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Genesis 40

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1 And it was, after these words*, that they sinned, the cupbearer* of the king of Egypt and the baker, against their lord, against the king of Egypt.

2 And Pharaoh was·​·enraged over his two chamberlains, over the prince of the cupbearers, and over the prince of the bakers.

3 And he put them under guard in the house of the prince of the guards, into the jail house, the place where Joseph was bound.

4 And the prince of the guards appointed Joseph over them, and he ministered to them; and they were days under guard.

5 And they dreamed a dream, the two of them, a man his dream in one night, each man according·​·to the interpretation of his dream, the cupbearer and the baker of the king of Egypt, who were bound in the jail house.

6 And Joseph came to them in the morning, and saw them, and behold, they were gloomy.

7 And he asked the chamberlains of Pharaoh who were with him under guard in the house of his lord, saying, Wherefore are your faces evil today?

8 And they said to him, We have dreamed a dream and there is no interpreter of it. And Joseph said to them, Do not interpretations belong to God? Recount it to me, I pray.

9 And the prince of the cupbearers recounted his dream to Joseph, and said to him, In my dream behold, a vine was before me.

10 And on the vine were three tendrils, and it was as though it flourished, its blossom went·​·up, and its clusters ripened 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 upon the palm of Pharaoh’s hand.

12 And Joseph said to him, This is the interpretation of it. The three tendrils, they are three days.

13 In yet three days shall Pharaoh lift·​·up thy head, and shall return thee to thy position, and thou shalt give the cup of Pharaoh into his hand, according·​·to the former manner* when thou wast his cupbearer.

14 But remember me with thee when it is·​·well for thee, and do mercy, I pray, with·​·me, and make·​·mention of me to Pharaoh, and cause me to come·​·out from this house.

15 For being stolen I was stolen from the land of the Hebrews; and even here I have not done anything that they should set me in the pit.

16 And the prince of the bakers saw that he had interpreted for good, and he said to Joseph, I also was in my dream, and behold, three baskets with·​·holes were on my head.

17 And in the highest basket there was of all the food for Pharaoh, made by the baker; and the fowl ate them from the basket from on my head.

18 And Joseph answered and said, This is the interpretation of it. The three baskets, they are three days.

19 In yet three days shall Pharaoh lift thy head from upon thee, and shall hang thee on wood*; and the fowl shall eat thy flesh from on thee.

20 And it was on the third day, the birthday of Pharaoh, and he made a feast for all his servants; and he lifted up the head of the prince of the cupbearers and the head of the prince of the bakers in the midst of his servants.

21 And he returned the prince of the cupbearers to his cupbearing; and he gave the cup on the palm of the hand of Pharaoh.

22 And he hanged the prince of the bakers; as Joseph interpreted to them.

23 And the prince of the cupbearers did not remember Joseph, and he forgot him.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 5130

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5130. 'But remember me' means the reception of faith. This is clear from the representation of 'Joseph', who says this about himself, as the Lord as regards the celestial within the natural, dealt with in 5086, 5087, 5106; and from the meaning of 'remember me' as the reception of faith, for remembering and being mindful of the Lord do not flow from anything other than faith. Consequently 'remember me' implies a desire to receive faith. As regards faith, anyone who receives and possesses faith is constantly mindful of the Lord. This is so even when he is thinking or talking about something other than Him, or else when he is carrying out his public, private, or family duties, though he is not directly conscious of his mindfulness of the Lord while he is carrying them out. Indeed that mindfulness of the Lord present in those who possess faith governs their whole being, but that which governs their whole being is not noticed by them except when they turn their thought specifically to that matter.

[2] This may be illustrated by many aspects of human character. One who is governed by some love, whatever this may be, is thinking constantly about things connected with that love. This is so even when other matters occupy his mind, conversation, or action. This is quite evident in the next life from the spiritual spheres which surround everyone individually. From those spheres alone one can detect what the faith is and what the love is that are present in all who are there, even though they may be thinking or talking about something completely different, 1048, 1053, 1316, 1504-1520, 2489, 4464. For that which governs a person's whole being produces the sphere surrounding him and reveals to others what his life is. From this one may see what is meant by the statement that one ought to be thinking constantly about the Lord, salvation, and life after death. All who possess faith that is grounded in charity do so, as a consequence of which they do not entertain evil thoughts regarding their neighbour, and that which is just and fair is present in every aspect of their thought, speech, and action; for that which governs the person's whole being enters every particular aspect of it, both leading it and controlling it. Indeed the Lord holds the mind to those concerns that are charitable and are therefore matters of faith, and in so doing He fits every single thing in the mind into its proper place. The sphere of faith grounded in charity is the sphere which reigns in heaven, for the Lord flows in with love, and by means of love with charity, and as a consequence with truths which are the truths of faith. This explains why those in heaven are said to be in the Lord. The subject in what follows next is the rebirth of the sensory power subject to the understanding part represented by 'the cupbearer'; and as the rebirth of this is the subject, so also is the reception of faith. Indeed sensory awareness, like the rational, is born again by means of faith, but by faith into which charity is flowing. Unless charity flows into faith and imparts life to it, faith cannot possibly exist throughout a person's whole being, for it is what a person loves that reigns in him, not what he merely knows and retains in his memory.

  
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Thanks to the Swedenborg Society for the permission to use this translation.