5115# "好像发了芽"象征通过流入而重生的过程，这从"发芽"的含义，即产生叶子以便后来开花，可以看出，这是重生的开始。这是流入，因为当人重生时，属灵的生命流入他里面，就像树木发芽时，它的生命通过来自太阳的热量一样。在圣言中，重生的人到处被比作植物界的对象，特别是树木，这是因为整个植物界以及动物界都代表人里面的那些事物，因而代表主的国度中的事物。因为人是最小形式的天堂，这从那些在各章末尾关于人与至大人即天堂的对应所显示的内容可以看出。
因此古人也称人为小宇宙；如果他们对天堂的状态知道得更多，他们也会称之为小天堂。整个自然界都是主的国度的代表性剧场（参2758，3483，4939节）。但特别是重新出生的人，即被主重生的人，被称为天堂，因为那时来自主的神性的良善与真理被植入其中，因而天堂被植入其中。因为重生的人，就像树木一样，从种子开始，因此在圣言中"种子"象征来自良善的真理，然后同样像树木一样产生叶子，接着开花，最后结果。因为它产生那些属于聪明的事物，这些在圣言中也用"叶子"来象征，然后产生那些属于智慧的事物；这些就是用"花"来象征的；最后产生那些属于生命的事物，即实际的仁爱与仁义的良善，这些在圣言中用"果实"来象征。
结果树和重生的人之间存在这样的代表性相似，以致从树木可以学会重生是如何进行的，只要事先对属灵的良善和真理有所了解。因此可以看出，在这个梦中，通过"葡萄树"代表性地完整描述了人关于隶属于理性的感官部分的重生过程，通过"三根枝子"，然后通过"发芽"，接着通过"葡萄串成熟为葡萄"，最后"将它们榨入法老的杯中，并递给他"。
【3】那些通过天堂从主流入的梦，绝不会以其它方式出现，只会按照代表性事物出现。因此，那些不知道自然界中这个或那个事物代表什么的人，更不用说那些不知道有什么代表意义的人，他们只能相信这些只是比较，就像每个人在普通言语中使用的那样。它们确实是比较，但是这样的比较是对应的，因而当在内层天堂的天使谈论主的国度中属灵和属天事物时，它们实际上在灵界中呈现出来。关于梦，请参阅1122，1975，1977，1979-1981节。
5115.“好像发了芽”表使重生得以实现的流注。这从“发了芽”或长叶，然后开花的含义清楚可知，“发了芽”或长叶，然后开花是重生的第一步。之所以表示流注，是因为当人正在重生时，属灵的生命就流入他，极像一棵树开始发芽时，通过太阳的热接受自己的生命。在圣言的各个地方，人的出生都被比作植物界的成员，尤其被比作树。如此作比的原因在于，整个植物界，以及动物界皆代表诸如存在于人里面的那类事物，因而代表诸如存在于主国度里面的那类事物。因为人是最小形式的天堂，这从各章末尾关于人与大人，也就是天堂的对应关系的说明可以看出来。这也解释了为何古人把人称作小宇宙；若对天上的状态知道得更多，他们还会称他为小天堂。因为整个自然界就是代表主国度的一个舞台（参看2758，3483，4939节）。
但正在新生，也就是正在被主重生的人尤其被称为天堂；因为那时，来自主的神性良善与真理，因而天堂被植入他。事实上，正在重生的人就像一棵树，从一粒种子开始；这就是为何在圣言中，“种子”表示从良善所获得的真理。他也像一棵树那样长出叶子，然后开花，最后结果；因为他产出属于聪明的那类事物，这在圣言中以“叶子”来表示；然后产出属于智慧的那类事物，这以“开花”来表示；最后产出属于生活的那类事物，也就是行为上的爱与仁之良善，这在圣言中以“结果”来表示。这就是存在于一棵结出果实的树和一个正在重生的人之间的代表性的相似性，这种相似性如此之大，以至于只要对属灵的良善与真理有所了解，人就能凭一棵树获知重生的性质。由此可见，酒政所梦见的“葡萄树”以代表性的方式充分描述了就受理解力支配的感官能力而言，人重生的整个过程。该过程首先以三根枝子来描述，然后以发了芽、接着以开了花，后来以一挂一挂成熟的葡萄，最后以酒政把它们挤到法老的杯里，并递给他来描述。
此外，经由天堂从主流入的梦从来都是照着代表出现的，也就是说，从来不是别的东西，只是基于代表的场景。因此，凡不知道自然界中这样或那样的事物代表什么的人，尤其完全没有意识到自然界中的一切事物皆为代表的人，都不可避免地以为这些代表纯粹是诸如人人在日常用语所用的那种对比。它们的确是对比；但它们是诸如相对应，因而当处于内层天堂的天使在谈论属于主国度的属灵或属天事物时，在灵人界实际呈现为可见物体的那种。关于梦，可参看前文（1122，1975，1977，1979-1981节）。
Potts(1905-1910) 5115
5115. And it was as though it budded. That this signifies the influx by which the rebirth is effected, is evident from the signification of "budding," or producing leaves and afterward blossoms, as being the first of rebirth. The reason why influx is signified is that when man is being reborn, spiritual life flows into him, exactly as when a tree is budding its life flows in through the heat from the sun. He who is born a man is in the Word occasionally compared to the subjects of the vegetable kingdom, especially to trees; and this because the whole vegetable kingdom, as well as the animal kingdom, represents such things as are in man, and consequently such as are in the Lord's kingdom; for man is a heaven in the least form, as is evident from what has been shown at the end of the chapters concerning the correspondence of man with the Grand Man, or heaven. Hence also the ancients called man a microcosm; and they might also have called him a little heaven had they known more about the state of heaven. (That universal nature is a theater representative of the Lord's kingdom, may be seen above, n. 2758, 3483, 4939.) [2] But it is especially the man who is being born anew, that is, who is being regenerated by the Lord, who is called a heaven; for he is then