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Genesis 40

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1 γίγνομαι-VBI-AMI3S δέ-X μετά-P ὁ- A--APN ῥῆμα-N3M-APN οὗτος- D--APN ἁμαρτάνω-VBI-AAI3S ὁ- A--NSM ἀρχιοινοχόος-N2--NSM ὁ- A--GSM βασιλεύς-N3V-GSM *αἴγυπτος-N2--GSF καί-C ὁ- A--NSM ἀρχισιτοποιός-N2--NSM ὁ- A--DSM κύριος-N2--DSM αὐτός- D--GPM βασιλεύς-N3V-DSM *αἴγυπτος-N2--GSF

2 καί-C ὀργίζω-VSI-API3S *φαραώ-N---NSM ἐπί-P ὁ- A--DPM δύο-M---DPM εὐνοῦχος-N2--DPM αὐτός- D--GSM ἐπί-P ὁ- A--DSM ἀρχιοινοχόος-N2--DSM καί-C ἐπί-P ὁ- A--DSM ἀρχισιτοποιός-N2--DSM

3 καί-C τίθημι-VEI-AMI3S αὐτός- D--APM ἐν-P φυλακή-N1--DSF παρά-P ὁ- A--DSM δεσμοφύλαξ-N3K-DSM εἰς-P ὁ- A--ASN δεσμωτήριον-N2N-ASN εἰς-P ὁ- A--ASM τόπος-N2--ASM οὗ-D *ιωσηφ-N---NSM ἀποἄγω-VMI-YMI3S ἐκεῖ-D

4 καί-C συνἵστημι-VHI-AAI3S ὁ- A--NSM ἀρχιδεσμώτης-N1M-NSM ὁ- A--DSM *ιωσηφ-N---DSM αὐτός- D--APM καί-C παραἵστημι-VHI-AAI3S αὐτός- D--DPM εἰμί-V9--IAI3P δέ-X ἡμέρα-N1A-APF ἐν-P ὁ- A--DSF φυλακή-N1--DSF

5 καί-C ὁράω-VBI-AAI3P ἀμφότεροι-A1A-NPM ἐνύπνιον-N2N-ASN ἑκάτερος-A1A-NSM ἐνύπνιον-N2N-ASN ἐν-P εἷς-A1A-DSF νύξ-N3--DSF ὅρασις-N3I-NSF ὁ- A--GSN ἐνύπνιον-N2N-GSN αὐτός- D--GSM ὁ- A--NSM ἀρχιοινοχόος-N2--NSM καί-C ὁ- A--NSM ἀρχισιτοποιός-N2--NSM ὅς- --NPM εἰμί-V9--IAI3P ὁ- A--DSM βασιλεύς-N3V-DSM *αἴγυπτος-N2--GSF ὁ- A--NPM εἰμί-V9--PAPNPM ἐν-P ὁ- A--DSN δεσμωτήριον-N2N-DSN

6 εἰςἔρχομαι-VBI-AAI3S δέ-X πρός-P αὐτός- D--APM *ιωσηφ-N---NSM ὁ- A--ASN πρωΐ-D καί-C ὁράω-VBI-AAI3S αὐτός- D--APM καί-C εἰμί-V9--IAI3P ταράσσω-VM--XPPNPM

7 καί-C ἐρωτάω-V3--IAI3S ὁ- A--APM εὐνοῦχος-N2--APM *φαραώ-N---ASM ὅς- --NPM εἰμί-V9--IAI3P μετά-P αὐτός- D--GSM ἐν-P ὁ- A--DSF φυλακή-N1--DSF παρά-P ὁ- A--DSM κύριος-N2--DSM αὐτός- D--GSM λέγω-V1--PAPNSM τίς- I--ASN ὅτι-C ὁ- A--APN πρόσωπον-N2N-APN σύ- P--GP σκυθρωπός-A1B-APN σήμερον-D

8 ὁ- A--NPM δέ-X εἶπον-VAI-AAI3P αὐτός- D--DSM ἐνύπνιον-N2N-ASN ὁράω-VBI-AAI1P καί-C ὁ- A--NSM συνκρίνω-V1--PAPNSM οὐ-D εἰμί-V9--PAI3S αὐτός- D--ASN εἶπον-VBI-AAI3S δέ-X αὐτός- D--DPM *ιωσηφ-N---NSM οὐ-D διά-P ὁ- A--GSM θεός-N2--GSM ὁ- A--NSF διασάφησις-N3E-NSF αὐτός- D--GPM εἰμί-V9--PAI3S διαἡγέομαι-VA--AMD2P οὖν-X ἐγώ- P--DS

