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1 요셉이 이끌려 애굽에 내려가매 바로의 신하 시위대장 애굽사람 보디발이 그를 그리로 데려간 이스마엘 사람의 손에서 그를 사니라

2 여호와께서 요셉과 함께 하시므로 그가 형통한 자가 되어 그 주인 애굽 사람의 집에 있으니

3 그 주인이 여호와께서 그와 함께하심을 보며 또 여호와께서 그의 범사에 형통케 하심을 보았더라

4 요셉이 그 주인에게 은혜를 입어 섬기매 그가 요셉으로 가정 총무를 삼고 자기 소유를 다 그 손에 위임하니

5 그가 요셉에게 자기 집과 그 모든 소유물을 주관하게 한 때부터 여호와께서 요셉을 위하여 그 애굽 사람의 집에 복을 내리시므로 여호와의 복이 그의 집과 밭에 있는 모든 소유에 미친지라

6 주인이 그 소유를 다 요셉의 손에 위임하고 자기 식료 외에는 간섭하지 아니하였더라 요셉은 용모가 준수하고 아담하였더라

7 그 후에 그 주인의 처가 요셉에게 눈짓하다가 동침하기를 청하니

8 요셉이 거절하며 자기 주인의 처에게 이르되 `나의 주인이 가중 제반 소유를 간섭지 아니하고 다 내 손에 위임하였으니

9 이 집에는 나보다 큰 이가 없으며 주인이 아무 것도 내게 금하지 아니하였어도 금한 것은 당신뿐이니 당신은 자기 아내임이라 그런즉 내가 어찌 이 큰 악을 행하여 하나님께 득죄하리이까 ?'

10 여인이 날마다 요셉에게 청하였으나 요셉이 듣지 아니하여 동침하지 아니할 뿐더러 함께 있지도 아니하니라

11 그러할 때에 요셉이 시무하러 그 집에 들어갔더니 그 집 사람은 하나도 거기 없었더라

12 그 여인이 그 옷을 잡고 가로되 `나와 동침하자' 요셉이 자기 옷을 그 손에 버리고 도망하여 나가매

13 그가 요셉이 그 옷을 자기 손에 버려두고 도망하여 나감을 보고

14 집 사람들을 불러서 그들에게 이르되 `보라, 주인이 히브리 사람을 우리에게 데려다가 우리를 희롱하게 하도다 그가 나를 겁간코자 내게로 들어오기로 내가 크게 소리 질렀더니

15 그가 나의 소리질러 부름을 듣고 그 옷을 내게 버려두고 도망하여 나갔느니라' 하고

16 그 옷을 곁에 두고 자기 주인이 집으로 돌아오기를 기다려

17 이 말로 그에게 고하여 가로되 `당신이 우리에게 데려온 히브리 종이 나를 희롱코자 내게로 들어 왔기로

18 내가 소리질러 불렀더니 그가 그 옷을 내게 버려두고 도망하여 나갔나이다'

19 주인이 그 아내가 자기에게 고하기를 `당신의 종이 내게 이같이 행하였다' 하는 말을 듣고 심히 노한지라

20 이에 요셉의 주인이 그를 잡아 옥에 넣으니 그 옥은 왕의 죄수를 가두는 곳이었더라 요셉이 옥에 갇혔으나

21 여호와께서 요셉과 함께 하시고 그에게 인자를 더하사 전옥에게 은혜를 받게 하시매

22 전옥이 옥중 죄수를 다 요셉의 손에 맡기므로 그 제반 사무를 요셉이 처리하고

23 전옥은 그의 손에 맡긴 것을 무엇이든지 돌아보지 아니하였으니 이는 여호와께서 요셉과 함께 하심이라 여호와께서 그의 범사에 형통케 하셨더라

   

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Arcana Coelestia # 5005

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5005. And no man of the men of the house was there in the house. That this signifies that it was without the aid of anyone is evident from the fact that hereby is signified that he was alone; and because in the internal sense by “Joseph” is signified the Lord, and how He glorified His internal Human, or made it Divine, by these words is signified that He did this without the aid of anyone. That the Lord made His Human Divine by His own power, thus without the aid of anyone, may be seen from the fact that because He was conceived of Jehovah, the Divine was in Him, and thus the Divine was His; and therefore when He was in the world, and made the Human in Himself Divine, He did this from His own Divine, or from Himself. This is described in Isaiah in the words:

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is honorable in His apparel, marching in the multitude of His strength? I have trodden the wine-press alone; and of the peoples there was no man with Me. I looked but there was no one helping; and I was amazed, but there was no one upholding; therefore Mine own arm brought salvation to Me (Isaiah 63:1, 3, 5).

And again in the same prophet:

He saw that there was no man, and was as it were amazed that there was no one interceding; therefore His own arm brought salvation to Him; and His righteousness stirred Him up. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head (Isaiah 59:16-17.

(That the Lord by His own power made the Human in Himself Divine may be seen above, n. 1616, 1749, 1755, 1812, 1813, 1921, 1928, 1999, 2025, 2026, 2083, 2500, 2523, 2776, 3043, 3141, 3381, 3382, 3637, 4286)

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

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Arcana Coelestia # 3043

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3043. Then thou shalt be clear from this mine oath. That this signifies the freedom belonging to the natural man, is evident from the signification of the “servant” of whom these things are said, as being the natural man (n. 3019); and from the signification of “being clear if the woman is not willing to follow,” as being in the proximate sense, that he would be under no pledge if the affection of truth should not be separated. That these words involve the freedom belonging to the natural man, is evident; for the affection of truth here treated of, and the separation also, are predicated in the internal sense of the natural man; in the historical sense there is another connection, but in the internal sense it is such as has been stated.

[2] Concerning man’s freedom, see what was said and shown above (n. 892, 905, 1937, 1947, 2744, 2870-2893) from which it is evident how the case is with freedom. Freedom is predicated of the natural man, but not in the same way of the rational; for good flows through the rational into the natural in heavenly freedom from the Lord. The natural man is that which is to receive this good; and in order that it may receive it, and may thus be conjoined with the heavenly freedom which flows in through the rational, the natural is left in freedom. For freedom is of love or affection; and unless the natural man receives the affection of truth from the inflowing affection of good, it cannot possibly be conjoined with the rational. Such is the case with man; and that he is reformed of the Lord through freedom may be seen (n. 1937, 1947, 2876-2878, 2881).

[3] In regard to the Lord, He likewise left the natural in freedom when He made His rational Divine as to truth; that is, when He adjoined Divine truth to the Divine good of the rational; for it was His will to make His Human Divine in the usual manner, that is, in the way in which man is reformed and regenerated. The reformation and regeneration of man is therefore itself a kind of image; by reformation and regeneration also a man is made new, and hence is said to be born anew and created new; and insofar as he is reformed, insofar he has as it were what is Divine in him. But there is this difference, that the Lord made Himself Divine from His own power, while man cannot do the least thing from his own power, but only from the Lord. It is said “as it were what is Divine,” because man is but a recipient of life; whereas the Lord as to each essence is life itself (see n. 1954, 2021, 2658, 2706, 3001).

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