Bible

 

Genezo 40

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1 Post tiuj okazintajxoj la vinisto de la regxo de Egiptujo kaj la bakisto kulpigxis antaux sia sinjoro, la regxo de Egiptujo.

2 Kaj Faraono kolerigxis kontraux siaj du korteganoj, kontraux la vinistestro kaj kontraux la bakistestro.

3 Kaj li metis ilin sub gardon en la domon de la estro de la korpogardistoj, en la malliberejon, en la lokon, kie Jozef estis malliberigita.

4 Kaj la estro de la korpogardistoj destinis por ili Jozefon, kaj li servis ilin. Kaj ili restis kelkan tempon en la malliberejo.

5 Kaj ambaux songxis songxon, cxiu sian apartan songxon en la sama nokto, cxiu kun aparta signifo de la songxo, la vinisto kaj la bakisto de la regxo de Egiptujo, kiuj estis tenataj en la malliberejo.

6 Kiam Jozef venis al ili matene, li vidis, ke ili estas cxagrenitaj.

7 Kaj li demandis la korteganojn de Faraono, kiuj estis kun li en malliberejo en la domo de lia sinjoro, dirante: Kial viaj vizagxoj estas cxagrenitaj hodiaux?

8 Kaj ili diris al li: Ni songxis songxon, sed estas cxi tie neniu, kiu gxin signifoklarigus. Kaj Jozef diris al ili: La signifoklarigoj apartenas ja al Dio; tamen rakontu al mi.

9 Tiam la vinistestro rakontis sian songxon al Jozef, kaj diris al li: En mia songxo mi vidis antaux mi vinbertrunkon;

10 la trunko havis tri brancxojn; apenaux gxi ekfloris, tuj aperis sur gxi beraroj kun maturaj beroj;

11 kaj la pokalo de Faraono estis en mia mano; kaj mi prenis la berojn, kaj mi elpremis ilin en la pokalon de Faraono, kaj mi donis la pokalon en la manon de Faraono.

12 Kaj Jozef diris al li: Jen estas gxia signifoklarigo: la tri brancxoj estas tri tagoj;

13 post tri tagoj Faraono levos vian kapon kaj redonos al vi vian oficon, kaj vi donos la pokalon de Faraono en lian manon laux la maniero de antauxe, kiam vi estis lia vinisto.

14 Sed memoru min, kiam estos bone al vi, kaj faru al mi favorkorajxon kaj memorigu pri mi Faraonon kaj elirigu min el cxi tiu domo.

15 CXar oni sxtelis min el la lando de la Hebreoj, kaj ankaux cxi tie mi faris nenion, pro kio oni metis min en la malliberejon.

16 Kiam la bakistestro vidis, ke la signifoklarigo estas bona, li diris al Jozef: Mi ankaux havis songxon; jen tri blankaj korboj estis sur mia kapo;

17 kaj en la supra korbo estis cxiaspecaj mangxajxoj de Faraono, bakitajxoj, kaj la birdoj mangxis ilin el la korbo sur mia kapo.

18 Kaj Jozef respondis, dirante: Jen estas gxia signifoklarigo: la tri korboj estas tri tagoj;

19 post tri tagoj Faraono deprenos de vi vian kapon kaj pendigos vin sur arbo, kaj la birdoj formangxos de vi vian karnon.

20 En la tria tago, tago de naskigxo de Faraono, li faris festenon por cxiuj siaj servantoj; kaj li venigis la vinistestron kaj la bakistestron en la mezon de siaj servantoj.

21 Kaj li redonis al la vinistestro lian oficon, kaj tiu donis la pokalon en la manon de Faraono;

22 sed la bakistestron li pendigis, kiel songxoklarigis al ili Jozef.

23 Kaj la vinistestro ne rememoris Jozefon, sed forgesis lin.

   

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Come

  
Adam comes to Eden - mosaic in Monreale Cathedral

As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by who is coming to whom and the circumstances of the action. In general, though, to come to someone - or to come to a place - represents the presence of one spiritual state with another, communication from one to the other and ultimately conjunction between them.

Ze Swedenborgových děl

 

Arcana Coelestia # 5131

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5131. 'When it is well with you' means when a correspondence exists. This is clear from the meaning - when the subject is the rebirth or regeneration of the exterior natural or sensory power - of 'being well with you' as a correspondence that exists, for until that power corresponds things are not well with it. What correspondence is may be seen at the ends of chapters. There is a correspondence of sensory impressions with natural ideas, a correspondence of natural ideas with spiritual realities, a correspondence of spiritual realities with celestial entities, and finally a correspondence of celestial entities with the Lord's Divine. Thus a sequence of correspondences exists extending from the Divine down to the last and lowest degree of the natural.

[2] Since it is difficult for anyone to have any conception of the nature of correspondences if he has not previously given any thought to them, a brief statement must therefore be made about them. It is well known from philosophy that the end is prior to the cause, and the cause prior to the effect. To enable end, cause, and effect to follow one another and act as one, the effect must correspond to the cause, and the cause must correspond to the end. Nevertheless the end does not manifest itself as the cause, nor does the cause manifest itself as the effect. Rather, to enable the cause to exist the end must act on the level where the cause belongs, calling on assistant means to help it - the end - to bring the cause into existence; and to enable the effect to exist the cause likewise must act on the level where the effect belongs, by calling on assistant means to help it - the cause - to bring the effect into existence. These assistant means are ones that correspond; and because they correspond, the end can exist within the cause and bring the cause into operation, and the cause can exist within the effect and bring the effect into operation. Consequently the end uses the cause to bring the effect into operation. But it is different when no correspondence exists. In this case the end does not have a cause in which it may exist, let alone any effect in which it may do so. Instead the end undergoes change and variation within the cause, and finally within the effect, according to the form which the assistant means create.

[3] All things without exception within the human being, indeed all things without exception in the natural creation, follow one another as end, cause, and effect. When these correspond to one another in this way they act as one, for in this case the end is the all in all of the cause, and through the cause is the all in all of the effect. Take for example heavenly love, when this is the end, the will is the cause, and action is the effect. If the three exist in correspondence with one another - that love flowing into the will, and the will into action - they then act as one, so much so through their correspondence with one another that the action is seen as the love. Or take for another example faith grounded in charity. When this is the end, thought is the cause, and conversation is the effect. If the three exist in correspondence with one another - if faith grounded in charity is flowing into a person's thought, and this into his conversation - they then act as one, so much so that through their correspondence with one another his conversation is seen as if it were the end. But to enable the cause to exist, which is will or thought, the end, which is love or faith, must call on assistant means within the rational mind which must correspond. For without the corresponding assistant means the end, which is love and faith, has nothing to receive it, even though it flows in from the Lord through heaven. From this it is evident that both the interior and the exterior aspects of the human being, that is, his rational concepts, natural ideas, and sensory impressions, must be brought into a state of correspondence so that the Divine can flow in and be received by a person, consequently so that he may be born again, prior to which all is not well with him. From all this one may see that 'when it is well with you' here means [when] a correspondence exists.

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