9 καί-C διαἡγέομαι-VAI-AMI3S ὁ- A--NSM ἀρχιοινοχόος-N2--NSM ὁ- A--ASN ἐνύπνιον-N2N-ASN αὐτός- D--GSM ὁ- A--DSM *ιωσηφ-N---DSM καί-C εἶπον-VBI-AAI3S ἐν-P ὁ- A--DSM ὕπνος-N2--DSM ἐγώ- P--GS εἰμί-V9--IAI3S ἄμπελος-N2--NSF ἐναντίον-P ἐγώ- P--GS

10 ἐν-P δέ-X ὁ- A--DSF ἄμπελος-N2--DSF τρεῖς-A3--NPM πυθμήν-N3--NPM καί-C αὐτός- D--NSF θάλλω-V1--PAPNSF ἀναφέρω-VX--XAPNSF βλαστός-N2--APM πέπειρος-N2--NPM ὁ- A--NPM βότρυς-N3--NPM σταφυλή-N1--GSF

11 καί-C ὁ- A--NSN ποτήριον-N2N-NSN *φαραώ-N---GSM ἐν-P ὁ- A--DSF χείρ-N3--DSF ἐγώ- P--GS καί-C λαμβάνω-VBI-AAI1S ὁ- A--ASF σταφυλή-N1--ASF καί-C ἐκθλίβω-VAI-AAI1S αὐτός- D--ASF εἰς-P ὁ- A--ASN ποτήριον-N2N-ASN καί-C δίδωμι-VAI-AAI1S ὁ- A--ASN ποτήριον-N2N-ASN εἰς-P ὁ- A--APF χείρ-N3--APF *φαραώ-N---GSM

12 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM *ιωσηφ-N---NSM οὗτος- D--NSN ὁ- A--NSF σύγκρισις-N3E-NSF αὐτός- D--GSM ὁ- A--NPM τρεῖς-A3--NPM πυθμήν-N3--NPM τρεῖς-A3--NPM ἡμέρα-N1A-NPF εἰμί-V9--PAI3P

13 ἔτι-D τρεῖς-A3--NPM ἡμέρα-N1A-NPF καί-C μιμνήσκω-VC--FPI3S *φαραώ-N---GSM ὁ- A--GSF ἀρχή-N1--GSF σύ- P--GS καί-C ἀπο καταἵστημι-VF--FAI3S σύ- P--AS ἐπί-P ὁ- A--ASF ἀρχιοινοχοΐα-N1A-ASF σύ- P--GS καί-C δίδωμι-VF--FAI2S ὁ- A--ASN ποτήριον-N2N-ASN *φαραώ-N---GSM εἰς-P ὁ- A--ASF χείρ-N3--ASF αὐτός- D--GSM κατά-P ὁ- A--ASF ἀρχή-N1--ASF σύ- P--GS ὁ- A--ASF πρότερος-A1A-ASFC ὡς-C εἰμί-V9--IAI2S οἰνοχόος-N2--GPM

14 ἀλλά-C μιμνήσκω-VS--APD2S ἐγώ- P--GS διά-P σεαυτοῦ- D--GSM ὅταν-D εὖ-D σύ- P--DS γίγνομαι-VB--AMS3S καί-C ποιέω-VF--FAI2S ἐν-P ἐγώ- P--DS ἔλεος-N3E-ASN καί-C μιμνήσκω-VC--FPI2S περί-P ἐγώ- P--GS *φαραώ-N---DSM καί-C ἐκἄγω-VF--FAI2S ἐγώ- P--AS ἐκ-P ὁ- A--GSN ὀχύρωμα-N3W-GSN οὗτος- D--GSM

15 ὅτι-C κλοπή-N1--DSF κλέπτω-VDI-API1S ἐκ-P γῆ-N1--GSF *εβραῖος-N2--GPM καί-C ὧδε-D οὐ-D ποιέω-VAI-AAI1S οὐδείς-A3--ASN ἀλλά-C ἐνβάλλω-VBI-AAI3P ἐγώ- P--AS εἰς-P ὁ- A--ASM λάκκος-N2--ASM οὗτος- D--ASM

