Ծննդոց / Genesis - 40 |

Text:
< PreviousԾննդոց - 40 Genesis - 40Next >


jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The chief butler and baker of Pharaoh (1–19)
in prison, Their dreams interpreted by Joseph. The ingratitude of the chief butler. (20–23.)In this chapter things are working, though slowly, towards Joseph's advancement. I. Two of Pharaoh's servants are committed to prison, and there to Joseph's care, and so become witnesses of his extraordinary conduct, ver. 1-4. II. They dreamed each of them a dream, which Joseph interpreted (ver. 5-19), and the event verified the interpretation (ver. 20-22), and so they became witnesses of his extraordinary skill. III. Joseph recommends his case to one of them, whose preferment he foresaw (ver. 14, 15), but in vain, ver. 23.
Adam Clarke: Commentary on the Bible - 1831
Pharaoh's chief butler and his chief baker, having offended their lord, are put in prison, Gen 40:1-3. The captain of the guard gives them into the care of Joseph, Gen 40:4. Each of them has a dream, Gen 40:5. Joseph, seeing them sad, questions them on the subject, Gen 40:6, Gen 40:7. Their answer, Gen 40:8. The chief butler tells his dream, Gen 40:9-11. Joseph interprets it, Gen 40:12, Gen 40:13. Gives a slight sketch of his history to the chief butler, and begs him to think upon him when restored to his office, Gen 40:14, Gen 40:15. The chief baker tells his dream, Gen 40:16, Gen 40:17. Joseph interprets this also, Gen 40:18, Gen 40:19. Both dreams are fulfilled according to the interpretation, the chief butler being restored to his office, and the chief baker hanged, Gen 40:20-22. The chief butler makes no interest for Joseph, Gen 40:23.
Albert Barnes: Notes on the Bible - 1834
- Joseph in Prison
An uncomplaining patience and an unhesitating hopefulness keep the breast of Joseph in calm tranquillity. There is a God above, and that God is with him. His soul swerves not from this feeling. Meanwhile, new and distinguished prisoners are introduced into his place of confinement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 40:1, The chief butler and baker of Pharaoh being imprisoned, Joseph is charged with them; Gen 40:5, He interprets their dreams; Gen 40:20, They are accomplished according to his interpretation; Gen 40:23, The ingratitude of the butler, in forgetting Joseph.
John Gill
INTRODUCTION TO GENESIS 40
The history of this chapter is, the imprisonment of two of Pharaoh's officers, his chief butler and chief baker, who by the captain of the guard were made the charge of Joseph, Gen 40:1; they both dreamed in prison, which made them sad; Joseph taking notice of their sadness, asked the reason of it, and encouraged them to tell him their dreams, Gen 40:5; the chief butler told his dream of the vine and three branches, which Joseph interpreted of his restoration to his office within three days, and desired him to remember him unto Pharaoh when he stood before him, telling him his case, Gen 40:9; then the chief baker told his dream of three white baskets of food on his head, which the birds ate, and this Joseph interpreted of his being hanged within three days, Gen 40:16; and the events answered to the interpretation, but Joseph was forgot by the chief butler, Gen 40:20.
40:140:1: Եւ եղեւ յետ բանիցս այսոցիկ, յանցեա՛ւ տակառապետ արքային Եգիպտացւոց, եւ մատակարար տեառն նոցա արքային Եգիպտացւոց։
1 Այս դէպքերից յետոյ Եգիպտոսի արքայի տակառապետն ու մատակարարը մեղանչեցին իրենց տիրոջ՝ եգիպտացիների արքայի հանդէպ:
40 Այս բաներէն յետոյ՝ Եգիպտոսի թագաւորին մատռուակը եւ հացագործը իրենց տիրոջը, Եգիպտոսի թագաւորին դէմ յանցանք գործեցին։
Եւ եղեւ յետ բանիցս այսոցիկ, յանցեաւ տակառապետ արքային Եգիպտացւոց, եւ մատակարար տեառն նոցա արքային Եգիպտացւոց:

40:1: Եւ եղեւ յետ բանիցս այսոցիկ, յանցեա՛ւ տակառապետ արքային Եգիպտացւոց, եւ մատակարար տեառն նոցա արքային Եգիպտացւոց։
1 Այս դէպքերից յետոյ Եգիպտոսի արքայի տակառապետն ու մատակարարը մեղանչեցին իրենց տիրոջ՝ եգիպտացիների արքայի հանդէպ:
40 Այս բաներէն յետոյ՝ Եգիպտոսի թագաւորին մատռուակը եւ հացագործը իրենց տիրոջը, Եգիպտոսի թագաւորին դէմ յանցանք գործեցին։
zohrab-1805▾ eastern-1994▾ western am▾
40:11: После сего виночерпий царя Египетского и хлебодар провинились пред господином своим, царем Египетским.
40:1 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ἥμαρτεν αμαρτανω sin ὁ ο the ἀρχιοινοχόος αρχιοινοχοος the βασιλέως βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὁ ο the ἀρχισιτοποιὸς αρχισιτοποιος the κυρίῳ κυριος lord; master αὐτῶν αυτος he; him βασιλεῖ βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
40:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחַר֙ ʔaḥˌar אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these חָֽטְא֛וּ ḥˈāṭᵊʔˈû חטא miss מַשְׁקֵ֥ה mašqˌē מַשְׁקֶה butler, irrigated, drink מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וְ wᵊ וְ and הָ hā הַ the אֹפֶ֑ה ʔōfˈeh אֹפֶה baker לַ la לְ to אֲדֹנֵיהֶ֖ם ʔᵃḏōnêhˌem אָדֹון lord לְ lᵊ לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
40:1. his ita gestis accidit ut peccarent duo eunuchi pincerna regis Aegypti et pistor domino suoAfter this, it came to pass, that two eunuchs, the butler and the baker of the king of Egypt, offended their lord.
1. And it came to pass after these things, that the butler of the king of Egypt and his baker offended their lord the king of Egypt.
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: После сего виночерпий царя Египетского и хлебодар провинились пред господином своим, царем Египетским.
40:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ἥμαρτεν αμαρτανω sin
ο the
ἀρχιοινοχόος αρχιοινοχοος the
βασιλέως βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ο the
ἀρχισιτοποιὸς αρχισιτοποιος the
κυρίῳ κυριος lord; master
αὐτῶν αυτος he; him
βασιλεῖ βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
40:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחַר֙ ʔaḥˌar אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
חָֽטְא֛וּ ḥˈāṭᵊʔˈû חטא miss
מַשְׁקֵ֥ה mašqˌē מַשְׁקֶה butler, irrigated, drink
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וְ wᵊ וְ and
הָ הַ the
אֹפֶ֑ה ʔōfˈeh אֹפֶה baker
לַ la לְ to
אֲדֹנֵיהֶ֖ם ʔᵃḏōnêhˌem אָדֹון lord
לְ lᵊ לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
40:1. his ita gestis accidit ut peccarent duo eunuchi pincerna regis Aegypti et pistor domino suo
After this, it came to pass, that two eunuchs, the butler and the baker of the king of Egypt, offended their lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Евр. текст ст. 1: не называет виночерпия и хлебодара главными или начальствующими, но прибавка эта у LXX и слав. в ст. 1: вполне точна, так как ниже (ст. 2, 7–9) вельможи, провинившиеся перед фараоном, не раз называются и в еврейском тексте — начальником виночерпиев и начальником хлебодаров. Должности эти при восточных царских дворах считались и были очень важными; вся сила восточных деспотов опиралась на множество придворных, совмещавших личную службу царю со службой государственною. В чем состояла вина придворных фараона, библейский текст не говорит. Имея ввиду произвол восточных деспотов, каравших своих слуг и за ничтожные проступки, р. Ярхи полагал, что в чашу виночерпия могла попасть муха, в хлебе, подаваемом фараону хлебодаром, могли оказаться соринка, уголь и т. п. Таргум Ионафана, напротив, с большей вероятностью предполагает подозрение обоих вельмож в намерении отравить царя; в этом обвинении виночерпий оправдался, а хлебодар — нет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The History of Joseph.B. C. 1717.
1 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. 2 And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. 3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. 4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.
We should not have had this story of Pharaoh's butler and baker recorded in scripture if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe, 1. Two of the great officers of Pharaoh's court, having offended the king, are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better Master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life, others no more than the casual lighting of a fly into his cup and a little sand into his bread. Whatever it was, Providence by this means brought them into the prison where Joseph was. 2. The captain of the guard himself, who was Potiphar, charged Joseph with them (v. 4), which intimates that he began now to be reconciled to him, and perhaps to be convinced of his innocence, though he durst not release him for fear of disobliging his wife. John Baptist must lose his head, to please Herodias.
Adam Clarke: Commentary on the Bible - 1831
40:1: The butler - משקה mashkeh, the same as saky among the Arabians and Persians, and signifying a cup-bearer.
Baker - אפה opheh; rather cook, confectioner, or the like.
Had offended - They had probably been accused of attempting to take away the king's life, one by poisoning his drink, the other by poisoning his bread or confectionaries.
Albert Barnes: Notes on the Bible - 1834
40:1-4
The chief butler and chief baker, high officials in Pharaoh's court, come under the displeasure of their sovereign. "In the house of the captain of the guards." It appears that this officer's establishment contained the keep in which Joseph and these criminals were confined. "Charged Joseph with them." As Joseph was his slave, and these were state prisoners, he appointed him to wait upon them. It is probable that Joseph's character had been somewhat re-established with him during his residence in the prison.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:1: it came: Gen 39:20-23; Est 6:1
the butler: Mashkeh, from shakah, to give drink, is the same as saky among the Arabians and Persians, and signifies a cup-bearer. Gen 40:13; Neh 1:11, Neh 2:1, Neh 2:2
Carl Friedrich Keil and Franz Delitzsch
40:1
The head cup-bearer and head baker had committed crimes against the king of Egypt, and were imprisoned in "the prison of the house of the captain of the trabantes, the prison where Joseph himself was confined;" the state-prison, according to Eastern custom, forming part of the same building as the dwelling-house of the chief of the executioners. From a regard to the exalted position of these two prisoners, Potiphar ordered Joseph to wait upon them, not to keep watch over them; for את פּקד does not mean to appoint as guard, but to place by the side of a person.
John Gill
40:1 And it came to pass after these things,.... After Joseph had been accused and cast into prison, where he had been for some time:
that the butler of the king of Egypt and his baker had offended their lord the king of Egypt; committed some fault, at least were accused of one, which raised his displeasure at them. The Targum of Jonathan says, that they consulted to put poison into his drink and food; which, it is not improbable, considering their business and office, they might be charged with; at least it is much more probable than what Jarchi suggests, that the one put a fly into his cup, and the other a little stone or sand into his bread.
John Wesley
40:1 We should not have had this story of Pharaoh's butler and baker recorded in scripture, if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe, [1.] Two of the great officers of Pharaoh's court having offended the king are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life; others no more but the casual lighting of a fly into his cup, and a little sand in his bread: whatever it was, Providence, by this means, brought them into the prison where Joseph was.
Robert Jamieson, A. R. Fausset and David Brown
40:1 TWO STATE PRISONERS. (Gen 40:1-8)
the butler--not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars; having, probably, some hundreds of people under him.
baker--or cook, had the superintendence of every thing relating to the providing and preparing of meats for the royal table. Both officers, especially the former, were, in ancient Egypt, always persons of great rank and importance; and from the confidential nature of their employment, as well as their access to the royal presence, they were generally the highest nobles or princes of the blood.
40:240:2: Եւ բարկացաւ փարաւոն ՚ի վերայ երկոցուն ներքինեացն իւրոց. եւ ՚ի վերայ տակառապետին, եւ ՚ի վերայ մատակարարին[375]։ [375] Այլք. Յայնմ բանտի ՚ի տեղւոջ։
2 Բարկացաւ փարաւոնն իր երկու ներքինիների՝ տակառապետի եւ մատակարարի վրայ,
2 Փարաւոն բարկացաւ իր երկու ներքինիներուն, գլխաւոր մատռուակին ու գլխաւոր հացագործին դէմ
Եւ բարկացաւ փարաւոն ի վերայ երկոցունց ներքինեացն իւրոց, ի վերայ տակառապետին եւ ի վերայ մատակարարին:

40:2: Եւ բարկացաւ փարաւոն ՚ի վերայ երկոցուն ներքինեացն իւրոց. եւ ՚ի վերայ տակառապետին, եւ ՚ի վերայ մատակարարին[375]։
[375] Այլք. Յայնմ բանտի ՚ի տեղւոջ։
2 Բարկացաւ փարաւոնն իր երկու ներքինիների՝ տակառապետի եւ մատակարարի վրայ,
2 Փարաւոն բարկացաւ իր երկու ներքինիներուն, գլխաւոր մատռուակին ու գլխաւոր հացագործին դէմ
zohrab-1805▾ eastern-1994▾ western am▾
40:22: И прогневался фараон на двух царедворцев своих, на главного виночерпия и на главного хлебодара,
40:2 καὶ και and; even ὠργίσθη οργιζω impassioned; anger Φαραω φαραω Pharaō; Farao ἐπὶ επι in; on τοῖς ο the δυσὶν δυο two εὐνούχοις ευνουχος eunuch αὐτοῦ αυτος he; him ἐπὶ επι in; on τῷ ο the ἀρχιοινοχόῳ αρχιοινοχοος and; even ἐπὶ επι in; on τῷ ο the ἀρχισιτοποιῷ αρχισιτοποιος chief baker
40:2 וַ wa וְ and יִּקְצֹ֣ף yyiqṣˈōf קצף be angry פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh עַ֖ל ʕˌal עַל upon שְׁנֵ֣י šᵊnˈê שְׁנַיִם two סָרִיסָ֑יו sārîsˈāʸw סָרִיס official עַ֚ל ˈʕal עַל upon שַׂ֣ר śˈar שַׂר chief הַ ha הַ the מַּשְׁקִ֔ים mmašqˈîm שׁקה give drink וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon שַׂ֥ר śˌar שַׂר chief הָ hā הַ the אֹופִֽים׃ ʔôfˈîm אֹפֶה baker
40:2. iratusque Pharao contra eos nam alter pincernis praeerat alter pistoribusAnd Pharao being angry with them, (now the one was chief butler, the other chief baker)
2. And Pharaoh was wroth against his two officers, against the chief of the butlers, and against the chief of the bakers.
And Pharaoh was wroth against two [of] his officers, against the chief of the butlers, and against the chief of the bakers:

2: И прогневался фараон на двух царедворцев своих, на главного виночерпия и на главного хлебодара,
40:2
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
Φαραω φαραω Pharaō; Farao
ἐπὶ επι in; on
τοῖς ο the
δυσὶν δυο two
εὐνούχοις ευνουχος eunuch
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τῷ ο the
ἀρχιοινοχόῳ αρχιοινοχοος and; even
ἐπὶ επι in; on
τῷ ο the
ἀρχισιτοποιῷ αρχισιτοποιος chief baker
40:2
וַ wa וְ and
יִּקְצֹ֣ף yyiqṣˈōf קצף be angry
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
עַ֖ל ʕˌal עַל upon
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
סָרִיסָ֑יו sārîsˈāʸw סָרִיס official
עַ֚ל ˈʕal עַל upon
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
מַּשְׁקִ֔ים mmašqˈîm שׁקה give drink
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
שַׂ֥ר śˌar שַׂר chief
הָ הַ the
אֹופִֽים׃ ʔôfˈîm אֹפֶה baker
40:2. iratusque Pharao contra eos nam alter pincernis praeerat alter pistoribus
And Pharao being angry with them, (now the one was chief butler, the other chief baker)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Навлекшие на себя гнев фараона царедворцы царем были отданы, за неимением нарочитых государственных тюрем в древнем Египте (как и на всем Востоке, даже и в новое время), в темницу при доме Потифара, который получает теперь возможность смягчить участь не только этих вельмож, но и ранее заключенного здесь Иосифа: он приставляет его к вельможам для личных услуг их. Еврейское janim, дни, нередко означают: год (1: Цар 1:3, 7; 2:19), но здесь (ст. 4) слово это, вероятно, означает неопределенное и, может быть, небольшое число дней.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:2: wroth: Psa 76:10; Pro 16:14, Pro 19:12, Pro 19:19, Pro 27:4; Act 12:20
the chief of the butlers: Ch1 27:27
John Gill
40:2 And Pharaoh was wroth against two of his officers,.... The same above mentioned:
against the chief of the butlers, and against the chief of the bakers; for as there were several butlers and bakers that belonged unto him, who were employed in providing wine and food for him, there was one of each who was over the rest; and as their business was to see that those under them did their work well, when they were faulty the principal officers were answerable for it: wherefore, if in this case they had not been guilty of anything criminal themselves personally, yet they might have neglected to look after those that were under them, and so were culpable, and drew upon them the wrath and resentment of their lord and sovereign.
40:340:3: Եւ եդ զնոսա ՚ի բանտի առ դահճապետին. յայնմ բանտի տեղւոջ ուր Յովսէփն կայր։
3 նրանց բանտ նետեց դահճապետի մօտ, այն բանտը, ուր Յովսէփն էր արգելափակուած:
3 Եւ զանոնք դահճապետին տանը բանտին մէջ բանտարկեց, ուր Յովսէփ բանտարկուած էր։
Եւ եդ զնոսա ի բանտի առ դահճապետին, յայնմ բանտի ի տեղւոջ ուր Յովսէփն կայր:

40:3: Եւ եդ զնոսա ՚ի բանտի առ դահճապետին. յայնմ բանտի տեղւոջ ուր Յովսէփն կայր։
3 նրանց բանտ նետեց դահճապետի մօտ, այն բանտը, ուր Յովսէփն էր արգելափակուած:
3 Եւ զանոնք դահճապետին տանը բանտին մէջ բանտարկեց, ուր Յովսէփ բանտարկուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
40:33: и отдал их под стражу в дом начальника телохранителей, в темницу, в место, где заключен был Иосиф.
40:3 καὶ και and; even ἔθετο τιθημι put; make αὐτοὺς αυτος he; him ἐν εν in φυλακῇ φυλακη prison; watch παρὰ παρα from; by τῷ ο the δεσμοφύλακι δεσμοφυλαξ warden εἰς εις into; for τὸ ο the δεσμωτήριον δεσμωτηριον jail εἰς εις into; for τὸν ο the τόπον τοπος place; locality οὗ ου.1 where Ιωσηφ ιωσηφ Iōsēph; Iosif ἀπῆκτο απαγω lead off; lead away ἐκεῖ εκει there
40:3 וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give אֹתָ֜ם ʔōṯˈām אֵת [object marker] בְּ bᵊ בְּ in מִשְׁמַ֗ר mišmˈar מִשְׁמָר guard בֵּ֛ית bˈêṯ בַּיִת house שַׂ֥ר śˌar שַׂר chief הַ ha הַ the טַבָּחִ֖ים ṭabbāḥˌîm טַבָּח butcher אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the סֹּ֑הַר ssˈōhar סֹהַר prison מְקֹ֕ום mᵊqˈôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph אָס֥וּר ʔāsˌûr אסר bind שָֽׁם׃ šˈām שָׁם there
40:3. misit eos in carcerem principis militum in quo erat vinctus et IosephHe sent them to the prison of the commander of the soldiers, in which Joseph also was prisoner.
3. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.
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: и отдал их под стражу в дом начальника телохранителей, в темницу, в место, где заключен был Иосиф.
40:3
καὶ και and; even
ἔθετο τιθημι put; make
αὐτοὺς αυτος he; him
ἐν εν in
φυλακῇ φυλακη prison; watch
παρὰ παρα from; by
τῷ ο the
δεσμοφύλακι δεσμοφυλαξ warden
εἰς εις into; for
τὸ ο the
δεσμωτήριον δεσμωτηριον jail
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
οὗ ου.1 where
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἀπῆκτο απαγω lead off; lead away
ἐκεῖ εκει there
40:3
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
בְּ bᵊ בְּ in
מִשְׁמַ֗ר mišmˈar מִשְׁמָר guard
בֵּ֛ית bˈêṯ בַּיִת house
שַׂ֥ר śˌar שַׂר chief
הַ ha הַ the
טַבָּחִ֖ים ṭabbāḥˌîm טַבָּח butcher
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
סֹּ֑הַר ssˈōhar סֹהַר prison
מְקֹ֕ום mᵊqˈôm מָקֹום place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
אָס֥וּר ʔāsˌûr אסר bind
שָֽׁם׃ šˈām שָׁם there
40:3. misit eos in carcerem principis militum in quo erat vinctus et Ioseph
He sent them to the prison of the commander of the soldiers, in which Joseph also was prisoner.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:3: Where Joseph was bound - The place in which Joseph was now confined; this is what is implied in being bound; for, without doubt, he had his personal liberty. As the butler and. the baker were state criminals they were put in the same prison with Joseph, which we learn from the preceding chapter, Gen 39:20, was the king's prison. All the officers in the employment of the ancient kings of Egypt were, according to Diodorus Siculus, taken from the most illustrious families of the priesthood in the country; no slave or common person being ever permitted to serve in the presence of the king. As these persons, therefore, were of the most noble families, it is natural to expect they would be put, when accused, into the state prison.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:3: the place: Gen 39:20, Gen 39:23
where Joseph was bound: Or, "where Joseph was confined," for he doubtless had his personal liberty. This place, we learn from the preceding chapter (Gen 39:20), was the king's prison. All the officers in the employment of the ancient kings of Egypt, according to Diodorus Siculus, were taken from the most illustrious families of the priesthood in the country; no slave or common person being ever permitted to serve in the presence of the king. As these persons were of the most noble families, it is natural to expect they would be put, when accused, into the state prison.
Geneva 1599
40:3 And he put them in ward in the house of the captain of the guard, into the prison, the place where (a) Joseph [was] bound.
(a) God works in many wonderful ways to deliver his own.
John Gill
40:3 And he put them in ward in the house of the captain of the guard,.... Who is generally thought to be Potiphar, since this was the office he was in, Gen 39:1; unless he was dead, and there was another put into his room, or there were more than one in the same office:
into the prison, the place where Joseph was bound; that is, where he had been bound, and where he was still a prisoner, though not fettered and in that close confinement he had been in.
Robert Jamieson, A. R. Fausset and David Brown
40:3 Pharaoh put them in ward, &c.--Whatever was their crime, they were committed, until their case could be investigated, to the custody of the captain of the guard, that is, Potiphar, in an outer part of whose house the royal prison was situated.
40:440:4: Եւ յանձն արար զնոսա դահճապետն Յովսեփայ. եւ կայր նոցա ՚ի սպասու։ Եւ էին աւուրս ինչ ՚ի բանտի անդ։
4 Դահճապետը նրանց յանձնարարեց Յովսէփին. սա սպասարկում էր նրանց: Նրանք որոշ ժամանակ մնացին բանտում:
4 Դահճապետը Յովսէփին ապսպրեց անոնց համար ու անիկա կը ծառայէր անոնց։ Անոնք ատեն մը բանտը մնացին։
Եւ յանձն արար զնոսա դահճապետն Յովսեփայ, եւ կայր նոցա ի սպասու. եւ էին աւուրս ինչ ի բանտի անդ:

40:4: Եւ յանձն արար զնոսա դահճապետն Յովսեփայ. եւ կայր նոցա ՚ի սպասու։ Եւ էին աւուրս ինչ ՚ի բանտի անդ։
4 Դահճապետը նրանց յանձնարարեց Յովսէփին. սա սպասարկում էր նրանց: Նրանք որոշ ժամանակ մնացին բանտում:
4 Դահճապետը Յովսէփին ապսպրեց անոնց համար ու անիկա կը ծառայէր անոնց։ Անոնք ատեն մը բանտը մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
40:44: Начальник телохранителей приставил к ним Иосифа, и он служил им. И пробыли они под стражею несколько времени.
40:4 καὶ και and; even συνέστησεν συνιστημι introduce; establish ὁ ο the ἀρχιδεσμώτης αρχιδεσμωτης the Ιωσηφ ιωσηφ Iōsēph; Iosif αὐτούς αυτος he; him καὶ και and; even παρέστη παριστημι stand by; present αὐτοῖς αυτος he; him ἦσαν ειμι be δὲ δε though; while ἡμέρας ημερα day ἐν εν in τῇ ο the φυλακῇ φυλακη prison; watch
40:4 וַ֠ wa וְ and יִּפְקֹד yyifqˌōḏ פקד miss שַׂ֣ר śˈar שַׂר chief הַ ha הַ the טַּבָּחִ֧ים ṭṭabbāḥˈîm טַבָּח butcher אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph אִתָּ֖ם ʔittˌām אֵת together with וַ wa וְ and יְשָׁ֣רֶת yᵊšˈāreṯ שׁרת serve אֹתָ֑ם ʔōṯˈām אֵת [object marker] וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be יָמִ֖ים yāmˌîm יֹום day בְּ bᵊ בְּ in מִשְׁמָֽר׃ mišmˈār מִשְׁמָר guard
40:4. at custos carceris tradidit eos Ioseph qui et ministrabat eis aliquantum temporis fluxerat et illi in custodia tenebanturBut the keeper of the prison delivered them to Joseph, and he served them. Some little time passed, and they were kept in custody.
4. And the captain of the guard charged Joseph with them, and he ministered unto them: and they continued a season in ward.
And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward:

4: Начальник телохранителей приставил к ним Иосифа, и он служил им. И пробыли они под стражею несколько времени.
40:4
καὶ και and; even
συνέστησεν συνιστημι introduce; establish
ο the
ἀρχιδεσμώτης αρχιδεσμωτης the
Ιωσηφ ιωσηφ Iōsēph; Iosif
αὐτούς αυτος he; him
καὶ και and; even
παρέστη παριστημι stand by; present
αὐτοῖς αυτος he; him
ἦσαν ειμι be
δὲ δε though; while
ἡμέρας ημερα day
ἐν εν in
τῇ ο the
φυλακῇ φυλακη prison; watch
40:4
וַ֠ wa וְ and
יִּפְקֹד yyifqˌōḏ פקד miss
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
טַּבָּחִ֧ים ṭṭabbāḥˈîm טַבָּח butcher
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
אִתָּ֖ם ʔittˌām אֵת together with
וַ wa וְ and
יְשָׁ֣רֶת yᵊšˈāreṯ שׁרת serve
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
וַ wa וְ and
יִּהְי֥וּ yyihyˌû היה be
יָמִ֖ים yāmˌîm יֹום day
בְּ bᵊ בְּ in
מִשְׁמָֽר׃ mišmˈār מִשְׁמָר guard
40:4. at custos carceris tradidit eos Ioseph qui et ministrabat eis aliquantum temporis fluxerat et illi in custodia tenebantur
But the keeper of the prison delivered them to Joseph, and he served them. Some little time passed, and they were kept in custody.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:4: They continued a season - ימים yamim, literally days; how long we cannot tell. But many suppose the word signifies a complete year; and as Pharaoh called them to an account on his birthday, Gen 40:20, Calmet supposes they had offended on the preceding birthday, and thus had been one whole year in prison.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:4: the captain: Gen 37:36, Gen 39:1, Gen 39:21-23; Psa 37:5
a season: Yamim, literally days; how long is uncertain, though the word may signify, as many suppose, a complete year (see note on Gen 4:3 and see note on Gen 24:55); and as Pharaoh called them to an account on his birthday (Gen 40:20), Calmet supposes they had offended on the preceding birthday, and thus had been one whole year in prison.
John Gill
40:4 And the captain of the guard charged Joseph with them,.... Committed them to his care and custody, he being very probably recommended to him by the keeper of the prison for his prudence and fidelity; and if it was Potiphar, he knew his character full well, and might be now reconciled unto him, as having had a more full and clear account of the affair between him and his wife from the keeper of the prison; and therefore though he might not think fit for his own and his wife's reputation to remove him from prison as yet, nevertheless might be inclined to do him what service he could, as well as honour, as this was, to have two such state prisoners committed to his care. Some render it, "he committed Joseph with them" (x); to be with them, as Jarchi interprets it; they were put together, not merely for the sake of company, but that Joseph might wait upon them, which might be beneficial as well as creditable, as it follows:
and he served them; he ministered unto them, and brought them every thing they wanted:
and they continued a season in ward; or "days" (y); some certain days, many days, a year, as Jarchi and Ben Gersom interpret it, and which is sometimes the use of the word. The story of the butler and baker is told, partly to show the divine faculty of interpreting dreams Joseph was possessed of; and partly to observe the remarkable steps in Providence, though secret, towards his advancement in Pharaoh's court.
(x) "et commisit Josephum cum eis", Junius & Tremellius. (y) "per annum", Pagninus, Vatablus, Schmidt.
John Wesley
40:4 The captain of the guard, which was Potiphar, charged Joseph with them - Which intimates that he began now to be reconciled to him.
Robert Jamieson, A. R. Fausset and David Brown
40:4 The captain of the guard charged Joseph with them--not the keeper, though he was most favorably disposed; but Potiphar himself, who, it would seem, was by this time satisfied of the perfect innocence of the young Hebrew; though, probably, to prevent the exposure of his family, he deemed it prudent to detain him in confinement (see Ps 37:5).
They continued a season in ward--literally, "days," how long, is uncertain; but as they were called to account on the king's birthday, it has been supposed that their offense had been committed on the preceding anniversary [CALVIN].
40:540:5: Եւ տեսին երազ երկոքին. զիւրաքանչիւր երազ ՚ի միում գիշերի։ Տեսիլ երազոյ տակառապետին եւ մատակարարին որ էին արքային Եգիպտացւոց, մինչ էին ՚ի բանտի անդ։
5 Միեւնոյն գիշերը բանտում երազ տեսան եգիպտացիների արքայի տակառապետն ու մատակարարը՝ ամէն մէկն իր երազը:
5 Եգիպտոսի թագաւորին մատռուակն ու հացագործը, որոնք բանտին մէջ կապուած էին, երկուքն ալ մէկ գիշեր մէկ–մէկ երազ տեսան, ամէն մէկուն երազին նշանակութեանը պէս։
Եւ տեսին երազ երկոքին, զիւրաքանչիւր երազ ի միում գիշերի, [534]տեսիլ երազոյ տակառապետին եւ մատակարարին`` որ էին արքային Եգիպտացւոց, մինչ էին ի բանտի անդ:

40:5: Եւ տեսին երազ երկոքին. զիւրաքանչիւր երազ ՚ի միում գիշերի։ Տեսիլ երազոյ տակառապետին եւ մատակարարին որ էին արքային Եգիպտացւոց, մինչ էին ՚ի բանտի անդ։
5 Միեւնոյն գիշերը բանտում երազ տեսան եգիպտացիների արքայի տակառապետն ու մատակարարը՝ ամէն մէկն իր երազը:
5 Եգիպտոսի թագաւորին մատռուակն ու հացագործը, որոնք բանտին մէջ կապուած էին, երկուքն ալ մէկ գիշեր մէկ–մէկ երազ տեսան, ամէն մէկուն երազին նշանակութեանը պէս։
zohrab-1805▾ eastern-1994▾ western am▾
40:55: Однажды виночерпию и хлебодару царя Египетского, заключенным в темнице, виделись сны, каждому свой сон, обоим в одну ночь, каждому сон особенного значения.
40:5 καὶ και and; even εἶδον ειδω realize; have idea ἀμφότεροι αμφοτερος both ἐνύπνιον ενυπνιον dream ἑκάτερος εκατερος dream ἐν εν in μιᾷ εις.1 one; unit νυκτὶ νυξ night ὅρασις ορασις appearance; vision τοῦ ο the ἐνυπνίου ενυπνιον dream αὐτοῦ αυτος he; him ὁ ο the ἀρχιοινοχόος αρχιοινοχοος and; even ὁ ο the ἀρχισιτοποιός αρχισιτοποιος who; what ἦσαν ειμι be τῷ ο the βασιλεῖ βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οἱ ο the ὄντες ειμι be ἐν εν in τῷ ο the δεσμωτηρίῳ δεσμωτηριον jail
40:5 וַ wa וְ and יַּֽחַלְמוּ֩ yyˈaḥalmû חלם dream חֲלֹ֨ום ḥᵃlˌôm חֲלֹום dream שְׁנֵיהֶ֜ם šᵊnêhˈem שְׁנַיִם two אִ֤ישׁ ʔˈîš אִישׁ man חֲלֹמֹו֙ ḥᵃlōmˌô חֲלֹום dream בְּ bᵊ בְּ in לַ֣יְלָה lˈaylā לַיְלָה night אֶחָ֔ד ʔeḥˈāḏ אֶחָד one אִ֖ישׁ ʔˌîš אִישׁ man כְּ kᵊ כְּ as פִתְרֹ֣ון fiṯrˈôn פִּתָּרֹון interpretation חֲלֹמֹ֑ו ḥᵃlōmˈô חֲלֹום dream הַ ha הַ the מַּשְׁקֶ֣ה mmašqˈeh שׁקה give drink וְ wᵊ וְ and הָ hā הַ the אֹפֶ֗ה ʔōfˈeh אֹפֶה baker אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲסוּרִ֖ים ʔᵃsûrˌîm אסר bind בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house הַ ha הַ the סֹּֽהַר׃ ssˈōhar סֹהַר prison
40:5. videruntque ambo somnium nocte una iuxta interpretationem congruam sibiAnd they both dreamed a dream the same night, according to the interpretation agreeing to themselves:
5. 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 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:

5: Однажды виночерпию и хлебодару царя Египетского, заключенным в темнице, виделись сны, каждому свой сон, обоим в одну ночь, каждому сон особенного значения.
40:5
καὶ και and; even
εἶδον ειδω realize; have idea
ἀμφότεροι αμφοτερος both
ἐνύπνιον ενυπνιον dream
ἑκάτερος εκατερος dream
ἐν εν in
μιᾷ εις.1 one; unit
νυκτὶ νυξ night
ὅρασις ορασις appearance; vision
τοῦ ο the
ἐνυπνίου ενυπνιον dream
αὐτοῦ αυτος he; him
ο the
ἀρχιοινοχόος αρχιοινοχοος and; even
ο the
ἀρχισιτοποιός αρχισιτοποιος who; what
ἦσαν ειμι be
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
οἱ ο the
ὄντες ειμι be
ἐν εν in
τῷ ο the
δεσμωτηρίῳ δεσμωτηριον jail
40:5
וַ wa וְ and
יַּֽחַלְמוּ֩ yyˈaḥalmû חלם dream
חֲלֹ֨ום ḥᵃlˌôm חֲלֹום dream
שְׁנֵיהֶ֜ם šᵊnêhˈem שְׁנַיִם two
אִ֤ישׁ ʔˈîš אִישׁ man
חֲלֹמֹו֙ ḥᵃlōmˌô חֲלֹום dream
בְּ bᵊ בְּ in
לַ֣יְלָה lˈaylā לַיְלָה night
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
אִ֖ישׁ ʔˌîš אִישׁ man
כְּ kᵊ כְּ as
פִתְרֹ֣ון fiṯrˈôn פִּתָּרֹון interpretation
חֲלֹמֹ֑ו ḥᵃlōmˈô חֲלֹום dream
הַ ha הַ the
מַּשְׁקֶ֣ה mmašqˈeh שׁקה give drink
וְ wᵊ וְ and
הָ הַ the
אֹפֶ֗ה ʔōfˈeh אֹפֶה baker
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲסוּרִ֖ים ʔᵃsûrˌîm אסר bind
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
הַ ha הַ the
סֹּֽהַר׃ ssˈōhar סֹהַר prison
40:5. videruntque ambo somnium nocte una iuxta interpretationem congruam sibi
And they both dreamed a dream the same night, according to the interpretation agreeing to themselves:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Эти стихи образуют вступление к пересказу и толкованию снов обоих придворных.

В состоянии тревоги за жизнь свою, всецело зависимую от каприза и произвола деспота-фараона, оба его царедворца, без сомнения, ожидали указания свыше на судьбу свою может быть именно во сне, так как египтяне, по Геродоту (II кн., гл. 83) гадание и предвидение будущего производили от божества и сновидения считали одним из средств откровения воли божества.

Мидраш (Beresch. r. Раr. 88, s. 432), на основании конструкции предложения ст. 5, говорит, что каждый вельможа видел сон свой и вместе толкование сна своего товарища, чем будто бы и объясняется, что, по ст. 16, хлебодар нашел, что Иосиф хорошо истолковал сон виночерпия. Но, не говоря о неестественности такого предположения, против него прямо говорит ст. 8, по которому истолкования снов не было дано ни одному из вельмож фараона. В этом (8) ст. высказываются неодинаковые воззрения вельмож фараона и Иосифа на источник снотолкования: первые готовы видеть его в научной мудрости и изучении школьном, последний указывает на Бога, как на единственный источник всякой мудрости и просвещения человека, чем внушает им относить последующее свое снотолкование единственно к Богу.

Истолкование сна виночерпия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 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. 6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. 7 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? 8 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. 9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; 10 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: 11 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. 12 And Joseph said unto him, This is the interpretation of it: The three branches are three days: 13 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. 14 But think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto 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 have I done nothing that they should put me into the dungeon. 16 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: 17 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. 18 And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: 19 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.
Observe, I. The special providence of God, which filled the heads of these two prisoners with unusual dreams, such as made extraordinary impressions upon them, and carried with them evidences of a divine origin, both in one night. Note, God has immediate access to the spirits of men, which he can make serviceable to his own purposes whenever he pleases, quite beyond the intention of those concerned. To him all hearts are open, and anciently he spoke not only to his own people, but to others, in dreams, Job xxxiii. 15. Things to come were thus foretold, but very obscurely.
II. The impression which was made upon these prisoners by their dreams (v. 6): They were sad. It was not the prison that made them sad (they were pretty well used to that, and perhaps lived jovially there), but the dream. Note, God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward troubles, and will not yield to them, yet God can find out a way to punish; he can take off their wheels, by wounding their spirits, and laying loads upon them.
III. Joseph's great tenderness and compassion towards them. He enquired with concern, Wherefore look you so sadly to-day? v. 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. Let us learn hence, 1. To concern ourselves in the sorrows and troubles of others, and to enquire into the reason of the sadness of our brethren's countenances; we should be often considering the tears of the oppressed, Eccl. iv. 1. It is some relief to those that are in trouble to be taken notice of. 2. To enquire into the causes of our own sorrow, "Wherefore do I look so sadly? Is there a reason? Is it a good reason? Is there not a reason for comfort sufficient to balance it, whatever it is? Why art thou cast down, O my soul?"
IV. The dreams themselves, and the interpretation of them. That which troubled these prisoners was that being confined they could not have recourse to the diviners of Egypt who pretended to interpret dreams: There is no interpreter here in the prison, v. 8. Note, There are interpreters which those that are in prison and sorrow should wish to have with them, to instruct them in the meaning and design of Providence (Elihu alludes to such, when he says, If there be an interpreter, one among a thousand, to show unto man his uprightness, Job xxxiii. 23, 24), interpreters to guide their consciences, not to satisfy their curiosity. 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. Note, It is God's prerogative to foretel things to come, Isa. xlvi. 10. He must therefore have the praise of all the gifts of foresight which men have, ordinary or extraordinary. Joseph premises a caveat against his own praise, and is careful to transmit the glory to God, as Daniel, ch. ii. 30. Joseph suggests, "If interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, and therefore tell me your dreams." Now, 1. The chief butler's dream was a happy presage of his enlargement, and re-advancement, within three days; and so Joseph explained it to him, v. 12, 13. Probably it had been usual with him to press the full-ripe grapes immediately into Pharaoh's cup, the simplicity of that age not being acquainted with the modern arts of making the wine fine. 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. The visions that are for the comfort of God's saints are for a great while to come, and relate to things that are very far off, while the foresights of others, like this recorded there, look but three days before them. 2. The chief baker's dream portended his ignominious death, v. 18, 19. The happy interpretation of the other's dream encouraged him to relate his. Thus hypocrites, when they hear good things promised to good Christians, would put in for a share, though they have no part nor lot in the matter. It was not Joseph's fault that he brought him no better tidings. Ministers are but interpreters, they cannot make the thing otherwise than it is; if therefore they deal faithfully, and their message prove unpleasing, it is not their fault. Bad dreams cannot expect a good interpretation.
V. The improvement Joseph made of this opportunity to get a friend at court, v. 14, 15. He modestly bespoke the favour of the chief butler, whose preferment he foretold: But think of me when it shall be well with thee. Though the respect paid to Joseph made the prison as easy to him as a prison could be, yet none can blame him for being desirous of liberty. See here, 1. What a modest representation he makes of his own case, v. 15. He does not reflect upon his brethren that sold him; he only says, I was stolen out of the land of the Hebrews, that is, unjustly sent thence, no matter where the fault was. Nor does he reflect on the wrong done him in this imprisonment by his mistress that was his prosecutrix, and his master that was his judge; but mildly avers his own innocence: Here have I done nothing that they should put me into the dungeon. Note, When we are called to vindicate ourselves we should carefully avoid, as much as may be, speaking ill of others. Let us be content to prove ourselves innocent, and not be fond of upbraiding others with their guilt. 2. What a modest request he makes to the chief butler: "Only, think of me. Pray do me a kindness, if it lie in your way." And his particular petition is, Bring me out of this house. He does not say, "Bring me into Pharaoh's house, get me a place at court." No, he begs for enlargement, not preferment. Note, Providence sometimes designs the greatest honours for those that least covet or expect them.
Adam Clarke: Commentary on the Bible - 1831
40:5: Each man according to the interpretation - Not like dreams in general, the disordered workings of the mind, the consequence of disease or repletion; these were dreams that had an interpretation, that is, that were prophetic.
Albert Barnes: Notes on the Bible - 1834
40:5-8
These prisoners dream, "each according to the interpretation of his dream," the imagery of which was suited to indicate his future state. They were sad - anxious to know the meaning of these impressive dreams. "Why are your forces bad today?" Joseph keeps up his character of frank composure. "Do not interpretations belong to God?" In his past history he had learned that dreams themselves come from God. And when he adds, "Tell them now to me," he intimates that God would enable him to interpret their dreams. Here again he uses the general name of God, which was common to him with the pagan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:5: am 2287, bc 1717, Gen 40:8, Gen 12:1-7, Gen 20:3, Gen 37:5-10, Gen 41:1-7, Gen 41:11; Num 12:6; Jdg 7:13, Jdg 7:14; Est 6:1; Job 33:15-17; Dan 2:1-3, Dan 4:5, Dan 4:9, Dan 4:19, Dan 7:1-8:27
Carl Friedrich Keil and Franz Delitzsch
40:5
After some time ("days," Gen 40:4, as in Gen 4:3), and on the same night, these two prisoners had each a peculiar dream, "each one according to the interpretation of his dream;" i.e., each one had a dream corresponding to the interpretation which specially applied to him. On account of these dreams, which seemed to them to have some bearing upon their fate, and, as the issue proved, were really true omens of it, Joseph found them the next morning looking anxious, and asked them the reason of the trouble which was depicted upon their countenances.
Geneva 1599
40:5 And they dreamed a dream both of them, each man his dream in one night, (b) 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.
(b) That is, every dream had his interpretation, as the thing afterward declared.
John Gill
40:5 And they dreamed a dream both of them,.... Not one and the same dream:
each man his dream in one night; which made it the more remarkable, and the more impressed their minds, concluding from hence there must be something of importance in their dreams:
each man according to the interpretation of his dream; they dreamed each what was suitable to his office and character, and which portended what should hereafter befall them, as the interpretation of them by Joseph afterwards, and the event showed; so that it was not a vain idle dream, but divine and certain:
the butler and the baker of the king of Egypt, which were bound in the prison; this is added for explanation's sake, showing who were the persons spoken of that dreamed the dreams.
Robert Jamieson, A. R. Fausset and David Brown
40:5 they dreamed a dream--Joseph, influenced by the spirit of true religion, could feel for others (Eccles 4:1; Rom 12:15; Phil 2:4). Observing them one day extremely depressed, he inquired the cause of their melancholy; and being informed it was owing to a dream they had respectively dreamed during the previous night, after piously directing them to God (Dan 2:30; Is 26:10), he volunteered to aid them, through the divine help, in discovering the import of their vision. The influence of Providence must be seen in the remarkable fact of both officers dreaming such dreams in one night. He moves the spirits of men.
40:640:6: Եմո՛ւտ առ նոսա Յովսէփ ընդ առաւօտն. եւ ետես զնոսա՝ եւ էին խռովեալք։
6 Առաւօտեան Յովսէփը մտաւ նրանց մօտ եւ տեսաւ, որ նրանք յուզուած են:
6 Յովսէփ առտուն անոնց եկաւ ու տեսաւ զանոնք, որ խռովեր էին։
Եմուտ առ նոսա Յովսէփ ընդ առաւօտն, եւ ետես զնոսա, եւ էին խռովեալք:

40:6: Եմո՛ւտ առ նոսա Յովսէփ ընդ առաւօտն. եւ ետես զնոսա՝ եւ էին խռովեալք։
6 Առաւօտեան Յովսէփը մտաւ նրանց մօտ եւ տեսաւ, որ նրանք յուզուած են:
6 Յովսէփ առտուն անոնց եկաւ ու տեսաւ զանոնք, որ խռովեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
40:66: И пришел к ним Иосиф поутру, увидел их, и вот, они в смущении.
40:6 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while πρὸς προς to; toward αὐτοὺς αυτος he; him Ιωσηφ ιωσηφ Iōsēph; Iosif τὸ ο the πρωὶ πρωι early καὶ και and; even εἶδεν ειδω realize; have idea αὐτούς αυτος he; him καὶ και and; even ἦσαν ειμι be τεταραγμένοι ταρασσω stir up; trouble
40:6 וַ wa וְ and יָּבֹ֧א yyāvˈō בוא come אֲלֵיהֶ֛ם ʔᵃlêhˈem אֶל to יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph בַּ ba בְּ in † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יַּ֣רְא yyˈar ראה see אֹתָ֔ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and הִנָּ֖ם hinnˌām הִנֵּה behold זֹעֲפִֽים׃ zōʕᵃfˈîm זעף be embittered
40:6. ad quos cum introisset Ioseph mane et vidisset eos tristesAnd when Joseph was come into them in the morning, and saw them sad,
6. And Joseph came in unto them in the morning, and saw them, and, behold, they were sad.
And Joseph came in unto them in the morning, and looked upon them, and, behold, they [were] sad:

6: И пришел к ним Иосиф поутру, увидел их, и вот, они в смущении.
40:6
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ιωσηφ ιωσηφ Iōsēph; Iosif
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
εἶδεν ειδω realize; have idea
αὐτούς αυτος he; him
καὶ και and; even
ἦσαν ειμι be
τεταραγμένοι ταρασσω stir up; trouble
40:6
וַ wa וְ and
יָּבֹ֧א yyāvˈō בוא come
אֲלֵיהֶ֛ם ʔᵃlêhˈem אֶל to
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
בַּ ba בְּ in
הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
הִנָּ֖ם hinnˌām הִנֵּה behold
זֹעֲפִֽים׃ zōʕᵃfˈîm זעף be embittered
40:6. ad quos cum introisset Ioseph mane et vidisset eos tristes
And when Joseph was come into them in the morning, and saw them sad,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:6: They were sad - They concluded that their dreams portended something of great importance, but they could not tell what.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:6: behold: Gen 40:8, Gen 41:8; Dan 2:1-3, Dan 4:5, Dan 5:6, Dan 7:28, Dan 8:27
John Gill
40:6 And Joseph came in unto them in the morning,.... For though Joseph and they were in the same prison, yet not in the same ward. Aben Ezra thinks that Joseph lodged in the dungeon in the night, Gen 40:15; and was let out in the morning to wait on these prisoners; but the great interest he had in the keeper of the prison, and the favour shown him by the captain of the guard, in putting such prisoners under his care, will easily make one conclude, that Joseph now had a better lodging than that; though it had been his case, he was now provided with a better apartment in the prison; and when he arose in the morning, like a careful and faithful servant, he came to the ward where the prisoners under his care were, to see that they were safe, and what they wanted:
and looked upon them, and, behold, they were sad; they looked sorrowful, dejected, and uneasy.
John Wesley
40:6 They were sad - It was not the prison that made them sad; they were pretty well used to that, but the dream. God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward trouble, yet God can find a way to trouble them, and take off their wheels, by wounding their spirits, and laying a load upon them.
40:740:7: Եհարց ցներքինիսն փարաւոնի որ էին ընդ նմա ՚ի բանտի անդ առ տեառն նորա՝ եւ ասէ. Ընդէ՞ր տրտում են երեսք ձեր այսօր։
7 Նա հարց տուեց փարաւոնի ներքինիներին, որոնք իր հետ իր տիրոջ բանտում էին. «Ինչո՞ւ ձեր դէմքերն այսօր մռայլ են»:
7 Իր տիրոջը տունը իրեն հետ բանտարկուած Փարաւոնի ներքինիներուն հարցուց՝ ըսելով. «Ինչո՞ւ համար ձեր երեսները տրտում են այսօր»։
Եհարց ցներքինիսն փարաւոնի որ էին ընդ նմա ի բանտի անդ առ տեառն նորա եւ ասէ. Ընդէ՞ր տրտում են երեսք ձեր այսօր:

40:7: Եհարց ցներքինիսն փարաւոնի որ էին ընդ նմա ՚ի բանտի անդ առ տեառն նորա՝ եւ ասէ. Ընդէ՞ր տրտում են երեսք ձեր այսօր։
7 Նա հարց տուեց փարաւոնի ներքինիներին, որոնք իր հետ իր տիրոջ բանտում էին. «Ինչո՞ւ ձեր դէմքերն այսօր մռայլ են»:
7 Իր տիրոջը տունը իրեն հետ բանտարկուած Փարաւոնի ներքինիներուն հարցուց՝ ըսելով. «Ինչո՞ւ համար ձեր երեսները տրտում են այսօր»։
zohrab-1805▾ eastern-1994▾ western am▾
40:77: И спросил он царедворцев фараоновых, находившихся с ним в доме господина его под стражею, говоря: отчего у вас сегодня печальные лица?
40:7 καὶ και and; even ἠρώτα ερωταω question; request τοὺς ο the εὐνούχους ευνουχος eunuch Φαραω φαραω Pharaō; Farao οἳ ος who; what ἦσαν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐν εν in τῇ ο the φυλακῇ φυλακη prison; watch παρὰ παρα from; by τῷ ο the κυρίῳ κυριος lord; master αὐτοῦ αυτος he; him λέγων λεγω tell; declare τί τις.1 who?; what? ὅτι οτι since; that τὰ ο the πρόσωπα προσωπον face; ahead of ὑμῶν υμων your σκυθρωπὰ σκυθρωπος gloomy σήμερον σημερον today; present
40:7 וַ wa וְ and יִּשְׁאַ֞ל yyišʔˈal שׁאל ask אֶת־ ʔeṯ- אֵת [object marker] סְרִיסֵ֣י sᵊrîsˈê סָרִיס official פַרְעֹ֗ה farʕˈō פַּרְעֹה pharaoh אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּ֧ו ʔittˈô אֵת together with בְ vᵊ בְּ in מִשְׁמַ֛ר mišmˈar מִשְׁמָר guard בֵּ֥ית bˌêṯ בַּיִת house אֲדֹנָ֖יו ʔᵃḏōnˌāʸw אָדֹון lord לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מַדּ֛וּעַ maddˈûₐʕ מַדּוּעַ why פְּנֵיכֶ֥ם pᵊnêḵˌem פָּנֶה face רָעִ֖ים rāʕˌîm רַע evil הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
40:7. sciscitatus est dicens cur tristior est hodie solito facies vestraHe asked them, saying: Why is your countenance sadder today than usual?
7. And he asked Pharaoh’s officers that were with him in ward in his master’s house, saying, Wherefore look ye so sadly to day?
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:

7: И спросил он царедворцев фараоновых, находившихся с ним в доме господина его под стражею, говоря: отчего у вас сегодня печальные лица?
40:7
καὶ και and; even
ἠρώτα ερωταω question; request
τοὺς ο the
εὐνούχους ευνουχος eunuch
Φαραω φαραω Pharaō; Farao
οἳ ος who; what
ἦσαν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
φυλακῇ φυλακη prison; watch
παρὰ παρα from; by
τῷ ο the
κυρίῳ κυριος lord; master
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
τί τις.1 who?; what?
ὅτι οτι since; that
τὰ ο the
πρόσωπα προσωπον face; ahead of
ὑμῶν υμων your
σκυθρωπὰ σκυθρωπος gloomy
σήμερον σημερον today; present
40:7
וַ wa וְ and
יִּשְׁאַ֞ל yyišʔˈal שׁאל ask
אֶת־ ʔeṯ- אֵת [object marker]
סְרִיסֵ֣י sᵊrîsˈê סָרִיס official
פַרְעֹ֗ה farʕˈō פַּרְעֹה pharaoh
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּ֧ו ʔittˈô אֵת together with
בְ vᵊ בְּ in
מִשְׁמַ֛ר mišmˈar מִשְׁמָר guard
בֵּ֥ית bˌêṯ בַּיִת house
אֲדֹנָ֖יו ʔᵃḏōnˌāʸw אָדֹון lord
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מַדּ֛וּעַ maddˈûₐʕ מַדּוּעַ why
פְּנֵיכֶ֥ם pᵊnêḵˌem פָּנֶה face
רָעִ֖ים rāʕˌîm רַע evil
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
40:7. sciscitatus est dicens cur tristior est hodie solito facies vestra
He asked them, saying: Why is your countenance sadder today than usual?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:7: Wherefore: Jdg 18:24; Sa1 1:8; Sa2 13:4; Neh 2:2; Luk 24:17
look ye so sadly to day: Heb. are your faces evil
John Gill
40:7 And he asked Pharaoh's officers that were with him,.... The chief butler and baker that were committed to his care, and with whom he now was:
in the ward of the lord's house; this seems to confirm what is before observed, that the captain of the guard that charged Joseph with them was Potiphar his master; though indeed the keeper of the prison that was under Potiphar, the captain of the guard, might be called Joseph's lord or master, but the house could not with so much propriety be called his:
saying, wherefore look ye so sadly today? as they were officers, who had been in lucrative places, they lived well and merrily, and expected very probably they should be released in a short time, nothing appearing against them; but now there was a strange alteration in them, which was very visible to Joseph, and for which he expresses a concern, being of a kind, tender, and benevolent disposition, as the question he puts to them shows.
40:840:8: Եւ նոքա ասեն ցնա. Երա՛զ տեսաք, եւ ո՛չ ոք իցէ որ մեկնիցէ զնա։ Եւ ասէ ցնոսա Յովսէփ. Ոչ ապաքէն ՚ի ձեռս Աստուծոյ իցէ մեկնութիւն նոցա. պատմեցէ՛ք ինձ[376]։ [376] Այլք. Եւ ո՛չ ոք է որ մեկն՛՛... ՚ի ձեռն Աստուծոյ իցէ։ Ոսկան յաւելու. Որ մեկնիցէ զնա մեզ։
8 Նրանք պատասխանեցին. «Երազ ենք տեսել, եւ չկայ մէկը, որ կարողանայ մեկնել այն»: Յովսէփն ասաց նրանց. «Չէ՞ որ Աստծու օգնութեամբ հնարաւոր է դրանց մեկնութիւնը: Պատմեցէ՛ք ինձ»:
8 Անոնք ըսին. «Երազ տեսանք ու զանիկա մեկնող չկայ»։ Յովսէփ ըսաւ անոնց. «Չէ՞ որ Աստուծոյ կը վերաբերին մեկնութիւնները, աւա՜ղ, պատմեցէ՛ք ինծի»։
Եւ նոքա ասեն ցնա. Երազ տեսաք, եւ ոչ ոք է որ մեկնիցէ զնա: Եւ ասէ ցնոսա Յովսէփ. Ո՞չ ապաքէն ի ձեռս Աստուծոյ իցէ մեկնութիւն նոցա. պատմեցէք ինձ:

40:8: Եւ նոքա ասեն ցնա. Երա՛զ տեսաք, եւ ո՛չ ոք իցէ որ մեկնիցէ զնա։ Եւ ասէ ցնոսա Յովսէփ. Ոչ ապաքէն ՚ի ձեռս Աստուծոյ իցէ մեկնութիւն նոցա. պատմեցէ՛ք ինձ[376]։
[376] Այլք. Եւ ո՛չ ոք է որ մեկն՛՛... ՚ի ձեռն Աստուծոյ իցէ։ Ոսկան յաւելու. Որ մեկնիցէ զնա մեզ։
8 Նրանք պատասխանեցին. «Երազ ենք տեսել, եւ չկայ մէկը, որ կարողանայ մեկնել այն»: Յովսէփն ասաց նրանց. «Չէ՞ որ Աստծու օգնութեամբ հնարաւոր է դրանց մեկնութիւնը: Պատմեցէ՛ք ինձ»:
8 Անոնք ըսին. «Երազ տեսանք ու զանիկա մեկնող չկայ»։ Յովսէփ ըսաւ անոնց. «Չէ՞ որ Աստուծոյ կը վերաբերին մեկնութիւնները, աւա՜ղ, պատմեցէ՛ք ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
40:88: Они сказали ему: нам виделись сны; а истолковать их некому. Иосиф сказал им: не от Бога ли истолкования? расскажите мне.
40:8 οἱ ο the δὲ δε though; while εἶπαν επω say; speak αὐτῷ αυτος he; him ἐνύπνιον ενυπνιον dream εἴδομεν ειδω realize; have idea καὶ και and; even ὁ ο the συγκρίνων συγκρινω compare; interpret οὐκ ου not ἔστιν ειμι be αὐτό αυτος he; him εἶπεν επω say; speak δὲ δε though; while αὐτοῖς αυτος he; him Ιωσηφ ιωσηφ Iōsēph; Iosif οὐχὶ ουχι not; not actually διὰ δια through; because of τοῦ ο the θεοῦ θεος God ἡ ο the διασάφησις διασαφησις he; him ἐστιν ειμι be διηγήσασθε διηγεομαι narrate; describe οὖν ουν then μοι μοι me
40:8 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream חָלַ֔מְנוּ ḥālˈamnû חלם dream וּ û וְ and פֹתֵ֖ר fōṯˌēr פתר interpret אֵ֣ין ʔˈên אַיִן [NEG] אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not לֵֽ lˈē לְ to אלֹהִים֙ ʔlōhîm אֱלֹהִים god(s) פִּתְרֹנִ֔ים piṯrōnˈîm פִּתָּרֹון interpretation סַפְּרוּ־ sappᵊrû- ספר count נָ֖א nˌā נָא yeah לִֽי׃ lˈî לְ to
40:8. qui responderunt somnium vidimus et non est qui interpretetur nobis dixitque ad eos Ioseph numquid non Dei est interpretatio referte mihi quid videritisThey answered: We have dreamed a dream, and there is nobody to interpret it to us. And Joseph said to them: Doth not interpretation belong to God? Tell me what you have dreamed:
8. And they said unto him, We have dreamed a dream, and there is none that can interpret it. And Joseph said unto them, Do not interpretations belong to God? tell it me, I pray you.
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: Они сказали ему: нам виделись сны; а истолковать их некому. Иосиф сказал им: не от Бога ли истолкования? расскажите мне.
40:8
οἱ ο the
δὲ δε though; while
εἶπαν επω say; speak
αὐτῷ αυτος he; him
ἐνύπνιον ενυπνιον dream
εἴδομεν ειδω realize; have idea
καὶ και and; even
ο the
συγκρίνων συγκρινω compare; interpret
οὐκ ου not
ἔστιν ειμι be
αὐτό αυτος he; him
εἶπεν επω say; speak
δὲ δε though; while
αὐτοῖς αυτος he; him
Ιωσηφ ιωσηφ Iōsēph; Iosif
οὐχὶ ουχι not; not actually
διὰ δια through; because of
τοῦ ο the
θεοῦ θεος God
ο the
διασάφησις διασαφησις he; him
ἐστιν ειμι be
διηγήσασθε διηγεομαι narrate; describe
οὖν ουν then
μοι μοι me
40:8
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
חָלַ֔מְנוּ ḥālˈamnû חלם dream
וּ û וְ and
פֹתֵ֖ר fōṯˌēr פתר interpret
אֵ֣ין ʔˈên אַיִן [NEG]
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to
יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
לֵֽ lˈē לְ to
אלֹהִים֙ ʔlōhîm אֱלֹהִים god(s)
פִּתְרֹנִ֔ים piṯrōnˈîm פִּתָּרֹון interpretation
סַפְּרוּ־ sappᵊrû- ספר count
נָ֖א nˌā נָא yeah
לִֽי׃ lˈî לְ to
40:8. qui responderunt somnium vidimus et non est qui interpretetur nobis dixitque ad eos Ioseph numquid non Dei est interpretatio referte mihi quid videritis
They answered: We have dreamed a dream, and there is nobody to interpret it to us. And Joseph said to them: Doth not interpretation belong to God? Tell me what you have dreamed:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:8: There is no interpreter - They either had access to none, or those to whom they applied could give them no consistent, satisfactory meaning.
Do not interpretations belong to God? - God alone, the Supreme Being, knows what is in futurity; and if he have sent a significant dream, he alone can give the solution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:8: Do not: etc. Gen 41:15, Gen 41:16; Job 33:15, Job 33:16; Psa 25:14; Isa 8:19; Dan 2:11, Dan 2:28, Dan 2:47, Dan 4:8; Dan 5:11-15; Co1 12:10, Co1 12:11; Amo 3:7
Carl Friedrich Keil and Franz Delitzsch
40:8
On their replying that they had dreamed, and there was no one to interpret the dream, Joseph reminded them first of all that "interpretations are God's," come from God, are His gift; at the same time he bade them tell him their dreams, from a consciousness, no doubt, that he was endowed with this divine gift.
Geneva 1599
40:8 And they said unto him, We have dreamed a dream, and [there is] no interpreter of it. And Joseph said unto them, (c) [Do] not interpretations [belong] to God? tell me [them], I pray you.
(c) Cannot God raise up such as shall interpret such things.
John Gill
40:8 And they said unto him, we have dreamed a dream,.... Each of them:
and there is no interpreter of it; in that place in which they were, the prison; otherwise there were persons enough in the land that pretended to the interpretation of dreams, Gen 41:8; but they could not come at them, being in prison:
and Joseph said unto them, do not interpretations belong to God? that is, of dreams, and to him only, meaning the true God whom he worshipped; for as dreams themselves, which are of importance, and predict things to come, are of God; for none can foretell future events but he, and such to whom he imparts the gift of prophecy; so none can interpret dreams with any certainty but God himself, and those to whom he gives the faculty of interpretation of them; this Joseph said to take off their minds from the magicians and wise men, and interpreters of dreams among the Egyptians, these officers were hankering after, and wished they had them with them to interpret their dreams to them; and to suggest unto them, that though he did not arrogate such a power to himself, as having it of himself, yet intimates that he doubted not, but upon an address to his God, he would favour him with the interpretation of their dreams, and therefore encourages them to relate them to him:
tell me them, I pray you; or "now" (z), directly, as the Targums of Onkelos and Jonathan; signifying, that he would immediately interpret them to them; no doubt Joseph said this under a divine impulse.
(z) "nunc", Drusius.
John Wesley
40:8 Do not interpretations belong to God? - He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. And if interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, therefore tell me your dreams.
40:940:9: Եւ պատմեա՛ց տակառապետն զերազն իւր Յովսեփայ՝ եւ ասէ. Թուէր ինձ ՚ի տեսլեան իմում, ո՛րթ մի առաջի իմ։
9 Տակառապետը Յովսէփին պատմեց իր երազը եւ ասաց. «Երազում իմ առաջ երեւաց մի որթատունկ:
9 Մատռուակապետը իր երազը պատմեց Յովսէփին ու ըսաւ անոր. «Երազիս մէջ տեսայ որ* առջեւս որթատունկ մը կար,
Եւ պատմեաց տակառապետն զերազն իւր Յովսեփայ եւ ասէ. Թուէր ինձ ի տեսլեան իմում որթ մի առաջի իմ:

40:9: Եւ պատմեա՛ց տակառապետն զերազն իւր Յովսեփայ՝ եւ ասէ. Թուէր ինձ ՚ի տեսլեան իմում, ո՛րթ մի առաջի իմ։
9 Տակառապետը Յովսէփին պատմեց իր երազը եւ ասաց. «Երազում իմ առաջ երեւաց մի որթատունկ:
9 Մատռուակապետը իր երազը պատմեց Յովսէփին ու ըսաւ անոր. «Երազիս մէջ տեսայ որ* առջեւս որթատունկ մը կար,
zohrab-1805▾ eastern-1994▾ western am▾
40:99: И рассказал главный виночерпий Иосифу сон свой и сказал ему: мне снилось, вот виноградная лоза предо мною;
40:9 καὶ και and; even διηγήσατο διηγεομαι narrate; describe ὁ ο the ἀρχιοινοχόος αρχιοινοχοος the ἐνύπνιον ενυπνιον dream αὐτοῦ αυτος he; him τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even εἶπεν επω say; speak ἐν εν in τῷ ο the ὕπνῳ υπνος slumber; sleep μου μου of me; mine ἦν ειμι be ἄμπελος αμπελος vine ἐναντίον εναντιον next to; before μου μου of me; mine
40:9 וַ wa וְ and יְסַפֵּ֧ר yᵊsappˈēr ספר count שַֽׂר־ śˈar- שַׂר chief הַ ha הַ the מַּשְׁקִ֛ים mmašqˈîm שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] חֲלֹמֹ֖ו ḥᵃlōmˌô חֲלֹום dream לְ lᵊ לְ to יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to בַּ ba בְּ in חֲלֹומִ֕י ḥᵃlômˈî חֲלֹום dream וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold גֶ֖פֶן ḡˌefen גֶּפֶן vine לְ lᵊ לְ to פָנָֽי׃ fānˈāy פָּנֶה face
40:9. narravit prior praepositus pincernarum somnium videbam coram me vitemThe chief butler first told his dream: I saw before me a vine,
9. And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;
And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine [was] before me:

9: И рассказал главный виночерпий Иосифу сон свой и сказал ему: мне снилось, вот виноградная лоза предо мною;
40:9
καὶ και and; even
διηγήσατο διηγεομαι narrate; describe
ο the
ἀρχιοινοχόος αρχιοινοχοος the
ἐνύπνιον ενυπνιον dream
αὐτοῦ αυτος he; him
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
εἶπεν επω say; speak
ἐν εν in
τῷ ο the
ὕπνῳ υπνος slumber; sleep
μου μου of me; mine
ἦν ειμι be
ἄμπελος αμπελος vine
ἐναντίον εναντιον next to; before
μου μου of me; mine
40:9
וַ wa וְ and
יְסַפֵּ֧ר yᵊsappˈēr ספר count
שַֽׂר־ śˈar- שַׂר chief
הַ ha הַ the
מַּשְׁקִ֛ים mmašqˈîm שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
חֲלֹמֹ֖ו ḥᵃlōmˌô חֲלֹום dream
לְ lᵊ לְ to
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
בַּ ba בְּ in
חֲלֹומִ֕י ḥᵃlômˈî חֲלֹום dream
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
גֶ֖פֶן ḡˌefen גֶּפֶן vine
לְ lᵊ לְ to
פָנָֽי׃ fānˈāy פָּנֶה face
40:9. narravit prior praepositus pincernarum somnium videbam coram me vitem
The chief butler first told his dream: I saw before me a vine,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Геродот отрицает существование и культуру виноградной лозы в Египте (II кн., 77) и говорит, что египтяне вместо вина пьют пиво, приготовляемое из ячменя. Это свидетельство Геродота было одним из оснований для библейских критиков отодвигать составление кн. Бытия, рассказывающей в рассматриваемой главе (ср. Чис 20:5; Пс 77:47; 104:33) о виноградниках и виноградном вине в Египте, к позднейшему времени. Но свидетельство Геродота весьма неопределенно, в других же местах своей истории он говорит об употреблении виноградного вина (oinoV ampelinoV) жрецами и при жертвах (2:37, 39), и даже, подобно Диодору Сицилийскому, Страбону, Плинию, отождествляет Озириса с Дионисом-Вакхом (2:42, 48, 144). Вероятно, поэтому, в указанном месте Геродот говорит лишь о сравнительно меньшем развитии виноделия в Египте, в сравнении с Грецией. Если бы даже понимать это свидетельство в строгом смысле, то и тогда заключение от времен Геродота ко временам Иосифа было бы малостоятельно: 13: веков, разделяющих отца истории от библейского патриарха, могли существенно изменить физиономию Египта (теперь виноградничество в Египте не процветает вследствие запрещения вина исламом). Но наука египтология теперь имеет неоспоримое доказательство в пользу Библии и против Геродота: в окрестностях Бени-Гассана, Фив и великих пирамид на монументах найдены многочисленные изображения картин и виноградничества, и виноделия. То и другое, несомненно, восходит ко временам еще до Иосифа.
Albert Barnes: Notes on the Bible - 1834
40:9-15
The chief butler now recites his dream. "Pressed them into Pharaoh's cup." The imagery of the dream is not intended to intimate that Pharaoh drank only the fresh juice of the grape. It only expresses by a natural figure the source of wine, and possibly the duty of the chief butler to understand and superintend the whole process of its formation. Egypt was not only a corn, but a vine country. The interpretation of this dream was very obvious and natural; yet not without a divine intimation could it be known that the "three branches were three days." Joseph, in the quiet confidence that his interpretation would prove correct, begs the chief butler to remember him and endeavor to procure his release. "Stolen, stolen was I." He assures him that he was not a criminal, and that his enslavement was an act of wrongful violence - a robbery by the strong hand. "From the land of the Hebrews;" a very remarkable expression, as it strongly favors the presumption that the Hebrews inhabited the country before Kenaan took possession of it. "I have not done aught." Joseph pleads innocence, and claims liberation, not as an unmerited favor, but as a right. "The pit." The pit without water seems to have been the primitive place of confinement for culprits.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:9: a vine: Gen 37:5-10; Jdg 7:13-15; Dan 2:31, Dan 4:8, Dan 4:10-18
Carl Friedrich Keil and Franz Delitzsch
40:9
The cup-bearer gave this account: "In my dream, behold there was a vine before me, and on the vine three branches; and it was as though blossoming, it shot forth its blossom (נצּהּ either from the hapax l. נץ = נצּה, or from נצּה with the fem. termination resolved into the 3 pers. suff.: Ewald, 257d), its clusters ripened into grapes. And Pharaoh's cup was in my hand; and I took the grapes and pressed them into Pharaoh's cup, and gave the cup into Pharaoh's hand." In this dream the office and duty of the royal cup-bearer were represented in an unmistakeable manner, though the particular details must not be so forced as to lead to the conclusion, that the kings of ancient Egypt drank only the fresh juice of the grape, and not fermented wine as well. The cultivation of the vine, and the making and drinking of wine, among the Egyptians, are established beyond question by ancient testimony and the earliest monuments, notwithstanding the statement of Herodotus (2, 77) to the contrary (see Hengstenberg, Egypt and the Books of Moses, pp. 13ff.).
John Gill
40:9 And the chief butler told his dream to Joseph,.... He listened to what Joseph said, and paid a regard to it, and began to think he might be able to interpret his dream, and therefore was forward, and the first to tell him it at once; whereas the chief baker did not seem disposed to do it, until he observed the good interpretation given of the butler's dream, Gen 40:16,
and said unto him, in my dream, behold, a vine was before me; it appeared to him in his dream, as if a vine sprung up at once, and stood before him; which was very suitable to his office as a butler, wine being the fruit of the vine, which he provided for the king his master, and presented to him at table.
Robert Jamieson, A. R. Fausset and David Brown
40:9 THE BUTLER'S DREAM. (Gen 40:9-15)
In my dream, behold, a vine was before me--The visionary scene described seems to represent the king as taking exercise and attended by his butler, who gave him a cooling draught. On all occasions, the kings of ancient Egypt were required to practice temperance in the use of wine [WILKINSON]; but in this scene, it is a prepared beverage he is drinking, probably the sherbet of the present day. Everything was done in the king's presence--the cup was washed, the juice of the grapes pressed into it; and it was then handed to him--not grasped; but lightly resting on the tips of the fingers.
40:1040:10: Եւ յորթն երե՛ք ուռք՝ կանա՛չք յոյժ. եւ ունէր երիս ողկոյզս հասեալս ողկո՛յզ խաղողոյ[377]։ [377] Բազումք. Եւ յորթքն երեք ուռք։
10 Որթատունկն ունէր երեք շատ կանաչ ճիւղեր եւ հասունացած խաղողի երեք ողկոյզներ:
10 Որուն վրայ երեք ուռ կային։ Ան բողբոջելուն պէս ծաղիկ բացաւ ու անոր ողկոյզները խաղող հասցուցին։
Եւ յորթն երեք [535]ուռք կանաչք յոյժ. եւ ունէր երիս ողկոյզս հասեալ, ողկոյզ խաղողոյ:

40:10: Եւ յորթն երե՛ք ուռք՝ կանա՛չք յոյժ. եւ ունէր երիս ողկոյզս հասեալս ողկո՛յզ խաղողոյ[377]։
[377] Բազումք. Եւ յորթքն երեք ուռք։
10 Որթատունկն ունէր երեք շատ կանաչ ճիւղեր եւ հասունացած խաղողի երեք ողկոյզներ:
10 Որուն վրայ երեք ուռ կային։ Ան բողբոջելուն պէս ծաղիկ բացաւ ու անոր ողկոյզները խաղող հասցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
40:1010: на лозе три ветви; она развилась, показался на ней цвет, выросли и созрели на ней ягоды;
40:10 ἐν εν in δὲ δε though; while τῇ ο the ἀμπέλῳ αμπελος vine τρεῖς τρεις three πυθμένες πυθμην and; even αὐτὴ αυτος he; him θάλλουσα θαλλω bring up; carry up βλαστούς βλαστος.1 the βότρυες βοτρυς cluster σταφυλῆς σταφυλη grapes
40:10 וּ û וְ and בַ va בְּ in † הַ the גֶּ֖פֶן ggˌefen גֶּפֶן vine שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three שָׂרִיגִ֑ם śārîḡˈim שָׂרִיג tendril וְ wᵊ וְ and הִ֤יא hˈî הִיא she כְ ḵᵊ כְּ as פֹרַ֨חַת֙ fōrˈaḥaṯ פרח sprout עָלְתָ֣ה ʕālᵊṯˈā עלה ascend נִצָּ֔הּ niṣṣˈāh נֵץ blossom הִבְשִׁ֥ילוּ hivšˌîlû בשׁל boil אַשְׁכְּלֹתֶ֖יהָ ʔaškᵊlōṯˌeʸhā אֶשְׁכֹּול grape עֲנָבִֽים׃ ʕᵃnāvˈîm עֵנָב grape
40:10. in qua erant tres propagines crescere paulatim gemmas et post flores uvas maturescereOn which were three branches, which by little and little sent out buds, and after the blossoms brought forth ripe grapes:
10. and in the vine were three branches: and it was as though it budded, its blossoms shot forth; the clusters thereof brought forth ripe grapes:
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:

10: на лозе три ветви; она развилась, показался на ней цвет, выросли и созрели на ней ягоды;
40:10
ἐν εν in
δὲ δε though; while
τῇ ο the
ἀμπέλῳ αμπελος vine
τρεῖς τρεις three
πυθμένες πυθμην and; even
αὐτὴ αυτος he; him
θάλλουσα θαλλω bring up; carry up
βλαστούς βλαστος.1 the
βότρυες βοτρυς cluster
σταφυλῆς σταφυλη grapes
40:10
וּ û וְ and
בַ va בְּ in
הַ the
גֶּ֖פֶן ggˌefen גֶּפֶן vine
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
שָׂרִיגִ֑ם śārîḡˈim שָׂרִיג tendril
וְ wᵊ וְ and
הִ֤יא hˈî הִיא she
כְ ḵᵊ כְּ as
פֹרַ֨חַת֙ fōrˈaḥaṯ פרח sprout
עָלְתָ֣ה ʕālᵊṯˈā עלה ascend
נִצָּ֔הּ niṣṣˈāh נֵץ blossom
הִבְשִׁ֥ילוּ hivšˌîlû בשׁל boil
אַשְׁכְּלֹתֶ֖יהָ ʔaškᵊlōṯˌeʸhā אֶשְׁכֹּול grape
עֲנָבִֽים׃ ʕᵃnāvˈîm עֵנָב grape
40:10. in qua erant tres propagines crescere paulatim gemmas et post flores uvas maturescere
On which were three branches, which by little and little sent out buds, and after the blossoms brought forth ripe grapes:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Выслушав живое и наглядное изображение виночерпием сна (10–11: ст.), в котором он являлся исполняющим обязанности своего звания, Иосиф дает толкование сна (12–13): через 3: дня фараон «вознесет главу» виночерпия, т. е., вспомнив о заслугах его и найдя его невиновным, восстановит его в прежнем достоинстве (ср. 4: Цар 25:27).
John Gill
40:10 And in the vine were three branches,.... Which shot out from the root or body of it:
and it was as though it budded; the branches seemed to sprout out:
and her blossoms shot forth; it knotted, and the flowers of the vine appeared, which blowing off, the tender grapes were seen:
and the clusters thereof brought forth ripe grapes; all which is agreeably to the order nature observes, from the first putting forth of the vine, to its producing ripe fruit; and which in this dream immediately followed one another, as it seemed according to the representation of things to the, mind of the butler, and which he perfectly remembered, it having made a strong impression upon him.
40:1140:11: Եւ բաժակն փարաւոնի ՚ի ձեռին իմում։ Առնուի՛ զխաղողն, եւ ճմլէի ՚ի բաժակն ※ փարաւոնի, եւ տայի զբաժակն ՚ի ձեռս փարաւոնի։
11 Փարաւոնի բաժակն իմ ձեռքին էր. վերցնում էի խաղողը, ճմլում փարաւոնի բաժակի մէջ եւ բաժակը տալիս էի փարաւոնի ձեռքը»:
11 Փարաւոնին գաւաթը ձեռքս էր։ Խաղողները առի եւ Փարաւոնին գաւաթին մէջ ճմլեցի ու գաւաթը Փարաւոնին ձեռքը տուի»։
Եւ բաժակն փարաւոնի ի ձեռին իմում. առնուի զխաղողն եւ ճմլէի ի բաժակն փարաւոնի, եւ տայի զբաժակն ի ձեռս փարաւոնի:

40:11: Եւ բաժակն փարաւոնի ՚ի ձեռին իմում։ Առնուի՛ զխաղողն, եւ ճմլէի ՚ի բաժակն ※ փարաւոնի, եւ տայի զբաժակն ՚ի ձեռս փարաւոնի։
11 Փարաւոնի բաժակն իմ ձեռքին էր. վերցնում էի խաղողը, ճմլում փարաւոնի բաժակի մէջ եւ բաժակը տալիս էի փարաւոնի ձեռքը»:
11 Փարաւոնին գաւաթը ձեռքս էր։ Խաղողները առի եւ Փարաւոնին գաւաթին մէջ ճմլեցի ու գաւաթը Փարաւոնին ձեռքը տուի»։
zohrab-1805▾ eastern-1994▾ western am▾
40:1111: и чаша фараонова в руке у меня; я взял ягод, выжал их в чашу фараонову и подал чашу в руку фараону.
40:11 καὶ και and; even τὸ ο the ποτήριον ποτηριον cup Φαραω φαραω Pharaō; Farao ἐν εν in τῇ ο the χειρί χειρ hand μου μου of me; mine καὶ και and; even ἔλαβον λαμβανω take; get τὴν ο the σταφυλὴν σταφυλη grapes καὶ και and; even ἐξέθλιψα εκθλιβω he; him εἰς εις into; for τὸ ο the ποτήριον ποτηριον cup καὶ και and; even ἔδωκα διδωμι give; deposit τὸ ο the ποτήριον ποτηριον cup εἰς εις into; for τὰς ο the χεῖρας χειρ hand Φαραω φαραω Pharaō; Farao
40:11 וְ wᵊ וְ and כֹ֥וס ḵˌôs כֹּוס cup פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh בְּ bᵊ בְּ in יָדִ֑י yāḏˈî יָד hand וָ wā וְ and אֶקַּ֣ח ʔeqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֲנָבִ֗ים ʕᵃnāvˈîm עֵנָב grape וָֽ wˈā וְ and אֶשְׂחַ֤ט ʔeśḥˈaṭ שׂחט squeeze out אֹתָם֙ ʔōṯˌām אֵת [object marker] אֶל־ ʔel- אֶל to כֹּ֣וס kˈôs כֹּוס cup פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וָ wā וְ and אֶתֵּ֥ן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֖וס kkˌôs כֹּוס cup עַל־ ʕal- עַל upon כַּ֥ף kˌaf כַּף palm פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
40:11. calicemque Pharaonis in manu mea tuli ergo uvas et expressi in calicem quem tenebam et tradidi poculum PharaoniAnd the cup of Pharao was in my hand: and I took the grapes, and pressed them into the cup which I held, and I gave the cup to Pharao.
11. 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.
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: и чаша фараонова в руке у меня; я взял ягод, выжал их в чашу фараонову и подал чашу в руку фараону.
40:11
καὶ και and; even
τὸ ο the
ποτήριον ποτηριον cup
Φαραω φαραω Pharaō; Farao
ἐν εν in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
καὶ και and; even
ἔλαβον λαμβανω take; get
τὴν ο the
σταφυλὴν σταφυλη grapes
καὶ και and; even
ἐξέθλιψα εκθλιβω he; him
εἰς εις into; for
τὸ ο the
ποτήριον ποτηριον cup
καὶ και and; even
ἔδωκα διδωμι give; deposit
τὸ ο the
ποτήριον ποτηριον cup
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
Φαραω φαραω Pharaō; Farao
40:11
וְ wᵊ וְ and
כֹ֥וס ḵˌôs כֹּוס cup
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
בְּ bᵊ בְּ in
יָדִ֑י yāḏˈî יָד hand
וָ וְ and
אֶקַּ֣ח ʔeqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עֲנָבִ֗ים ʕᵃnāvˈîm עֵנָב grape
וָֽ wˈā וְ and
אֶשְׂחַ֤ט ʔeśḥˈaṭ שׂחט squeeze out
אֹתָם֙ ʔōṯˌām אֵת [object marker]
אֶל־ ʔel- אֶל to
כֹּ֣וס kˈôs כֹּוס cup
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וָ וְ and
אֶתֵּ֥ן ʔettˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּ֖וס kkˌôs כֹּוס cup
עַל־ ʕal- עַל upon
כַּ֥ף kˌaf כַּף palm
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
40:11. calicemque Pharaonis in manu mea tuli ergo uvas et expressi in calicem quem tenebam et tradidi poculum Pharaoni
And the cup of Pharao was in my hand: and I took the grapes, and pressed them into the cup which I held, and I gave the cup to Pharao.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:11: And I took the grapes and pressed them into Pharaoh's cup - From this we find that wine anciently was the mere expressed juice of the grape, without fermentation. The saky, or cup-bearer, took the bunch, pressed the juice into the cup, and instantly delivered it into the hands of his master. This was anciently the יין yain of the Hebrews, the οινος of the Greeks, and the mustum of the ancient Latins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:11: And I took: etc. From this we find that wine anciently was the mere expressed juice of the grape, without fermentation. The saky, or cup-bearer, took the bunch, pressed the juice into the cup, and instantly delivered it to his master.
pressed: Gen 49:11; Lev 10:9; Pro 3:10
hand: Gen 40:21; Kg1 10:5; Ch2 9:4; Neh 1:11, Neh 2:1
John Gill
40:11 And Pharaoh's cup was in his hand,.... So it seemed to him in his dream, as it often had been when in his office:
and I took the grapes; from off the vine that was before him:
and pressed them into Pharaoh's cup; which some think was the custom of those times, to take a bunch of grapes and squeeze them into a cup, especially when they would make trial of what sort of wine they would produce; for it can hardly be thought that this was usually done, or that it was customary to drink such new wine; but it is more probable that the grapes were first pressed into another vessel, and so made wine of, and then poured into Pharaoh's cup, or mixed in it, though this circumstance is omitted. Indeed Herodotus (a) relates of the Egyptian priests, that wine pressed out of the vine is given them:
and I gave the cup into Pharaoh's hand; as he had used to do.
(a) Euterpe sive, l. 2. c. 37.
40:1240:12: ※ Եւ ասէ ցնա Յովսէփ. Ա՛յս է մեկնութիւն նորա. երեք ուռքն, երե՛ք աւուրք են։
12 Յովսէփն ասաց նրան. «Դրա մեկնութիւնը հետեւեալն է. երեք ճիւղերը երեք օրեր են:
12 Յովսէփ անոր ըսաւ. «Ատոր մեկնութիւնը այս է. երեք ուռը երեք օր է.
Եւ ասէ ցնա Յովսէփ. Այս է մեկնութիւն նորա. երեք ուռքն` երեք աւուրք են:

40:12: ※ Եւ ասէ ցնա Յովսէփ. Ա՛յս է մեկնութիւն նորա. երեք ուռքն, երե՛ք աւուրք են։
12 Յովսէփն ասաց նրան. «Դրա մեկնութիւնը հետեւեալն է. երեք ճիւղերը երեք օրեր են:
12 Յովսէփ անոր ըսաւ. «Ատոր մեկնութիւնը այս է. երեք ուռը երեք օր է.
zohrab-1805▾ eastern-1994▾ western am▾
40:1212: И сказал ему Иосиф: вот истолкование его: три ветви--это три дня;
40:12 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ιωσηφ ιωσηφ Iōsēph; Iosif τοῦτο ουτος this; he ἡ ο the σύγκρισις συγκρισις he; him οἱ ο the τρεῖς τρεις three πυθμένες πυθμην three ἡμέραι ημερα day εἰσίν ειμι be
40:12 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph זֶ֖ה zˌeh זֶה this פִּתְרֹנֹ֑ו piṯrōnˈô פִּתָּרֹון interpretation שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three הַ ha הַ the שָּׂ֣רִגִ֔ים śśˈāriḡˈîm שָׂרִיג tendril שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִ֖ים yāmˌîm יֹום day הֵֽם׃ hˈēm הֵם they
40:12. respondit Ioseph haec est interpretatio somnii tres propagines tres adhuc dies suntJoseph answered: This is the interpretation of the dream: The three branches, are yet three days:
12. And Joseph said unto him, This is the interpretation of it: the three branches are three days;
And Joseph said unto him, This [is] the interpretation of it: The three branches [are] three days:

12: И сказал ему Иосиф: вот истолкование его: три ветви--это три дня;
40:12
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ιωσηφ ιωσηφ Iōsēph; Iosif
τοῦτο ουτος this; he
ο the
σύγκρισις συγκρισις he; him
οἱ ο the
τρεῖς τρεις three
πυθμένες πυθμην three
ἡμέραι ημερα day
εἰσίν ειμι be
40:12
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
זֶ֖ה zˌeh זֶה this
פִּתְרֹנֹ֑ו piṯrōnˈô פִּתָּרֹון interpretation
שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three
הַ ha הַ the
שָּׂ֣רִגִ֔ים śśˈāriḡˈîm שָׂרִיג tendril
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
יָמִ֖ים yāmˌîm יֹום day
הֵֽם׃ hˈēm הֵם they
40:12. respondit Ioseph haec est interpretatio somnii tres propagines tres adhuc dies sunt
Joseph answered: This is the interpretation of the dream: The three branches, are yet three days:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:12: The three branches are three days - That is, The three branches signify three days; so, this Is my body, that is, this bread signifies or represents my body; this cup is my blood, Represents my blood; a form of speech frequently used in the sacred writings, for the Hebrew has no proper word by which our terms signifies, represents, etc., are expressed; therefore it says such a thing Is, for represents, points out, etc. And because several of our ancestors would understand such words in their true, genuine, critical, and sole meaning, Queen Mary, Bishops Gardiner, Bonner, and the rest of that demoniacal crew, reduced them to ashes in Smithfield and elsewhere!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:12: This: Gen 40:18, Gen 41:12, Gen 41:25, Gen 41:26; Jdg 7:14; Dan 2:36-45, Dan 4:19-33
The three: Gen 41:26; Jdg 7:14; Mat 26:26; Co1 10:4; Gal 4:25
Carl Friedrich Keil and Franz Delitzsch
40:12
Joseph then gave this interpretation: The three branches were three days, in which time Pharaoh would restore him to his post again ("lift up his head," i.e., raise him from his degradation, send and fetch him from prison, 4Kings 25:27). And he added this request (Gen 40:14): "Only think of me, as it goes well with thee, and show favour to me...for I was stolen (i.e., carried away secretly and by force; I did not abscond because of any crime) out of the land of the Hebrews (the land where the Ibrim live); and here also I have done nothing (committed no crime) for which they should put me into the hole." בּור: the cell, applied to a prison as a miserable hole, because often dry cess-pools were used as prisons.
Geneva 1599
40:12 And Joseph said unto him, This (d) [is] the interpretation of it: The three branches [are] three days:
(d) He was reassured by the spirit of God, that his interpretation was true.
John Gill
40:12 And Joseph said unto him, this is the interpretation of it,.... Of the dream:
the three branches are three days; signify three days, or, as Jarchi expresses it, are a sign of three days; which Joseph could know only by divine revelation; for there is no more likeness between branches and days, than between them and months or years, and bid as fair to signify one as the other, if the interpretation depended on similarity, or bare conjecture.
Robert Jamieson, A. R. Fausset and David Brown
40:12 Joseph said, . . . This is the interpretation--Speaking as an inspired interpreter, he told the butler that within three days he would be restored to all the honors and privileges of his office; and while making that joyful announcement, he earnestly bespoke the officer's influence for his own liberation. Nothing has hitherto met us in the record indicative of Joseph's feelings; but this earnest appeal reveals a sadness and impatient longing for release, which not all his piety and faith in God could dispel.
40:1340:13: Ա՛յլ եւս երեք աւուրք, եւ յիշեսցէ փարաւոն զիշխանութիւնն քո, եւ անդէն ՚ի նմին տակառապետութեան քում կացուսցէ զքեզ. եւ տացես զբաժակն փարաւոնի ՚ի ձեռս նորա, ըստ առաջնոյ իշխանութեանն քո՝ որպէս եւ էի՛ր տակառապետ[378]։ [378] Ոմանք. Որպէս եւ էիրն տակառա՛՛։
13 Կ’անցնի երեք օր, փարաւոնը կը յիշի քո նախկին իշխանութիւնը եւ քեզ նոյն տակառապետի պաշտօնին կը նշանակի: Դու փարաւոնի բաժակը կը տաս նրա ձեռքը՝ ըստ քո նախկին իշխանութեան, ինչպէս անում էիր տակառապետ եղած ժամանակ:
13 Երեք օրէն ետքը Փարաւոնը գլուխդ բանտէն պիտի արձակէ ու քեզ նորէն քու պաշտօնիդ պիտի դարձնէ եւ Փարաւոնին գաւաթը անոր ձեռքը պիտի տաս՝ անոր մատռուակը եղածիդ սովորութեանը պէս։
Այլ եւս երեք աւուրք, [536]եւ յիշեսցէ փարաւոն զիշխանութիւնն քո, եւ անդէն ի նմին տակառապետութեան քում կացուսցէ զքեզ``. եւ տացես զբաժակն փարաւոնի ի ձեռս նորա, ըստ առաջնոյ [537]իշխանութեանն քո`` որպէս եւ էիրն տակառապետ[538]:

40:13: Ա՛յլ եւս երեք աւուրք, եւ յիշեսցէ փարաւոն զիշխանութիւնն քո, եւ անդէն ՚ի նմին տակառապետութեան քում կացուսցէ զքեզ. եւ տացես զբաժակն փարաւոնի ՚ի ձեռս նորա, ըստ առաջնոյ իշխանութեանն քո՝ որպէս եւ էի՛ր տակառապետ[378]։
[378] Ոմանք. Որպէս եւ էիրն տակառա՛՛։
13 Կ’անցնի երեք օր, փարաւոնը կը յիշի քո նախկին իշխանութիւնը եւ քեզ նոյն տակառապետի պաշտօնին կը նշանակի: Դու փարաւոնի բաժակը կը տաս նրա ձեռքը՝ ըստ քո նախկին իշխանութեան, ինչպէս անում էիր տակառապետ եղած ժամանակ:
13 Երեք օրէն ետքը Փարաւոնը գլուխդ բանտէն պիտի արձակէ ու քեզ նորէն քու պաշտօնիդ պիտի դարձնէ եւ Փարաւոնին գաւաթը անոր ձեռքը պիտի տաս՝ անոր մատռուակը եղածիդ սովորութեանը պէս։
zohrab-1805▾ eastern-1994▾ western am▾
40:1313: через три дня фараон вознесет главу твою и возвратит тебя на место твое, и ты подашь чашу фараонову в руку его, по прежнему обыкновению, когда ты был у него виночерпием;
40:13 ἔτι ετι yet; still τρεῖς τρεις three ἡμέραι ημερα day καὶ και and; even μνησθήσεται μιμνησκω remind; remember Φαραω φαραω Pharaō; Farao τῆς ο the ἀρχῆς αρχη origin; beginning σου σου of you; your καὶ και and; even ἀποκαταστήσει αποκαθιστημι restore; pay σε σε.1 you ἐπὶ επι in; on τὴν ο the ἀρχιοινοχοΐαν αρχιοινοχοια of you; your καὶ και and; even δώσεις διδωμι give; deposit τὸ ο the ποτήριον ποτηριον cup Φαραω φαραω Pharaō; Farao εἰς εις into; for τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him κατὰ κατα down; by τὴν ο the ἀρχήν αρχη origin; beginning σου σου of you; your τὴν ο the προτέραν προτερος earlier ὡς ως.1 as; how ἦσθα ειμι be οἰνοχοῶν οινοχοος cup-bearer
40:13 בְּ bᵊ בְּ in עֹ֣וד׀ ʕˈôḏ עֹוד duration שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֗ים yāmˈîm יֹום day יִשָּׂ֤א yiśśˈā נשׂא lift פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] רֹאשֶׁ֔ךָ rōšˈeḵā רֹאשׁ head וַ wa וְ and הֲשִֽׁיבְךָ֖ hᵃšˈîvᵊḵˌā שׁוב return עַל־ ʕal- עַל upon כַּנֶּ֑ךָ kannˈeḵā כֵּן base וְ wᵊ וְ and נָתַתָּ֤ nāṯattˈā נתן give כֹוס־ ḵôs- כֹּוס cup פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand כַּ ka כְּ as † הַ the מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice הָֽ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיִ֖יתָ hāyˌîṯā היה be מַשְׁקֵֽהוּ׃ mašqˈēhû מַשְׁקֶה butler, irrigated, drink
40:13. post quos recordabitur Pharao magisterii tui et restituet te in gradum pristinum dabisque ei calicem iuxta officium tuum sicut facere ante consueverasAfter which Pharao will remember thy service, and will restore thee to thy former place: and thou shalt present him the cup according to thy office, as before thou was wont to do.
13. within yet three days shall Pharaoh lift up thine head, and restore thee unto thine office: and thou shalt give Pharaoh’s cup into his hand, after the former manner when thou wast his butler.
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:

13: через три дня фараон вознесет главу твою и возвратит тебя на место твое, и ты подашь чашу фараонову в руку его, по прежнему обыкновению, когда ты был у него виночерпием;
40:13
ἔτι ετι yet; still
τρεῖς τρεις three
ἡμέραι ημερα day
καὶ και and; even
μνησθήσεται μιμνησκω remind; remember
Φαραω φαραω Pharaō; Farao
τῆς ο the
ἀρχῆς αρχη origin; beginning
σου σου of you; your
καὶ και and; even
ἀποκαταστήσει αποκαθιστημι restore; pay
σε σε.1 you
ἐπὶ επι in; on
τὴν ο the
ἀρχιοινοχοΐαν αρχιοινοχοια of you; your
καὶ και and; even
δώσεις διδωμι give; deposit
τὸ ο the
ποτήριον ποτηριον cup
Φαραω φαραω Pharaō; Farao
εἰς εις into; for
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
κατὰ κατα down; by
τὴν ο the
ἀρχήν αρχη origin; beginning
σου σου of you; your
τὴν ο the
προτέραν προτερος earlier
ὡς ως.1 as; how
ἦσθα ειμι be
οἰνοχοῶν οινοχοος cup-bearer
40:13
בְּ bᵊ בְּ in
עֹ֣וד׀ ʕˈôḏ עֹוד duration
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֗ים yāmˈîm יֹום day
יִשָּׂ֤א yiśśˈā נשׂא lift
פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
רֹאשֶׁ֔ךָ rōšˈeḵā רֹאשׁ head
וַ wa וְ and
הֲשִֽׁיבְךָ֖ hᵃšˈîvᵊḵˌā שׁוב return
עַל־ ʕal- עַל upon
כַּנֶּ֑ךָ kannˈeḵā כֵּן base
וְ wᵊ וְ and
נָתַתָּ֤ nāṯattˈā נתן give
כֹוס־ ḵôs- כֹּוס cup
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
כַּ ka כְּ as
הַ the
מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice
הָֽ hˈā הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיִ֖יתָ hāyˌîṯā היה be
מַשְׁקֵֽהוּ׃ mašqˈēhû מַשְׁקֶה butler, irrigated, drink
40:13. post quos recordabitur Pharao magisterii tui et restituet te in gradum pristinum dabisque ei calicem iuxta officium tuum sicut facere ante consueveras
After which Pharao will remember thy service, and will restore thee to thy former place: and thou shalt present him the cup according to thy office, as before thou was wont to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:13: within: Gen 7:4
shall: Gen 40:20-22; Kg2 25:27; Psa 3:3; Jer 52:31
lift up thine head: or, reckon, Gen 40:19 *marg. Gen 40:20 *marg.
John Gill
40:13 Yet within three days shall Pharaoh lift up thine head,.... The Targum of Jonathan adds, with glory; and the sense is, either that Pharaoh would raise him up from the low estate in which he now was, to the same exalted station in which he had been before; or that he would reckon and number him among his servants, when he should take a catalogue of them, or make a new list, so Jarchi and Aben Ezra; and this phrase is used of taking the sum of persons, or the number of them, and is so rendered, Ex 30:12; the allusion is thought to be to a custom used by great personages, to have the names of their servants called over on a certain day, as Pharaoh perhaps used to do on his birthday, Gen 40:20; when they struck out of the list or put into it whom they pleased, and pardoned or punished such as had offended; and this sense is the rather inclined to, because Pharaoh is said to lift up the head of both the butler and the baker, Gen 40:20; yet it may be observed, that the phrases used by Joseph concerning them differ; for of the baker he says, "Pharaoh shall lift up thy head from off thee", Gen 40:19; wherefore, though the heads of them both were lift up, yet in a different sense: the one was lifted up to the gallows, and the other to his former dignity, as follows:
and restore thee unto thy place: to his office in ministering: to Pharaoh as his cup bearer:
and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler; which was signified in the dream, by squeezing the grapes into Pharaoh's cup he had in his hand, and gave unto him.
40:1440:14: Այլ զիս յիշեսջի՛ր յորժամ բարի լինիցի քեզ. եւ արասցե՛ս ինձ ողորմութիւն. եւ յիշեսցե՛ս զիս առաջի փարաւոնի. եւ հանցես զիս ՚ի բանտէ աստի յայսմանէ։
14 Իսկ երբ գործդ յաջող ընթանայ, դու յիշի՛ր ինձ, ողորմած եղի՛ր իմ հանդէպ, յիշի՛ր ինձ փարաւոնի առաջ
14 Բայց քեզի բարիք եղած ատեն զիս միտքդ բեր, կ’աղաչեմ քեզի, ինծի բարութիւն ըրէ եւ զիս Փարաւոնին առջեւ յիշելով՝ զիս այս տունէն դուրս հանէ.
Այլ զիս յիշեսջիր յորժամ բարի լինիցի քեզ, եւ արասցես ինձ ողորմութիւն. եւ յիշեսցես զիս առաջի փարաւոնի, եւ հանցես զիս ի բանտէ աստի յայսմանէ:

40:14: Այլ զիս յիշեսջի՛ր յորժամ բարի լինիցի քեզ. եւ արասցե՛ս ինձ ողորմութիւն. եւ յիշեսցե՛ս զիս առաջի փարաւոնի. եւ հանցես զիս ՚ի բանտէ աստի յայսմանէ։
14 Իսկ երբ գործդ յաջող ընթանայ, դու յիշի՛ր ինձ, ողորմած եղի՛ր իմ հանդէպ, յիշի՛ր ինձ փարաւոնի առաջ
14 Բայց քեզի բարիք եղած ատեն զիս միտքդ բեր, կ’աղաչեմ քեզի, ինծի բարութիւն ըրէ եւ զիս Փարաւոնին առջեւ յիշելով՝ զիս այս տունէն դուրս հանէ.
zohrab-1805▾ eastern-1994▾ western am▾
40:1414: вспомни же меня, когда хорошо тебе будет, и сделай мне благодеяние, и упомяни обо мне фараону, и выведи меня из этого дома,
40:14 ἀλλὰ αλλα but μνήσθητί μναομαι remember; mindful μου μου of me; mine διὰ δια through; because of σεαυτοῦ σεαυτου of yourself ὅταν οταν when; once εὖ ευ well σοι σοι you γένηται γινομαι happen; become καὶ και and; even ποιήσεις ποιεω do; make ἐν εν in ἐμοὶ εμοι me ἔλεος ελεος mercy καὶ και and; even μνησθήσῃ μιμνησκω remind; remember περὶ περι about; around ἐμοῦ εμου my Φαραω φαραω Pharaō; Farao καὶ και and; even ἐξάξεις εξαγω lead out; bring out με με me ἐκ εκ from; out of τοῦ ο the ὀχυρώματος οχυρωμα stronghold τούτου ουτος this; he
40:14 כִּ֧י kˈî כִּי that אִם־ ʔim- אִם if זְכַרְתַּ֣נִי zᵊḵartˈanî זכר remember אִתְּךָ֗ ʔittᵊḵˈā אֵת together with כַּ ka כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יִ֣יטַב yˈîṭav יטב be good לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and עָשִֽׂיתָ־ ʕāśˈîṯā- עשׂה make נָּ֥א nnˌā נָא yeah עִמָּדִ֖י ʕimmāḏˌî עִמָּד company חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty וְ wᵊ וְ and הִזְכַּרְתַּ֨נִי֙ hizkartˈanî זכר remember אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and הֹוצֵאתַ֖נִי hôṣēṯˌanî יצא go out מִן־ min- מִן from הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
40:14. tantum memento mei cum tibi bene fuerit et facies mecum misericordiam ut suggeras Pharaoni et educat me de isto carcereOnly remember me when it shall be well with thee, and do me this kindness: to put Pharao in mind to take me out of this prison:
14. But have me in thy remembrance 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:
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:

14: вспомни же меня, когда хорошо тебе будет, и сделай мне благодеяние, и упомяни обо мне фараону, и выведи меня из этого дома,
40:14
ἀλλὰ αλλα but
μνήσθητί μναομαι remember; mindful
μου μου of me; mine
διὰ δια through; because of
σεαυτοῦ σεαυτου of yourself
ὅταν οταν when; once
εὖ ευ well
σοι σοι you
γένηται γινομαι happen; become
καὶ και and; even
ποιήσεις ποιεω do; make
ἐν εν in
ἐμοὶ εμοι me
ἔλεος ελεος mercy
καὶ και and; even
μνησθήσῃ μιμνησκω remind; remember
περὶ περι about; around
ἐμοῦ εμου my
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐξάξεις εξαγω lead out; bring out
με με me
ἐκ εκ from; out of
τοῦ ο the
ὀχυρώματος οχυρωμα stronghold
τούτου ουτος this; he
40:14
כִּ֧י kˈî כִּי that
אִם־ ʔim- אִם if
זְכַרְתַּ֣נִי zᵊḵartˈanî זכר remember
אִתְּךָ֗ ʔittᵊḵˈā אֵת together with
כַּ ka כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יִ֣יטַב yˈîṭav יטב be good
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
עָשִֽׂיתָ־ ʕāśˈîṯā- עשׂה make
נָּ֥א nnˌā נָא yeah
עִמָּדִ֖י ʕimmāḏˌî עִמָּד company
חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty
וְ wᵊ וְ and
הִזְכַּרְתַּ֨נִי֙ hizkartˈanî זכר remember
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
הֹוצֵאתַ֖נִי hôṣēṯˌanî יצא go out
מִן־ min- מִן from
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
40:14. tantum memento mei cum tibi bene fuerit et facies mecum misericordiam ut suggeras Pharaoni et educat me de isto carcere
Only remember me when it shall be well with thee, and do me this kindness: to put Pharao in mind to take me out of this prison:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: К толкованию своему, в истинности которого Иосиф, очевидно, совершенно убежден, Иосиф присоединяет просьбу виночерпию — по освобождении своем напомнить фараону и содействовать его освобождению из темницы, причем, кратко и в общих чертах передавая свою историю, Иосиф говорит, что как продан («украден» — поступок братьев Иосифа был человекохищением) он из «земли евреев» (территории, занятой потомками Авраама в Ханаане) безвинно, так и в Египте попал в темницу без всякого преступления. Забвение виночерпием этой просьбы Иосифа (ст. 23) было последним тяжелым испытанием его.

