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Postanak 39

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1 Josipa dovedoše u Egipat. Tu ga od Jišmaelaca koji su ga onamo doveli kupi Egipćanin Potifar, dvoranin faraonov i zapovjednik njegove tjelesne straže.

2 Jahve je bio s Josipom, zato je u svemu imao sreću: Egipćanin ga uzme k sebi u kuću.

3 Vidje njegov gospodar da je Jahve s njim i da svemu što mu ruka poduzme Jahve daje uspjeh;

4 zavolje on Josipa, uze ga za dvoranina i postavi ga za upravitelja svoga doma i povjeri mu sav svoj imetak.

5 I otkad mu je povjerio upravu svoga doma i svega svog imetka, blagoslovi Jahve dom Egipćaninov zbog Josipa: blagoslov Jahvin bijaše na svemu što je imao - u kući i u polju.

6 I tako sve svoje prepusti brizi Josipovoj te se više ni za što nije brinuo, osim za jelo što je jeo. A Josip je bio mladić stasit i naočit.

7 Poslije nekog vremena žena njegova gospodara zagleda se u Josipa i reče mu: "Legni sa mnom!"

8 On se oprije i reče ženi svoga gospodara: "Gledaj! Otkako sam ja ovdje, moj se gospodar ne brine ni za što u kući; sve što ima meni je povjerio.

9 On u ovoj kući nema više vlasti negoli ja i ništa mi ne krati, osim tebe, jer si njegova žena. Pa kako bih ja mogao učiniti tako veliku opačinu i sagriješiti protiv Boga!"

10 Iako je Josipa salijetala iz dana u dan, on nije pristajao da uz nju legne; nije joj prilazio.

11 Jednog dana Josip uđe u kuću na posao. Kako nikog od služinčadi nije bilo u kući,

12 ona ga uhvati za ogrtač i reče: "Legni sa mnom!" Ali on ostavi svoj ogrtač u njezinoj ruci, otrže se i pobježe van.

13 Vidjevši ona da je u njezinoj ruci ostavio ogrtač i pobjegao van,

14 zovne svoje sluge te im reče: "Gledajte! Trebalo je da nam dovede jednog Hebrejca da se s nama poigrava. Taj k meni dođe da sa mnom legne, ali sam ja na sav glas zaviknula.

15 A čim je čuo kako vičem, ostavi svoj ogrtač pokraj mene i pobježe van."

16 Uza se je držala njegov ogrtač dok mu je gospodar došao kući.

17 Onda i njemu kaza istu priču: "Onaj sluga Hebrejac koga si nam doveo dođe k meni da sa mnom ljubaka!

18 Ali čim je čuo kako vičem, ostavi svoj ogrtač pokraj mene i pobježe van."

19 Kad je njegov gospodar čuo pripovijest svoje žene koja reče: "Eto, tako sa mnom tvoj sluga", razgnjevi se.

20 Gospodar pograbi Josipa i baci ga u tamnicu - tamo gdje su bili zatvoreni kraljevi utamničenici. I osta u tamnici.

21 Ali je Jahve bio s njim, iskaza naklonost Josipu te on nađe milost u očima upravitelja tamnice.

22 Tako upravitelj tamnice preda u Josipove ruke sve utamničenike koji su se nalazili u tamnici; i ondje se ništa nije radilo bez njega.

23 Budući da je Jahve bio s njim, upravitelj tamnice nije nadgledao ništa što je Josipu bilo povjereno: Jahve bijaše s njim, i što god bi poduzeo, Jahve bi to okrunio uspjehom.

   

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Arcana Coelestia # 4967

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4967. An Egyptian man. That this signifies natural truth, is evident from the signification of a “man,” as being truth (see n. 3134); and from the signification of “Egypt,” as being memory-knowledge in general, treated of just above (n. 4964, 4966); and because “Egypt” is memory-knowledge, it is also the natural; for all the memory-knowledge in man is natural, because it is in his natural man, even the memory-knowledge concerning spiritual and celestial things. The reason of this is that man sees these knowledges in the natural, and from it; and those which he does not see from the natural, he does not apprehend. But the regenerate man, who is called spiritual, and the unregenerate man, who is merely natural, see these knowledges in different ways; with the former the knowledges are enlightened by the light of heaven, but with the latter not so, but by the light which flows in through spirits who are in falsity and evil; which light is indeed from the light of heaven, but becomes in them opaque, like the light of evening or of night; for such spirits, and hence such men, see as owls-clearly at night, and obscurely in the daytime, that is, they see falsities clearly and truths obscurely; and hence see clearly the things of the world, and obscurely, if at all, the things of heaven. From these considerations it is evident that genuine memory-knowledge is natural truth; for all genuine memory-knowledge, such as is signified by “Egypt” in a good sense, is natural truth.