16 καί-C ὁράω-VBI-AAI3S ὁ- A--NSM ἀρχισιτοποιός-N2--NSM ὅτι-C ὀρθῶς-D συνκρίνω-VAI-AAI3S καί-C εἶπον-VBI-AAI3S ὁ- A--DSM *ιωσηφ-N---DSM καΐἐγώ-C+ PNS ὁράω-VBI-AAI3P ἐνύπνιον-N2N-ASN καί-C οἴομαι-V1I-IMI1S τρεῖς-A3--APN κανοῦν-N2N-APN χονδρίτης-N1M-GPM αἴρω-V1--PAN ἐπί-P ὁ- A--GSF κεφαλή-N1--GSF ἐγώ- P--GS

17 ἐν-P δέ-X ὁ- A--DSN κανοῦν-N2N-DSN ὁ- A--DSN ἐπάνω-D ἀπό-P πᾶς-A3--GPN ὁ- A--GPN γένος-N3E-GPN ὅς- --GPM ὁ- A--NSM βασιλεύς-N3V-NSM *φαραώ-N---NSM ἐσθίω-V1--PAI3S ἔργον-N2N-ASN σιτοποιός-A1B-GSM καί-C ὁ- A--NPN πετεινόν-N2N-NPN ὁ- A--GSM οὐρανός-N2--GSM καταἐσθίω-V1I-IAI3S αὐτός- D--APN ἀπό-P ὁ- A--GSN κανοῦν-N2N-GSN ὁ- A--GSN ἐπάνω-P ὁ- A--GSF κεφαλή-N1--GSF ἐγώ- P--GS

18 ἀποκρίνω-VC--APPNSM δέ-X *ιωσηφ-N---NSM εἶπον-VBI-AAI3S αὐτός- D--DSM οὗτος- D--NSF ὁ- A--NSF σύγκρισις-N3E-NSF αὐτός- D--GSM ὁ- A--NPN τρεῖς-A3--NPN κανοῦν-N2N-NPN τρεῖς-A3--NPM ἡμέρα-N1A-NPF εἰμί-V9--PAI3P

19 ἔτι-D τρεῖς-A3--GPF ἡμέρα-N1A-GPF ἀποαἱρέω-VF2-FAI3S *φαραώ-N---NSM ὁ- A--ASF κεφαλή-N1--ASF σύ- P--GS ἀπό-P σύ- P--GS καί-C κρεμάζω-VF--FAI3S σύ- P--AS ἐπί-P ξύλον-N2N-GSN καί-C ἐσθίω-VF--FMI3S ὁ- A--NPN ὄρνεον-N2N-NPN ὁ- A--GSM οὐρανός-N2--GSM ὁ- A--APF σάρξ-N3K-APF σύ- P--GS ἀπό-P σύ- P--GS

20 γίγνομαι-VBI-AMI3S δέ-X ἐν-P ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--DSF τρίτος-A1--DSF ἡμέρα-N1A-NSF γένεσις-N3I-GSF εἰμί-V9--IAI3S *φαραώ-N---GSM καί-C ποιέω-V2I-IAI3S πότος-A1--ASM πᾶς-A3--DPM ὁ- A--DPM παῖς-N3D-DPM αὐτός- D--GSM καί-C μιμνήσκω-VSI-API3S ὁ- A--GSF ἀρχή-N1--GSF ὁ- A--GSM ἀρχιοινοχόος-N2--GSM καί-C ὁ- A--GSF ἀρχή-N1--GSF ὁ- A--GSM ἀρχισιτοποιός-N2--GSM ἐν-P μέσος-A1--DSM ὁ- A--GPM παῖς-N3D-GPM αὐτός- D--GSM

21 καί-C ἀπο καταἵστημι-VHI-AAI3S ὁ- A--ASM ἀρχιοινοχόος-N2--ASM ἐπί-P ὁ- A--ASF ἀρχή-N1--ASF αὐτός- D--GSM καί-C δίδωμι-VAI-AAI3S ὁ- A--ASN ποτήριον-N2N-ASN εἰς-P ὁ- A--ASF χείρ-N3--ASF *φαραώ-N---GSM

22 ὁ- A--ASM δέ-X ἀρχισιτοποιός-N2--ASM κράννυμι-VAI-AAI3S καθά-D συνκρίνω-VAI-AAI3S αὐτός- D--DPM *ιωσηφ-N---NSM

