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Genesis 40

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1 γιγνομαι-VBI-AMI3S δε-X μετα-P ο- A--APN ρημα-N3M-APN ουτος- D--APN αμαρτανω-VBI-AAI3S ο- A--NSM αρχιοινοχοος-N2--NSM ο- A--GSM βασιλευς-N3V-GSM *αιγυπτος-N2--GSF και-C ο- A--NSM αρχισιτοποιος-N2--NSM ο- A--DSM κυριος-N2--DSM αυτος- D--GPM βασιλευς-N3V-DSM *αιγυπτος-N2--GSF

2 και-C οργιζω-VSI-API3S *φαραω-N---NSM επι-P ο- A--DPM δυο-M---DPM ευνουχος-N2--DPM αυτος- D--GSM επι-P ο- A--DSM αρχιοινοχοος-N2--DSM και-C επι-P ο- A--DSM αρχισιτοποιος-N2--DSM

3 και-C τιθημι-VEI-AMI3S αυτος- D--APM εν-P φυλακη-N1--DSF παρα-P ο- A--DSM δεσμοφυλαξ-N3K-DSM εις-P ο- A--ASN δεσμωτηριον-N2N-ASN εις-P ο- A--ASM τοπος-N2--ASM ου-D *ιωσηφ-N---NSM αποαγω-VMI-YMI3S εκει-D

4 και-C συνιστημι-VHI-AAI3S ο- A--NSM αρχιδεσμωτης-N1M-NSM ο- A--DSM *ιωσηφ-N---DSM αυτος- D--APM και-C παραιστημι-VHI-AAI3S αυτος- D--DPM ειμι-V9--IAI3P δε-X ημερα-N1A-APF εν-P ο- A--DSF φυλακη-N1--DSF

5 και-C οραω-VBI-AAI3P αμφοτεροι-A1A-NPM ενυπνιον-N2N-ASN εκατερος-A1A-NSM ενυπνιον-N2N-ASN εν-P εις-A1A-DSF νυξ-N3--DSF ορασις-N3I-NSF ο- A--GSN ενυπνιον-N2N-GSN αυτος- D--GSM ο- A--NSM αρχιοινοχοος-N2--NSM και-C ο- A--NSM αρχισιτοποιος-N2--NSM ος- --NPM ειμι-V9--IAI3P ο- A--DSM βασιλευς-N3V-DSM *αιγυπτος-N2--GSF ο- A--NPM ειμι-V9--PAPNPM εν-P ο- A--DSN δεσμωτηριον-N2N-DSN

6 ειςερχομαι-VBI-AAI3S δε-X προς-P αυτος- D--APM *ιωσηφ-N---NSM ο- A--ASN πρωι-D και-C οραω-VBI-AAI3S αυτος- D--APM και-C ειμι-V9--IAI3P ταρασσω-VM--XPPNPM

7 και-C ερωταω-V3--IAI3S ο- A--APM ευνουχος-N2--APM *φαραω-N---ASM ος- --NPM ειμι-V9--IAI3P μετα-P αυτος- D--GSM εν-P ο- A--DSF φυλακη-N1--DSF παρα-P ο- A--DSM κυριος-N2--DSM αυτος- D--GSM λεγω-V1--PAPNSM τις- I--ASN οτι-C ο- A--APN προσωπον-N2N-APN συ- P--GP σκυθρωπος-A1B-APN σημερον-D

8 ο- A--NPM δε-X ειπον-VAI-AAI3P αυτος- D--DSM ενυπνιον-N2N-ASN οραω-VBI-AAI1P και-C ο- A--NSM συνκρινω-V1--PAPNSM ου-D ειμι-V9--PAI3S αυτος- D--ASN ειπον-VBI-AAI3S δε-X αυτος- D--DPM *ιωσηφ-N---NSM ου-D δια-P ο- A--GSM θεος-N2--GSM ο- A--NSF διασαφησις-N3E-NSF αυτος- D--GPM ειμι-V9--PAI3S διαηγεομαι-VA--AMD2P ουν-X εγω- P--DS

9 και-C διαηγεομαι-VAI-AMI3S ο- A--NSM αρχιοινοχοος-N2--NSM ο- A--ASN ενυπνιον-N2N-ASN αυτος- D--GSM ο- A--DSM *ιωσηφ-N---DSM και-C ειπον-VBI-AAI3S εν-P ο- A--DSM υπνος-N2--DSM εγω- P--GS ειμι-V9--IAI3S αμπελος-N2--NSF εναντιον-P εγω- P--GS

10 εν-P δε-X ο- A--DSF αμπελος-N2--DSF τρεις-A3--NPM πυθμην-N3--NPM και-C αυτος- D--NSF θαλλω-V1--PAPNSF αναφερω-VX--XAPNSF βλαστος-N2--APM πεπειρος-N2--NPM ο- A--NPM βοτρυς-N3--NPM σταφυλη-N1--GSF

