5747.“这不是我主人饮酒的杯吗”表有从属天层领受的内层真理与它们同在。这从“杯”的含义和约瑟的代表清楚可知：“我主人饮酒”的“杯”是指内层真理（参看5736节）；约瑟，即此处“我主人”，是指属灵层的属天层（5307，5331，5332节），在此是指属天层，因为所论述的是内层真理，内层真理是属灵的，是从属天层发出的。按照约瑟的吩咐，杯被放在便雅悯的袋口就表示对它的接受。
他们受到指控，好像是他们拿走了这杯。他们受到了如此的指控，而事实上，那杯早就被放在那里了；其原因从内义明显可知，这内义乃是这样：主所赐的真理起初并没有当作礼物被接受；因为在重生之前，人以为是他自己获得了他所知道的真理；只要他如此认为，就犯了属灵的偷盗罪。声称良善与真理是自己的，并将它们归于自己的功和义，就是从主那里夺走祂的东西（参看2609，4174，5135节）。为能代表这种偷盗行为，约瑟才做了这事；即便如此，这些人仍被指控为贼，这是为了实现一种联结。因为人在重生之前，不能不以为他是如此获得真理的。诚然，他因所受的教导而口头上说，信之真理和仁之良善完全来自主；然而，他并不相信这一点，直到信仰被植入良善；只有到那时，他才开始从心里承认这一点。
因着所受的教导而信奉某种东西完全不同于因着相信而信奉它。许多人，甚至那些未处于良善的人也能因着所受的教导而信奉某种东西；但对他们来说，所受的教导纯粹是记忆知识。但除了那些处于属灵良善，也就是处于对邻之仁的人之外，没有人能因着相信而信奉某种东西。为了实现联结，他们被指挥为贼，这一点也可从以下事实明显看出来：约瑟因此把他们带回到自己这里，使他们对自己所行的事思考了一段时间；然后，他表明自己是谁，也就是把自己与他们联结起来。
Potts(1905-1910) 5747
5747. Is not this it in which my lord drinketh? That this signifies that the interior truth with them was received from the celestial, is evident from the signification of a "cup," which is meant by "this in which my lord drinketh," as being interior truth (see n. 5736); and from the representation of Joseph, who is here "my lord," as being the celestial of the spiritual (n. 5307, 5331, 5332), here the celestial, because interior truth is treated of, which is spiritual and proceeds from the celestial. That it was received is signified by the cup being placed at Joseph's command in the mouth of Benjamin's bag. [2] They are accused as if they had taken the cup. The reason why they were so accused, although the cup had been placed there, is plain from the internal sense, which is this. The truth which is bestowed by the Lord is first received as if it were not bestowed; for before regeneration the man supposes that he procures truth for himself, and so long as he supposes this he is in spiritual theft. To claim good and truth to oneself, and to attribute them to oneself for righteousness and merit, is to take away from the Lord that which is His (see n. 2609, 4174, 5135). It was in order that this might be represented, that this thing was done by Joseph; but still their being accused of theft was in order that conjunction might be effected, for until man has been regenerated he cannot but so believe. He does indeed say with his lips from doctrine that all the truth of faith and good of charity are from the Lord, yet he does not believe it until faith has been implanted in good, when for the first time he acknowledges it from the heart. [3] Confession from doctrine is quite another thing than confession from faith. Many, even those who are not in good, can confess from doctrine, for doctrine to them is merely knowledge; but none can confess from faith except those who are in spiritual good, that is, in charity toward the neighbor. That they were accused of theft in order to bring about conjunction, is plain also from the fact that Joseph thereby brought them back to him, and kept them awhile in thought about what they had done, and that he then manifested, that is conjoined, himself to them.
Elliott(1983-1999) 5747
5747. 'Is not this what my lord drinks from?' means that present with them there was interior truth received from the celestial. This is clear from the meaning of the cup, implied by 'what my lord drinks from', as interior truth, dealt with in 5736; and from the representation of Joseph, to whom 'my lord' refers here, as the celestial of the spiritual, dealt with in 5307, 5331, 5332, but here as the celestial, because reference is being made to interior truth and interior truth is spiritual yet comes forth from the celestial. The reception of it is meant by the cup's having been planted at Joseph's command in the mouth of Benjamin's pouch.
