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Genesis 40

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1 ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα ἥμαρτεν ὁ ἀρχιοινοχόος τοῦ βασιλέως αἰγύπτου καὶ ὁ ἀρχισιτοποιὸς τῷ κυρίῳ αὐτῶν βασιλεῖ αἰγύπτου

2 καὶ ὠργίσθη φαραω ἐπὶ τοῖς δυσὶν εὐνούχοις αὐτοῦ ἐπὶ τῷ ἀρχιοινοχόῳ καὶ ἐπὶ τῷ ἀρχισιτοποιῷ

3 καὶ ἔθετο αὐτοὺς ἐν φυλακῇ παρὰ τῷ δεσμοφύλακι εἰς τὸ δεσμωτήριον εἰς τὸν τόπον οὗ ιωσηφ ἀπῆκτο ἐκεῖ

4 καὶ συνέστησεν ὁ ἀρχιδεσμώτης τῷ ιωσηφ αὐτούς καὶ παρέστη αὐτοῖς ἦσαν δὲ ἡμέρας ἐν τῇ φυλακῇ

5 καὶ εἶδον ἀμφότεροι ἐνύπνιον ἑκάτερος ἐνύπνιον ἐν μιᾷ νυκτὶ ὅρασις τοῦ ἐνυπνίου αὐτοῦ ὁ ἀρχιοινοχόος καὶ ὁ ἀρχισιτοποιός οἳ ἦσαν τῷ βασιλεῖ αἰγύπτου οἱ ὄντες ἐν τῷ δεσμωτηρίῳ

6 εἰσῆλθεν δὲ πρὸς αὐτοὺς ιωσηφ τὸ πρωὶ καὶ εἶδεν αὐτούς καὶ ἦσαν τεταραγμένοι

7 καὶ ἠρώτα τοὺς εὐνούχους φαραω οἳ ἦσαν μετ' αὐτοῦ ἐν τῇ φυλακῇ παρὰ τῷ κυρίῳ αὐτοῦ λέγων τί ὅτι τὰ πρόσωπα ὑμῶν σκυθρωπὰ σήμερον

8 οἱ δὲ εἶπαν αὐτῷ ἐνύπνιον εἴδομεν καὶ ὁ συγκρίνων οὐκ ἔστιν αὐτό εἶπεν δὲ αὐτοῖς ιωσηφ οὐχὶ διὰ τοῦ θεοῦ ἡ διασάφησις αὐτῶν ἐστιν διηγήσασθε οὖν μοι

9 καὶ διηγήσατο ὁ ἀρχιοινοχόος τὸ ἐνύπνιον αὐτοῦ τῷ ιωσηφ καὶ εἶπεν ἐν τῷ ὕπνῳ μου ἦν ἄμπελος ἐναντίον μου

10 ἐν δὲ τῇ ἀμπέλῳ τρεῖς πυθμένες καὶ αὐτὴ θάλλουσα ἀνενηνοχυῖα βλαστούς πέπειροι οἱ βότρυες σταφυλῆς

11 καὶ τὸ ποτήριον φαραω ἐν τῇ χειρί μου καὶ ἔλαβον τὴν σταφυλὴν καὶ ἐξέθλιψα αὐτὴν εἰς τὸ ποτήριον καὶ ἔδωκα τὸ ποτήριον εἰς τὰς χεῖρας φαραω

12 καὶ εἶπεν αὐτῷ ιωσηφ τοῦτο ἡ σύγκρισις αὐτοῦ οἱ τρεῖς πυθμένες τρεῖς ἡμέραι εἰσίν

13 ἔτι τρεῖς ἡμέραι καὶ μνησθήσεται φαραω τῆς ἀρχῆς σου καὶ ἀποκαταστήσει σε ἐπὶ τὴν ἀρχιοινοχοΐαν σου καὶ δώσεις τὸ ποτήριον φαραω εἰς τὴν χεῖρα αὐτοῦ κατὰ τὴν ἀρχήν σου τὴν προτέραν ὡς ἦσθα οἰνοχοῶν

14 ἀλλὰ μνήσθητί μου διὰ σεαυτοῦ ὅταν εὖ σοι γένηται καὶ ποιήσεις ἐν ἐμοὶ ἔλεος καὶ μνησθήσῃ περὶ ἐμοῦ φαραω καὶ ἐξάξεις με ἐκ τοῦ ὀχυρώματος τούτου

