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Genesis 40

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1 It happened after these things, that the butler of the king of Egypt and his baker offended their lord, the king of Egypt.

2 Pharaoh was angry with his two officers, the chief cupbearer and the chief baker.

3 He put them in custody in the house of the captain of the guard, into the prison, the place where Joseph was bound.

4 The captain of the guard assigned them to Joseph, and he took care of them. They stayed in prison many days.

5 They both dreamed a dream, each 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 prison.

6 Joseph came in to them in the morning, and saw them, and saw that they were sad.

7 He asked Pharaoh's officers who were with him in custody in his master's house, saying, "Why do you look so sad today?"

8 They said to him, "We have dreamed a dream, and there is no one who can interpret it." Joseph said to them, "Don't interpretations belong to God? Please tell it to me."

9 The chief cupbearer told his dream to Joseph, and said to him, "In my dream, behold, a vine was in front of me,

10 and in the vine were three branches. It was as though it budded, its blossoms shot forth, and its clusters brought forth ripe grapes.

11 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 Joseph said to him, "This is its interpretation: the three branches are three days.

13 Within three more days, Pharaoh will lift up your head, and restore you to your office. You will give Pharaoh's cup into his hand, the way you did when you were his cupbearer.

14 But remember me when it will be well with you, and please show kindness to me, and make mention of me to 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 to Joseph, "I also was in my dream, and behold, three baskets of white bread were on my head.

17 In the uppermost basket there was all kinds of baked food for Pharaoh, and the birds ate them out of the basket on my head."

18 Joseph answered, "This is its interpretation. The three baskets are three days.

19 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."

20 It happened the third day, which was Pharaoh's birthday, that he made a feast for all his servants, and he lifted up the head of the chief cupbearer and the head of the chief baker among his servants.

21 He restored the chief cupbearer to his position again, and he gave the cup into Pharaoh's hand;

22 but he hanged the chief baker, as Joseph had interpreted to them.

23 Yet the chief cupbearer didn't remember Joseph, but forgot him.

   

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Arcana Coelestia # 5095

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5095. 'To the king of Egypt' means which were subordinate to the interior natural. This is clear from the representation of Pharaoh or 'the king of Egypt' in this chapter as a new state of the natural man, dealt with in 5079, 5080, consequently as the interior natural since this had been made new. As to what the interior natural is, and the exterior natural, see immediately above in 5094. The nature of the internal sense of the Word in the historical sections and in the prophetical parts must be stated briefly. When the historical sense mentions a number of persons - as when Joseph, Pharaoh, the chief of the attendants, the cupbearer, and the baker are mentioned here - various things are indeed meant by them in the internal sense, yet only as all these exist in one person. The reason for this is that names mean different spiritual things, as they do here: 'Joseph' represents the Lord as regards the celestial-spiritual from the rational and also within the natural, 'Pharaoh' represents Him as regards the new state of the natural man, that is, as regards the interior natural, 'the cupbearer and the baker' as regards the things that belong to the external natural. Such is the nature of the internal sense. The same is so in other places, for example when Abraham, Isaac, and Jacob are mentioned; in the sense of the letter they are three different persons, but in the highest sense all three represent the Lord - 'Abraham' the Divine itself, 'Isaac' His Divine Intellectual, 1 and 'Jacob' His Divine Natural. The same may be seen in the Prophets where sometimes the text consists of mere names, either of persons or of kingdoms or of cities; yet all of them together present and describe a single entity in the internal sense. Anyone unaware of this may be easily misled by the sense of the letter into visualizing a variety of things, with the result that the idea of a single entity disappears.

Poznámky pod čarou:

1. previously the expression Divine Rational has been used to describe Isaac's representation; cp 5998.

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

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Arcana Coelestia # 5326

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5326. 'I am Pharaoh' means that this made the natural what it was. This is clear from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160. The fact that 'I am Pharaoh' means that this made the natural what it was is evident from all that immediately follows. For the declaration 'without you shall no man lift up his hand or his foot in all the land of Egypt' means that the celestial of the spiritual was the origin of all the power in both parts of the natural. Also, because things present in the natural are meant by the words that follow, the expression 'I am Pharaoh' therefore comes first, the term natural being used to mean the natural which has the celestial of the spiritual as its origin. The implications of this are as follows: With someone who is being created anew, that is, being regenerated, the natural is entirely different from what it is with someone who is not being regenerated. In the case of someone who is not being regenerated, his natural is everything; it is the source of his thought, and it is the source of his desires. His rational is not the source of it, and his spiritual still less so, because these are closed and for the most part dead.

[2] But in the case of someone who is being regenerated everything is made spiritual. The spiritual not only determines the thoughts and desires of the natural but also constitutes the natural in exactly the same way as a cause constitutes its effect; for nothing else acts within any effect except its cause. Thus the natural becomes like the spiritual, for the contents of the natural - such as any knowledge or cognition which springs from something in the natural world - do not act by themselves; they serve merely to support the spiritual so that it can act within and through the natural, and so act on the level of the natural. The same is so within an effect. An effect holds more things within itself than its cause does; yet the only purpose such things serve is to enable the cause to achieve the actual effect within the effect and to present itself in actual fact on the level of effect. From these few comments one may see what the natural is like in the case of a person who has been created anew, that is, regenerated - that regeneration, which made the natural what it was, being meant by 'I am Pharaoh'.

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