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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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Arcana Coelestia # 5122

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5122. 'The three shoots are three days' means continuous derivatives even to the final one. This is clear from the meaning of 'three' as a single period and the continuity of it from start to finish, dealt with in 2788, 4495; from the meaning of 'shoots' as derivatives, dealt with in 5114; and from the meaning of 'days' as states, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850. From all this it follows that 'the three shoots are three days' means the state in which the sensory power represented by 'the cupbearer' undergoes rebirth, from the first to the final degrees of it, its consecutive derivatives being meant by 'shoots'.

[2] The states of rebirth which each sensory power and every aspect of the natural, as well as every aspect of the rational, pass through have from beginning to end their own progressive stages. When they attain any end they also begin at that point something else that is new; that is to say, they pass on from the end they had been striving to attain in a prior state to the realization of some further end, and so on after that. Eventually order is turned around, so that what has been last becomes first. This is what happens when a person is being regenerated, both in the case of his rational and in that of his natural. While his regeneration is taking place the phases that make up the first state are the stages of a movement from the truths of faith towards forms of the good of charity, when the truths of faith seemingly play the leading role while forms of the good of charity play a secondary one; for the truths of faith have the good of charity as their end in view. Phases like these continue until the person's regeneration is completed. Once this is completed charity then moves from the final place to the first in the line, and so becomes the point from which new states begin. These states develop in two directions - in an increasingly inward direction and also in a more outward one. Inwardly they move closer to love to the Lord, while outwardly they move closer first to the truths of faith, then to natural truths, and after that to truths as these are perceived by the senses. Then these three degrees of truths are brought into agreement one after another with forms of the good of charity and love present within the rational and so are brought into heavenly order.

[3] These are the matters that are meant by progressive stages of development and by continuous derivatives even to the final one. Such stages and derivatives are unending in the case of a person who is being regenerated. They begin when he is a young child and continue through to the final phase of his life in the world; indeed they continue for ever after that, though his regeneration can never reach the point when he can by any means be called perfect. For there are countless, indeed a limitless number of things to be regenerated, both within his rational and within his natural. Everything there has limitless shoots, that is, stages of development and derivatives that progress in both inward and outward directions. A person has no immediate awareness at all of this, but the Lord is aware of every particular detail and is making provision for it moment by moment. If He were to stop doing this for a single instant every stage of development would be thrown into confusion. For one stage looks to the next in an unending sequence and produces chains of sequences which never cease. From this it is evident that Divine Foresight and Providence exist in every particular detail, and that if they did not, or did so in a merely overall way, the human race would perish.

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

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Arcana Coelestia # 8812

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8812. 'When it came to be morning' means a state when they were governed by good. This is clear from the meaning of 'morning' as a state of the good of love, dealt with in 8426. From these details - that Jehovah, that is, the Lord, came down onto Mount Sinai on the third day, and also in the morning of that day - it is plainly evident that this event was representative of some Divine reality in heaven which no one can come to know about except from the correspondence of such things as arise in the natural world with realities in the spiritual world, and therefore from the spiritual meaning of those things. This is so here so far as the meaning of 'morning' and 'the third day' are concerned. 'The third day' means the end of a former state, and it does so because 'three' means what is complete from start to finish, 8790; and 'morning' means a state of the good of love, because the sun - the sun in the next life which gives light to angels and the whole of heaven - is the Lord. The fire there is His Divine Love, which gives vital heat to all that lives, and the light there is Divine Truth which enlightens all who receive it. The sun there is altogether different from the sun in the world, whose fire is fire and not love, and whose radiating light is light and not truth.

[2] All this goes to show what kind of effects the fire and also the light coming from the sun in the world produce, and what kind of effects the fire and light coming from the sun of heaven produce. The sun in the world provides heat and light without life, whereas the sun in heaven provides heat and light together with life. The latter, being provided by the sun of heaven, are therefore called spiritual, because they hold life within them, whereas the former, which are provided by the sun of the world, are called natural and do not hold life within them. The life in living things that is recognized in their heat and indicated by it does not come from the heat of the sun in the world but from the heat of the sun in heaven. When the latter heat enters heat in the world it produces that effect; the body feels it as elemental heat, but this has vital heat in it, which has its origin in the love that is heat from the sun of heaven. The truth that vital heat springs from a source other than the sun in the world, and that it owes its origin to love and exists according to the amount and the character of that love within it, anyone is able to know provided that he is prepared to think about it properly. Anyone can know except those who do not acknowledge anything internal in the human being and attribute everything to natural forces.

[3] Since therefore heat from the sun in heaven, which is the Lord, is the good of love, and the light from it is the truth of faith, one may see what is meant by 'morning', and what by 'midday', 'evening', and 'night' in the next life. They are states of good and truth or love and faith, 'morning' being a state of the good of love, 'midday' a state of the truth of faith, 'evening and night' a deprivation of them, which is ignorance and blindness in insights that belong to faith, and also slowness and coldness in feelings that belong to heavenly love.

[4] Furthermore the situation with the sun of heaven is as it is with the sun in the world, in that it is motionless and does not bring about those states by any wheeling round of its own. Rather the things around it bring them about, just as a planet travelling round the sun and at the same time rotating on its axis produces changes. The appearance therefore is that those changes are attributable to the sun, but in reality they are not attributable to the sun, only to the planet going round it. So also in heaven. Changes of state there, to which morning, midday, evening, and night correspond, are not attributable to the sun there, for that sun is always radiating heat and light, that is, the good of love and the truth of faith. Instead those changes are attributable to the recipients, that is to say, to the angels and spirits, who move through a regular cycle of such changes as their life progresses. At one point it is morning, that is, they are filled with the good of love; at another it is midday, that is, they are enlightened with the truth of faith; and at yet another it is evening and night, that is, these gifts become vague and dull with them.

[5] The reason why the situation in the world is as it is in heaven, except for the difference that in the world the regular cycle consists of states belonging to the times of day, while in heaven it consists of states of life, is that all things in the world have been created in the image of those in heaven. For natural things arise from spiritual ones as effects from their causes. Consequently there is a correspondence of all things in the world with those in heaven, and therefore the whole natural order is nothing other than a theatre representative of the Lord's kingdom, 3483, 4939, 8211.

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