15 ὅτι κλοπῇ ἐκλάπην ἐκ γῆς εβραίων καὶ ὧδε οὐκ ἐποίησα οὐδέν ἀλλ' ἐνέβαλόν με εἰς τὸν λάκκον τοῦτον

16 καὶ εἶδεν ὁ ἀρχισιτοποιὸς ὅτι ὀρθῶς συνέκρινεν καὶ εἶπεν τῷ ιωσηφ κἀγὼ εἶδον ἐνύπνιον καὶ ὤ|μην τρία κανᾶ χονδριτῶν αἴρειν ἐπὶ τῆς κεφαλῆς μου

17 ἐν δὲ τῷ κανῷ τῷ ἐπάνω ἀπὸ πάντων τῶν γενῶν ὧν ὁ βασιλεὺς φαραω ἐσθίει ἔργον σιτοποιοῦ καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατήσθιεν αὐτὰ ἀπὸ τοῦ κανοῦ τοῦ ἐπάνω τῆς κεφαλῆς μου

18 ἀποκριθεὶς δὲ ιωσηφ εἶπεν αὐτῷ αὕτη ἡ σύγκρισις αὐτοῦ τὰ τρία κανᾶ τρεῖς ἡμέραι εἰσίν

19 ἔτι τριῶν ἡμερῶν ἀφελεῖ φαραω τὴν κεφαλήν σου ἀπὸ σοῦ καὶ κρεμάσει σε ἐπὶ ξύλου καὶ φάγεται τὰ ὄρνεα τοῦ οὐρανοῦ τὰς σάρκας σου ἀπὸ σοῦ

20 ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ τρίτῃ ἡμέρα γενέσεως ἦν φαραω καὶ ἐποίει πότον πᾶσι τοῖς παισὶν αὐτοῦ καὶ ἐμνήσθη τῆς ἀρχῆς τοῦ ἀρχιοινοχόου καὶ τῆς ἀρχῆς τοῦ ἀρχισιτοποιοῦ ἐν μέσῳ τῶν παίδων αὐτοῦ

21 καὶ ἀπεκατέστησεν τὸν ἀρχιοινοχόον ἐπὶ τὴν ἀρχὴν αὐτοῦ καὶ ἔδωκεν τὸ ποτήριον εἰς τὴν χεῖρα φαραω

22 τὸν δὲ ἀρχισιτοποιὸν ἐκρέμασεν καθὰ συνέκρινεν αὐτοῖς ιωσηφ

23 οὐκ ἐμνήσθη δὲ ὁ ἀρχιοινοχόος τοῦ ιωσηφ ἀλλὰ ἐπελάθετο αὐτοῦ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 5150

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5150. 'And Joseph answered and said' means revelation resulting from perception received by the celestial within the natural. This is clear from the meaning of 'answering and saying' as revelation resulting from perception, dealt with above in 5121; and from the representation of 'Joseph' as the celestial within the natural, dealt with in 5086, 5087, 5106. The reason 'Joseph' here means the celestial within the natural is that the natural is the subject. With regard to the celestial and the spiritual, the celestial itself and the spiritual itself which flow into heaven from the Lord's Divine reside principally in the interior rational, for the forms there are more perfect ones and apt receivers. Even so, the celestial and the spiritual also flow from the Lord's Divine into the exterior rational, and into the natural too, doing so both indirectly and directly. They flow indirectly by way of the interior rational, and directly from the Lord's Divine itself. What flows in directly is that which brings order, and what flows in indirectly is that to which order is brought. This is what happens in the exterior rational, as also in the natural. From this one may recognize what the celestial within the natural is.

[2] The celestial has its origin in Divine Good and the spiritual in Divine Truth - both having their origin in the Lord. When they exist in the rational they are called the celestial and spiritual within the rational, and when they exist in the natural they are called the celestial and spiritual within the natural. The rational and natural are used to mean the person himself insofar as he has been formed to receive the celestial and spiritual; but the rational is used to mean his internal and the natural his external. By reason of what flows into him, and depending on his reception of it, a person is called a celestial man or else a spiritual man - a celestial man if the Lord's Divine Good is received in the will part of his mind, a spiritual man if it is received in the understanding part.

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

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