5144.“看见三个筐子”表形成意愿的连续层级。这从“三”和“筐子”的含义清楚可知：“三”是指完整，甚至持续到结束之物（参看2788，4495，5114，5122节），因而是指连续的事物；“筐子”是指形成意愿的层级。“筐子”之所以表示形成意愿的层级，是因为它们是用来盛纳食物的器皿，而“食物”表示属天和属灵的良善，这些良善都包含在意愿中。事实上，一切良善皆属于意愿，一切真理皆属于理解力。一旦有任何事物从意愿发出，它就被感知为良善。到目前为止，所论述的主题一直是受理解力支配的感官能力，该感官能力由“酒政”来代表；但现在论述的主题是受意愿支配的感官能力，该感官能力由“膳长”来代表（参看5077，5078，5082节）。
葡萄树及其三个枝子、花朵、串串和葡萄代表理解力的相继或连续层级；最后“杯子”代表真正属于理解力的真理（参看5120节）。但膳长头上最上面的筐子里“有为法老烤制的各样食物的”三个筐子代表形成意愿的连续层级。意愿的连续层级是指连续次序上的层级，始于人的至内层，终于感官意识所在的至外层。这些层级就像是从至内在部分到至外在部分的一架梯子（参看5114节）。良善从主流入至内层，然后通过理性层进入内层属世层，并从内层属世层流入外层属世层，或感官层。良善可以说顺着这架梯子下去，它在各个不同而又分离的层级的性质取决于对它的接受方式。我们会在后面详述这种流注的性质，以及它所经历的这些连续层级。
在圣言的其它地方，“筐子”表示意愿的层级，良善就包含在这些层级中；如耶利米书：
耶和华指给我看，有两筐无花果放在耶和华的殿前。一筐是极好的无花果，好像是初熟的无花果；一筐是极坏的无花果，坏到不能吃。（耶利米书24:1-2）
此处“筐子”在原文是用一个不同的词来表达的，这个词就描述了意愿的属世层级，或属世层中的意愿部分；一个筐子里的“无花果”是指属世的良善，而另一个筐子里的“无花果”则是属世的邪恶。
摩西五经：
你进了耶和华你的神赐给你的地，就要从那地将所收的各种果子中取初熟的来，盛在筐子里，往耶和华所选择的地方去。祭司就从你手里取过筐子来，放在耶和华你神的坛前。（申命记26:1-2，4）
此处“筐子”用了另一个词来表达，这个词表示心智的理解力部里面的一个新意愿；“那地果子中初熟的”是指由那新意愿所产生的良善。
摩西五经：
为使亚伦和他儿子成圣，摩西要取无酵饼和调油的无酵糕饼，与抹油的无酵薄饼，都要用细麦面作成。你要把它们装在一个筐子里，连筐子带来。亚伦和他儿子要在会幕门口吃这公绵羊的肉和筐内的饼。（出埃及记29:2-3，32）
此处“筐子”是用和本章一样的词（即膳长梦中所见的）来表达的，它表示心智的意愿部分，这意愿部分拥有“饼”（bread）、“糕饼”（cakes）、“油”、“薄饼”、“细面”和“麦”所表示的良善在自己里面。“心智的意愿部分”是指那充当盛纳器皿的；因为良善从主流入人里面的这些内层形式，如同流入盛它的合适器皿。如果这些形式被安排好来接受它，它们就是盛这种良善的“筐子”。
又：
当拿细耳人正离俗时，他要取一筐子无酵调油的细面糕饼与抹油的无酵薄饼，并同献的素祭和奠祭。他还要把一只公绵羊，献给耶和华作平安祭，此外还有那筐无酵饼；祭司就要取那已煮的公绵羊一条前腿，又从筐子里取一个无酵糕饼和一个无酵薄饼，都放在拿细耳人手上，祭司要拿这些作为摇祭，在耶和华面前摇一摇。（民数记6:15，17，19-20）
此处“筐子”也表示作为盛纳器皿的意愿部分；“糕饼”、“薄饼”、“油”、“素祭”、“已煮的公绵羊一条前腿”是指所代表的属天良善；因为“拿细耳人”代表属天人（3301节）。
那时，诸如在敬拜中所用的这类事物就被装在筐子里；甚至基甸献给橡树下的使者的那只山羊羔也是（士师记6:19）；原因在于，“筐子”代表盛纳之物或充当容器的事物，而这些筐子里的事物则代表实际所容纳之物。
Potts(1905-1910) 5144
5144. And behold three baskets. That this signifies the successives of the things of the will, is evident from the signification of "three," as being what is complete and continuous even to the end (see n. 2788, 4495, 5114, 5122), thus what is successive; and from the signification of "baskets," as being things of the will. That "baskets" are things of the will is because they are vessels to hold food; and also because food signifies celestial and spiritual goods, and these are of the will; for all good pertains to the will, and all truth to the understanding. As soon as anything comes forth from the will, it is perceived as good. In what precedes, the sensuous subject to the intellectual part has been treated of, which was represented by the butler; what is now treated of is the sensuous subject to the will part, which is represented by the baker (see n. 5077, 5078, 5082).
