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Genesi 40

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1 Or, dopo queste cose, avvenne che il coppiere e il panettiere del re d’Egitto offesero il loro signore, il re d’Egitto.

2 E Faraone s’indignò contro i suoi due ufficiali, contro il capo de’ coppieri e il capo de’ panettieri,

3 e li fece mettere in carcere, nella casa del capo delle guardie; nella prigione stessa dove Giuseppe stava rinchiuso.

4 E il capitano delle guardie li affidò alla sorveglianza di Giuseppe, il quale li serviva. Ed essi rimasero in prigione per un certo tempo.

5 E durante una medesima notte, il coppiere e il panettiere del re d’Egitto, ch’erano rinchiusi nella prigione, ebbero ambedue un sogno, un sogno per uno, e ciascun sogno aveva il suo significato particolare.

6 Giuseppe, venuto la mattina da loro, li guardò, ed ecco, erano conturbati.

7 E interrogò gli ufficiali di Faraone ch’eran con lui in prigione nella casa del suo signore, e disse: "Perché avete oggi il viso così mesto?"

8 E quelli gli risposero: "Abbiam fatto un sogno e non v’è alcuno che ce lo interpreti". E Giuseppe disse loro: "Le interpretazioni non appartengono a Dio? Raccontatemi i sogni, vi prego".

9 E il capo de’ coppieri raccontò il suo sogno a Giuseppe, e gli disse: "Nei mio sogno, ecco, mi stava davanti una vite;

10 e in quella vite c’eran tre tralci; e mi pareva ch’essa germogliasse, poi fiorisse, e desse in fine dei grappoli d’uva matura.

11 E io avevo in mano la coppa di Faraone; presi l’uva, la spremei nella coppa di Faraone, e diedi la coppa in mano a Faraone".

12 Giuseppe gli disse: "Questa è l’interpretazione del sogno: i tre tralci sono tre giorni;

13 ancora tre giorni, e Faraone ti farà rialzare il capo, ti ristabilirà nel tuo ufficio, e tu darai in mano a Faraone la sua coppa, nel modo che facevi prima, quand’eri suo coppiere.

14 Ma ricordati di me, quando sarai felice, e siimi benigno, ti prego; parla di me a Faraone, e fammi uscire da questa casa;

15 perché io fui portato via furtivamente dal paese degli Ebrei, e anche qui non ho fatto nulla da esser messo in questa fossa".

16 Il capo de’ panettieri, vedendo che la interpretazione di Giuseppe era favorevole, gli disse: "Anch’io, nel mio sogno, ecco, avevo tre canestri di pan bianco, sul capo;

17 e nel canestro più alto c’era per Faraone ogni sorta di vivande cotte al forno; e gli uccelli le mangiavano dentro al canestro sul mio capo".

18 Giuseppe rispose e disse: "Questa è l’interpretazione del sogno: i tre canestri sono tre giorni;

19 ancora tre giorni, e Faraone ti porterà via la testa di sulle spalle, ti farà impiccare a un albero, e gli uccelli ti mangeranno le carni addosso".

20 E avvenne, il terzo giorno, ch’era il natalizio di Faraone, che questi dette un convito a tutti i suoi servitori, e fece alzare il capo al gran coppiere, e alzare il capo al gran panettiere in mezzo ai suoi servitori:

21 ristabilì il gran coppiere nel suo ufficio di coppiere, perché mettesse la coppa in man di Faraone,

22 ma fece appiccare il gran panettiere, secondo la interpretazione che Giuseppe avea loro data.

23 Il gran coppiere però non si ricordò di Giuseppe, ma lo dimenticò.

   

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Arcana Coelestia # 5164

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5164. In the midst of his servants. That this signifies that were among those things that were in the exterior natural, is evident from the signification of “in the midst,” as being among them; and from the signification of “servants,” as being the things in the exterior natural (of which just above, n. 5161). In the Word all things are called “servants” that are beneath and are therefore subordinate and subject to what is higher, just as those things which are of the exterior natural, or the sensuous things therein, are in respect to the interior natural; and the things of the latter also are called “servants” in respect to the rational; and consequently all things in man both in general and in particular, and equally so whether inmost or outmost, are called “servants” relatively to the Divine, for this is supreme.

[2] The “servants” here, in the midst of whom Pharaoh the king executed judgment upon the butler and the baker, were the princes and grandees of the palace; and the reason why these, like other subjects of every condition, are called “servants” relatively to the king (as is also the case in every kingdom at this day) is that royalty represents the Lord as to Divine truth (see n. 2015, 2069, 3009, 3670, 4581, 4966, 5068), in respect to whom all are alike servants, whatever their condition may be; and in the Lord’s kingdom or heaven they who are the greatest (that is, they who are inmost) are servants more than others, because they are in the greatest obedience, and in deeper humiliation than the rest; for these are they who are meant by the “least that shall be greatest,” and by the “last that shall be first”:

The first shall be last, and the last shall be first (Matthew 19:30; 20:16; Mark 10:31; Luke 13:30).