implanted in the Divine good and truth which are from the Lord, and consequently in heaven. For the man who is being reborn begins like a tree from seed (and therefore the truth which is from good is signified by "seed" in the Word); and also like a tree he produces leaves, then blossoms, and finally fruit; for he produces such things as are of intelligence, which in the Word are signified by "leaves," then such things as are of wisdom, which are signified by "blossoms," and finally such things as are of life, that is, the goods of love and charity in act, which in the Word are signified by "fruits." Such is the representative likeness between the fruit-bearing tree and the man who is being regenerated, insomuch that if anything is known about spiritual good and truth, the nature of regeneration may be learned from a tree. From this it is evident that by the "vine" in this dream is representatively described the full process of the rebirth of man as to the sensuous subject to the intellectual part; first by the three shoots, then by the budding, next by the blossoms, afterward by the ripening of the clusters into grapes, and finally by their being pressed into Pharaoh's cup and given to him. [3] Moreover the dreams which flow in through heaven from the Lord, never appear otherwise than according to representatives. He therefore who does not know what this or that thing in nature represents, and especially he who is quite unaware that anything is representative, cannot but believe that these representatives are merely comparisons, such as everyone uses in common speech. They indeed are comparisons, but such as correspond, and are therefore actually presented to view in the world of spirits, when the angels in an interior heaven are conversing about the spiritual and celestial things of the Lord's kingdom. (In regard to dreams, see above, n. 1122, 1975, 1977, 1979-1981.)
Elliott(1983-1999) 5115
5115. 'And it was as though budding' means an influx that allows rebirth to be effected. This is clear from the meaning of 'budding' - that is, bringing forth leaves, and also blossom later on - as the first stage of rebirth. The reason an influx is meant is that when a person is being born again spiritual life flows into him, even as a tree, when it starts to bud, is receiving its life through heat from the sun. The birth of a human being is compared in various places in the Word to members of the vegetable kingdom, especially trees. The reason for this comparison is that the entire vegetable kingdom, like the animal kingdom also, represents the kind of things that exist with the human being, and consequently the kind of things that exist in the Lord's kingdom. For the human being is heaven in its least form, as may be seen from what has been shown at the ends of chapters regarding correspondence of the human being with the Grand Man, which is heaven. This also explains why the ancients referred to man as the microcosm; and if more had been known about the heavenly state they would have called him a miniature heaven too. For the whole natural system is a theatre representative of the Lord's kingdom, see 2758, 3483, 4939.