[2] What is successive or continuous in intellectual things was represented by the vine, its three shoots, its blossoms, clusters, and grapes; and finally the truth which is of the intellect was represented by the cup (see n. 5120); but what is successive in the things of the will is represented by the three baskets on the head, in the uppermost of which there was of all food for Pharaoh, the work of the baker. By what is successive in the things of the will is meant what is successive from the inmosts of man down to his outermost, in which is the sensuous; for there are steps or degrees as of a ladder, from inmosts to outermosts (see n. 5114). Into the inmost there flows good from the Lord, and this through the rational into the interior natural, and thence into the exterior natural or sensuous, in a distinct succession, as by the steps of a ladder; and in each degree it is qualified according to the reception. But the further nature of this influx and its succession will be shown in the following pages.
[3] "Baskets" signify the things of the will insofar as goods are therein, in other passages of the Word, as in Jeremiah:
Jehovah showed me, when behold two baskets of figs set before the temple of Jehovah; in one basket exceedingly good figs, like the figs that are first ripe; but in the other basket exceedingly bad figs, which could not be eaten for badness (Jer. 24:1-2);
here "basket" is expressed in the original by a different word, which signifies the will part in the natural; the "figs" in the one basket are natural goods, while those in the other are natural evils.
[4] In Moses:
When thou art come into the land which Jehovah thy God will give thee, thou shalt take of the first ripe of all the fruit of the land, which thou shalt bring in from thy land, and thou shalt put it in a basket, and shalt go unto the place which Jehovah shall choose. Then the priest shall take the basket out of thy hand, and set it before the altar of Jehovah thy God (Deut. 26:1-2, 4);
here "basket" is expressed by still another word that signifies a new will part in the intellectual part; "the first ripe of the fruit of the earth" are the goods thence derived.
[5] In the same:
For the sanctifying of Aaron and his sons, Moses was to take unleavened bread, and cakes unleavened mingled with oil, and wafers unleavened anointed with oil; of fine wheaten flour shalt thou make them. And thou shalt put them upon one basket, and bring them near in the basket. Aaron and his sons shall eat the flesh of the ram, and the bread in the basket, at the door of the tent of meeting (Exod. 29:2-3, 32);
"basket" here is expressed by the same term as in the present chapter, signifying the will part in which are the goods signified by "bread," "cakes," "oil," "wafers," "flour," and "wheat;" by the will part is meant the containant; for goods from the Lord flow into the interior forms of man, as into their vessels, which forms, if disposed for reception, are the "baskets" in which these goods are contained.
[6] Again:
When a Nazirite was being inaugurated he was to take a basket of unleavened things of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, with their meat-offering, and their drink-offerings; a ram also he shall make a sacrifice of peace-offerings to Jehovah, besides the basket of unleavened things; and the priest shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hand of the Nazirite, and the priest shall wave them with a waving before Jehovah (Num. 6:15, 17, 19-20);
here also "basket" denotes the will part as the containant; the "cakes," the "wafers," the "oil," the "meat-offering," the "boiled shoulder of the ram," are celestial goods which were being represented; for the Nazirite represented the celestial man (n. 3301).
[7] At that time such things as were used in worship were carried in baskets; as was also the kid of the goats by Gideon, which he brought forth to the angel under the oak (Judges 6:19); and this for the reason that baskets represented the containants, and the things in the baskets, the contents.
Elliott(1983-1999) 5144
5144. 'And behold, three baskets' means consecutive degrees forming the will. This is clear from the meaning of 'three' as complete and continuous even to the end, dealt with in 2788, 4495, 5114, 5122, thus things that are consecutive; and from the meaning of 'baskets' as degrees forming the will. The reason 'baskets' means degrees forming the will is that they are vessels which serve to contain food, and 'food' means celestial and spiritual kinds of good, which are contained in the will. For all good belongs to the will, and all truth to the understanding. As soon as anything goes forth from the will it is perceived as good. Up to this point the subject has been the sensory power subject to the understanding, which has been represented by 'the cupbearer'; but now the subject is the sensory power subject to the will, which is represented by 'the baker', see 5077, 5078, 5082.
