1 Mosebok 40:23

Det Norsk Bibelselskap

Men den øverste munnskjenk kom ikke Josef i hu - han glemte ham.

Bible Verse Review
  from Treasury of Scripure Knowledge

but forgat him: Job 19:14, Psalms 31:12, Psalms 105:19, Ecclesiastes 9:15, Ecclesiastes 9:16, Amos 6:6

Reciprocal: Genesis 41:9 - I do remember Nehemiah 1:11 - For I was Esther 6:3 - There is nothing Hebrews 13:3 - them that

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

- 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.

Genesis 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.

Genesis 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.

Genesis 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.

Genesis 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.

Genesis 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.

Clarke's Notes on the Bible

Verse Genesis 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 Clarke's notes "Genesis 37:36".