[2] The men are accused of having supposedly taken the cup. The reason why they were accused of having taken it, when in fact the cup had been planted there, is evident from the inner meaning, which is this: Truth imparted by the Lord is not accepted initially as a gift; for prior to regeneration a person supposes that he himself acquires the truth he knows, and as long as he makes this supposition he is guilty of spiritual theft. Claiming good and truth as his own and attributing them to his own righteousness and merit is taking away from the Lord what is His, see 2609, 4174, 5135. In order that this theft might be represented Joseph acted in the way he did; even so, the men were accused of theft so that a joining together might be effected. Before he has been regenerated a person's belief about how he acquires truth cannot be any different. He may, it is true, say with his lips, because of what he has been taught, that the truth of faith and the good of charity come entirely from the Lord; nevertheless he does not believe it until faith has become implanted in good. Only then does he begin to acknowledge it in his heart.
[3] Professing something because one has been taught it is altogether different from professing it because one believes it. Many people - even those who are not governed by good - can profess something because they have been taught it; for to them the teaching they receive is no more than factual knowledge. But only those who are governed by spiritual good, that is, by charity towards the neighbour, can profess something because they believe it. Further evidence that the men were accused of theft so that a joining together might be effected lies in the fact that by that means Joseph brought them back to himself and kept them thinking for some time about that deed, after which he revealed who he was, that is, he joined himself to them.
Latin(1748-1756) 5747
5747. `Nonne id {1}a quo bibit dominus meus ?': quod significet quod apud illos verum interius acceptum a caelesti, constat a significatione `scyphi' qui intelligitur per `id a quo bibit dominus {2}meus', quod sit verum interius, de qua n. 5736; et a repraesentatione `Josephi' qui hic est `dominus meus', quod sit caeleste spiritualis, de qua n. 5307, 5331, 5332, hic caeleste, quia agitur de interiore vero quod est spirituale {3}et ab ipso procedit; quod acceptum, significatur per quod scyphus praecipiente Josepho repositus sit in ore manticae Benjaminis. Incusantur sicut scyphum sumpserint; [2] quod incusati fuerint, et tamen scyphus repositus, causa etiam ex interiore sensu patet, qui hic est: verum quod donatur a Domino, hoc primum recipitur sicut non donatum; homo enim ante regenerationem putat quod ipse sibi comparet verum, et quamdiu hoc putat, in furto spirituali est; quod sibi vindicare, ac sibi justitiae et merito tribuere bonum et verum sit adimere Domino quod Ipsius est, videatur n. 2609,4174, 5135; hoc ut repraesentaretur, ita factum est a Josepho, sed usque quod {4}incusati furti essent, erat ut conjunctio fieret; nam homo antequam regeneratus est, non potest {5}aliter quam ita credere; ore quidem dicit ex doctrinali quod omne verum fidei et bonum (charitatis?) sit a Domino, sed usque non credit antequam fides implantata est bono, tunc primum ex corde id agnoscit; [3] prorsus {6}aliud est fateri ex doctrina quam fateri ex fide; fateri ex doctrina possunt plures, etiam qui non in bono sunt, nam doctrina illis modo est scientia; sed ex fide fateri non possunt alii quam qui in bono spirituali sunt, hoc est, in charitate erga proximum. Quod incusati fuerint furti ut conjunctio fieret, patet etiam ex eo quod sic Josephus reduxerit illos ad se, et aliquamdiu tenuerit in cogitatione de {7}facto illo, et dein quod se illis manifestaverit{8},hoc est, conjunxerit. @1 See p 289, ftnote I$ @2 A d meus, i ejus$ @3 quod$ @4 incusatio reatur quasi$ @5 aliud$ @6 i enim$ @7 furto$ @8 i eis$