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

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Arcana Coelestia # 2336

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2336. That a “street” signifies truth, may be seen from many passages in the Word, as in John, where the New Jerusalem is treated of:

The twelve gates were twelve pearls, every gate was one pearl; and the street of the city was pure gold, as it were transparent glass (Revelation 21:21).

[2] The “New Jerusalem” is the Lord’s kingdom, which, being described as to good and truth, is described by “walls,” “gates,” and “streets.” By the “streets” are meant all things of truth which lead to good, or all things of faith which lead to love and charity; and because truths then become of good, thus transparent from good, the street is said to be “gold, as it were transparent glass.” Again:

In the midst of the street of it and of the river, on this side and on that, was the tree of life, bearing twelve fruits (Revelation 22:2),

where also the New Jerusalem or the Lord’s kingdom is treated of. The “midst of the street” denotes the truth of faith, by means of which comes good, and which afterwards comes from good; the “twelve fruits” are what are called the fruits of faith; for “twelve” signifies all the things of faith (as shown above, n. 577, 2089, 2129-2130).

[3] In Daniel:

Know and perceive that from the going forth of the word to restore and to build Jerusalem, even unto Messiah the Leader, shall be seven weeks, and sixty and two weeks, and it shall be restored and built with street and moat (Daniel 9:25),

where the Lord’s advent is treated of; “it shall be restored with street and moat,” denotes that there will then be what is true and good. That Jerusalem was not then restored and built is well known; and that it is not to be restored and built anew everyone may also know provided he does not keep his ideas fixed on a worldly kingdom, but on the heavenly kingdom that is meant by “Jerusalem” in the internal sense.

[4] In Luke:

The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, the maimed, the lame, and the blind (Luke 14:21).

They who remain in the sense of the letter apprehend from this nothing else than that the servant should go everywhere, and that this is signified by the “streets and lanes;” and that he should bring in everybody, and that this is signified by the “poor, maimed, lame, and blind.” But each of these words contains deep secrets within it, for they are the Lord’s words. That he should “go into the streets and lanes,” signifies that he should seek everywhere for some genuine truth, or truth which shines from good, or through which good shines. That he should “bring in the poor, the maimed, the lame, and the blind,” signifies such as were so called in the Ancient Church and were such as to the faith, but were in the life of good, who should thus be informed about the Lord’s kingdom-thus the nations which were not yet instructed.

[5] As “streets” signified truths, it was a representative rite among the Jews to teach in the streets (as appears in Matthew 6:2, 5, and in Luke 13:26-27). In the Prophets, “streets,” wherever named, signify in the internal sense either truths, or things contrary to truths, as in Isaiah:

Judgment is cast away backward, and righteousness standeth afar off; for truth hath stumbled in the street, and uprightness cannot enter (Isaiah 59:14).

Again:

Thy sons have fainted, and have lain at the head of all the streets (Isaiah 51:20).

In Jeremiah:

Death is come up into our windows, it is entered into our palaces, to cut off the child from the street, the young men from the roads (Jeremiah 9:21).

[6] In Ezekiel:

Nebuchadnezzar shall tread down all thy streets with the hoofs of his horses (Ezekiel 26:11),

speaking of Tyre, by which are signified the knowledges of truth (n. 1201); the “hoofs of the horses” denote the memory-knowledges that pervert truth.

In Nahum:

The chariots rave in the streets, they run to and fro in the roads (Nah. 2:4).

The “chariots” denote the doctrine of truth, which is said to “rave in the streets,” when falsity is in the place of truth.

In Zechariah:

There shall yet old men and old women dwell in the streets of Jerusalem, and the streets of the city shall be full of boys and girls, playing in the streets (Zech. 8:4-5),

speaking of the affections of truth, and the consequent gladnesses and joys. (Besides other places, as Isaiah 24:11; Jeremiah 5:1; 7:34; 49:26; Lam. 2:11, 19; 4:8, 14; Zeph. 3:6).

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