He that is least among you, the same shall be great (Luke 9:48);

and also by the “great who should be ministers,” and by the “first who should be servants”:

Whosoever would be great among you shall be your minister; and whosoever would be first of you, shall be servant of all (Mark 10:44; Matthew 20:26-27).

[3] They are called “servants” relatively to the Divine truth which is from the Lord, and “ministers” relatively to the Divine good which is from Him. The reason why the “last who are first” are servants more fully than others is that they know, acknowledge, and perceive, that everything of life, and consequently everything of power which they have, is from the Lord and not at all from themselves; whereas they who do not perceive this, because they do not so acknowledge, are also servants, yet more in the acknowledgment of the lips than of the heart. But they who are in what is contrary call themselves “servants” relatively to the Divine, and yet desire to be masters; for they are indignant and angry if the Divine does not favor them and as it were obey them; and at last they are opposed to the Divine, and take away all power from the Divine, and attribute all things to themselves. There are very many of this character within the church, who deny the Lord, and say they acknowledge one supreme Being.

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

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Arcana Coelestia # 2069

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2069. Kings of peoples shall be from her. That this signifies truths from the conjoined truths and goods, which are the “kings of peoples,” is evident from the signification of “kings,” as being in general all truths (see above, n. 2015); and from the signification of “peoples,” as also being truths, and in general all things spiritual; for “kings” are predicated of peoples, and not of nations except when nations signify evils (see n. 1259, 1260). In the prophetic Word there is frequent mention of “kings” and “peoples;” but by these are never meant kings and peoples; for in the very Word itself, which is the internal sense, kings and peoples are not treated of at all, but the celestial and spiritual things which belong to the Lord’s kingdom, thus goods and truths. The sense of the letter simply furnishes objective forms (as is done by human words) for causing its meaning to be understood.

[2] As it is here said of Sarah that “kings of peoples shall be from her,” and as by “Sarah” is signified the Divine truth which the Lord had, it is evident that by “kings of peoples” are signified truths from the conjoined truths and goods, which are all truths of the internal church, or the interior truths of faith. These truths, being from the Lord, are called “kings” in various passages of the Word, and also “king’s sons,” as shown above (n. 2015).

[3] Everyone can see that some internal Divine thing lies hidden in the words that “kings of peoples shall be from her”— for in this verse Isaac is treated of, and in reference to him it is said, “I will bless her and she shall be for nations;” but of Sarah, that “kings and peoples shall be from her”—and also in nearly the same thing being said of Abraham (verse 6), in that “kings should come forth” from him; but it is not said of him as of Sarah, that “kings of peoples” should be from him. The arcanum that is herein lies too deeply hidden to be unfolded and described in a few words. From the representation and signification of Abraham as being the Divine Good, and from the representation and signification of Sarah as being the Divine Truth, the arcanum is in some measure evident to the effect that all celestial truth will go forth and will be from the Lord’s Divine Good, meant by “Abraham;” and that all spiritual truth will go forth and will be from the Lord’s Divine Truth, meant by “Sarah.” Celestial truth is that which is with the celestial angels, and spiritual truth is that which is with the spiritual angels; or what is the same thing, celestial truth is that which was with the men of the Most Ancient Church, which was before the flood, and which was a celestial church; and spiritual truth is that which was with the men of the Ancient Church, which was after the flood, and which was a spiritual church. For angels, as well as men of the church, are distinguished into the celestial and the spiritual. The celestial are distinguished from the spiritual by love to the Lord; and the spiritual are distinguished from the celestial by love toward the neighbor.

[4] But concerning celestial truth and spiritual truth no more can be said until it is known what the distinction is between the celestial and the spiritual, or what is the same, between the celestial church and the spiritual church (concerning which see Part First, n. 202, 337, 1577; also what was the quality of the Most Ancient Church, and what that of the Ancient Church, n. 597, 607, 640, 765, 1114-1125, and in many other places; and that to have love to the Lord is celestial, and to have love toward the neighbor is spiritual, n. 2023).

[5] These considerations will suffice to open the arcanum that by the “kings” who should go forth from Abraham, spoken of in the sixth verse, are signified the celestial truths that inflow from the Lord’s Divine Good; and that by the “kings of peoples” who should be from Sarah, spoken of in the present verse, are signified the spiritual truths that inflow from the Lord’s Divine Truth. For the Lord’s Divine good cannot inflow except with the celestial man, because it inflows into the will part, as it did in the case of the Most Ancient Church; but the Lord’s Divine truth inflows with the spiritual man, because it inflows solely into his intellectual part, which in him has been separated from his will part (see n. 2053, at the end); or what is the same, celestial good inflows with the celestial man, and spiritual good with the spiritual man; and on this account the Lord appears to the celestial angels as a Sun, but to the spiritual as a Moon (see n. 1529, 1530).

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