5110.“酒政长便将他的梦告诉约瑟”表属灵层的属天层觉知受心智的理解力部分支配，至今仍被抛弃的感官印象会是什么结果。这从“约瑟”的代表，以及“梦”和“酒政长”的含义清楚可知：“约瑟”是指属灵层的属天层（4286，4585，4592，4594，4963节节）；“梦”是指预见和随之的结果，如前所述（5091，5092，5104节节），因而是指对结果的预见或洞察；“酒政长”是指总体上受理解力部分支配的感官能力（5077，5082节），它被抛弃是指他被拘禁（5083，5101节）。这一切表明，这些话的内义如前所述。另外，从下面几节明显可知，代表属灵层的属天层的约瑟觉知会是什么结果。
采用“属灵层的属天层”这种说法时，就是指主；这种说法也可以用来论及祂里面的抽象品质，因为祂是属天层本身和属灵层本身，也就是说，祂是良善本身和真理本身。的确，没有人对脱离实际人物的抽象品质拥有什么概念，因为属世之物会进入其思维中的每一个观念。尽管如此，若我们想到，主里面的一切事物都是神性，这神性超出人的全部思维，甚至超出天使的理解，若我们因此将可理解的一切事物都抽离出来，那么剩下的就是纯然的存在和这存在的显现了，也就是属天层本身和属灵层本身，即良善本身和真理本身。
然而，人具有这样的特征：若不与经由感官从这个世界所进入的某种属世事物联系起来，他就无法在头脑中形成有关抽象事物的任何思想观念；因为若没有某种诸如此类的事物，他的思维就会如同在深渊中那样丧失并消散。因此，为防止完全沉浸于肉体和世俗事物中的人丧失对神性的观念，以及因保留这种观念之人的污秽思想而玷污这种观念，同时玷污源自神性的一切属天或属灵之物，耶和华乐意将自己呈现为祂本来的样子，就是祂在天上所显现的样子，也就是显为一个神性人。因为整个天堂联结起来，呈现为人形。这一点从各章末尾关于人的各个部位与大人，也就是天堂的对应关系的说明可以看出来。这神性，也就是耶和华自己在天上的显现，就是来自永恒的主。这也是主在祂里面荣耀人身，也就是使它变成神性后所具有的形像。这一点从祂变形像时在彼得、雅各和约翰面前所显现的形式（马太福音17:1，2）很明显地看出来，祂多次以这种形式显现给先知们。正因如此，谁都能想到这神性本身就是人，同时也是主，一切神性和完美的三位一体都在祂里面；因为在主里面，神性本身就是圣父，显现在天堂的这神性就是圣子，由此所发出的神性就是圣灵。由此清楚可知，这三者为一，如祂自己所教导的。
Potts(1905-1910) 5110
5110. And the prince of the butlers told his dream to Joseph. That this signifies that the celestial of the spiritual perceived the event concerning the things of the sensuous subject to the intellectual part and which had hitherto been rejected, is evident from the representation of Joseph, as being the celestial of the spiritual (n. 4286, 4585, 4592, 4594, 4963); and from the signification of a "dream," as being foresight and hence the event (of which above, n. 5091, 5092, 5104), thus the event that was foreseen or perceived; and from the signification of the "prince of the butlers," as being the sensuous subject to the intellectual part in general (n. 5077, 5082). That it was rejected is meant by his being in custody (n. 5083, 5101). From these things it is plain that such is the internal sense of these words. Moreover that Joseph, by whom is represented the celestial of the spiritual, perceived the event, is evident from the verses that follow. [2] It is said, "the celestial of the spiritual," and thereby is meant the Lord; the same may also be said abstractedly of Him, because He is the celestial itself and the spiritual itself, that is, good itself and truth itself. As regards man, these cannot indeed be conceived of abstractedly from person, because what is natural is adjoined to everything of his thought; nevertheless, when we consider that everything in the Lord is Divine, and that the Divine is above all thought, and altogether incomprehensible even to the angels, consequently if we then abstract that which is comprehensible, there remains being and coming-forth itself, which is the celestial itself and the spiritual itself, that is, good itself and truth itself. [3] Nevertheless, as man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses (for without some such natural thing his thought perishes as in an abyss and is dissipated), therefore lest what is Divine should perish in man when he is wholly immersed in bodily and earthly things, and with whomsoever it remained it should be defiled by an unclean idea, and together with what is Divine everything celestial and spiritual thence derived should also perish, it pleased Jehovah to present Himself such as He actually is, and such as He appears in heaven, namely, as a Divine Man. For everything of heaven conspires to the human form, as may be seen from what has been shown at the end of the chapters concerning the correspondence of all things of man with the Grand Man, which is heaven. This Divine, or this of Jehovah in heaven, is the Lord from eternity. The same the Lord took also upon Him when He glorified or made Divine the human in Himself, as is very evident from the form in which He appeared before Peter, James, and John, when He was transfigured (Matt. 17:1, 2); and also in which He at times appeared to the prophets. It is from this that everyone is able to think of the Divine Itself as of a Man, and at the same time of the Lord, in whom is all the Divine, and a perfect Trinity, for in the Lord the Divine Itself is the Father, this Divine in heaven is the Son, and the Divine thence proceeding is the Holy Spirit. That these are a one, as He Himself teaches, is hence manifest.