11 και-C ο- A--NSN ποτηριον-N2N-NSN *φαραω-N---GSM εν-P ο- A--DSF χειρ-N3--DSF εγω- P--GS και-C λαμβανω-VBI-AAI1S ο- A--ASF σταφυλη-N1--ASF και-C εκθλιβω-VAI-AAI1S αυτος- D--ASF εις-P ο- A--ASN ποτηριον-N2N-ASN και-C διδωμι-VAI-AAI1S ο- A--ASN ποτηριον-N2N-ASN εις-P ο- A--APF χειρ-N3--APF *φαραω-N---GSM

12 και-C ειπον-VBI-AAI3S αυτος- D--DSM *ιωσηφ-N---NSM ουτος- D--NSN ο- A--NSF συγκρισις-N3E-NSF αυτος- D--GSM ο- A--NPM τρεις-A3--NPM πυθμην-N3--NPM τρεις-A3--NPM ημερα-N1A-NPF ειμι-V9--PAI3P

13 ετι-D τρεις-A3--NPM ημερα-N1A-NPF και-C μιμνησκω-VC--FPI3S *φαραω-N---GSM ο- A--GSF αρχη-N1--GSF συ- P--GS και-C απο καταιστημι-VF--FAI3S συ- P--AS επι-P ο- A--ASF αρχιοινοχοια-N1A-ASF συ- P--GS και-C διδωμι-VF--FAI2S ο- A--ASN ποτηριον-N2N-ASN *φαραω-N---GSM εις-P ο- A--ASF χειρ-N3--ASF αυτος- D--GSM κατα-P ο- A--ASF αρχη-N1--ASF συ- P--GS ο- A--ASF προτερος-A1A-ASFC ως-C ειμι-V9--IAI2S οινοχοος-N2--GPM

14 αλλα-C μιμνησκω-VS--APD2S εγω- P--GS δια-P σεαυτου- D--GSM οταν-D ευ-D συ- P--DS γιγνομαι-VB--AMS3S και-C ποιεω-VF--FAI2S εν-P εγω- P--DS ελεος-N3E-ASN και-C μιμνησκω-VC--FPI2S περι-P εγω- P--GS *φαραω-N---DSM και-C εκαγω-VF--FAI2S εγω- P--AS εκ-P ο- A--GSN οχυρωμα-N3W-GSN ουτος- D--GSM

15 οτι-C κλοπη-N1--DSF κλεπτω-VDI-API1S εκ-P γη-N1--GSF *εβραιος-N2--GPM και-C ωδε-D ου-D ποιεω-VAI-AAI1S ουδεις-A3--ASN αλλα-C ενβαλλω-VBI-AAI3P εγω- P--AS εις-P ο- A--ASM λακκος-N2--ASM ουτος- D--ASM

16 και-C οραω-VBI-AAI3S ο- A--NSM αρχισιτοποιος-N2--NSM οτι-C ορθως-D συνκρινω-VAI-AAI3S και-C ειπον-VBI-AAI3S ο- A--DSM *ιωσηφ-N---DSM καιεγω-C+ PNS οραω-VBI-AAI3P ενυπνιον-N2N-ASN και-C οιομαι-V1I-IMI1S τρεις-A3--APN κανουν-N2N-APN χονδριτης-N1M-GPM αιρω-V1--PAN επι-P ο- A--GSF κεφαλη-N1--GSF εγω- P--GS

17 εν-P δε-X ο- A--DSN κανουν-N2N-DSN ο- A--DSN επανω-D απο-P πας-A3--GPN ο- A--GPN γενος-N3E-GPN ος- --GPM ο- A--NSM βασιλευς-N3V-NSM *φαραω-N---NSM εσθιω-V1--PAI3S εργον-N2N-ASN σιτοποιος-A1B-GSM και-C ο- A--NPN πετεινον-N2N-NPN ο- A--GSM ουρανος-N2--GSM καταεσθιω-V1I-IAI3S αυτος- D--APN απο-P ο- A--GSN κανουν-N2N-GSN ο- A--GSN επανω-P ο- A--GSF κεφαλη-N1--GSF εγω- P--GS

18 αποκρινω-VC--APPNSM δε-X *ιωσηφ-N---NSM ειπον-VBI-AAI3S αυτος- D--DSM ουτος- D--NSF ο- A--NSF συγκρισις-N3E-NSF αυτος- D--GSM ο- A--NPN τρεις-A3--NPN κανουν-N2N-NPN τρεις-A3--NPM ημερα-N1A-NPF ειμι-V9--PAI3P

19 ετι-D τρεις-A3--GPF ημερα-N1A-GPF αποαιρεω-VF2-FAI3S *φαραω-N---NSM ο- A--ASF κεφαλη-N1--ASF συ- P--GS απο-P συ- P--GS και-C κρεμαζω-VF--FAI3S συ- P--AS επι-P ξυλον-N2N-GSN και-C εσθιω-VF--FMI3S ο- A--NPN ορνεον-N2N-NPN ο- A--GSM ουρανος-N2--GSM ο- A--APF σαρξ-N3K-APF συ- P--GS απο-P συ- P--GS