23 οὐ-D μιμνήσκω-VSI-API3S δέ-X ὁ- A--NSM ἀρχιοινοχόος-N2--NSM ὁ- A--GSM *ιωσηφ-N---NSM ἀλλά-C ἐπιλανθάνω-VBI-AMI3S αὐτός- D--GSM

   

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Arcana Coelestia # 5114

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5114. And in the vine were three shoots. That this signifies the derivations thence even to the last, is evident from the signification of the “vine,” as being the intellectual part (of which just above, n. 5113); and from the signification of “three,” as being what is complete and continuous even to the end (n. 2788, 4495); and from the signification of “shoots,” as being derivations. For as the “vine” is the intellectual part, the “shoots” are nothing else than derivations thence; and as “three” signifies what is continuous even to the end, or from the first even to the last, by “three shoots” are signified the derivations from the intellectual part down to the last, which is the sensuous; for the first in order is the intellectual part, and the last is the sensuous. The intellectual part in general is the sight of the internal man, which sees from the light of heaven, which is from the Lord, and all that it sees is spiritual and celestial. But the sensuous in general is of the external man, here the sensuous of the sight, because this corresponds and is subordinate to the intellectual; this sensuous sees from the light of the world, which is from the sun, and all that it sees is worldly, bodily, and earthly.

[2] There are in man derivations from the intellectual part, which is in the light of heaven, down to the sensuous, which is in the light of the world; unless this were so, the sensuous could not have any human life. The sensuous of man has no life in consequence of seeing from the light of the world, for the light of the world has no life in it; but in consequence of seeing from the light of heaven, for this light has life in it. When this light falls with man into those things which are from the light of the world, it vivifies them and causes him to see objects intellectually, thus as a man; and from this, by knowledges born from things he has seen and heard in the world, thus from things that have entered through the senses, man has intelligence and wisdom, and from these has civil, moral, and spiritual life.

[3] As regards the derivations specially, in man they are of such a nature that they cannot be briefly set forth. They are steps or degrees as of a ladder between the intellectual part and the sensuous, but no one can apprehend these degrees unless he knows that they are most distinct from one another, so distinct that the interior can exist and subsist without the exterior, but not the exterior without the interior. For example: the spirit of man can subsist without the material body, and also actually does so subsist when by death it is separated from the body. The spirit of man is in an interior degree, and the body is in an exterior degree. It is similar with the spirit of man after death: if he is among the blessed, he is in the last degree among them when in the first heaven, in an interior degree when in the second, and in the inmost when in the third; and when he is in this, he is indeed at the same time in the rest, but these are quiescent in him, almost as the bodily part in man is quiescent in sleep, but with this difference, that with the angels the interiors are then in the highest wakefulness. Therefore there are as many distinct degrees in man as there are heavens, besides the last, which is the body with its sensuous things.

[4] From this it may in some measure appear how the case is with the derivations from first to last, or from the intellectual part down to the sensuous. The life of man, which is from the Lord’s Divine, passes through these degrees from the inmost down to the last or ultimate degree, and in each degree it is derived from what is prior, becoming more and more general, and in the ultimate degree most general. The derivations in the lower degrees are merely compositions, or rather combinations [conformationes], of the singulars and particulars of the higher degrees in succession, together with an addition from purer nature, and then from grosser nature, of such things as may serve for containing vessels; and if these vessels are decomposed, the singulars and particulars of the interior degrees, which had been combined therein, return to the degree next higher. And as with man there is a connection with the Divine, and his inmost is of such a nature that he can receive the Divine, and not only receive it, but also make it his own by acknowledgment and affection, thus by reciprocation, he therefore can never die, because he has thus been implanted in the Divine, and is therefore in what is eternal and infinite, not merely through the influx thence, but also through the reception of it.

[5] From this it may be seen how unlearnedly and inanely those think about man who compare him to the brute animals, and believe that he will not live after death any more than they-not considering that with the brute animals there is no reception, nor through acknowledgment and affection any reciprocal appropriation, of the Divine, and consequent conjunction with it; and not considering that in consequence of the state of animals being of this nature, the recipient forms of their life cannot but be dissipated; for with them the influx passes through their organic forms down into the world, and there terminates and vanishes, and never returns.

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

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