Elliott(1983-1999) 5110
5110. 'And the chief of the cupbearers told his dream to Joseph' means that the celestial of the spiritual discerned what the outcome would be for the sensory impressions subject to the understanding part of the mind, which until then were cast aside. This is clear from the representation of 'Joseph' as the celestial of the spiritual, dealt with in 4286, 4585, 4592, 4594, 4963; from the meaning of 'a dream' as foresight and consequently the outcome, dealt with above in 5091, 5092, 5104, and so as foresight or discernment of the outcome; and from the meaning of 'the chief of the cupbearers' as the powers of the senses in general that are subject to the understanding part, dealt with in 5077, 5082, a casting aside being meant by being in custody, 5083, 5101. All this shows that the internal sense of the words used here is as has been stated, in addition to which it is clear from what follows below that 'Joseph', representing the celestial of the spiritual, discerned what the outcome would be.
[2] When the expression 'the celestial of the spiritual' is used, the Lord is meant by it. But it may also be used to refer to an abstract quality in Him, for He is the Celestial itself and the Spiritual itself, that is, He is Good itself and Truth itself. No one, it is true, can have any conception of an abstract quality separate from an actual person because what is natural enters into every individual idea present in his thought. But even so, if one holds in mind the idea that everything within the Lord is Divine and that the Divine transcends one's entire thought, altogether transcending even what angels can comprehend; and if as a consequence one removes from one's mind everything comprehensible, one is left with the idea of pure Being (Esse) and the Manifestation (Existere) of that Being. That is to say, one then has an idea of the Celestial itself and the Spiritual itself, which are Good itself and Truth itself.
[3] However, the human being is such that he cannot form in his mind any idea at all of abstract realities unless he associates with them some natural imagery that has come to him from the world through his senses; for without any such imagery his thought becomes lost so to speak in an abyss and is dissipated. Therefore to prevent the idea of the Divine becoming lost in the case of a person immersed in bodily and worldly interests, and to prevent the defilement of this idea, and at the same time of everything celestial or spiritual from the Divine, by foul thoughts in the case of anyone with whom it remained, Jehovah has been pleased to make Himself known as He exists essentially and as He manifests Himself in heaven, namely as a Divine Man. For the whole of heaven combines together and presents itself in the human form, as may be seen from what has been shown at the ends of chapters dealing with the correspondence of all parts of the human being with the Grand Man, which is heaven. This Divine, that is, Jehovah's manifestation of Himself in heaven, is the Lord from eternity. It is also the appearance assumed by the Lord when He glorified, that is, made Divine, the Human within Him, as is also quite evident from the form in which He appeared before Peter, James, and John at His transfiguration, Matt 17:1, 2, and in which He appeared on a number of occasions to prophets. All this being so, anyone can think of the Divine itself as Man, and at the same time of the Lord in whom the entire Divine and perfect Trinity dwell; for within the Lord the Divine itself is the Father, the Divine that manifests itself in heaven is the Son, and the Divine proceeding from these is the Holy Spirit - from which it is clear that these three are one, as He Himself teaches.
