Genesis 40:16

Authorized King James Version

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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:

Original Language Analysis

וַיַּ֥רְא saw H7200
וַיַּ֥רְא saw
Strong's: H7200
Word #: 1 of 18
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
שַׂר When the chief H8269
שַׂר When the chief
Strong's: H8269
Word #: 2 of 18
a head person (of any rank or class)
הָֽאֹפִ֖ים baker H644
הָֽאֹפִ֖ים baker
Strong's: H644
Word #: 3 of 18
to cook, especially to bake
כִּ֣י H3588
כִּ֣י
Strong's: H3588
Word #: 4 of 18
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
ט֣וֹב was good H2896
ט֣וֹב was good
Strong's: H2896
Word #: 5 of 18
good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good
פָּתָ֑ר that the interpretation H6622
פָּתָ֑ר that the interpretation
Strong's: H6622
Word #: 6 of 18
to open up, i.e., (figuratively) interpret (a dream)
וַיֹּ֙אמֶר֙ he said H559
וַיֹּ֙אמֶר֙ he said
Strong's: H559
Word #: 7 of 18
to say (used with great latitude)
אֶל H413
אֶל
Strong's: H413
Word #: 8 of 18
near, with or among; often in general, to
יוֹסֵ֔ף unto Joseph H3130
יוֹסֵ֔ף unto Joseph
Strong's: H3130
Word #: 9 of 18
joseph, the name of seven israelites
אַף I also H637
אַף I also
Strong's: H637
Word #: 10 of 18
meaning accession (used as an adverb or conjunction); also or yea; adversatively though
אֲנִי֙ H589
אֲנִי֙
Strong's: H589
Word #: 11 of 18
i
בַּֽחֲלוֹמִ֔י was in my dream H2472
בַּֽחֲלוֹמִ֔י was in my dream
Strong's: H2472
Word #: 12 of 18
a dream
וְהִנֵּ֗ה H2009
וְהִנֵּ֗ה
Strong's: H2009
Word #: 13 of 18
lo!
שְׁלֹשָׁ֛ה and behold I had three H7969
שְׁלֹשָׁ֛ה and behold I had three
Strong's: H7969
Word #: 14 of 18
three; occasionally (ordinal) third, or (multiple) thrice
סַלֵּ֥י baskets H5536
סַלֵּ֥י baskets
Strong's: H5536
Word #: 15 of 18
properly, a willow twig (as pendulous), i.e., an osier; but only as woven into a basket
חֹרִ֖י white H2751
חֹרִ֖י white
Strong's: H2751
Word #: 16 of 18
white bread
עַל H5921
עַל
Strong's: H5921
Word #: 17 of 18
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
רֹאשִֽׁי׃ on my head H7218
רֹאשִֽׁי׃ on my head
Strong's: H7218
Word #: 18 of 18
the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)

Analysis & Commentary

When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dre... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.

Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.

Theologically, these chapters reveal:

  1. God's meticulous sovereignty over all events, even evil human actions
  2. suffering as preparation for future service rather than punishment
  3. forgiveness as reflecting divine character and enabling reconciliation
  4. God's covenant faithfulness across generations ensuring the survival and blessing of His people
  5. how present suffering gains meaning when viewed from the perspective of God's larger purposes.

Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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