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
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
5162. 'And he lifted up the head' means [according to] what was of providence and what was of foresight. This is clear from the meaning of 'lifting up the head' as a decision attributable to providence and also to foresight, dealt with above in 5124, 5155. Providence is at work in the case of that power of sensory perception which is subject to the understanding part and is retained as something good, this being represented by 'the cupbearer'; but foresight is at work in the case of that sensory perception which is subject to the will part and is cast aside as something evil, this being represented by 'the baker'. That which is good is of providence while that which is evil is of foresight because everything good originates in the Lord but everything evil in hell or in the human proprium. As regards the human proprium being nothing but evil, see 210, 215, 694, 874-876, 987, 1023, 1044, 1047, 1581, 3812 (end), 4328.
694. Just as heaven, deriving as it does from the Lord, constitutes through mutual love one human being and one soul so to speak, and consequently has one end in view, which is to preserve and save all men eternally, so conversely does hell, deriving as it does from the proprium, constitute through self-love and love of the world, that is, through hatred, one devil and one frame of mind (animus), and consequently has one end in view, which is to destroy and condemn all men eternally. That this is the nature of their endeavours I have perceived thousands and thousands of times. Unless therefore the Lord were preserving everybody in every fraction of a moment, man would perish.