Genesis 40:21
And he restored the chief butler to his butlership again; and he gave the cup into Pharaoh's hand:
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EXPOSITORY (ENGLISH BIBLE)
Genesis 40:21. Calmet has observed, that, as Joseph was a type of Christ, so these two officers of Pharaoh point out the two thieves between whom he was crucified; our Lord pardoning the one and condemning the other, as Joseph predicted the butler’s restoration to his office, and the baker’s execution.40:20-23 Joseph's interpretation of the dreams came to pass on the very day fixed. On Pharaoh's birth-day, all his servants attended him, and then the cases of these two came to be looked into. We may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of our lives, and expectation of the day of our death, as better than the day of our birth. But it seems strange that worldly people, who are so fond of living here, should rejoice at the end of one year after another of their short span of life. A Christian has cause to rejoice that he was born, also that he comes nearer to the end of his sin and sorrow, and nearer to his everlasting happiness. The chief butler remembered not Joseph, but forgot him. Joseph had deserved well at his hands, 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 kindness. See how apt those who are themselves at ease are to forget others in distress. Joseph learned by his disappointment to trust in God only. We cannot expect too little from man, nor too much from God. Let us not forget the sufferings, promises, and love of our Redeemer. We blame the chief butler's ingratitude to Joseph, yet we ourselves act much more ungratefully to the Lord Jesus. Joseph had but foretold the chief butler's enlargement, but Christ wrought out ours; he mediated with the King of Kings for us; yet we forget him, though often reminded of him, and though we have promised never to forget him. Thus ill do we requite Him, like foolish people and unwise.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.

- Joseph Was Exalted

1. יאר ye'or, "river, canal," mostly applied to the Nile. Some suppose the word to be Coptic.

2. אחוּ 'āchû, "sedge, reed-grass, marsh-grass." This word is probably Coptic.

8. חרטמים charṭumı̂ym, ἐξηγηταὶ exēgētai, ἱερογραμματεῖς hierogrammateis, "sacred scribes, hieroglyphs." חרט chereṭ "stylus," a graving tool.

43. אברך 'abrēk "bend the knee." In this sense it is put for הברך habrēk imperative hiphil of ברך bārak. Those who take the word to be Coptic render it variously - "bow all, bow the head, cast thyself down."

45. פענח <צפנת tsāpenat-pa‛nēach, Tsaphenath-pa'neach, in the Septuagint ψονθομ-φανήχ Psonthom-Fanēch. "Revelator occulti," Kimchi. This is founded on an attempted Hebrew derivation. Σωτήρ κόσμου Sōtēr kosmou in Oxford MS., "servator mundi," Jerome. These point to a Coptic origin. Recent Egyptologists give P-sont-em-ph-anh, "the-salvation-of-the-life or world." This is a high-flowing title, in keeping with Eastern phraseology. אסנת 'âsnath, Asenath, perhaps belonging to Neith, or worshipper of Neith, a goddess corresponding to Athene of the Greeks. פוטי פרע pôṭı̂y-pera‛, Potiphera', seems to be a variation of פוטיפר Pôṭı̂yphar, Potiphar Genesis 37:36. אן 'ôn or און 'ôn, On equals Oein, "light, sun;" on the monuments TA-RA, "house of the sun." ביתשׁמשׁ bêyth shemesh, Jeremiah 43:13, Heliopolis, north of Memphis, on the east bank of the Nile.

51. מנשׁה menasheh, Menasheh, "causing to forget."

52. אפרים 'eprâyı̂m Ephraim, "double fruit."

Here we have the double dream of Pharaoh interpreted by Joseph, in consequence of which he is elevated over all the land of Egypt.

20-22. 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. No text from Poole on this verse. 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 Genesis 40:1.

And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand:
EXEGETICAL (ORIGINAL LANGUAGES)
Verses 21, 22. - And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand (literally, Set the cup upon Pharaoh's psalm): but he (i.e. Pharaoh) hanged the chief baker (vide supra, ver. 19): as Joseph had interpreted to them. 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, 2 Kings 25:27). And he added this request (Genesis 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.
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