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Genesis 40

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1 Stalo se potom, že šeňkýř krále Egyptského a pekař provinili proti pánu svému, králi Egyptskému.

2 I rozhněval se Farao na oba úředníky své, na vládaře nad šeňkýři, a na vládaře nad pekaři.

3 A dal je do vězení v domě nejvyššího nad drabanty, do věže žalářné, v místo, v němž Jozef vězněm byl.

4 I postavil jim nejvyšší nad drabanty Jozefa k službě; a byli drahně dní u vězení.

5 I měli sen oba dva, každý z nich sen svůj noci jedné, každý podlé vyložení sna svého, šeňkýř i pekař krále Egyptského, kteříž seděli v věži.

6 Tedy přišel k nim Jozef ráno, a hleděl na ně; a aj, byli smutní.

7 I optal se těch úředníků Faraonových, kteříž s ním byli v vězení v domě pána jeho, řka: Proč jsou dnes tváři vaše smutnější?

8 Kteřížto odpověděli jemu: Měli jsme sen, a nemáme, kdo by jej vyložil. I řekl jim Jozef: Zdaliž Boží nejsou výkladové? Pravte mi medle.

9 Tedy správce nad šeňkýři vypravoval sen svůj Jozefovi, a řekl jemu: Zdálo se mi ve snách, že jsem viděl před sebou vinný kmen,

10 A na tom kmenu tři ratolesti; a ten kmen jako by pupence pouštěl, a vycházel květ jeho, až k sezrání přišli hroznové jeho.

11 A já maje koflík Faraonův v ruce své, bral jsem hrozny, a vytlačoval je do koflíka Faraonova, a podával jsem koflíka Faraonovi do rukou.

12 I řekl jemu Jozef: Toto jest vyložení jeho: Ti tři révové jsou tři dnové.

13 Po třech dnech povýší Farao hlavy tvé, a k úřadu tvému tě navrátí; i budeš podávati koflíka Faraonova do ruky jeho podlé obyčeje prvního, když jsi byl šeňkýřem jeho.

14 Ale mějž mne v své paměti, kdyžť se dobře povede; a učiň, prosím, se mnou to milosrdenství, abys zmínku učinil o mně před Faraonem, a vysvobodil mne z domu tohoto.

15 Nebo kradmo jsem vzat z země Židovské; a zde jsem ničeho neučinil, pročež by mne do tohoto vězení dali.

16 Vida pak správce nad pekaři, že dobře vyložil, řekl Jozefovi: Mně také zdálo se ve snách, ano tři košové pletení na hlavě mé.

17 A v koši vrchním byli všelijací pokrmové Faraonovi dílem pekařským strojení, a ptáci jedli je z koše nad hlavou mou.

18 I odpověděl Jozef a řekl: Toto jest vyložení jeho: Tři košové jsou Tři dnové.

19 Po třech dnech odejme tobě Farao hlavu tvou, a oběsí tě na dřevě; i budou jísti ptáci maso tvé s tebe.

20 Tedy stalo se v den třetí, v den pamatný narození Faraonova, že učinil hody všechněm služebníkům svým; i počítal hlavu vládaře nad šeňky, i hlavu vládaře nad pekaři, mezi služebníky svými.

21 A navrátil nejvyššího nad šeňky k místu jeho, aby podával koflíku Faraonovi do ruky.

22 Vládaře pak nad pekaři oběsil, tak jakž jim byl sen vyložil Jozef.

23 A nezpomenul správce nad šeňky na Jozefa, ale zapomenul na něj.

   

Nga veprat e Swedenborg

 

Arcana Coelestia #5116

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5116. Its blossom went up. That this signifies the state near regeneration, is evident from the signification of the “blossom” that buds forth from the tree before the fruit, as being the state before regeneration. As just said (n. 5115), the budding and fruiting of a tree represent the rebirth of man-its becoming green from the leaves represents the first state; the blossoming the second, which is the next before regeneration; and the fruiting the third, which is the very state of the regenerate. It is from this that “leaves” signify the things of intelligence, or the truths of faith (n. 885), for these are the first things of the rebirth or regeneration; while “blossoms” signify the things of wisdom, or the goods of faith, because these immediately precede the rebirth or regeneration; and “fruits” signify those things which are of life, or the works of charity, because these follow and constitute the very state of the regenerate.

