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Genesis 39

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1 Ja Joosep viidi alla Egiptusesse; ja egiptlane Pootifar, vaarao hoovkondlane, ihukaitsepealik, ostis tema ismaeliitidelt, kes olid ta sinna toonud.

2 Aga Issand oli Joosepiga ja tema oli mees, kellel kõik asjad korda läksid; ja ta elas oma isanda, egiptlase kojas.

3 Ka tema isand nägi, et Issand oli temaga ja et kõik, mis ta tegi, laskis Issand tema käes korda minna.

4 Ja Joosep leidis armu tema silmis ning teenis teda; ja ta pani tema oma koja üle, ja kõik, mis tal oli, ta andis tema kätte.

5 Ja sellest ajast peale, kui ta oli pannud tema oma koja üle, ja kõige üle, mis tal oli, Issand õnnistas egiptlase koda Joosepi pärast, ja Issanda õnnistus oli kõigega, mis tal oli kojas ja väljal.

6 Ja ta jättis kõik, mis tal oli, Joosepi kätte ega teadnud millestki, kui ainult leivast, mida ta sõi. Joosep oli jumekas ja ilusa välimusega.

7 Nende asjaolude tõttu sündis, et ta isanda naine Joosepile silma heitis ja ütles: 'Maga mu juures!'

8 Aga ta keeldus ja ütles oma isanda naisele: 'Vaata, mu isand ise ei tea, mis kojas on, ja kõik, mis tal on, ta on andnud minu kätte.

9 Ei ole ükski selles kojas suurem minust ja tema ei ole mulle keelanud midagi muud kui sind, sest sa oled tema naine. Kuidas tohiksin siis teha seda suurt kurja ja pattu oma Jumala vastu?'

10 Ja kuigi naine rääkis Joosepile iga päev, ei kuulanud see teda, et ta magaks ta kõrval ja oleks ta juures.

11 Aga ühel päeval, kui Joosep tuli koju oma toimetusi tegema ja ühtegi inimest pererahvast ei olnud kodus,

12 haaras ta kinni tema kuuest, öeldes: 'Maga mu juures!' Aga Joosep jättis oma kuue tema kätte, põgenes ja läks õue.

13 Ja kui naine nägi, et ta oma kuue oli jätnud tema kätte ja oli põgenenud õue,

14 siis ta hüüdis pererahvast ja rääkis neile, öeldes: 'Näete, ta on toonud meie juurde heebrea mehe meid ära naerma! Ta tuli mu juurde, et minuga magada, aga ma hüüdsin suure häälega,

15 ja kui ta kuulis, et ma häält tõstsin ja hüüdsin, siis ta jättis oma kuue mu juurde, põgenes ja läks õue.'

16 Ja ta pani tema kuue enese kõrvale seniks, kui ta isand koju tuli.

17 Ja ta rääkis temale needsamad sõnad, öeldes: 'Heebrea sulane, kelle sa oled meie juurde toonud, tuli mu juurde mind ära naerma.

18 Aga kui ma häält tõstsin ja hüüdsin, siis ta jättis oma kuue mu juurde ja põgenes õue.'

19 Ja kui ta isand kuulis oma naise jutustust, mida see temale rääkis, öeldes: 'Nõndaviisi on su sulane minuga teinud', siis ta viha süttis põlema.

20 Ja Joosepi isand võttis tema ja pani vangihoonesse, sinna paika, kus kuninga vange kinni peeti. Siis oli ta seal vangihoones.

21 Aga Issand oli Joosepiga ja pööras tema poole oma helduse ning tegi, et ta sai vangihoone ülema soosikuks.

22 Ja vangihoone ülem andis Joosepi kätte kõik vangid, kes olid vangihoones, ja kõik, mis seal pidi tehtama, tegi tema.

23 Vangihoone ülem ei vaadanud millegi järele, mis oli tema käes, sest Issand oli temaga ja mis ta tegi, Issand laskis korda minna.

   

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Arcana Coelestia # 4973

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4973. And he was in the house of his lord the Egyptian. That this signifies that it might be initiated into natural good, is evident from the signification of a “lord,” as being good, of which presently; and from the signification of an “Egyptian,” as being memory-knowledge in general, and hence the natural (see n. 4967). That to be “in a house” is to be initiated, is because a “house” is the mind in which good is (see n. 3538), here the natural mind; and moreover “house” is predicated of good (n. 3652, 3720). There is in man a natural mind and a rational mind; the natural mind is in his external man, the rational mind in his internal. Memory-knowledges are the truths of the natural mind, which are said to be “in their house” when they are conjoined there with good; for good and truth constitute together one house, as husband and wife. But the goods and truths here treated of are interior; for they correspond to the celestial of the spiritual from the rational, which is represented by Joseph. The interior corresponding truths in the natural mind are applications to uses, and the interior goods therein are uses.

