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Génesis 40

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1 Y aconteció después de estas cosas, que pecaron el maestresala del rey de Egipto, y el panadero, contra su señor el rey de Egipto.

2 Y el Faraón se enojó contra sus dos oficiales, contra el principal de los maestresalas, y contra el principal de los panaderos;

3 y los puso en la cárcel de la casa del capitán de los de la guardia, en la casa de la cárcel donde José estaba preso.

4 Y el capitán de los de la guardia dio cargo de ellos a José, y él les servía; y estuvieron días en la cárcel.

5 Y ambos a dos, el maestresala y el panadero del rey de Egipto, que estaban presos en la cárcel, soñaron un sueño, cada uno su sueño en una misma noche, cada uno conforme a la declaración de su sueño.

6 Y vino a ellos José por la mañana, y los miró, y he aquí que estaban tristes.

7 Y él preguntó a aquellos oficiales del Faraón, que estaban con él en la cárcel de la casa de su señor, diciendo: ¿Por qué parecen hoy mal vuestros rostros?

8 Y ellos le dijeron: Hemos tenido un sueño, y no hay quién lo declare. Entonces les dijo José: ¿No son de Dios las declaraciones? Contádmelo ahora.

9 Entonces el principal de los maestresalas contó su sueño a José, y le dijo: Yo soñaba que veía una vid delante de mí,

10 y en la vid tres sarmientos; y ella como que florecía, salía su renuevo, maduraron sus racimos de uvas;

11 y que el vaso de Faraón estaba en mi mano, y que yo tomaba las uvas, y las exprimía en el vaso del Faraón, y daba el vaso en la mano del Faraón.

12 Y le dijo José: Esta es su declaración: Los tres sarmientos son tres días;

13 al cabo de tres días el Faraón levantará tu cabeza, y te hará volver a tu asiento; y darás el vaso al Faraón en su mano, como solías cuando eras su maestresala.

14 Por tanto te acordarás de mí dentro de ti cuando tuvieres bien, y te ruego que hagas conmigo misericordia, que hagas mención de mí al Faraón, y me saques de esta casa;

15 porque he sido hurtado de la tierra de los hebreos; y tampoco he hecho aquí porqué me hubiesen de poner en la cárcel.

16 Y viendo el principal de los panaderos que había declarado para bien, dijo a José: También yo soñaba que veía tres canastillos blancos sobre mi cabeza;

17 y en el canastillo más alto había de todas las viandas del Faraón, obra de panadero; y que las aves las comían del canastillo de sobre mi cabeza.

18 Entonces respondió José, y dijo: Esta es su declaración: Los tres canastillos tres días son.

19 Al cabo de tres días quitará el Faraón tu cabeza de sobre ti, y te hará colgar en la horca, y las aves comerán tu carne de sobre ti.

20 Y fue al tercer día el día del nacimiento del Faraón, e hizo banquete a todos sus siervos; y alzó la cabeza del príncipe de los maestresalas, y la cabeza del príncipe de los panaderos, entre sus siervos.

21 E hizo volver a su oficio al príncipe de los maestresalas; y dio el vaso en mano del Faraón.

22 Mas hizo colgar al príncipe de los panaderos, como le había declarado José.

23 Y el príncipe de los maestresalas no se acordó de José, sino que se olvidó de él.

   

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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.