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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 # 5168

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5168. 'As Joseph had interpreted to them' means as foretold by the celestial within the natural. This is clear from the meaning of 'interpreting' as stating what the dream holds within itself or what lies within it, and also what was going to take place, dealt with in 5093, 5105, 5107, 5141, and so means a foretelling; and from the representation of 'Joseph' as the celestial within the natural, dealt with in 5086, 5087, 5106. As to what the words used here hold within them - namely the teaching that sensory impressions belonging to the understanding part were retained, whereas those belonging to the will part were cast aside - see above in 5157.

[2] This chapter deals in the internal sense with the subordination of the exterior natural, which has to be made subordinate so that it may serve the interior natural as a mirror for it, see 5165. Indeed unless it is made subordinate, interior forms of truth and good, and consequently interior thoughts possessing what is spiritual and celestial within them, do not have any place where they can be represented, for these manifest themselves so to speak in their own face or so to speak in a mirror. Therefore when no such subordination exists a person cannot possess any interior thought, or indeed any faith, since no ability exists, neither a weak nor a strong one, to grasp such matters, and therefore no discernment exists of them either. Only one thing can make the natural subordinate and bring it into a state of correspondence, and this is good that has innocence within it, a good which in the Word is called charity. Sensory impressions and factual knowledge are merely the means into which that good may flow, to present itself in a visual form and make itself available for every useful purpose it can serve. But even if it consisted of actual truths of faith, factual knowledge that has no good within it would be nothing else than scales amid filth, which fall off.

[3] But as regards the way in which good, relying on factual knowledge and the truths of faith as its means, causes exterior things to be restored to order and to be brought into correspondence with interior ones, this at the present day is less able to be understood than it was in former times. There are many reasons why this is so, the main one being that within the Church at the present day no charity exists any longer. For the final period of the Church has arrived and consequently no affection for knowing such things exists. This being so, a kind of aversion is instantly encountered when anything is mentioned which lies inside of or above sensory evidence, and consequently when anything from among such things as constitute angelic wisdom are expressed. Yet because such matters are contained in the internal sense - for what the internal sense contains is wholly suited to angels' wisdom - and because the internal sense of the Word is now being explained, those matters must be stated, however remote they may seem to be from sensory evidence.

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