[2] The name “Lord” is often used in the Word; and one who has no knowledge of the internal sense supposes that nothing more is meant by it than what is meant by the use of this term in common speech; but “Lord” is never used in the Word except where good is treated of, and the same is true of “Jehovah;” but when truth is treated of, “God” and “King” are used. For this reason by a “lord” is signified good, as is evident from the following passages.

In Moses:

Jehovah your God, He is God of gods, and Lord of lords (Deuteronomy 10:17).

In David:

Confess ye to Jehovah. Confess ye to the God of gods. Confess ye to the Lord of lords (Psalms 136:1-3); where Jehovah or the Lord is called “God of gods” from the Divine truth which proceeds from Him, and “Lord of lords” from the Divine good which is in Him.

[3] So in the Revelation:

The Lamb shall overcome them; for He is Lord of lords, and King of kings (Revelation 17:14).

And again:

He that sat upon the white horse hath upon His vesture and upon His thigh a name written, King of kings, and Lord of lords (Revelation 19:16).

That the Lord is here called “King of kings” from Divine truth, and “Lord of lords” from Divine good, is plain from the particulars; the “name written” is His quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006); the “vesture” on which it was written is the truth of faith (n. 1073, 2576, 4545, 4763); the “thigh” on which also that quality was written, is the good of love (n. 3021, 4277, 4280, 4575). From this also it is plain that the Lord from Divine truth is called “King of kings” and from Divine good “Lord of lords.” (That the Lord is called “King” from Divine truth may be seen above, n. 2015, 2069, 3009, 3670, 4581)

[4] From this it is also clear what is meant by the “Lord’s Christ,” in Luke:

Answer was made to Simeon by the Holy Spirit, that he should not see death, until he had seen the Lord’s Christ (Luke 2:26).

The “Lord’s Christ” is the Divine truth of the Divine good; for “Christ” is the same as “Messiah,” and “Messiah” is the “Anointed” or “King” (n. 3008, 3009). “The Lord” here is Jehovah. In the Word of the New Testament the name “Jehovah” is nowhere used; but instead of it “Lord” and “God” (n. 2921); as also in Luke:

Jesus said, How say they that the Christ is David’s Son? for David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand (Luke 20:41-42).

The same passage reads thus in David:

The saying of Jehovah unto my Lord, Sit Thou on My right hand (Psalms 110:1).

It is plain that “Jehovah” in David is called “Lord” in the Evangelist. “Lord” there denotes the Divine good of the Divine Human; omnipotence is signified by “sitting at the right hand” (n. 3387, 4592, 4933 at the end).

[5] When the Lord was in the world He was Divine truth; but when He was glorified, that is, when He had made the Human in Himself Divine, He became Divine good, from which thereafter Divine truth proceeds. For this reason the disciples after the resurrection did not call Him “Master,” as before, but “Lord,” as is evident in John (21:7, 12, 15-17, 20), and also in the rest of the Evangelists. The Divine truth, which the Lord was when in the world, and which thereafter proceeds from Him, that is, from the Divine good, is called also “the angel of the covenant,” in Malachi:

The Lord whom ye seek shall suddenly come to His temple, and the Angel of the covenant whom ye desire (Malachi 3:1).

[6] As Divine good is meant by “Lord,” and Divine truth by “King,” therefore where the Lord is spoken of as having dominion and a kingdom, “dominion” is predicated of Divine good, and a “kingdom” of Divine truth, and therefore also the Lord is called “Lord of nations,” and “King of peoples;” for by “nations” are signified those who are in good, and by “peoples” those who are in truth (n. 1259, 1260, 1849, 3581).

[7] Good is called a “lord” relatively to a servant, and it is called a “father” relatively to a son-as in Malachi:

A son honoreth his father, and a servant his lord; if then I be a father, where is My honor; and if I be a lord, where is My fear? (Malachi 1:6).

And in David:

Joseph was sold for a servant. The discourse of Jehovah proved him. The king sent and loosed him, the ruler of nations opened for him, he set him lord of his house, and ruler in all his possession (Psalms 105:17, 19-21).

That by “Joseph” here is meant the Lord, is evident from the several particulars; the “lord” here is the Divine good of the Divine Human.

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