20 γιγνομαι-VBI-AMI3S δε-X εν-P ο- A--DSF ημερα-N1A-DSF ο- A--DSF τριτος-A1--DSF ημερα-N1A-NSF γενεσις-N3I-GSF ειμι-V9--IAI3S *φαραω-N---GSM και-C ποιεω-V2I-IAI3S ποτος-A1--ASM πας-A3--DPM ο- A--DPM παις-N3D-DPM αυτος- D--GSM και-C μιμνησκω-VSI-API3S ο- A--GSF αρχη-N1--GSF ο- A--GSM αρχιοινοχοος-N2--GSM και-C ο- A--GSF αρχη-N1--GSF ο- A--GSM αρχισιτοποιος-N2--GSM εν-P μεσος-A1--DSM ο- A--GPM παις-N3D-GPM αυτος- D--GSM

21 και-C απο καταιστημι-VHI-AAI3S ο- A--ASM αρχιοινοχοος-N2--ASM επι-P ο- A--ASF αρχη-N1--ASF αυτος- D--GSM και-C διδωμι-VAI-AAI3S ο- A--ASN ποτηριον-N2N-ASN εις-P ο- A--ASF χειρ-N3--ASF *φαραω-N---GSM

22 ο- A--ASM δε-X αρχισιτοποιος-N2--ASM κραννυμι-VAI-AAI3S καθα-D συνκρινω-VAI-AAI3S αυτος- D--DPM *ιωσηφ-N---NSM

23 ου-D μιμνησκω-VSI-API3S δε-X ο- A--NSM αρχιοινοχοος-N2--NSM ο- A--GSM *ιωσηφ-N---NSM αλλα-C επιλανθανω-VBI-AMI3S αυτος- D--GSM

   

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Arcana Coelestia # 5077

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5077. 'The cupbearer of the king of Egypt' means among the things of the body which are subject to the understanding Part of the mind. This is clear from the meaning of 'the cupbearer' as the external or bodily senses that are subordinate or subject to the understanding part of the internal man, dealt with in what follows below; and from the meaning of 'the king of Egypt' as the natural man, dealt with below in 5079. Since the cupbearer and the baker are the subject of the narrative that follows and these mean the external senses belonging to the body, something must first be said about these. It is well known that the external or bodily senses are five in number - sight, hearing, smell, taste, and touch - and also that these constitute the entire life of the body. For without those senses the body has no life at all, for which reason also when deprived of them it dies and becomes a corpse. The actual bodily part of the human being therefore is nothing else than a receiver of sensory impressions and consequently of the life resulting from these. The part played by the senses is the principal one and that by the body the instrumental. The instrumental without its principal which it is fitted to serve cannot even be called the body that a person carries around while living in the world; but the instrumental together with its principal, when they act as one, can be called such. The two together therefore constitute the body.

[2] A person's external senses are directly related to his internal ones, for they have been given to a person and placed within his body to serve his internal man while he is in the world and to exist subject to the sensory powers of that internal man. Consequently when a person's external senses begin to rule his internal ones he is done for. When this happens his internal sensory powers are regarded as no more than servants whose function is to reinforce whatever the external senses imperiously demand. When this is the state in which the external senses operate, order in their case has become turned around, a situation dealt with immediately above in 5076.

[3] A person's external senses are, as stated, directly related to his internal ones, in general to the understanding and to the will. Consequently some external senses are subject or subordinate to the understanding part of the human mind, others are subject to the will part. One sensory power specifically subject to the understanding is sight; another subject to the understanding, and after that to the will also, is hearing. Smell, and more especially taste, are subject to both simultaneously, while the power subject to the will is touch. Much evidence could be introduced to show that the external senses are subject to the understanding and the will, and also to show how they are subject; but it would take up too much space to carry the explanation so far. Something of what is involved may be recognized from what has been shown at the ends of preceding chapters about the correspondence of those senses.

[4] In addition it should be recognized that all truths that are called the truths of faith belong to the understanding part, and that all forms of good which are those of love and charity go with the will part. Consequently it is the function of the understanding to believe, acknowledge, know, and see truth - and good also. But the function of the will is to feel an affection for that truth and to love it; and whatever a person feels an affection for and loves is good. But how the understanding influences the will when truth passes into good, and how the will influences the understanding when it puts that good into effect, are matters for still deeper examination - In the Lord's Divine mercy those matters will be discussed at various points further on.

[5] The reason 'the cupbearer' means the senses subject or subordinate to the understanding Part of the internal man is that everything which serves as drink, or which is consumed as such, for example, wine, milk, or water, is related to truth, which feeds the understanding and so belongs to the understanding. Also, because the external or bodily senses play a ministering role, 'a cupbearer' therefore means those senses or what is perceived by them. For in general 'drinking' has reference to truths which feed the understanding, see 3069, 3071, 3168, 3772, 4017, 4018; the specific meaning of 'wine' is truth deriving from good, or faith from charity, 1071, 1798, while 'water' means truth, 680, 2702, 3058, 3424, 4976. From all this one may now see what 'the cupbearer' means.

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

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