in baskets, men trampling them in vats, various forms of presses for squeezing out the juice, jars for storing it, and various processes, even of the fermentation, noticed. Numerous engravings of the sculptures and paintings on these ancient monuments may be seen in Wilkinson’s Egypt; and most abundant evidence of the culture of the vine in ancient Egypt has been collected, and an account of the vines grown there given in Malan’s Philosophy or Truth, pp. 31-39. It neither is nor ever was a great wine-producing country, but the vine existed from one end of the country to the other, as it does at this day.

Baker.—Wilkinson, Ancient Egyptians, ii. 38, 39, gives proof from the monuments, that they had carried the art of making confectionery to very great perfection.

And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.
And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.
(3, 4) In the house of the captain of the guard.—That is, of Potiphar. As he is said to have charged Joseph with the care of these two high officials, he must, ere this, have become aware of his innocence. But as the wife in ancient times in Egypt was endowed with all the husband’s property, and was a formidable person, as we learn from many of the records now being translated and published, Potiphar may not have wished to offend her.

He served them.—Used only of light service. (See Note on Genesis 39:4.)

And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.
And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.
And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.
And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day?
And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.
(8) There is no interpreter.—In Egypt it was the business of men trained for the purpose, called in Genesis 41:8, magicians and wise men, to interpret dreams, and to such the butler and baker could have no access from their prison. But Joseph denies that art and training can really avail, and claims that the interpretation belongs to God.

And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;
And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:
And 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.
(11) And pressed them.—Plutarch, Is. et Osir. § 6, says that before the time of Psammetichus the Egyptians did not drink wine, nor make libations of it to the gods. This statement has been abundantly disproved, and probably arose from the writer supposing that the custom of, possibly, one district was the universal rule. Nevertheless, the king’s drink here does not seem to have been fermented wine, but a sort of sherbet made of fresh grape-juice and water. It is a pleasant beverage, still much used in the East, but sometimes the grape juice is left till fermentation has just begun when it acquires a pleasant briskness, and is less cloying.

Into Pharaoh’s hand.—Heb., I placed the cup upon Pharaoh’s palm. The word is used in Genesis 32:25 of the hollow of Jacob’s thigh (see Note there). Here it means the hollow produced by bending the fingers inwards. Now the Hebrews always spoke of placing the cup in a person’s hand (Ezekiel 23:31, and see Psalm 75:8; Jeremiah 51:7); and even here Joseph, though probably speaking the Egyptian language, nevertheless used the Hebrew idiom, saying, thou wilt give Pharaoh’s cup into his hand. It is the Egyptian cup-bearer, who, using the idiom of his own country, speaks of placing the cup upon Pharaoh’s palm, the reason being that Egyptian cups had no stems, but were flat bowls or saucers, held in the very way which the cup-bearer describes.

And Joseph said unto him, This is the interpretation of it: The three branches are three days:
Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler.
But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:
For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.
(15) I was stolen.—Joseph here speaks only generally, as his purpose was to arouse the sympathy of the Egyptian by making him know that he was free born, and reduced to slavery by fraud. It would have done harm rather than good to have said that his sale was owing to family feuds; and, moreover, noble-minded men do not willingly reveal that which is to the discredit of their relatives.

Land of the Hebrews.—Jacob and his race had settled possessions in Canaan at Hebron, Shechem, Beer-sheba, &c. The term Hebrew, moreover, was an old one; for in the ancient record of the invasion of Palestine by Chedorlaomer, we saw that Abram was described as “the Hebrew” (Genesis 14:13). But Joseph did not mean that the land of Canaan belonged to them, but that he was stolen from the settlements of these “immigrants,” and from the land wherein they sojourned.

When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:
(16, 17) Three white baskets.—Rashi explains the phrase of baskets of wicker-work, but most commentators agree in rendering it “baskets of white bread.” The “bakemeats” were all preparations of pastry and confectionery, as throughout the Bible meat does not mean flesh, but food. (Comp. Luke 24:41; John 21:5.)

On my head.—The Egyptian men carried Burdens on their heads; the women on their shoulders (Herod. ii. 35).

Bakemeats.—Heb., All sorts of work for Pharaoh the work of a baker.

And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head.
And Joseph answered and said, This is the interpretation thereof: The three baskets are three days:
Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.
(19) Shall Pharaoh lift up thy head from off thee.—In Genesis 40:13 the lifting up of the butler’s head meant his elevation to his former rank. Here there is the significant addition “from off thee,” implying that he would be beheaded, and his body publicly exposed to ignominy.

And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.
(20) He lifted up the head.—From its use in this verse some have supposed that the phrase must mean “to put them on their trial,” or “take account of them” (whence the margin reckon). More probably the words are used to point out the exact fulfilment of Joseph’s interpretation of their dreams.

And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand:
But he hanged the chief baker: as Joseph had interpreted to them.
Yet did not the chief butler remember Joseph, but forgat him.
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