Latin(1748-1756) 5110
5110. `Et narravit princeps pincernarum somnium suum Josepho':quod significet quod caeleste spiritualis apperciperet eventum de illis quae fuerunt sensualis parti intellectuali subjecti, quae hactenus rejecta, constat ex repraesentatione `Josephi' quod sit caeleste spiritualis, de qua n. 4286, 4585, 4592, 4594, 4963; ex significatione `somnii' quod sit praevidentia, et inde eventus, de qua supra n. 5091, 5092, 5104, ita eventus praevisus seu apperceptus; et ex significatione `principis pincernarum' quod sit sensuale parti intellectuali subjectum in genere, de qua n. 5077, 5082; quod rejectum, intelligitur per quod in custodia, n. 5083, 5101; ex his patet quod istorum verborum ille sensus internus sit;
quod etiam Josephus per quem caeleste spiritualis repraesentatur, eventum apperceperit, a sequentibus constat. [2] Caeleste spiritualis dicitur, et intelligitur Dominus, abstracte de Ipso quoque dici potest, quia est Ipsum Caeleste ac Ipsum Spirituale, hoc est, est Ipsum Bonum ac Ipsum Verum; quae quidem apud hominem non concipi possunt abstracte a persona, quia naturale in singulis cogitationis ejus adjunctum est at usque cum cogitatur quod omne quod in Domino, Divinum sit, et quod Divinum sit supra omne cogitationis, et prorsus incomprehensibile etiam angelis, consequenter si tunc abstrahitur id quod comprehensibile est, remanet Ipsum Esse et Existere, quod nempe sit Ipsum Caeleste ac Ipsum Spirituale, hoc est, Ipsum Bonum et Ipsum Verum. [3] At usque quia homo talis est ut prorsus nullam cogitationis ideam habere possit de abstractis, nisi {1} adjungat aliquod naturale quod intraverat e mundo per sensualia, absque tali enim cogitatio ejus perit sicut in abysso et dissipatur, idcirco ne Divinum apud hominem corporeis et terrestribus prorsus immersum periret, et apud quem maneret, conspurcaretur idea immunda, et una omne caeleste et spirituale quod a Divino, idcirco placuit Jehovae Se sistere actualiter qualis est et qualis apparet in caelo, nempe sicut Divinus Homo; omne enim caeli conspirat ad formam humanam, ut constare potest ab illis quae ad finem capitum de correspondentia omnium hominis cum Maximo Homine quod est caelum, ostensa sunt; Hoc Divinum, seu Hoc Jehovae in caelo, est Dominus ab aeterno; idem quoque suscepit Dominus cum glorificavit seu Divinum fecit in Se Humanum; quod etiam manifeste patet ex forma in qua apparuit coram Petro, Jacobo, et Johanne cum transformatus, Matth. xvii 1, 2; et quoque in qua aliquoties apparuit prophetis; inde nunc est quod unusquisque de Ipso Divino cogitare possit ut de Homine, et {2} tunc de Domino, in Quo omne Divinum Trinum perfectum est {3}; in Domino enim Ipsum Divinum est Pater, Divinum illud in caelo est Filius, et Divinum inde procedens est Spiritus Sanctus, Qui quod unum sint, ut Ipse docet, exinde constat.
@1 i simul$ @2 at$ @3 I has et between Divinum and Trinum. A had in Quo omne Divinum perfectum est, et omne Trinum perfectum est; d 1st perfectum est and 2nd omne. It is probable that et also should have been deleted, as only part of omne is. Text is then greatly simplified.$