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Genesis 39

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1 Da Josef var bragt ned til Ægypten, blev han af Ismaeliterne, der havde bragt ham derned, solgt til Faraos Hofmand Potifar, Livvagtens Øverste, en Ægypter.

2 Men HE EN var med Josef, så Lykken fulgte ham. Han var i sin Herre Ægypterens Hus;

3 og hans Herre så, at HE EN var med ham, og at HE EN lod alt, hvad han foretog sig, lykkes for ham.

4 Således fandt Josef Nåde for hans Øjne og kom til at gå ham til Hånde; og han satte ham over sit Hus og gav alt, hvad han ejede, i hans Hånd;

5 og fra det Øjeblik han satte ham over sit Hus og alt, hvad han ejede, velsignede HE EN Ægypterens Hus for Josefs Skyld, og HE ENs Velsignelse hvilede over alt, hvad han ejede, både inde og ude;

6 og han betroede alt, hvad han ejede, til Josef, og selv bekymrede han sig ikke om andet end den Mad, han spiste. Men Josef havde en smuk Skikkelse og så godt ud.

7 Nu hændte det nogen Tid derefter, at hans Herres Hustru kastede sine Øjne på Josef og sagde: "Kom og lig hos mig!"

8 Men han vægrede sig og sagde til sin Herres Hustru: "Se, min Herre bekymrer sig ikke om noget i Huset, men alt, hvad han ejer, har han givet i min Hånd;

9 han har ikke større Magt i Huset end jeg, og han har ikke unddraget mig noget som helst undtagen dig, fordi du er hans Hustru hvor skulde jeg da kunne øve denne store Misgerning og synde mod Gud!"

10 Og skønt hun Dag efter Dag talte Josef til, vilde han dog ikke føje hende i at ligge hos hende og have med hende at gøre.

11 Men en Dag han kom ind i Huset for at gøre sin Gerning, og ingen af Husfolkene var til Stede i Huset,

12 greb hun fat i hans Kappe og sagde: "Kom og lig hos mig!" Men han lod Kappen blive i hendes Hånd og flygtede ud af Huset.

13 Da hun nu så, at han havde ladet hende beholde Kappen og var flygtet ud af Huset,

14 kaldte hun på sine Husfolk og sagde til dem: "Her kan I se! Han har bragt os en Hebræer til at drive Spot med os! Han kom ind til mig og vilde ligge hos mig, men jeg råbte af alle Kræfter,

15 og da han hørte, at jeg gav mig til at råbe, lod han sin Kappe blive hos mig og flygtede ud af Huset!"

16 Så lod hun Kappen blive liggende hos sig, indtil hans Herre kom hjem,

17 og sagde så det samme til ham: "Den hebraiske Træl, du bragte os til at drive Spot med os, kom ind til mig;

18 men da jeg gav mig til at råbe, lod han sin Kappe blive hos mig og flygtede ud af Huset."

19 Da hans Herre hørte sin Hustrus Ord: "Således har din Træl behandlet mig!" blussede Vreden op i ham;

20 og Josefs Herre tog ham og kastede ham i Fængsel der, hvor Kongens Fanger sad fængslet. Således kom Josef i Fængsel.

21 Men HE EN var med Josef og skaffede ham Yndest og lod ham finde Nåde hos Fængselets Overopsynsmand,

22 så at han gav ham Opsyn over alle Fangerne i Fængselet, og han sørgede for alt, hvad der skulde gøres der.

23 Fængselets Overopsynsmand førte ikke Tilsyn med noget som helst af, hvad der var lagt i Josefs Hånd, eftersom HE EN var med ham og lod alt, hvad han foretog sig, lykkes.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 5165

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5165. 'And he restored the chief of the cupbearers to his supervision over [Pharaoh's] drink' means that the sensory impressions belonging to the understanding part were accepted and made subordinate. This is clear from the representation of 'the chief of the cupbearers' as in general the sensory impressions subject to the understanding part, dealt with above; and from the meaning of 'restoring to his supervision over [Pharaoh's] drink' as restoring to order beneath the understanding part. 'Restoring to a position' means restoring to order so as to occupy the lowest position, see 5125; but here a restoration to supervision over the drink is spoken of because that supervision and the kinds of drink that were the objects of it, such as wine, new wine, strong drink, and water, have reference to things of the understanding, as also do giving to drink and actual drinking, 3069, 3168, 3772, 4017. From this it is evident that 'restoring the chief of the cupbearers to his supervision over [Pharaoh's] drink' means a restoration to order of the sensory impressions belonging to the understanding, and thus the acceptance and subordination of them.

[2] Those sensory impressions are accepted and made subordinate when they minister to and serve interior things as the means both to the realization of these in actions and to the acquisition of insights into them. For within the sensory impressions present in his exterior natural a person can see interior things, in much the same way as he sees people's affections within their faces and even more interior affections within their eyes. Without an interior face or mirror such as this no one is able, while living in the body, to engage in any thought at all about things that are above the senses; for what he sees within the sensory impressions may be likened to someone's recognition of other people's affections and thoughts within their faces, without the payment of any attention by him to their actual faces. Or it may be likened to someone listening to another speaking; he pays no attention to the words the speaker uses, only to the meaning of what is uttered by him. The actual words that are used are a mirror in which the inner meaning can be seen. The same is so with the exterior natural; if this did not serve interior things as a mirror in which they see themselves as if in a looking-glass, a person could not engage in any thought at all. This being so, the mirror is formed first - in earliest childhood onwards. But these are matters about which people have no knowledge because what is going on inside a person is not evident unless one stops to reflect on. what takes place inwardly.

[3] The nature of the exterior natural is plainly evident in the next life, for the faces of spirits and of angels are shaped by and in conformity with it. In the light of heaven interior things, especially intentions and ends in view, shine through those faces. If love to the Lord and charity towards the neighbour have formed the interiors, then these cause a brightness to shine in the face, and the face itself is a visual form of love and charity. But if self-love and love of the world, and therefore all kinds of hatred, revenge, cruelty, and the like, have formed the interiors, these cause a devilish appearance to be manifested in the face, and the face itself is a visual form of hatred, revenge, and cruelty. From this one may see what the exterior natural is and the use it serves, also what it is like when made subject to interior things, and what it is like when these are made subject to itself.

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