Genesis Kapitel 40

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Genesis 40:1

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法老宮廷的兩位高官——酒政長與膳長長——觸怒了他們的君王。「在護衛長府內。」看來這位官員的府邸中設有監牢，約瑟和這些罪犯就囚禁在那裡。「約瑟伺候他們。」約瑟既是他的奴僕，這些又是國事的囚犯，他就派約瑟去伺候他們。約瑟在監裡的期間，其品格或許已在這位官員面前獲得相當的恢復。

Englisches Original

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

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這些囚犯做了夢，「各夢都有講解」，夢中的意象恰好適合表明各人將來的境遇。他們愁悶不樂——急於想知道這些印象深刻的夢的含意。「你們今日為甚麼面帶愁容呢？」約瑟依舊保持他坦率鎮靜的品格。「解夢不是出於上帝嗎？」他從過往的經歷中學到，夢本身就是從神而來。而當他接著說「請你們將夢告訴我」時，他是暗示神必使他能以解明他們的夢。在這裏，他同樣使用了神的一般名稱，這名稱是他與外邦人共通的。

Englisches Original

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

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酒政如今講說他的夢。「把它們擠在法老的杯裏。」夢中的意象並非要暗示法老只喝新鮮的葡萄汁；它只是以自然的圖像表達酒的來源，或許也表達酒政的職責——明白並監督造酒的全過程。埃及不僅是產穀之國，也是產葡萄之國。這夢的解釋十分明顯自然；然而若沒有神的指示，人無法知道「三根枝子就是三天」。約瑟懷着平靜的自信，相信自己的解釋必應驗，就求酒政記念他，設法使他獲釋。「我實在是從希伯來人之地被拐來的。」他向酒政保證自己不是罪犯，他之被賣為奴是不義的強暴——是強有力的手所行的搶奪。「從希伯來人之地」——這是很值得注意的說法，因為它有力地支持一個推定：希伯來人在迦南佔有那地之前，已居住於那地。「我實在沒有作過」——約瑟申明無辜，並要求釋放；不是作為不配得的恩惠，而是作為權利。「坑」——無水的坑似乎原是囚禁罪犯的原始場所。

Englisches Original

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

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膳長因這解說得了鼓勵，便講述自己的夢。「我也是。」由於兩個夢奇妙的相似，他預期會得到吉利的解答。「在我頭上。」從埃及的古蹟看來，男人把物品頂在頭上似乎是當時的風俗。「各樣烘烤的食物」也是產糧之地的特色。「把頭從你身上抬起」——解夢的這一部分證明它的來源是出於神。並把你掛起來——指斬首之後的身體。這對一切觀看的人是不斷的警戒。

Englisches Original

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

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夢的解釋證明是準確的。「法老的生日。」人以感恩慶祝出生之日，既自然又恰當，因為生命是純粹而積極的福分。那良善的創造者只把快樂而寶貴的存在形式，賜給那些蒙祂賦予估價能力的人。生日的宴席不能沒有酒政和膳長，因此這兩個罪犯的命運必須迅速裁決。「使他的頭抬起來」——這是具有雙關意義的短語。酒政卻不記念約瑟。這是這低下的世上常見的事。然而天上有一位並不忘記他；到了適當的時候，祂必搭救他。

約瑟被高舉

יאר ye'or，「河、運河」，多用於尼羅河。有人認為這字源自科普特語。
אחוּ 'āchû，「莎草、蘆葦草、沼草」。這字大概源自科普特語。
חרטמים charṭumı̂ym，ἐξηγηταὶ exēgētai，ἱερογραμματεῖς hierogrammateis，「聖書士、聖書文字」。חרט chereṭ，「鐵筆」，即雕刻工具。
אברך 'abrēk「屈膝」。在此意義上，它代替 הברך habrēk——ברך bārak 的 hiphil 命令式。認為這字源自科普特語的人，則有多種譯法——「全部下拜、垂首、俯伏」。
פענח צפנת tsāpenat-paʿnēach，撒發那忒巴內亞（Tsaphenath-pa'neach），七十士譯本作 ψονθομ-φανήχ Psonthom-Fanēch。金希（Kimchi）按嘗試性的希伯來字源譯為「隱祕事的啟示者」（Revelator occulti）。牛津抄本作 Σωτήρ κόσμου Sōtēr kosmou，耶柔米（Jerome）作「世界的保存者」（servator mundi）。這些都指向科普特語的來源。近代埃及學者給出 P-sont-em-ph-anh，意即「生命或世界的救恩」。這是一個華美的頭銜，與東方的措辭相合。אסנת 'âsnath，亞西納（Asenath），也許意為「屬於奈伊特（Neith）的」，或「奈伊特的敬拜者」——奈伊特是與希臘雅典娜（Athene）相應的女神。פוטי פרע pôṭı̂y-peraʿ，波提非拉（Potiphera'），似為 פוטיפר Pôṭı̂yphar（波提乏，Potiphar，Genesis 37:36）的變體。אן 'ôn 或 און 'ôn，安（On）等於 Oein，「光、太陽」；在古碑上作 TA-RA，「太陽之城」。ביתשׁמשׁ bêyth shemesh（耶利米書作伯示麥，Jeremiah 43:13），即赫利奧波利斯（Heliopolis），位於孟菲斯以北、尼羅河東岸。
מנשׁה menasheh，瑪拿西（Menasheh），「使之忘記」。
אפרים 'eprâyı̂m，以法蓮（Ephraim），「雙倍的果子」。

此處記載法老的雙夢由約瑟解明，他因此被高升，治理埃及全地。

Englisches Original

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

יאר ye'or, "river, canal," mostly applied to the Nile. Some suppose the word to be Coptic.
אחוּ 'āchû, "sedge, reed-grass, marsh-grass." This word is probably Coptic.
חרטמים charṭumı̂ym, ἐξηγηταὶ exēgētai, ἱερογραμματεῖς hierogrammateis, "sacred scribes, hieroglyphs." חרט chereṭ "stylus," a graving tool.
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."
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.
מנשׁה menasheh, Menasheh, "causing to forget."
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.

Barnes' Notes on the Bible · Genesis Kapitel 40