[2] The consecutive or continuous degrees of the understanding were represented by the vine, its three shoots, blossom, clusters, and grapes; and then truth which belongs properly to the understanding was represented by 'the cup', 5120. But the consecutive degrees forming the will are represented by the three baskets on the baker's head, in the highest of which 'there was some of every kind of food for Pharaoh, the work of the baker'. By consecutive degrees of the will are meant degrees in consecutive order, beginning with the one inmostly present with a person and ending with the outermost degree where sensory awareness resides. Those degrees are like a flight of steps from the inmost parts to the outermost, 5114. Good from the Lord flows into the inmost degree, then through the rational degree into the interior natural, and from there into the exterior natural, or the sensory level. That good passes down a flight of steps so to speak, the nature of it being determined at each distinct and separate level by the way it is received. But more will be said later on about the nature of this influx and those consecutive degrees it passes through.
[3] Elsewhere in the Word 'baskets' again means degrees of the will, in that forms of good are contained in these, as in Jeremiah,
Jehovah showed me, when behold, there were two baskets of figs, set before the temple of Jehovah; in one basket extremely good figs, like first-ripe figs, but in the other basket extremely bad figs, which could not be eaten because of their badness. Jer 24:1-3.
In this case a different word is used in the original language for 'a basket',a which is used to describe the natural degree of the will. The figs in the first basket are forms of good in the natural, but those in the second are forms of evil there.
[4] In Moses,
When you have come into the land which Jehovah your God will give you, you shall take some of the first of all the fruit of the land, which you shall bring from your land, and you shall put it in a basket, and you shall go to the place which Jehovah has chosen. Then the priest shall take the basket from your hand, and place it before the altar of Jehovah your God. Deut 26:1-4.
Here yet another word for 'a basket' is used', which means a new will within the understanding part of the mind. 'The first of the fruit of the land' are the forms of good produced from that new will.
[5] In the same author,
To consecrate Aaron and his sons, Moses was to take unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil; he was to make them of fine wheat flour. And he was to put them in one basket, and to bring them near in the basket. Aaron, then his sons, were to eat the flesh of the ram, and the bread in the basket, at the door of the tent of meeting. Exod 29:2, 3, 32.
In this case the same word is used for 'a basket' as here [in the baker's dream]. It means the will part of the mind, which has within it forms of good that are meant by bread, cakes, oil, wafers, flour, and wheat. The expression 'the will part of the mind' describes that which serves as a container; for good from the Lord flows into those interior forms within an, as the proper vessels to contain it. If those forms have been set to receive it they are 'baskets' containing such good.
[6] In the same author, when a Nazirite was being inaugurated,
He shall take a basket of unleavened [leaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. He shall also offer a ram as a sacrifice of peace-offerings to Jehovah, in addition to the basket of unleavened things. And the priest shall take the cooked shoulder of the ram, and one unleavened cake from the basket, and one wafer from the unleavened, and he shall place them on the hand of the Nazirite, and [the priest] shall wave them as a wave-offering before Jehovah. Num 6:15, 17, 19, 20.
Here also 'a basket' stands for the will part of the mind serving as a container. Cakes, wafers, oil, minchah, cooked shoulder of the ram serve to represent forms of celestial good; for a Nazirite represented the celestial man, 3301.
[7] In those times things like these which were used in worship were carried in baskets; even the kid which Gideon brought to the angel under the oak tree was carried in one, Judg 6:19. The reason for this was that 'baskets' represented things serving as containers, while the things in those baskets represented the actual contents.