[2] But in particular it is a person who is being born anew, that is, being regenerated by the Lord, who is called heaven; for during that time Divine good and truth from the Lord, and consequently heaven, are implanted in him. Indeed, like a tree, a person who is being born again begins from a seed, which is why in the Word 'seed' means truth obtained from good. Also, like a tree, he brings forth leaves, then blossom, and finally fruit; for he brings forth the kind of things that belong to intelligence, which again in the Word are meant by 'leaves', then the kind of things that belong to wisdom, which are meant by 'blossoms', and finally the kind of things that are matters of life, namely forms of the good of love and charity expressed in action, which in the Word are meant by 'fruits'. Such is the representative likeness that exists between a fruitful tree and a person who is being regenerated, a likeness so great that one may learn from a tree about regeneration, provided that something is known first of all about spiritual good and truth. From this one may see that 'the vine' in the cupbearer's dream serves to describe fully in a representative fashion the process by which a person is born again so far as the sensory power subject to the understanding part is concerned. That process is described first by the three shoots, then by the buds that were formed, after that by the blossom, followed by the ripening of the clusters into grapes, and finally by his pressing them into Pharaoh's cup and his giving this to him.
[3] Furthermore the dreams which come from the Lord by way of heaven are never anything else than scenes based on representatives. Anyone therefore who does not know what this or that in the natural world represents, more so one who is totally unaware of anything at all being representative there, inevitably supposes that those representatives are merely comparisons such as anybody may use in ordinary conversation. They are indeed comparisons; but they are the kind which are also correspondences and which therefore present themselves as visible objects in the world of spirits while the angels positioned more internally in heaven are talking about spiritual or celestial things belonging to the Lord's kingdom. Regarding dreams, see 1122, 1975, 1977, 1979-1981.
Latin(1748-1756) 5115
5115. `Et illa sicut germinans': quod significet influxum per quem renascentia, constat ex significatione `germinare', seu producere folia ut postea florem, quod sit primum renascentiae; quod sit influxus, est quia cum renascitur homo, influit vita spiritualis in illum, sicut cum arbor germinat, ejus vita per calorem a sole. Homo qui nascitur, in Verbo passim comparatur subjectis regni vegetabilis, imprimis arboribus, et hoc quia totum regnum vegetabile sicut etiam regnum animale, repraesentat talia quae apud hominem, consequenter quae in regno Domini; homo enim est caelum in minima forma, ut constare potest ab illis quae ad finem capitum de correspondentia hominis cum Maximo Homine seu caelo, ostensa sunt;inde quoque antiqui hominem appellaverunt microcosmum; vocavissent etiam exiguum caelum, si de statu caeli plura novissent; quod universa natura sit theatrum repraesentativum regni Domini, videatur n. 2758, 3483, 4939; sed imprimis est homo qui nascitur e novo, hoc est, qui regeneratur a Domino, qui vocatur caelum, tunc enim implantatur bono et vero Divino quod a Domino, consequenter caelo; homo enim qui renascitur, similiter ac arbor, a semine incipit, quapropter per `semen' in Verbo significatur verum quod a bono, tum similiter ac arbor producit folia, dein florem, et denique fructum; producit enim talia quae sunt intelligentiae, quae quoque in Verbo significantur per `folia', dein talia quae sunt sapientiae; haec sunt quae significantur per `flores'; et denique talia quae sunt vitae, nempe bona amoris et charitatis actu, quae in Verbo significantur per `fructus'; talis similitudo repraesentativa est inter arborem frugiferam et inter hominem qui regeneratur, adeo ut ex arbore disci queat quomodo se cum regeneratione habet, modo aliquid de bono et vero spirituali prius sciatur: inde constare potest quod in (t)hoc somnio per `vitem' repraesentative describatur plene processus renascentiae hominis quoad sensuale intellectuali subjectum per `tres propagines', tum per `germinationem' dein postea per `maturationem botrorum in uvas', denique expresserit illas in scyphum pharaonis, et dederit ei'. [3] Somnia quae influunt per caelum a Domino, nusquam aliter apparent quam secundum repraesentativa; qui itaque non scit quid hoc aut illud in natura repraesentat, et minus qui quod aliquid repraesentet, is non aliter credere prorsus non scit quid hoc aut scit quod aliquid repraesentet, is non aliter credere potest quam quod solum comparationes sint, quales unicuique in communi loquela; sunt etiam comparationes sed tales quae correspondent et quae inde actualiter sistuntur in mundo spirituum, quando apud angelos qui in interiore caelo sunt, est loquela de spiritualibus et caelestibus regni Domini; de somniis videantur n. 1122, 1975, {2} 1977, 1979-1981.
@1 d actu$ @2 i 1976$