[2] That such things exist in the vegetable kingdom is owing to the influx of the spiritual world. This, however, cannot be believed by those who attribute all things to nature, and nothing to the Divine; whereas they who attribute all things to the Divine, and nothing to nature, are permitted to see not only that everything is from the Divine, but also that everything has a correspondence, and is therefore representative; and finally they are permitted to see that universal nature is a theater representative of the Lord’s kingdom; thus that the Divine is in every particular of nature, insomuch that nature is a representation of the eternal and the infinite-of the eternal from propagation even to eternity, of the infinite from the multiplication of seeds to infinity. Such endeavors could never have existed in everything in the vegetable kingdom unless the Divine continually flowed in; for from influx comes endeavor, from endeavor energy, and from energy effect.

[3] They who attribute all things to nature say that such things were imparted to fruits and seeds at their first creation, and that from the energy thence received they are afterward impelled of themselves to such activities; but they do not consider that subsistence is a perpetual coming into existence, or what is similar, that propagation is perpetual creation; neither do they consider that the effect is the continuation of the cause, and that when the cause ceases, the effect also ceases, and consequently that without a continual influx of the cause, every effect instantly perishes; nor do they consider that what is unconnected with a first of all things, consequently with the Divine, is instantly annihilated, because the prior must be continually in the posterior in order that the posterior may exist.

[4] If they who attribute all things to nature and little or nothing to the Divine, considered these things, they too could acknowledge that each and all things in nature represent such things as are in the spiritual world, consequently such as are in the Lord’s kingdom, where the Divine of the Lord is most nearly represented. For this reason it was said that the influx is from the spiritual world; but it is meant that the influx is through the spiritual world from the Lord’s Divine. The reason why natural men do not consider such things is that they are not willing to acknowledge them; for they are in earthly and bodily things, and hence in a life of the love of self and of the world, and therefore are in inverted order relatively to those things which are of the spiritual world or of heaven, and from an inverted state it is impossible to see such things; for they see the things which are below as if they were above, and the things which are above as if they were below; and therefore when in the other life such persons are seen in the light of heaven, they appear with the head downward and the feet upward.

[5] Who among them is there that sees trees and other plants in blossom, and deems that this is as it were their gladness because they are now producing fruits or seeds? They see that blossoms precede, and that they last until they have in their bosoms the beginnings of the fruit or seed, and thereby convey into these beginnings their sap; and if they knew anything about the rebirth or regeneration of man (or rather, if they desired to know), they would from this likeness see in the flowers a representative of the state of man before regeneration, namely, that man then blossoms in like manner from the good of intelligence and wisdom, that is, is in interior gladness and beauty, because he is then in the effort to implant in the life the goods of intelligence and wisdom, that is, to produce fruits. That this state is of such a nature cannot even be known, because the nature of the interior gladness and beauty which are thus represented is utterly unknown to those who are solely in the gladness of the love of the world and the delights of the love of self. This gladness and these delights cause those which are interior to appear to such persons so utterly joyless and undelightful that they hold them in aversion; and the result of this is that they reject them as trivial, or of no value, and therefore deny them, and at the same time deny that what is spiritual and celestial is anything. From this comes the insanity of the present age, which is believed to be wisdom.

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

Nga veprat e Swedenborg

 

Arcana Coelestia #1979

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1979. After such dreams I have very frequently been permitted to speak with the spirits and angels who had introduced them; and they told what they had introduced, and I what I had seen. But it would be too tedious to relate all my experience of these matters.

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