Latin(1748-1756) 5144
5144. `Et ecce tria canistra': quod significet voluntariorum successiva, constat ex significatione `trium' quod sint completum et continuum usque ad finem, de qua n. 2788, 4495, 5114, 5122, ita successivum; et ex significatione `canistrorum' quod sint voluntaria; quod `canistra' sint voluntaria, est quia sunt vasa continentia ciborum et quia `cibi' significant bona caelestia et spiritualia, et haec sunt voluntatis; omne enim bonum pertinet ad voluntatem, et omne verum ad intellectum; ut primum {1} aliquid ex voluntate procedit, percipitur ut bonum: in praecedentibus actum est de sensuali parti intellectuali subjecto quod repraesentatum est per `pincernam'; hic nunc agitur de sensuali parti voluntariae subjecto' quod repraesentatur per `pistorem', videatur {2} n. 5077, 5078, 5082; [2] intellectualium successivum seu continuum repraesentatum est per `vitem, ejus tres propagines, flores, botros, uvas', et tandem verum quod intellectualis per `scyphum', n. 5120; voluntariorum autem successivum repraesentatur per `tria canistra super capite, in quorum supremo ab omni cibo Pharaonis, opere pistoris': per voluntariorum successivum intelligitur successivum ab intimis apud hominem usque ad extimum ejus, in quo est sensuale; sunt enim gradus quasi scalae ab intimis ad extima, n. 5114, in intimum influit bonum a Domino, et hoc per rationale in naturale interius, et inde in naturale exterius seu sensuale, distincte quasi per gradus scalae et in quovis gradu qualificatur secundum receptionem; sed quomodo ulterius cum hoc influxu et ejus successivo se habet, in sequentibus dicetur. [3] `Canistra' seu corbes significant voluntaria, quatenus ibi sunt bona, etiam alibi in Verbo; ut apud Jeremiam,Ostendit mihi Jehovah, cum ecce duo corbes ficuum, constituti coram templo Jehovae;... in uno corbe ficus bonae valde, sicut ficus primitias ferentium; at in altero corbe ficus malae valde, quae comedi non poterant prae malitia, xxiv 1-3;
hic corbis alia voce in lingua originali significans voluntarium in naturali, `ficus quae in (o)uno corbe' sunt bona naturalia, quae autem in altero sunt {3} mala naturalia: apud Mosen,
Cum veneris in terram, quam Jehovah Deus tuus daturus tibi,... sumes de primitiis omnis fructus terrae, quas adduces de terra tua,... et pones in calatho, et ibis ad locum quem elegerit Jehovah;... tunc accipiet sacerdos calathum e manu tua {4}, et statuet illum ante altare Jehovae Dei tui, Deut. xxvi 1-4;
`calathus' etiam alia voce significans voluntarium novum in parte intellectuali; `primitiae fructus terrae' sunt bona quae inde: [5] apud eundem,
Ad sanctificandum Aharonem et filios ejus, acciperet Moses panem azymorum et placentas azymorum mixtas oleo, et lagana azymorum, uncta oleo, similam triticorum faceret ea; et poneret ea super canistro uno, et appropinquare faciet {5} ea in canistro. Comedet Aharon et filii ejus carnem arietis et panem in canistro ad ostium tentorii conventus, Exod. xxix 2, 3, 32;
`canistrum' ibi eadem voce qua canistrum in hoc capite significans voluntarium, in quo bona quae significantur per `panem, placentas, oleum, lagana, similam, (o)tritica'; per voluntarium intelligitur continens, nam bona a Domino influunt in formas interiores hominis, sicut in sua vasa, quae (o)formae si dispositae sint {6} ad receptionem, sunt `canistra' in quibus illa bona: [6] apud eundem,
Cum inauguraretur Naziraeus, accipiet canistrum azymorum ex similagine, placentas mixtas oleo, ac lagana azymorum uncta oleo, cum minhah eorum et libaminibus eorum;... arietem etiam faciet sacrificium pacificorum Jehovae, praeter canistrum azymorum;... et accipiet sacerdos armum coctum de ariete, et placentam unam azymam e canistro, et laganum azymi unum, et dabit super manum Naziraei,... et agitabit ea agitatione coram Jehovah, Num. vi 15, 17, 19 [20];
ibi etiam `canistrum' pro voluntario ut continente; `placentae, lagana, oleum, minhah, armus coctus de ariete' sunt bona caelestia quae repraesentabantur; `Naziraeus' enim repraesentabat caelestem hominem, n. 3301. [7] Eo tempore {7} similia quae ad cultum, portabantur in canistris seu calathis, sicut etiam haedus caprarum a Gideone quem eduxit ad angelum sub quercu, Jud. vi 19; et hoc ex causa quia `canistra et calathi' repraesentabant continentia, et quae in illis erant, contenta.
@1 i enim$ @2 i supra$ @3 n. 217, 5113, et in opposito sensu$ @4 ejus AI$ @5 appropinquaret I, appropinquabit A: see no. 9986$ @6 sunt$ @7 Tunc temporis$