Истолкование сна хлебодара.
Adam Clarke: Commentary on the Bible - 1831
40:14: Make mention of me unto Pharaoh - One would have supposed that the very circumstance of his restoration, according to the prediction of Joseph, would have almost necessarily prevented him from forgetting so extraordinary a person. But what have mere courtiers to do either with gratitude or kindness?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:14: think on me: Heb. remember me with thee
on me: Sa1 25:31; Luk 23:42; Co1 7:21
show: Jos 2:12; Sa1 20:14, Sa1 20:15; Sa2 9:1; Kg1 2:7
Geneva 1599
40:14 But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and (e) make mention of me unto Pharaoh, and bring me out of this house:
(e) He does not refuse the method of deliverance which he thought God had appointed.
John Gill
40:14 But think on me, when it shall be well with thee,.... 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,"Joseph lost his superior confidence, and retained the confidence of men;''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, and was prudently moved by Joseph, as a rational method of his deliverance, and in which he was, no doubt, guided and directed by the providence of God, as the event shows:
and show kindness, I pray thee, unto me; he pleads no merit for what he had done in interpreting his dream, but puts the good office he desires him to do for him upon the foot of kindness to a man in distress, and asks it as a favour, by way of entreaty and request:
and make mention of me and bring me out of this house: the prison in which he was; for though he had much favour shown him, and had more liberty granted him than other prisoners had, yet a prisoner he was, and a prison he dwelt in, and deliverance from it was desirable, could it be had; and this was a likely way to obtain it, if the butler would speak a good word for him to Pharaoh, which he would have an opportunity to do, being often in his presence, and frequently when cheerful.
John Wesley
40:14 Think on me, when it shall be well with thee - Though the respect paid to Joseph, made the prison as easy to him as a prison could be, yet none can blame him to be desirous of liberty. See what a modest representation he makes of his own case. He doth not reflect upon his brethren that sold him, only saith, I was stolen out of the land of the Hebrews. Nor doth he reflect on the wrong done him in this imprisonment by his mistress that was his persecutor, and his master that was his judge, but mildly avers his own innocency. Here have I done nothing that they should put me into the dungeon - When we are called to vindicate ourselves, we should carefully avoid as much as may be speaking ill of others. Let us be content to prove ourselves innocent, and not fond of upbraiding others with their guilt.
40:1540:15: Զի գողանալո՛վ գողացան զիս յերկրէն Եբրայեցւոց. եւ աստ՝ ինչ ո՛չ արարի. եւ արկին զիս ՚ի տուն գբոյս այսորիկ[379]։ [379] Ոմանք. Գողացան զիս յերկրին Եբր՛՛։ Այլք. Եւ աստ ոչինչ արարի։
15 եւ ինձ ազատի՛ր այս բանտից, որովհետեւ առեւանգելով՝ ինձ բերեցին Եբրայեցիների երկրից. եւ այստեղ ոչինչ չարեցի, բայց ինձ նետեցին այս բանտախուցը»:
15 Քանզի իրաւցնէ գողցուեցայ Եբրայեցիներու երկրէն եւ հոս ալ բան մը չըրի որ զիս այս գուբը նետեն»։
զի գողանալով գողացան զիս յերկրէն Եբրայեցւոց. եւ աստ ինչ ոչ արարի, եւ արկին զիս ի տուն գբոյս այսորիկ:

40:15: Զի գողանալո՛վ գողացան զիս յերկրէն Եբրայեցւոց. եւ աստ՝ ինչ ո՛չ արարի. եւ արկին զիս ՚ի տուն գբոյս այսորիկ[379]։
[379] Ոմանք. Գողացան զիս յերկրին Եբր՛՛։ Այլք. Եւ աստ ոչինչ արարի։
15 եւ ինձ ազատի՛ր այս բանտից, որովհետեւ առեւանգելով՝ ինձ բերեցին Եբրայեցիների երկրից. եւ այստեղ ոչինչ չարեցի, բայց ինձ նետեցին այս բանտախուցը»:
15 Քանզի իրաւցնէ գողցուեցայ Եբրայեցիներու երկրէն եւ հոս ալ բան մը չըրի որ զիս այս գուբը նետեն»։
zohrab-1805▾ eastern-1994▾ western am▾
40:1515: ибо я украден из земли Евреев; а также и здесь ничего не сделал, за что бы бросить меня в темницу.
40:15 ὅτι οτι since; that κλοπῇ κλοπη theft ἐκλάπην κλεπτω steal ἐκ εκ from; out of γῆς γη earth; land Εβραίων εβραιος Hebrew καὶ και and; even ὧδε ωδε here οὐκ ου not ἐποίησα ποιεω do; make οὐδέν ουδεις no one; not one ἀλλ᾿ αλλα but ἐνέβαλόν εμβαλλω inject; cast in με με me εἰς εις into; for τὸν ο the λάκκον λακκος this; he
40:15 כִּֽי־ kˈî- כִּי that גֻנֹּ֣ב ḡunnˈōv גנב steal גֻּנַּ֔בְתִּי gunnˈavtî גנב steal מֵ mē מִן from אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הָ hā הַ the עִבְרִ֑ים ʕivrˈîm עִבְרִי Hebrew וְ wᵊ וְ and גַם־ ḡam- גַּם even פֹּה֙ pˌō פֹּה here לֹא־ lō- לֹא not עָשִׂ֣יתִֽי ʕāśˈîṯˈî עשׂה make מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something כִּֽי־ kˈî- כִּי that שָׂמ֥וּ śāmˌû שׂים put אֹתִ֖י ʔōṯˌî אֵת [object marker] בַּ ba בְּ in † הַ the בֹּֽור׃ bbˈôr בֹּור cistern
40:15. quia furto sublatus sum de terra Hebraeorum et hic innocens in lacum missus sumFor I was stolen away out of the land of the Hebrews, and here without any fault was cast into the dungeon.
15. 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.
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: ибо я украден из земли Евреев; а также и здесь ничего не сделал, за что бы бросить меня в темницу.
40:15
ὅτι οτι since; that
κλοπῇ κλοπη theft
ἐκλάπην κλεπτω steal
ἐκ εκ from; out of
γῆς γη earth; land
Εβραίων εβραιος Hebrew
καὶ και and; even
ὧδε ωδε here
οὐκ ου not
ἐποίησα ποιεω do; make
οὐδέν ουδεις no one; not one
ἀλλ᾿ αλλα but
ἐνέβαλόν εμβαλλω inject; cast in
με με me
εἰς εις into; for
τὸν ο the
λάκκον λακκος this; he
40:15
כִּֽי־ kˈî- כִּי that
גֻנֹּ֣ב ḡunnˈōv גנב steal
גֻּנַּ֔בְתִּי gunnˈavtî גנב steal
מֵ מִן from
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הָ הַ the
עִבְרִ֑ים ʕivrˈîm עִבְרִי Hebrew
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
פֹּה֙ pˌō פֹּה here
לֹא־ lō- לֹא not
עָשִׂ֣יתִֽי ʕāśˈîṯˈî עשׂה make
מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something
כִּֽי־ kˈî- כִּי that
שָׂמ֥וּ śāmˌû שׂים put
אֹתִ֖י ʔōṯˌî אֵת [object marker]
בַּ ba בְּ in
הַ the
בֹּֽור׃ bbˈôr בֹּור cistern
40:15. quia furto sublatus sum de terra Hebraeorum et hic innocens in lacum missus sum
For I was stolen away out of the land of the Hebrews, and here without any fault was cast into the dungeon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:15: For indeed I was stolen - גנב גנבתי gunnob gunnobti, stolen, I have been stolen - most assuredly I was stolen; and here also have I done nothing. These were simple assertions, into the proof of which he was ready to enter if called on.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:15: stolen: Gen 37:28; Exo 21:16; Deu 24:7; Ti1 1:10
the Hebrews: Gen 14:13, Gen 41:12
done: Gen 39:8-12, Gen 39:20; Sa1 24:11; Psa 59:3, Psa 59:4; Dan 6:22; Joh 10:32, Joh 15:25; Act 24:12-21, Act 25:10, Act 25:11; Pe1 3:17, Pe1 3:18
John Gill
40:15 For indeed I was stolen away out of the land of the Hebrews,.... Not the whole land of Canaan, so called, either from the Hebrews sojourning: in it, or from its being given unto them by God; neither of which could be a reason why Joseph, when talking with an Egyptian, should give it this name, and which, it must be supposed, was known to him; but that part of the land of Canaan where the Hebrews had sojourned for three generations, where Abraham, Isaac, and Jacob had lived, even at or near Hebron; and being persons of great note, and having done great exploits, their names were well known, and the country where they lived, and particularly among the Egyptians: now Joseph does not expose the sin of his brethren in selling him to the Ishmaelites, by whom he was brought into Egypt and sold there; only relates that he was stolen out of his native country, being taken from it without his own or his father's consent:
and here also have I done nothing that they should put me into the dungeon; since he had been in the land of Egypt, he had not been guilty of any criminal action wherefore he should be put into a prison, and especially into a dungeon, a dark and filthy place under ground, as dungeons usually were, and into which Joseph was put when first in confinement, though since took out of it: he makes no mention of the wickedness of his mistress, and of her false accusation of him, nor of the injustice of his master in putting him into prison without hearing him; only asserts his own innocence, which was necessary to recommend himself to the butler, that he might not think he was some loose fellow that was committed to prison for some capital crime, and so it would have, been a disgrace to him to have spoken for him.
40:1640:16: Իբրեւ ետես մատակարարն թէ ուղի՛ղ մեկնեաց, ասէ ցՅովսէփ. Եւ ես տեսանէի յերազի, թուէր ինձ թէ երիս խանս նաշհւոյ ունէի ՚ի գլուխ իմում[380]։ [380] Բազումք. Եւ թուէր ինձ.. ունէի ՚ի գլուխ իմ։
16 Երբ մատակարարը տեսաւ, որ նա երազին ուղիղ մեկնութիւն տուեց, ասաց Յովսէփին. «Ես էլ եմ երազ տեսել: Երազիս մէջ գլխիս վրայ ընտիր ալիւրով լի երեք զամբիւղ կար:
16 Երբ հացագործը տեսաւ որ աղէկ մեկնութիւն տուաւ, ըսաւ Յովսէփին. «Ես ալ երազիս մէջ տեսայ, որ գլխուս վրայ երեք ճերմակ սակառ ունէի
Իբրեւ ետես մատակարարն եթէ [539]ուղիղ մեկնեաց, ասէ ցՅովսէփ. Եւ ես տեսանէի յերազի, եւ թուէր ինձ թէ երիս խանս [540]նաշհոյ ունէի ի գլուխ իմ:

40:16: Իբրեւ ետես մատակարարն թէ ուղի՛ղ մեկնեաց, ասէ ցՅովսէփ. Եւ ես տեսանէի յերազի, թուէր ինձ թէ երիս խանս նաշհւոյ ունէի ՚ի գլուխ իմում[380]։
[380] Բազումք. Եւ թուէր ինձ.. ունէի ՚ի գլուխ իմ։
16 Երբ մատակարարը տեսաւ, որ նա երազին ուղիղ մեկնութիւն տուեց, ասաց Յովսէփին. «Ես էլ եմ երազ տեսել: Երազիս մէջ գլխիս վրայ ընտիր ալիւրով լի երեք զամբիւղ կար:
16 Երբ հացագործը տեսաւ որ աղէկ մեկնութիւն տուաւ, ըսաւ Յովսէփին. «Ես ալ երազիս մէջ տեսայ, որ գլխուս վրայ երեք ճերմակ սակառ ունէի
zohrab-1805▾ eastern-1994▾ western am▾
40:1616: Главный хлебодар увидел, что истолковал он хорошо, и сказал Иосифу: мне также снилось: вот на голове у меня три корзины решетчатых;
40:16 καὶ και and; even εἶδεν οραω view; see ὁ ο the ἀρχισιτοποιὸς αρχισιτοποιος since; that ὀρθῶς ορθως uprightly; normally συνέκρινεν συγκρινω compare; interpret καὶ και and; even εἶπεν επω say; speak τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif κἀγὼ καγω and I εἶδον οραω view; see ἐνύπνιον ενυπνιον dream καὶ και and; even ᾤμην οιομαι suppose τρία τρεις three κανᾶ κανουν lift; remove ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top μου μου of me; mine
40:16 וַ wa וְ and יַּ֥רְא yyˌar ראה see שַׂר־ śar- שַׂר chief הָ hā הַ the אֹפִ֖ים ʔōfˌîm אֹפֶה baker כִּ֣י kˈî כִּי that טֹ֣וב ṭˈôv טֹוב good פָּתָ֑ר pāṯˈār פתר interpret וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph אַף־ ʔaf- אַף even אֲנִי֙ ʔᵃnˌî אֲנִי i בַּ ba בְּ in חֲלֹומִ֔י ḥᵃlômˈî חֲלֹום dream וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold שְׁלֹשָׁ֛ה šᵊlōšˈā שָׁלֹשׁ three סַלֵּ֥י sallˌê סַל basket חֹרִ֖י ḥōrˌî חֹרִי cake עַל־ ʕal- עַל upon רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
40:16. videns pistorum magister quod prudenter somnium dissolvisset ait et ego vidi somnium quod haberem tria canistra farinae super caput meumThe chief baker seeing that he had wisely interpreted the dream, said: I also dreamed a dream, That I had three baskets of meal upon my head:
16. When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, three baskets of white bread were on my head:
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: Главный хлебодар увидел, что истолковал он хорошо, и сказал Иосифу: мне также снилось: вот на голове у меня три корзины решетчатых;
40:16
καὶ και and; even
εἶδεν οραω view; see
ο the
ἀρχισιτοποιὸς αρχισιτοποιος since; that
ὀρθῶς ορθως uprightly; normally
συνέκρινεν συγκρινω compare; interpret
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
κἀγὼ καγω and I
εἶδον οραω view; see
ἐνύπνιον ενυπνιον dream
καὶ και and; even
ᾤμην οιομαι suppose
τρία τρεις three
κανᾶ κανουν lift; remove
ἐπὶ επι in; on
τῆς ο the
κεφαλῆς κεφαλη head; top
μου μου of me; mine
40:16
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
שַׂר־ śar- שַׂר chief
הָ הַ the
אֹפִ֖ים ʔōfˌîm אֹפֶה baker
כִּ֣י kˈî כִּי that
טֹ֣וב ṭˈôv טֹוב good
פָּתָ֑ר pāṯˈār פתר interpret
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
אַף־ ʔaf- אַף even
אֲנִי֙ ʔᵃnˌî אֲנִי i
בַּ ba בְּ in
חֲלֹומִ֔י ḥᵃlômˈî חֲלֹום dream
וְ wᵊ וְ and
הִנֵּ֗ה hinnˈē הִנֵּה behold
שְׁלֹשָׁ֛ה šᵊlōšˈā שָׁלֹשׁ three
סַלֵּ֥י sallˌê סַל basket
חֹרִ֖י ḥōrˌî חֹרִי cake
עַל־ ʕal- עַל upon
רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
40:16. videns pistorum magister quod prudenter somnium dissolvisset ait et ego vidi somnium quod haberem tria canistra farinae super caput meum
The chief baker seeing that he had wisely interpreted the dream, said: I also dreamed a dream, That I had three baskets of meal upon my head:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Услышав благоприятное для товарища (евр. tob здесь — счастливый, благоприятный, неточно LXX: orqwV, Vulg.: prudenter; слав.: прямо, — хлебодар не мог быть убежден в правильности толкования, которое еще ничем не могло быть проверено), хлебодар рассказывает Иосифу свой сон, представляющий и черты сходства с сном виночерпия — несение служебных обязанностей, число 3: («корзины решетчатые», ст. 16; так вероятнее всего следует передавать евр. sallejchori, а не «корзины хлебные», как у LXX, Vulg. и др. переводах). Несение корзин на голове — совершенно в духе древнеегипетских житейских обычаев: по Геродоту (2:38) мужчины у египтян носят тяжести на головах, женщины — на плечах.
Albert Barnes: Notes on the Bible - 1834
40:16-19
The chief baker is encouraged by this interpretation to tell his dream. "I also." He anticipates a favorable answer, from the remarkable likeness of the dreams. "On my head." It appears from the monuments of Egypt that it was the custom for men to carry articles on their heads. "All manner of baked meats" were also characteristic of a corn country. "Lift up thy head from upon thee." This part of the interpretation proves its divine origin. And hang thee - thy body, after being beheaded. This was a constant warning to all beholders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:16: the chief: Gen 40:1, Gen 40:2
white baskets: or, baskets full of holes
Carl Friedrich Keil and Franz Delitzsch
40:16
Encouraged by this favourable interpretation, the chief baker also told his dream: "I too,...in my dream: behold, baskets of white bread upon my head, and in the top basket all kinds of food for Pharaoh, pastry; and the birds ate it out of the basket from my head." In this dream, the carrying of the baskets upon the head is thoroughly Egyptian; for, according to Herod. 2, 35, the men in Egypt carry burdens upon the head, the women upon the shoulders. And, according to the monuments, the variety of confectionary was very extensive (cf. Hengst. p. 27). In the opening words, "I too," the baker points to the resemblance between his dream and the cup-bearer's. The resemblance was not confined to the sameness of the numbers-three baskets of white bread, and three branches of the vine-but was also seen in the fact that his official duty at the court was represented in the dream. But instead of Pharaoh taking the bread from his hand, the birds of heaven ate it out of the basket upon his head. And Joseph gave this interpretation: "The three baskets signify three days: within that time Pharaoh will take away thy head from thee ("lift up thy head," as in Gen 40:13, but with מעליך "away from thee," i.e., behead thee), and hang thee on the stake (thy body after execution; vid., Deut 21:22-23), and the birds will eat thy flesh from off thee." However simple and close this interpretation of the two dreams may appear, the exact accordance with the fulfilment was a miracle wrought by God, and showed that as the dreams originated in the instigation of God, the interpretation was His inspiration also.
Geneva 1599
40:16 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 (f) white baskets on my head:
(f) That is made of white twigs, or as some read, baskets full of holes.
John Gill
40:16 When the chief baker saw that the interpretation was good,.... Meaning not that it was right and just, though it was; but that it was agreeable and pleasing, and portended good in the event; and therefore hoped a like interpretation would be given of his dream, and this encouraged him to tell it, which perhaps otherwise he would not have done:
he said unto Joseph, I also was in a dream; or had a dream, and in it things were represented to his mind as follows:
and, behold, I had three white baskets on my head; which were made of wicker, of rods that had the bark pulled off, and so were white; or which had holes in them, baskets wrought with holes, after the manner of network; though some think this denotes not the colour or form of the basket, but of the bread in them, and interpret the words, baskets of white bread, as Saadiah Gaon, and so the Targum of Jonathan, baskets of most pure bread, and the Targum of Jerusalem, baskets of hot bread; this dream was very agreeable to his office and business as a baker.
Robert Jamieson, A. R. Fausset and David Brown
40:16 THE BAKER'S DREAM. (Gen 40:16-23)
I had three white baskets--The circumstances mentioned exactly describe his duties, which, notwithstanding numerous assistants, he performed with his own hands.
white--literally, "full of holes"; that is, wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bakemeats. And in crossing the open courts, from the kitchen to the dining rooms, the removal of the viands by a vulture, eagle, ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an everyday incident in the hot countries of the East still. The risk from these carnivorous birds was the greater in the cities of Egypt, where being held sacred, it was unlawful to destroy them; and they swarmed in such numbers as to be a great annoyance to the people.
40:1740:17: Եւ ՚ի վերնում խանին յամենայնէ զոր ուտէր արքայ փարաւոն՝ գո՛րծ մատակարարաց. եւ թռչունք ուտէին զնա ՚ի խանէ անտի՝ որ էր ՚ի վերայ գլխո՛յ իմոյ։
17 Վերեւի զամբիւղի մէջ կային մատակարարների պատրաստած այն բոլոր ուտելիքները, որ ուտում էր փարաւոն արքան: Թռչուններն ուտում էին իմ գլխի վրայ գտնուող զամբիւղից»:
17 Եւ ամենէն վրայի սակառին մէջ Փարաւոնին համար հացագործի շինած ամէն տեսակ կերակուրներէն կար ու թռչունները կ’ուտէին զանոնք գլխուս վրայի սակառէն»։
Եւ ի վերնում խանին յամենայնէ զոր ուտէր արքայ փարաւոն` գործ մատակարարաց. եւ թռչունք ուտէին զնա ի խանէ անտի որ էր ի վերայ գլխոյ իմոյ:

40:17: Եւ ՚ի վերնում խանին յամենայնէ զոր ուտէր արքայ փարաւոն՝ գո՛րծ մատակարարաց. եւ թռչունք ուտէին զնա ՚ի խանէ անտի՝ որ էր ՚ի վերայ գլխո՛յ իմոյ։
17 Վերեւի զամբիւղի մէջ կային մատակարարների պատրաստած այն բոլոր ուտելիքները, որ ուտում էր փարաւոն արքան: Թռչուններն ուտում էին իմ գլխի վրայ գտնուող զամբիւղից»:
17 Եւ ամենէն վրայի սակառին մէջ Փարաւոնին համար հացագործի շինած ամէն տեսակ կերակուրներէն կար ու թռչունները կ’ուտէին զանոնք գլխուս վրայի սակառէն»։
zohrab-1805▾ eastern-1994▾ western am▾
40:1717: в верхней корзине всякая пища фараонова, изделие пекаря, и птицы клевали ее из корзины на голове моей.
40:17 ἐν εν in δὲ δε though; while τῷ ο the κανῷ κανουν the ἐπάνω επανω upon; above ἀπὸ απο from; away πάντων πας all; every τῶν ο the γενῶν γενος family; class ὧν ος who; what ὁ ο the βασιλεὺς βασιλευς monarch; king Φαραω φαραω Pharaō; Farao ἐσθίει εσθιω eat; consume ἔργον εργον work σιτοποιοῦ σιτοποιος and; even τὰ ο the πετεινὰ πετεινον bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven κατήσθιεν κατεσθιω consume; eat up αὐτὰ αυτος he; him ἀπὸ απο from; away τοῦ ο the κανοῦ κανουν the ἐπάνω επανω upon; above τῆς ο the κεφαλῆς κεφαλη head; top μου μου of me; mine
40:17 וּ û וְ and בַ va בְּ in † הַ the סַּ֣ל ssˈal סַל basket הָֽ hˈā הַ the עֶלְיֹו֔ן ʕelyˈôn עֶלְיֹון upper מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole מַאֲכַ֥ל maʔᵃḵˌal מַאֲכָל food פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed אֹפֶ֑ה ʔōfˈeh אֹפֶה baker וְ wᵊ וְ and הָ hā הַ the עֹ֗וף ʕˈôf עֹוף birds אֹכֵ֥ל ʔōḵˌēl אכל eat אֹתָ֛ם ʔōṯˈām אֵת [object marker] מִן־ min- מִן from הַ ha הַ the סַּ֖ל ssˌal סַל basket מֵ mē מִן from עַ֥ל ʕˌal עַל upon רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
40:17. et in uno canistro quod erat excelsius portare me omnes cibos qui fiunt arte pistoria avesque comedere ex eoAnd that in one basket which was uppermost, I carried all meats that are made by the art of baking, and that the birds ate out of it.
17. 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 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:

17: в верхней корзине всякая пища фараонова, изделие пекаря, и птицы клевали ее из корзины на голове моей.
40:17
ἐν εν in
δὲ δε though; while
τῷ ο the
κανῷ κανουν the
ἐπάνω επανω upon; above
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
γενῶν γενος family; class
ὧν ος who; what
ο the
βασιλεὺς βασιλευς monarch; king
Φαραω φαραω Pharaō; Farao
ἐσθίει εσθιω eat; consume
ἔργον εργον work
σιτοποιοῦ σιτοποιος and; even
τὰ ο the
πετεινὰ πετεινον bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
κατήσθιεν κατεσθιω consume; eat up
αὐτὰ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
κανοῦ κανουν the
ἐπάνω επανω upon; above
τῆς ο the
κεφαλῆς κεφαλη head; top
μου μου of me; mine
40:17
וּ û וְ and
בַ va בְּ in
הַ the
סַּ֣ל ssˈal סַל basket
הָֽ hˈā הַ the
עֶלְיֹו֔ן ʕelyˈôn עֶלְיֹון upper
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
מַאֲכַ֥ל maʔᵃḵˌal מַאֲכָל food
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
אֹפֶ֑ה ʔōfˈeh אֹפֶה baker
וְ wᵊ וְ and
הָ הַ the
עֹ֗וף ʕˈôf עֹוף birds
אֹכֵ֥ל ʔōḵˌēl אכל eat
אֹתָ֛ם ʔōṯˈām אֵת [object marker]
מִן־ min- מִן from
הַ ha הַ the
סַּ֖ל ssˌal סַל basket
מֵ מִן from
עַ֥ל ʕˌal עַל upon
רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
40:17. et in uno canistro quod erat excelsius portare me omnes cibos qui fiunt arte pistoria avesque comedere ex eo
And that in one basket which was uppermost, I carried all meats that are made by the art of baking, and that the birds ate out of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:17: bakemeats: Heb. meat of Pharaoh, the work of a baker, or cook, Gen 49:20; Ch1 12:20
John Gill
40:17 And in the uppermost basket there was of all manner of bakemeats for Pharaoh,.... All sorts of pastry, as tarts, pies, &c. Josephus (b) says, two of the baskets were full of bread, and the third had various sorts of food, such as is usually, prepared for kings:
and the birds did eat them out of the basket upon my head; all the three baskets were upon his head, but this seems to be the uppermost, which the birds could more easily come at; though if the baskets were full of holes, they might through them peck the bread with their bills.
(b) Antiqu. l. 2. c. 5. sect. 3.
40:1840:18: Պատասխանի ետ Յովսէփ՝ եւ ասէ ցնա. Ա՛յս է մեկնութիւն նորա. երեք խանքն՝ երեք աւուրք են։
18 Յովսէփը, դիմելով նրան, ասաց. «Այս է դրա մեկնութիւնը. երեք զամբիւղները երեք օրեր են:
18 Յովսէփ պատասխան տուաւ ու ըսաւ. «Ատոր մեկնութիւնը այս է.
Պատասխանի ետ Յովսէփ եւ ասէ ցնա. Այս է մեկնութիւն նորա. երեք խանքն` երեք աւուրք են:

40:18: Պատասխանի ետ Յովսէփ՝ եւ ասէ ցնա. Ա՛յս է մեկնութիւն նորա. երեք խանքն՝ երեք աւուրք են։
18 Յովսէփը, դիմելով նրան, ասաց. «Այս է դրա մեկնութիւնը. երեք զամբիւղները երեք օրեր են:
18 Յովսէփ պատասխան տուաւ ու ըսաւ. «Ատոր մեկնութիւնը այս է.
zohrab-1805▾ eastern-1994▾ western am▾
40:1818: И отвечал Иосиф и сказал: вот истолкование его: три корзины--это три дня;
40:18 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif εἶπεν επω say; speak αὐτῷ αυτος he; him αὕτη ουτος this; he ἡ ο the σύγκρισις συγκρισις he; him τὰ ο the τρία τρεις three κανᾶ κανουν three ἡμέραι ημερα day εἰσίν ειμι be
40:18 וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say זֶ֖ה zˌeh זֶה this פִּתְרֹנֹ֑ו piṯrōnˈô פִּתָּרֹון interpretation שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three הַ ha הַ the סַּלִּ֔ים ssallˈîm סַל basket שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִ֖ים yāmˌîm יֹום day הֵֽם׃ hˈēm הֵם they
40:18. respondit Ioseph haec est interpretatio somnii tria canistra tres adhuc dies suntJoseph answered: This is the interpretation of the dream: The three baskets, are yet three days:
18. And Joseph answered and said, This is the interpretation thereof: the three baskets are three days;
And Joseph answered and said, This [is] the interpretation thereof: The three baskets [are] three days:

18: И отвечал Иосиф и сказал: вот истолкование его: три корзины--это три дня;
40:18
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
εἶπεν επω say; speak
αὐτῷ αυτος he; him
αὕτη ουτος this; he
ο the
σύγκρισις συγκρισις he; him
τὰ ο the
τρία τρεις three
κανᾶ κανουν three
ἡμέραι ημερα day
εἰσίν ειμι be
40:18
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
זֶ֖ה zˌeh זֶה this
פִּתְרֹנֹ֑ו piṯrōnˈô פִּתָּרֹון interpretation
שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three
הַ ha הַ the
סַּלִּ֔ים ssallˈîm סַל basket
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
יָמִ֖ים yāmˌîm יֹום day
הֵֽם׃ hˈēm הֵם they
40:18. respondit Ioseph haec est interpretatio somnii tria canistra tres adhuc dies sunt
Joseph answered: This is the interpretation of the dream: The three baskets, are yet three days:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: В своем толковании второго сна Иосиф обращает внимание на то обстоятельство, что хлебодар в несении своего служебного долга встретил препятствие, ущерб от птиц, и истолковывает, по внушению Божию, последний сон в неблагоприятном смысле: через 3: дня фараон обезглавит (в евр. «вознесет голову», как и в ст. 13, но в смысле прямо противоположном) этого вельможу и птицы будут пожирать сам труп его.

Исполнение толкования Иосифом снов.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:18: Gen 40:12, Gen 41:26; Co1 10:4, Co1 11:24
Geneva 1599
40:18 And Joseph answered and said, (g) This [is] the interpretation thereof: The three baskets [are] three days:
(g) He shows that the ministers of God should not conceal that, which God reveals to them.
John Gill
40:18 And Joseph answered and said,.... Immediately, directly, without any further thought and meditation, being divinely instructed:
this is the interpretation thereof; of the above dream:
the three baskets are three days; signify three days.
Robert Jamieson, A. R. Fausset and David Brown
40:18 Joseph answered and said, This is the interpretation--The purport was that in three days his execution should be ordered. The language of Joseph describes minutely one form of capital punishment that prevailed in Egypt; namely, that the criminal was decapitated and then his headless body gibbeted on a tree by the highway till it was gradually devoured by the ravenous birds.
40:1940:19: Յետ երից աւուրց բարձցէ՛ փարաւոն զգլուխ քո ՚ի քէն, եւ կախեսցէ՛ զքեզ զփայտէ. եւ կերիցեն թռչունք երկնից զմարմին քո ՚ի քէն։
19 Երեք օր յետոյ փարաւոնը կը կտրի քո գլուխը, իսկ մարմինդ կը կախի ծառից, եւ երկնքի թռչունները կը յօշոտեն քո մարմինը»:
19 Երեք սակառը երեք օր է. երեք օրէն յետոյ Փարաւոն վրայէդ պիտի վերցնէ քու գլուխդ ու քեզ ծառէ մը պիտի կախէ եւ թռչունները քու մարմինդ պիտի ուտեն»։
Յետ երից աւուրց բարձցէ փարաւոն զգլուխ քո ի քէն, եւ կախեսցէ զքեզ զփայտէ. եւ կերիցեն թռչունք երկնից զմարմինս քո ի քէն:

40:19: Յետ երից աւուրց բարձցէ՛ փարաւոն զգլուխ քո ՚ի քէն, եւ կախեսցէ՛ զքեզ զփայտէ. եւ կերիցեն թռչունք երկնից զմարմին քո ՚ի քէն։
19 Երեք օր յետոյ փարաւոնը կը կտրի քո գլուխը, իսկ մարմինդ կը կախի ծառից, եւ երկնքի թռչունները կը յօշոտեն քո մարմինը»:
19 Երեք սակառը երեք օր է. երեք օրէն յետոյ Փարաւոն վրայէդ պիտի վերցնէ քու գլուխդ ու քեզ ծառէ մը պիտի կախէ եւ թռչունները քու մարմինդ պիտի ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
40:1919: через три дня фараон снимет с тебя голову твою и повесит тебя на дереве, и птицы будут клевать плоть твою с тебя.
40:19 ἔτι ετι yet; still τριῶν τρεις three ἡμερῶν ημερα day ἀφελεῖ αφαιρεω take away Φαραω φαραω Pharaō; Farao τὴν ο the κεφαλήν κεφαλη head; top σου σου of you; your ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even κρεμάσει κρεμαννυμι hang σε σε.1 you ἐπὶ επι in; on ξύλου ξυλον wood; timber καὶ και and; even φάγεται εσθιω eat; consume τὰ ο the ὄρνεα ορνεον fowl τοῦ ο the οὐρανοῦ ουρανος sky; heaven τὰς ο the σάρκας σαρξ flesh σου σου of you; your ἀπὸ απο from; away σοῦ σου of you; your
40:19 בְּ bᵊ בְּ in עֹ֣וד׀ ʕˈôḏ עֹוד duration שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֗ים yāmˈîm יֹום day יִשָּׂ֨א yiśśˌā נשׂא lift פַרְעֹ֤ה farʕˈō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] רֹֽאשְׁךָ֙ rˈōšᵊḵā רֹאשׁ head מֵֽ mˈē מִן from עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and תָלָ֥ה ṯālˌā תלה hang אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] עַל־ ʕal- עַל upon עֵ֑ץ ʕˈēṣ עֵץ tree וְ wᵊ וְ and אָכַ֥ל ʔāḵˌal אכל eat הָ hā הַ the עֹ֛וף ʕˈôf עֹוף birds אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרְךָ֖ bᵊśārᵊḵˌā בָּשָׂר flesh מֵ mē מִן from עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
40:19. post quos auferet Pharao caput tuum ac suspendet te in cruce et lacerabunt volucres carnes tuasAfter which Pharao will take thy head from thee, and hang thee on a cross, and the birds shall tear thy flesh.
19. within yet 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.
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: через три дня фараон снимет с тебя голову твою и повесит тебя на дереве, и птицы будут клевать плоть твою с тебя.
40:19
ἔτι ετι yet; still
τριῶν τρεις three
ἡμερῶν ημερα day
ἀφελεῖ αφαιρεω take away
Φαραω φαραω Pharaō; Farao
τὴν ο the
κεφαλήν κεφαλη head; top
σου σου of you; your
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
κρεμάσει κρεμαννυμι hang
σε σε.1 you
ἐπὶ επι in; on
ξύλου ξυλον wood; timber
καὶ και and; even
φάγεται εσθιω eat; consume
τὰ ο the
ὄρνεα ορνεον fowl
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τὰς ο the
σάρκας σαρξ flesh
σου σου of you; your
ἀπὸ απο from; away
σοῦ σου of you; your
40:19
בְּ bᵊ בְּ in
עֹ֣וד׀ ʕˈôḏ עֹוד duration
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֗ים yāmˈîm יֹום day
יִשָּׂ֨א yiśśˌā נשׂא lift
פַרְעֹ֤ה farʕˈō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
רֹֽאשְׁךָ֙ rˈōšᵊḵā רֹאשׁ head
מֵֽ mˈē מִן from
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
תָלָ֥ה ṯālˌā תלה hang
אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker]
עַל־ ʕal- עַל upon
עֵ֑ץ ʕˈēṣ עֵץ tree
וְ wᵊ וְ and
אָכַ֥ל ʔāḵˌal אכל eat
הָ הַ the
עֹ֛וף ʕˈôf עֹוף birds
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרְךָ֖ bᵊśārᵊḵˌā בָּשָׂר flesh
מֵ מִן from
עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
40:19. post quos auferet Pharao caput tuum ac suspendet te in cruce et lacerabunt volucres carnes tuas
After which Pharao will take thy head from thee, and hang thee on a cross, and the birds shall tear thy flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
40:19: Lift up thy head from off thee - Thus we find that beheading, hanging, and gibbeting, were modes of punishment among the ancient Egyptians; but the criminal was beheaded before he was hanged, and then either hanged on hooks, or by the hands. See Lam 5:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:19: within: Gen 40:13
lift up thy head from off thee: or, reckon thee and take thy office from thee
hang thee: Gen 40:22, Gen 41:13; Deu 21:22, Deu 21:23; Jos 8:29, Jos 10:26; Sa2 21:6; Pro 30:17; Gal 3:13
and the birds: Gen 40:17; Sa1 17:44, Sa1 17:46; Sa2 21:10; Eze 39:4; Act 20:27
John Gill
40:19 Yet within three days shall Pharaoh lift up thine head from off thee,.... Order thee to be beheaded; so the Targum of Jonathan and Ben Melech interpret it,"Pharaoh shall remove thy head from thy body with a sword:"
and shall hang thee on a tree; his body after his head was severed from it, this should be hung upon a gallows or gibbet, and there continue:
and the birds shall eat the flesh from off thee; as they usually do when bodies are thus hung up, see 2Kings 21:9; this was signified by the birds eating the bakemeats out of the uppermost basket when upon his head, as it seemed to him in his dream.
40:2040:20: Եւ եղեւ յաւուրն երրորդի, օր ծննդո՛ց էր փարաւոնի, եւ առնէր ուրախութիւն ամենայն ծառայից իւրոց։ Եւ յիշեաց զիշխանութիւն տակառապետին, եւ զիշխանութիւն մատակարարին ՚ի մէջ ծառայից իւրոց։
20 Երեք օր յետոյ փարաւոնի ծննդեան տարեդարձի օրն էր: Փարաւոնը խնջոյք էր կազմակերպել իր բոլոր ծառաների համար: Ի թիւս իր ծառաների, նա յիշեց իր պաշտօնեաներ տակառապետին ու մատակարարին:
20 Երրորդ օրը Փարաւոնին ծննդեան օրն էր, ուստի իր բոլոր ծառաներուն խնճոյք ըրաւ եւ իր ծառաներուն մէջ գլխաւոր մատռուակն ու գլխաւոր հացագործը բանտէն հանեց
Եւ եղեւ յաւուրն երրորդի, օր ծննդոց էր փարաւոնի, եւ առնէր ուրախութիւն ամենայն ծառայից իւրոց. եւ [541]յիշեաց զիշխանութիւն`` տակառապետին եւ [542]զիշխանութիւն մատակարարին ի մէջ ծառայից իւրոց:

40:20: Եւ եղեւ յաւուրն երրորդի, օր ծննդո՛ց էր փարաւոնի, եւ առնէր ուրախութիւն ամենայն ծառայից իւրոց։ Եւ յիշեաց զիշխանութիւն տակառապետին, եւ զիշխանութիւն մատակարարին ՚ի մէջ ծառայից իւրոց։
20 Երեք օր յետոյ փարաւոնի ծննդեան տարեդարձի օրն էր: Փարաւոնը խնջոյք էր կազմակերպել իր բոլոր ծառաների համար: Ի թիւս իր ծառաների, նա յիշեց իր պաշտօնեաներ տակառապետին ու մատակարարին:
20 Երրորդ օրը Փարաւոնին ծննդեան օրն էր, ուստի իր բոլոր ծառաներուն խնճոյք ըրաւ եւ իր ծառաներուն մէջ գլխաւոր մատռուակն ու գլխաւոր հացագործը բանտէն հանեց
zohrab-1805▾ eastern-1994▾ western am▾
40:2020: На третий день, день рождения фараонова, сделал он пир для всех слуг своих и вспомнил о главном виночерпии и главном хлебодаре среди слуг своих;
40:20 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third ἡμέρα ημερα day γενέσεως γενεσις nativity; manner of birth ἦν ειμι be Φαραω φαραω Pharaō; Farao καὶ και and; even ἐποίει ποιεω do; make πότον ποτος.1 drinking bout; drink πᾶσι πας all; every τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ἐμνήσθη μναομαι remember; mindful τῆς ο the ἀρχῆς αρχη origin; beginning τοῦ ο the ἀρχιοινοχόου αρχιοινοχοος and; even τῆς ο the ἀρχῆς αρχη origin; beginning τοῦ ο the ἀρχισιτοποιοῦ αρχισιτοποιος in μέσῳ μεσος in the midst; in the middle τῶν ο the παίδων παις child; boy αὐτοῦ αυτος he; him
40:20 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third יֹ֚ום ˈyôm יֹום day הֻלֶּ֣דֶת hullˈeḏeṯ ילד bear אֶת־ ʔeṯ- אֵת [object marker] פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make מִשְׁתֶּ֖ה mištˌeh מִשְׁתֶּה drinking לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant וַ wa וְ and יִּשָּׂ֞א yyiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] רֹ֣אשׁ׀ rˈōš רֹאשׁ head שַׂ֣ר śˈar שַׂר chief הַ ha הַ the מַּשְׁקִ֗ים mmašqˈîm שׁקה give drink וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רֹ֛אשׁ rˈōš רֹאשׁ head שַׂ֥ר śˌar שַׂר chief הָ hā הַ the אֹפִ֖ים ʔōfˌîm אֹפֶה baker בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
40:20. exin dies tertius natalicius Pharaonis erat qui faciens grande convivium pueris suis recordatus est inter epulas magistri pincernarum et pistorum principisThe third day after this was the birthday of Pharao: and he made a great feast for his servants, and at the banquet remembered the chief butler, and the chief baker.
20. 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 the head of the chief baker among his servants.
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: На третий день, день рождения фараонова, сделал он пир для всех слуг своих и вспомнил о главном виночерпии и главном хлебодаре среди слуг своих;
40:20
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
ἡμέρα ημερα day
γενέσεως γενεσις nativity; manner of birth
ἦν ειμι be
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐποίει ποιεω do; make
πότον ποτος.1 drinking bout; drink
πᾶσι πας all; every
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἐμνήσθη μναομαι remember; mindful
τῆς ο the
ἀρχῆς αρχη origin; beginning
τοῦ ο the
ἀρχιοινοχόου αρχιοινοχοος and; even
τῆς ο the
ἀρχῆς αρχη origin; beginning
τοῦ ο the
ἀρχισιτοποιοῦ αρχισιτοποιος in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
παίδων παις child; boy
αὐτοῦ αυτος he; him
40:20
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third
יֹ֚ום ˈyôm יֹום day
הֻלֶּ֣דֶת hullˈeḏeṯ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
מִשְׁתֶּ֖ה mištˌeh מִשְׁתֶּה drinking
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
וַ wa וְ and
יִּשָּׂ֞א yyiśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
רֹ֣אשׁ׀ rˈōš רֹאשׁ head
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
מַּשְׁקִ֗ים mmašqˈîm שׁקה give drink
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רֹ֛אשׁ rˈōš רֹאשׁ head
שַׂ֥ר śˌar שַׂר chief
הָ הַ the
אֹפִ֖ים ʔōfˌîm אֹפֶה baker
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
40:20. exin dies tertius natalicius Pharaonis erat qui faciens grande convivium pueris suis recordatus est inter epulas magistri pincernarum et pistorum principis
The third day after this was the birthday of Pharao: and he made a great feast for his servants, and at the banquet remembered the chief butler, and the chief baker.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: День рождения древние цари и другие знатные люди всегда пировали устроением пиров и проч.; Геродот (1:133) свидетельствует это о царях персидских; ср. евангелский рассказ об Ироде (Мф 14:6–7). У египетских царей день рождения был вместе и днем объявления амнистии разным преступникам; в данном случае, вспомнив об обоих заключенных вельможах, фараон дает амнистию, восстановление в прежнем достоинстве, только виночерпию, согласно изъяснению его сна Иосифом (ст. 21); хлебодара же, по противоположному объяснению Иосифа, казнил (казнь эта со днем рождения фараона совпала случайно и не была постоянной принадлежностью этого дня).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 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. 21 And he restored the chief butler unto his butlership 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 did not the chief butler remember Joseph, but forgat him.
Here is, 1. The verifying of Joseph's interpretation of the dreams, on the very day prefixed. The chief butler and baker were both advanced, one to his office, the other to the gallows, and both at the three days' end. Note, Very great changes, both for the better and for the worse, often happen in a very little time, so sudden are the revolutions of the wheel of nature. The occasion of giving judgment severally upon their case was the solemnizing of Pharaoh's birth-day, on which, all his servants being obliged by custom to attend him, these two came to be enquired after, and the cause of their commitment looked into. The solemnizing of the birth-day of princes has been an ancient piece of respect done them; and if it be not abused, as Jeroboam's was (Hos. vii. 5), and Herod's (Mark vi. 21), is a usage innocent enough: and we may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of it, and an expectation of the day of our death as better than the day of our birth. On Pharaoh's birth-day he lifted up the head of these two prisoners, that is, arraigned and tried them (when Naboth was tried he was set on high among the people, 1 Kings xxi. 9), and he restored the chief butler, and hanged the chief baker. If the butler was innocent and the baker guilty, we must own the equity of Providence in clearing up the innocency of the innocent, and making the sin of the guilty to find him out. If both were either equally innocent or equally guilty, it is an instance of the arbitrariness of such great princes as pride themselves in that power which Nebuchadnezzar set up for (Dan. v. 19, whom he would he slew, and whom he would he kept alive), forgetting that there is a higher than they, to whom they are accountable. 2. The disappointing of Joseph's expectation from the chief butler: He remembered not Joseph, but forgot him, v. 23. (1.) See here an instance of base ingratitude; Joseph had deserved well at his hands, had ministered to him, sympathized with him, helped him to a favourable interpretation of his dream, had recommended himself to him as an extraordinary person upon all accounts; and yet he forgot him. We must not think it strange if in this world we have hatred shown us for our love, and slights for our respects. (2.) See how apt those that are themselves at ease are to forget others in distress. Perhaps it is in allusion to this story that the prophet speaks of those that drink wine in bowls, and are not grieved for the affliction of Joseph, Amos vi. 6. Let us learn hence to cease from man. Joseph perhaps depended too much upon his interest in the chief butler, and promised himself too much from him; he learned by his disappointment to trust in God only. We cannot expect too little from man nor too much from God.
Some observe the resemblance between Joseph and Christ in this story. Joseph's fellow-sufferers were like the two thieves that were crucified with Christ--the one saved, the other condemned. (It is Dr. Lightfoot's remark, from Mr. Broughton.) One of these, when Joseph said to him, Remember me when it shall be well with thee, forget him; but one of those, when he said to Christ, Remember me when thou comest into thy kingdom, was not forgotten. We justly blame the chief butler's ingratitude to Joseph, yet we conduct ourselves much more disingenuously towards the Lord Jesus. Joseph had but foretold the chief butler's enlargement, but Christ wrought out ours, mediated with the King of kings for us; yet we forget him, though often reminded of him, though we have promised never to forget him: thus ill do we requite him, like foolish people and unwise.
Adam Clarke: Commentary on the Bible - 1831
40:20: Pharaoh's birthday - The distinguishing a birthday by a feast appears from this place to have been a very ancient custom. It probably had its origin from a correct notion of the immortality of the soul, as the commencement of life must appear of great consequence to that person who believed he was to live for ever. 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; and set two men, sons of Belial, to bear witness against him, etc.; Kg1 21:9, etc. The issue of the trial was, the baker alone was found guilty and hanged; and the butler, being acquitted, was restored to his office.
Albert Barnes: Notes on the Bible - 1834
40:20-23
The interpretations prove correct. "The birthday of Pharaoh." It is natural and proper for men to celebrate with thanksgiving the day of their birth, as life is a pure and positive blessing. The benign Creator gives only a happy and precious form of existence to those whom he endows with the capacity of estimating its value. A birthday feast cannot be without a chief butler and a chief baker, and hence, the fate of these criminals must be promptly decided. "Lifted up the head;" a phrase of double meaning. The chief butler remembers not Joseph. This is a case of frequent occurrence in this nether world. But there is One above who does not forget him. He will deliver him at the proper time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:20: third day: Gen 40:13, Gen 40:19
birthday: Gen 21:8; Est 1:3; Job 3:1; Mat 14:6; Mar 6:21
lifted up: or, reckoned, Gen 40:13, Gen 40:19 *marg. Kg2 25:27; Mat 18:23-25, Mat 25:19; Luk 16:1, Luk 16:2
Carl Friedrich Keil and Franz Delitzsch
40:20
Joseph's interpretations were fulfilled three days afterwards, on the king's birth-day. הלּדת יום: the day of being born; the inf. Hoph. is construed as a passive with the accus. obj., as in Gen 4:18, etc. Pharaoh gave his servants a feast, and lifted up the heads of both the prisoners, but in very different ways. The cup-bearer was pardoned, and reinstated in his office; the baker, on the other hand, was executed.
Geneva 1599
40:20 And it came to pass the third day, [which was] Pharaoh's (h) 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.
(h) Which was an occasion to appoint his officers, and to examine those who were in prison.
John Gill
40:20 And it came to pass the third day, which was Pharaoh's birthday,.... The third day from the time the dreams were told, and the interpretation of them given, was the birthday of Pharaoh; either the day in which a son of his was born, or in which he himself was born, as Ben Melech observes; but the latter is more probable, since the former could not with propriety be called Pharaoh's birthday; and this might be either the day of his natural birth, or of his political birth, the time of his accession to the throne, which with the Romans was called "natalis imperii", and was observed with feasting and rejoicing (c), as well as the former, both among them and other nations: it is most likely this was Pharaoh's natural birthday, which was observed among the Egyptians as birthdays were among the Persians (d), and as Herod's was at his court in the days of Christ, Mt 14:6; and as is usual in our times in most countries:
that he made a feast unto all his servants; his ministers of state, his courtiers, and all in his palace:
and he lifted up the head of his chief butler and of his chief baker,
among his servants; that is, among his servants, when their names were called over; or at this festival, these two were taken notice of, as being charged with crimes, and their cases were looked into and examined, and their heads were lifted up in a different sense: they were both lifted out of prison, but the one was lifted up to his former post and place in Pharaoh's court, and the other was lifted up to a gallows or gibbet, as follows; though perhaps this lifting of them both may only signify the trial of them, when they were set on high to be seen by the judge and all the court, see 3Kings 21:9.
(c) Plin. Ep. l. 1. ep. 61. Herodot. Calliope, sive, l. 9. c. 109. (d) Herodot. Clio, sive, l. 1. c. 133.
John Wesley
40:20 He lifted up the head of these two prisoners - That is, arraigned and tried them; and he restored the chief butler, and hanged the chief baker.
Robert Jamieson, A. R. Fausset and David Brown
40:20 it came to pass the third day, which was Pharaoh's birthday--This was a holiday season, celebrated at court with great magnificence and honored by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Joseph had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him; and it was for the honor of the true God that he should speak plainly.
40:2140:22: Եւ կացոյց զտակառապետն անդէն յիշխանութեան իւրում. եւ ե՛տ զբաժակն ՚ի ձեռս փարաւոնի։
21 Նա տակառապետին վերականգնեց իր պաշտօնում, եւ սա բաժակը տուեց փարաւոնի ձեռքը,
21 Ու դարձուց մատռուակապետը իր պաշտօնին եւ անիկա գաւաթը Փարաւոնին ձեռքը տուաւ.
Եւ կացոյց զտակառապետն անդէն [543]յիշխանութեան իւրում, եւ ետ զբաժակն ի ձեռն փարաւոնի:

40:22: Եւ կացոյց զտակառապետն անդէն յիշխանութեան իւրում. եւ ե՛տ զբաժակն ՚ի ձեռս փարաւոնի։
21 Նա տակառապետին վերականգնեց իր պաշտօնում, եւ սա բաժակը տուեց փարաւոնի ձեռքը,
21 Ու դարձուց մատռուակապետը իր պաշտօնին եւ անիկա գաւաթը Փարաւոնին ձեռքը տուաւ.
zohrab-1805▾ eastern-1994▾ western am▾
40:2121: и возвратил главного виночерпия на прежнее место, и он подал чашу в руку фараону,
40:21 καὶ και and; even ἀπεκατέστησεν αποκαθιστημι restore; pay τὸν ο the ἀρχιοινοχόον αρχιοινοχοος in; on τὴν ο the ἀρχὴν αρχη origin; beginning αὐτοῦ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit τὸ ο the ποτήριον ποτηριον cup εἰς εις into; for τὴν ο the χεῖρα χειρ hand Φαραω φαραω Pharaō; Farao
40:21 וַ wa וְ and יָּ֛שֶׁב yyˈāšev שׁוב return אֶת־ ʔeṯ- אֵת [object marker] שַׂ֥ר śˌar שַׂר chief הַ ha הַ the מַּשְׁקִ֖ים mmašqˌîm שׁקה give drink עַל־ ʕal- עַל upon מַשְׁקֵ֑הוּ mašqˈēhû מַשְׁקֶה butler, irrigated, drink וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give הַ ha הַ the כֹּ֖וס kkˌôs כֹּוס cup עַל־ ʕal- עַל upon כַּ֥ף kˌaf כַּף palm פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
40:21. restituitque alterum in locum suum ut porrigeret regi poculumAnd he restored the one to his place, to present him the cup:
21. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand:
And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh' s hand:

21: и возвратил главного виночерпия на прежнее место, и он подал чашу в руку фараону,
40:21
καὶ και and; even
ἀπεκατέστησεν αποκαθιστημι restore; pay
τὸν ο the
ἀρχιοινοχόον αρχιοινοχοος in; on
τὴν ο the
ἀρχὴν αρχη origin; beginning
αὐτοῦ αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τὸ ο the
ποτήριον ποτηριον cup
εἰς εις into; for
τὴν ο the
χεῖρα χειρ hand
Φαραω φαραω Pharaō; Farao
40:21
וַ wa וְ and
יָּ֛שֶׁב yyˈāšev שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
שַׂ֥ר śˌar שַׂר chief
הַ ha הַ the
מַּשְׁקִ֖ים mmašqˌîm שׁקה give drink
עַל־ ʕal- עַל upon
מַשְׁקֵ֑הוּ mašqˈēhû מַשְׁקֶה butler, irrigated, drink
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
הַ ha הַ the
כֹּ֖וס kkˌôs כֹּוס cup
עַל־ ʕal- עַל upon
כַּ֥ף kˌaf כַּף palm
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
40:21. restituitque alterum in locum suum ut porrigeret regi poculum
And he restored the one to his place, to present him the cup:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:21: gave the cup: Gen 40:13; Neh 2:1
John Gill
40:21 And he restored the chief butler unto his butlership again,.... Put him into the same office he was in before:
and he gave the cup into Pharaoh's hand; ministered to him in his office the same day, according to his dream and the interpretation of it: the Targum of Jonathan adds this as a reason of his being restored,"because he found that he was not in that counsel,''in which it was consulted to poison Pharaoh; see Gill on Gen 40:1.
40:2240:23: Եւ զմատակարարն կախեաց զփայտէ, որպէս եւ մեկնեացն Յովսէփ[381]։[381] Ոմանք. Որպէս մեկնեաց նմա Յովսէփ։
22 իսկ մատակարարին կախեց ծառից, ինչպէս մեկնել էր Յովսէփը:
22 Բայց հացագործը կախել տուաւ, ինչպէս Յովսէփ մեկներ էր անոնց։
Եւ զմատակարարն կախեաց զփայտէ, որպէս մեկնեացն Յովսէփ:

40:23: Եւ զմատակարարն կախեաց զփայտէ, որպէս եւ մեկնեացն Յովսէփ[381]։
[381] Ոմանք. Որպէս մեկնեաց նմա Յովսէփ։
22 իսկ մատակարարին կախեց ծառից, ինչպէս մեկնել էր Յովսէփը:
22 Բայց հացագործը կախել տուաւ, ինչպէս Յովսէփ մեկներ էր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
40:2222: а главного хлебодара повесил, как истолковал им Иосиф.
40:22 τὸν ο the δὲ δε though; while ἀρχισιτοποιὸν αρχισιτοποιος hang καθὰ καθα just as συνέκρινεν συγκρινω compare; interpret αὐτοῖς αυτος he; him Ιωσηφ ιωσηφ Iōsēph; Iosif
40:22 וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] שַׂ֥ר śˌar שַׂר chief הָ hā הַ the אֹפִ֖ים ʔōfˌîm אֹפֶה baker תָּלָ֑ה tālˈā תלה hang כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פָּתַ֛ר pāṯˈar פתר interpret לָהֶ֖ם lāhˌem לְ to יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
40:22. alterum suspendit in patibulo ut coniectoris veritas probareturThe other he hanged on a gibbet, that the truth of the interpreter might be shewn.
22. but he hanged the chief baker: as Joseph had interpreted to them.
But he hanged the chief baker: as Joseph had interpreted to them:

22: а главного хлебодара повесил, как истолковал им Иосиф.
40:22
τὸν ο the
δὲ δε though; while
ἀρχισιτοποιὸν αρχισιτοποιος hang
καθὰ καθα just as
συνέκρινεν συγκρινω compare; interpret
αὐτοῖς αυτος he; him
Ιωσηφ ιωσηφ Iōsēph; Iosif
40:22
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
שַׂ֥ר śˌar שַׂר chief
הָ הַ the
אֹפִ֖ים ʔōfˌîm אֹפֶה baker
תָּלָ֑ה tālˈā תלה hang
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
פָּתַ֛ר pāṯˈar פתר interpret
לָהֶ֖ם lāhˌem לְ to
יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
40:22. alterum suspendit in patibulo ut coniectoris veritas probaretur
The other he hanged on a gibbet, that the truth of the interpreter might be shewn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:22: he hanged: Gen 40:8, Gen 40:19, Gen 41:11-13, Gen 41:16; Jer 23:28; Dan 2:19-23, Dan 2:30, Dan 5:12; Act 5:30
John Gill
40:22 But he hanged the chief baker,.... The is, he ordered him to be hanged; because, as the same Targum says, he consulted to kill him (Pharaoh):
as Joseph had interpreted to them; the events as to both answered to the interpretation Joseph had given of their several dreams.
40:2340:24: Եւ ո՛չ յիշեաց տակառապետն զՅովսէփ, այլ մոռացաւ զնա։
23 Տակառապետը, սակայն, չյիշեց Յովսէփին. նա մոռացաւ նրան:
23 Սակայն մատռուակը միտքը չբերաւ Յովսէփը, այլ մոռցաւ զանիկա։
Եւ ոչ յիշեաց տակառապետն զՅովսէփ, այլ մոռացաւ զնա:

40:24: Եւ ո՛չ յիշեաց տակառապետն զՅովսէփ, այլ մոռացաւ զնա։
23 Տակառապետը, սակայն, չյիշեց Յովսէփին. նա մոռացաւ նրան:
23 Սակայն մատռուակը միտքը չբերաւ Յովսէփը, այլ մոռցաւ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
40:2323: И не вспомнил главный виночерпий об Иосифе, но забыл его.
40:23 οὐκ ου not ἐμνήσθη μναομαι remember; mindful δὲ δε though; while ὁ ο the ἀρχιοινοχόος αρχιοινοχοος the Ιωσηφ ιωσηφ Iōsēph; Iosif ἀλλὰ αλλα but ἐπελάθετο επιλανθανομαι forget αὐτοῦ αυτος he; him
40:23 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not זָכַ֧ר zāḵˈar זכר remember שַֽׂר־ śˈar- שַׂר chief הַ ha הַ the מַּשְׁקִ֛ים mmašqˈîm שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph וַ wa וְ and יִּשְׁכָּחֵֽהוּ׃ פ yyiškāḥˈēhû . f שׁכח forget
40:23. et tamen succedentibus prosperis praepositus pincernarum oblitus est interpretis suiBut the chief butler, when things prospered with him, forgot his interpreter.
23. Yet did not the chief butler remember Joseph, but forgat him.
Yet did not the chief butler remember Joseph, but forgat him:

23: И не вспомнил главный виночерпий об Иосифе, но забыл его.
40:23
οὐκ ου not
ἐμνήσθη μναομαι remember; mindful
δὲ δε though; while
ο the
ἀρχιοινοχόος αρχιοινοχοος the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἀλλὰ αλλα but
ἐπελάθετο επιλανθανομαι forget
αὐτοῦ αυτος he; him
40:23
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
זָכַ֧ר zāḵˈar זכר remember
שַֽׂר־ śˈar- שַׂר chief
הַ ha הַ the
מַּשְׁקִ֛ים mmašqˈîm שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
וַ wa וְ and
יִּשְׁכָּחֵֽהוּ׃ פ yyiškāḥˈēhû . f שׁכח forget
40:23. et tamen succedentibus prosperis praepositus pincernarum oblitus est interpretis sui
But the chief butler, when things prospered with him, forgot his interpreter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Психологически вполне понятно забвение знатным и теперь вполне счастливым вельможей бедного раба — Иосифа, его услуги и просьбы. Талмудисты в этом обстоятельстве видели божественное наказание Иосифу за его грех человеконадеяния, вместо надежды на одного Бога, и ссылались при этом на Пс 39:5. Но подлинный высший прагматизм истории Иосифа, бесспорно, лучше понимает святой Иоанн Златоуст, говоря: «Иосифу нужно было (2: года) ожидать благоприятного времени, чтобы выйти из темницы со славой. Если бы виночерпий, вспомнив о нем прежде сновидений фараона, своим ходатайством освободил его из темницы, то его добродетель для многих, быть может, осталась бы неизвестной. А теперь благопромыслительный и премудрый Господь, как искусный художник, зная, сколько времени золото должно оставаться в огне и когда его нужно вынимать оттуда, попускает виночерпию забыть об Иосифе в продолжение двух лет, для того, чтобы настало время и для сновидения фараона, и по требованию самой нужды праведник сделался известным по всему царству фараона» (Бес. 63, с. 675).
Adam Clarke: Commentary on the Bible - 1831
40:23: Yet did not the chief butler remember Joseph - Had he mentioned the circumstance to Pharaoh, there is no doubt that Joseph's case would have been examined into, and he would in consequence have been restored to his liberty; but, owing to the ingratitude of the chief butler, he was left two years longer in prison.
Many commentators have seen in every circumstance in the history of Joseph a parallel between him and our blessed Lord. So, "Joseph in prison represents Christ in the custody of the Jews; the chief butler and the chief baker represent the two thieves which were crucified with our Lord; and as one thief was pardoned, and the other left to perish, so the chief butler was restored to his office, and the chief baker hanged." I believe God never designed such parallels; and I am astonished to find comparatively grave and judicious men trifling in this way, and forcing the features of truth into the most distorted anamorphosis, so that even her friends blush to acknowledge her. This is not a light matter; we should beware how we attribute designs to God that he never had, and employ the Holy Spirit in forming trifling and unimportant similitudes. Of plain, direct truth we shall find as much in the sacred writings as we can receive and comprehend; let us not therefore hew out unto ourselves broken cisterns that can hold no water. Interpretations of this kind only tend to render the sacred writings uncertain; to expose to ridicule all the solemn types and figures which it really contains; and to furnish pretexts to infidels and irreligious people to scoff at all spirituality, and lead them to reject the word of God entirely, as incapable of being interpreted on any fixed or rational plan. The mischief done by this system is really incalculable. See the observations on Genesis 37 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
40:23: but forgat him: Job 19:14; Psa 31:12, Psa 105:19; Ecc 9:15, Ecc 9:16; Amo 6:6
Carl Friedrich Keil and Franz Delitzsch
40:23
But the former forgot Joseph in his prosperity, and did nothing to procure his liberation.
John Gill
40:23 Yet did not the chief butler remember Joseph,.... To speak of him to Pharaoh, neither on that day in which he was restored, nor for a long time after, even for the space of two years, as seems from the following chapter:
but forgot him; never more thought of him, of the favour he had done him in interpreting his dream; of the request he made to him, and of the promise which he had probably given him; which was an instance of great ingratitude, and is frequently the case and character of courtiers, who being in high places themselves, neglect others, their petitions to them, and their own promises to do all they can for them.
Robert Jamieson, A. R. Fausset and David Brown
40:23 yet did not the chief butler remember Joseph--This was human nature. How prone are men to forget and neglect in prosperity, those who have been their companions in adversity (Amos 6:6)! But although reflecting no credit on the butler, it was wisely ordered in the providence of God that he should forget him. The divine purposes required that Joseph should obtain his deliverance in another way, and by other means.