butler

And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.

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.

And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;

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.

And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand:

Yet did not the chief butler remember Joseph, but forgat him.

Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

And he remained there two years. And in those days Pharaoh, king of Egypt was wroth against his two eunuchs, against the chief butler, and against the chief baker, and he put them in ward in the house of the chief cook, in the prison where Joseph was kept.

And they both dreamed a dream, the chief butler and the chief baker, and they told it to Joseph.

And as he interpreted to them so it befell them, and Pharaoh restored the chief butler to his office and the (chief) baker he slew, as Joseph had interpreted to them.

But the chief butler forgot Joseph in the prison, although he had informed him what would befall him, and did not remember to inform Pharaoh how Joseph had told him, for he forgot.

And then the chief butler remembered Joseph and spake of him to the king, and he brought him forth from the prison, and he to]d his two dreams before him.

And the butler took wine and placed it before the king to drink, and the baker placed bread before the king to eat, and the king drank of the wine and ate of the bread, he and his servants and ministers that ate at the king's table.

And whilst they were eating and drinking, the butler and the baker remained there, and Pharaoh's ministers found many flies in the wine, which the butler had brought, and stones of nitre were found in the baker's bread.

And whilst they were eating and drinking, the butler and the baker remained there, and Pharaoh's ministers found many flies in the wine, which the butler had brought, and stones of nitre were found in the baker's bread.

And the butler related his dream unto Joseph, and he said, I saw in my dream, and behold a large vine was before me, and upon that vine I saw three branches, and the vine speedily blossomed and reached a great height, and its clusters were ripened and became grapes.

Yet within three days, the king will order thee to be brought out and he will restore thee to thy office, and thou shalt give the king his wine to drink as at first when thou wast his butler; but let me find favor in thy sight, that thou shalt remember me to Pharaoh when it will be well with thee, and do kindness unto me, and get me brought forth from this prison, for I was stolen away from the land of Canaan and was sold for a slave in this place.

And also that which was told thee concerning my master's wife is false, for they placed me in this dungeon for naught; and the butler answered Joseph, saying, If the king deal well with me as at first, as thou last interpreted to me, I will do all that thou desirest, and get thee brought out of this dungeon.

And the butler, to whom Joseph had interpreted his dream, forgot Joseph, and he did not mention him to the king as he had promised, for this thing was from the Lord in order to punish Joseph because he had trusted in man.

And after this Merod, chief butler to the king, came and bowed down before the king and sat before him.

And the butler said unto the king, May the king live forever, and his government be exalted in the land.

And the king heard the words of the chief butler, and the king ordered that the wise men of Egypt should not be slain.

But the storm of the whole family was removed to Alexander, and all of it rested upon his head. There were three eunuchs who were in the highest esteem with the king, as was plain by the offices they were in about him; for one of them was appointed to be his butler, another of them got his supper ready for him, and the third put him into bed, and lay down by him. Now Alexander had prevailed with these men, by large gifts, to let him use them after an obscene manner; which, when it was told to the king, they were tortured, and found guilty, and presently confessed the criminal conversation he had with them. They also discovered the promises by which they were induced so to do, and how they were deluded by Alexander, who had told them that they ought not to fix their hopes upon Herod, an old man, and one so shameless as to color his hair, unless they thought that would make him young again; but that they ought to fix their attention to him who was to be his successor in the kingdom, whether he would or not; and who in no long time would avenge himself on his enemies, and make his friends happy and blessed, and themselves in the first place; that the men of power did already pay respects to Alexander privately, and that the captains of the soldiery, and the officers, did secretly come to him.

Celsus next, for form’s sake, and with great want of precision, speaks of “the dreams of the chief butler and chief baker, and of Pharaoh, and of the explanation of them, in consequence of which Joseph was taken out of prison in order to be entrusted by Pharaoh with the second place in Egypt.” What absurdity, then, did the history contain, looked at even in itself, that it should be adduced as matter of accusation by this Celsus, who gave the title of True Discourse to a treatise not containing doctrines, but full of charges against Jews and Christians? He adds: “He who had been sold behaved kindly to his brethren (who had sold him), when they were suffering from hunger, and had been sent with their asses to purchase [provisions];” although he has not related these occurrences [in his treatise]. But he does mention the circumstance of Joseph making himself known to his brethren, although I know not with what view, or what absurdity he can point out in such an occurrence; since it is impossible for Momus himself, we might say, to find any reasonable fault with events which, apart from their figurative meaning, present so much that is attractive. He relates, further, that “Joseph, who had been sold as a slave, was restored to liberty, and went up with a solemn procession to his father’s funeral,” and thinks that the narrative furnishes matter of accusation against us, as he makes the following remark: “By whom (Joseph, namely) the illustrious and divine nation of the Jews, after growing up in Egypt to be a multitude of people, was commanded to sojourn somewhere beyond the limits of the kingdom, and to pasture their flocks in districts of no repute.” Now the words, “that they were commanded to pasture their flocks in districts of no repute,” are an addition, proceeding from his own feelings of hatred; for he has not shown that Goshen, the district of Egypt, is a place of no repute. The exodus of the people from Egypt he calls a flight, not at all remembering what is written in the book of Exodus regarding the departure of the Hebrews from the land of Egypt. We have enumerated these instances to show that what, literally considered, might appear to furnish ground of accusation, Celsus has not succeeded in proving to be either objectionable or foolish, having utterly failed to establish the evil character, as he regards it, of our Scriptures.