TRV
Translation
King James Version
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.
Complete Jewish Bible
Within three days Pharaoh will lift up your head from off of you -he will hang you on a tree, and the birds will eat your flesh off you."
Berean Standard Bible
Within three days Pharaoh will lift off your head and hang you on a tree. Then the birds will eat the flesh of your body.”
American Standard Version
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.
World English Bible Messianic
Within three more days, Pharaoh will lift up your head from off you, and will hang you on a tree; and the birds will eat your flesh from off you.”
Geneva Bible (1599)
Within three dayes shall Pharaoh take thine head from thee, and shall hang thee on a tree, and the birdes shall eate thy flesh from off thee.
Young's Literal Translation
yet, within three days doth Pharaoh lift up thy head from off thee, and hath hanged thee on a tree, and the birds have eaten thy flesh from off thee.'
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In the KJVVerse 1,192 of 31,102
Study This Verse
Commentary on Genesis 40 verses 5–19
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 shew 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 33:15. Things to come were thus foretold, but very obscurely.
II. The impression which was made upon these prisoners by their dreams (Gen 40:6): 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 today? Gen 40:7. 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, Ecc 4:1. 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, Gen 40:8. 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 33:23, Job 33:24), 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 46:10. 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, Dan 2:30. 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, Gen 40:12, Gen 40:13. 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, Gen 40:18, Gen 40:19. 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, Gen 40:14, Gen 40:15. 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, Gen 40:15. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 40:19 records Joseph's chilling prophecy to Pharaoh's chief baker, a divine revelation foretelling his imminent execution within three days. Joseph declares that Pharaoh will "lift up thy head" in a grim act of judgment, followed by the baker's public hanging on a tree. The prophecy culminates with the gruesome detail that his body will be left unburied for birds to consume, a stark and dishonorable end that contrasts sharply with the chief butler's restoration, powerfully demonstrating the accuracy of Joseph's God-given interpretive gift.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 40:19 employs several powerful literary devices to convey its grim message. The most prominent is Euphemism, particularly in the phrase "lift up thy head from off thee," which subtly yet clearly denotes decapitation or execution. This euphemism is further amplified by Irony and Double Entendre, as the exact same Hebrew phrase ("lift up thy head," נָשָׂא רֹאשׁ - nasa rosh) was used just verses earlier for the chief butler, signifying his restoration to honor. This deliberate wordplay starkly contrasts the two men's fates, highlighting the differing outcomes of divine judgment. The entire prophecy also functions as Foreshadowing, not only for the baker's immediate demise but also for the broader narrative of Joseph's life, where his prophetic accuracy ultimately leads to his elevation. Finally, the imagery of the body left unburied and consumed by birds carries profound Symbolism of utter disgrace, divine curse, and the complete denial of dignity in death, a powerful cultural taboo in the ancient world.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 40:19 profoundly illustrates God's absolute sovereignty over life and death, demonstrating His ability to orchestrate human events, even through the seemingly arbitrary actions of human rulers and justice systems. Joseph's accurate prophecy underscores the reliability of divine revelation and the certainty of God's word, confirming His active presence and control in the world. The stark outcome for the baker serves as a sobering reminder of the reality of consequences and the principle of judgment that operates both in human societies and under divine decree. This passage affirms that God's plans unfold precisely as He wills, even through the most unexpected and challenging circumstances.
REFLECTION AND APPLICATION
Genesis 40:19, despite its somber content, offers profound lessons for believers today. It powerfully reinforces the unwavering reliability of God's word; just as Joseph's prophecy was fulfilled precisely as foretold, we are called to trust in the truthfulness and certainty of all Scripture. This passage reminds us that God is actively working through all circumstances, even in places of despair, injustice, and confinement, using His servants and their gifts to further His larger redemptive plan. This truth provides immense comfort and encouragement, urging us to trust in God's sovereignty even when our personal circumstances seem bleak or unjust, knowing that He orchestrates all things for His ultimate purposes. Furthermore, the stark outcome for the baker serves as a sobering reminder of the reality of consequences and the principle of justice that operates in the world, prompting us to consider the gravity of our own choices and the ultimate accountability before a righteous God.
Questions for Reflection
FAQ
What does "lift up thy head" mean in this context?
Answer: In Genesis 40, the phrase "lift up thy head" (Hebrew: nasa rosh) is a deliberate double entendre. For the chief butler, it meant to restore him to his position, literally "lifting up" his head in honor and vindication, as seen in Genesis 40:13. However, for the chief baker in Genesis 40:19, it carries the sinister meaning of "lifting off" his head, signifying execution or decapitation, a common euphemism for capital punishment in ancient texts, confirming his death.
Why was the chief baker "hanged on a tree" and left for birds to eat?
Answer: Being "hanged on a tree" refers to a form of public execution, likely impalement or crucifixion, where the body was displayed as a deterrent and a mark of extreme dishonor. This practice was common in the ancient Near East and signified a cursed death, as later codified in Deuteronomy 21:22-23. The added detail that "the birds shall eat thy flesh" signifies a complete lack of proper burial, which was considered a profound disgrace in ancient cultures. Denial of burial meant the deceased could not find rest, and it was a public spectacle of utter contempt for the condemned, denying them dignity even in death.
Does this event show God's judgment?
Answer: While the immediate judgment is carried out by Pharaoh, the accuracy of Joseph's prophecy indicates that this outcome was divinely revealed and ordained. Therefore, it can be seen as an instance where God's sovereign will and a form of divine judgment are executed through human authorities. It highlights God's control over the destinies of individuals, even those outside the covenant community, demonstrating that His plans unfold through various means, including the consequences of human actions and the decrees of earthly rulers.
CHRIST-CENTERED FULFILLMENT
The grim prophecy of Genesis 40:19, involving death on a "tree" and public disgrace, finds a profound, albeit contrasting, fulfillment in the crucifixion of Jesus Christ. Like the baker, Christ was "lifted up" on a tree—the cross—in public shame and execution, bearing the ultimate disgrace and the curse associated with being "hanged on a tree" (Galatians 3:13). However, unlike the baker whose body was left to be consumed, Christ's body was not left unburied, fulfilling prophecy (Psalm 16:10) and demonstrating His victory over death and the grave. Furthermore, Joseph's unjust suffering and imprisonment, followed by his vindication and elevation to save many from famine, powerfully foreshadow Christ's own suffering, death, resurrection, and eventual exaltation as the Savior of the world (Philippians 2:8-11). The "tree" of judgment for the baker becomes, through Christ, the means of salvation for humanity, transforming a symbol of curse into a symbol of ultimate triumph and redemption.