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Genesis 40

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1 Nogen Tid efter hændte det, at Ægypterkongens Mundskænk og Bager forbrød sig mod deres Herre Ægypterkongen,

2 og Farao vrededes på sine to Hofmænd, Overmundskænken og Overbageren,

3 og lod dem sætte i Forvaring i Livvagtens Øverstes Hus, i samme Fængsel, hvor Josef sad fængslet;

4 og Livvagtens Øverste gav dem Josef til Opvartning, og han gik dem til Hånde. Da de nu havde været i Forvaring en Tid lang,

5 drømte Ægypterkongens Mundskænk og Bager, som sad i Fængselet, samme Nat hver sin Drøm med sin særlige Betydning.

6 Da Josef om Morgenen kom ind til Faraos Hofmænd, der sammen med ham var i Forvaring i hans Herres Hus, og så, at de var nedslåede,

7 spurgte han dem: "Hvorfor ser I så ulykkelige ud i Dag?"

8 Besvarede: "Vi har haft en Drøm, og her er ingen, som kan tyde den." Da sagde Josef til dem: "Er det ikke Guds Sag at tyde Drømme? Fortæl mig det da!"

9 Så fortalte Overmundskænken Josef sin Drøm og sagde: "Jeg så i Drømme en Vinstok for mig;

10 på Vinstokken var der tre anker, og næppe havde den sat Skud. før Blomsterne sprang ud, og Klaserne bar modne Druer;

11 og jeg havde Faraos Bæger i Hånden og tog Druerne og pressede dem i Faraos Bæger og rakte Farao det."

12 Da sagde Josef: "Det skal udtydes således: De tre anker betyder tre Dage;

13 om tre Dage skal Farao løfte dit Hoved og genindsætte dig i dit Embede, så du atter rækker Farao Bægeret som før, da du var hans Mundskænk.

14 Vilde du nu blot tænke på mig, når det går dig vel, og vise mig Godhed og omtale mig for Farao og således hjælpe mig ud af dette Hus;

15 thi jeg er stjålet fra Hebræernes Land og har heller ikke her gjort noget, de kunde sætte mig i Fængsel for."

16 Da nu Overbageren så, at Josef gav Mundskænken en gunstig Tydning, sagde han til ham: "Jeg havde en lignende Drøm: Se, jeg bar tre Kurve Hvedebrød på mit Hoved.

17 I den øverste Kurv var der alle Hånde Bagværk til Faraos Bord, men Fuglene åd det af Kurven på mit Hoved!"

18 Da sagde Josef: "Det skal udtydes således: De tre Kurve betyder tre Dage;

19 om tre Dage skal Farao løfte dit Hoved og hænge dig op på en Pæl, og Fuglene skal æde Kødet af din Krop!"

20 Tre Dage efter, da det var Faraos Fødselsdag, gjorde han et Gæstebud for alle sine Tjenere, og da løftede han Overmundskænkens og Overbagerens, Hoveder iblandt sine Tjenere.

21 Overmundskænken genindsatte han i hans Embede, så han atter rakte Farao Bægeret,

22 og Overbageren lod han hænge, som Josef havde tydet det for dem.

23 Men Overmundskænken tænkte ikke på Josef; han glemte ham.

   


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Arcana Coelestia # 5126

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5126. 'And you will put Pharaoh's cup into his hand' means in order that they might consequently serve the interior natural. This is clear from the meaning of 'putting the cup to drink' as making one's own, dealt with above in 5120, besides the obvious meaning of serving; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, 5118. For there is an interior natural and there is an exterior natural, the exterior natural being made up of impressions which enter in directly from the world by way of the senses into the natural mind, that is to say, they enter the memory belonging to that mind and therefore enter the place where mental images are formed, see 5118.

[2] So that people can know what the exterior natural and what the interior natural are like, which make up the exterior man, and from this can know what the rational is which makes up the interior man, a brief reference to them must be made here. From infancy to childhood a person relies solely on his senses, for during those years he is receiving, through his bodily senses, nothing but earthly, bodily, and worldly impressions, which during those years are also the raw material from which he forms his ideas and thoughts. Communication with the interior man has not yet been opened up, except insofar as he is able to take in and hold on to those impressions. The innocence which exists in him at this time is solely external, not internal, because true innocence resides within wisdom. But the Lord uses this - his external innocence - to bring order into what enters through the senses. If innocence did not come to him from the Lord in that first period no foundation would ever be laid down on which the intellectual or rational degree of the mind proper to a human being could be established.

[3] From childhood to early youth communication is opened up with the interior natural, by the person's learning about what is decent, public-spirited, and honourable, both through what parents and teachers tell him and through his own efforts to find out about such matters. During early youth to later youth however communication is opened up between the natural and the rational, by his learning about what is true and what is good so far as his public life and private life are concerned, and above all about what is good and what is true so far as his spiritual life is concerned, all of which he learns about through listening to and reading the Word. Indeed insofar as he uses truths to immerse himself in good deeds, that is, insofar as he puts the truths he learns into practice, the rational is opened up; but insofar as he does not use truths to immerse himself in good deeds, or does not put truths into practice, the rational is not opened up. Nevertheless the things he has come to know remain within the natural; that is to say, they remain in his memory, left on the doorstep so to speak outside the house.

[4] But insofar - during these years and the next period of life - as he impairs the things he knows, refuses to accept them, and acts contrary to them, that is, insofar as he believes falsities and practises evils instead, the rational is closed, as is the interior natural also. But in spite of that, the Lord's Divine Providence enables communication to remain open enough to give him the ability to understand the good or truth he knows about. But he does not make these his own unless he truly repents and for a long while after that wrestles with falsities and evils. With people however who allow themselves to be regenerated the opposite takes place; for gradually, that is, in consecutive stages, their rational is opened up, the interior natural then becoming ranged in order beneath it, and the exterior natural beneath that. This occurs especially in the period from late youth to adulthood; it also continues in progressive stages to the final period of those regenerating people's lives, and after that in heaven for ever. From all this one may know what constitutes a person's interior natural and what his exterior natural.

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