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Genesis 39

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1 ιωσηφ δὲ κατήχθη εἰς αἴγυπτον καὶ ἐκτήσατο αὐτὸν πετεφρης ὁ εὐνοῦχος φαραω ἀρχιμάγειρος ἀνὴρ αἰγύπτιος ἐκ χειρὸς ισμαηλιτῶν οἳ κατήγαγον αὐτὸν ἐκεῖ

2 καὶ ἦν κύριος μετὰ ιωσηφ καὶ ἦν ἀνὴρ ἐπιτυγχάνων καὶ ἐγένετο ἐν τῷ οἴκῳ παρὰ τῷ κυρίῳ τῷ αἰγυπτίῳ

3 ᾔδει δὲ ὁ κύριος αὐτοῦ ὅτι κύριος μετ' αὐτοῦ καὶ ὅσα ἂν ποιῇ κύριος εὐοδοῖ ἐν ταῖς χερσὶν αὐτοῦ

4 καὶ εὗρεν ιωσηφ χάριν ἐναντίον τοῦ κυρίου αὐτοῦ εὐηρέστει δὲ αὐτῷ καὶ κατέστησεν αὐτὸν ἐπὶ τοῦ οἴκου αὐτοῦ καὶ πάντα ὅσα ἦν αὐτῷ ἔδωκεν διὰ χειρὸς ιωσηφ

5 ἐγένετο δὲ μετὰ τὸ κατασταθῆναι αὐτὸν ἐπὶ τοῦ οἴκου αὐτοῦ καὶ ἐπὶ πάντα ὅσα ἦν αὐτῷ καὶ ηὐλόγησεν κύριος τὸν οἶκον τοῦ αἰγυπτίου διὰ ιωσηφ καὶ ἐγενήθη εὐλογία κυρίου ἐν πᾶσιν τοῖς ὑπάρχουσιν αὐτῷ ἐν τῷ οἴκῳ καὶ ἐν τῷ ἀγρῷ

6 καὶ ἐπέτρεψεν πάντα ὅσα ἦν αὐτῷ εἰς χεῖρας ιωσηφ καὶ οὐκ ᾔδει τῶν καθ' ἑαυτὸν οὐδὲν πλὴν τοῦ ἄρτου οὗ ἤσθιεν αὐτός καὶ ἦν ιωσηφ καλὸς τῷ εἴδει καὶ ὡραῖος τῇ ὄψει σφόδρα

7 καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα καὶ ἐπέβαλεν ἡ γυνὴ τοῦ κυρίου αὐτοῦ τοὺς ὀφθαλμοὺς αὐτῆς ἐπὶ ιωσηφ καὶ εἶπεν κοιμήθητι μετ' ἐμοῦ

8 ὁ δὲ οὐκ ἤθελεν εἶπεν δὲ τῇ γυναικὶ τοῦ κυρίου αὐτοῦ εἰ ὁ κύριός μου οὐ γινώσκει δι' ἐμὲ οὐδὲν ἐν τῷ οἴκῳ αὐτοῦ καὶ πάντα ὅσα ἐστὶν αὐτῷ ἔδωκεν εἰς τὰς χεῖράς μου

9 καὶ οὐχ ὑπερέχει ἐν τῇ οἰκίᾳ ταύτῃ οὐθὲν ἐμοῦ οὐδὲ ὑπεξῄρηται ἀπ' ἐμοῦ οὐδὲν πλὴν σοῦ διὰ τὸ σὲ γυναῖκα αὐτοῦ εἶναι καὶ πῶς ποιήσω τὸ ῥῆμα τὸ πονηρὸν τοῦτο καὶ ἁμαρτήσομαι ἐναντίον τοῦ θεοῦ

10 ἡνίκα δὲ ἐλάλει τῷ ιωσηφ ἡμέραν ἐξ ἡμέρας καὶ οὐχ ὑπήκουσεν αὐτῇ καθεύδειν μετ' αὐτῆς τοῦ συγγενέσθαι αὐτῇ

11 ἐγένετο δὲ τοιαύτη τις ἡμέρα εἰσῆλθεν ιωσηφ εἰς τὴν οἰκίαν ποιεῖν τὰ ἔργα αὐτοῦ καὶ οὐθεὶς ἦν τῶν ἐν τῇ οἰκίᾳ ἔσω

12 καὶ ἐπεσπάσατο αὐτὸν τῶν ἱματίων λέγουσα κοιμήθητι μετ' ἐμοῦ καὶ καταλιπὼν τὰ ἱμάτια αὐτοῦ ἐν ταῖς χερσὶν αὐτῆς ἔφυγεν καὶ ἐξῆλθεν ἔξω

13 καὶ ἐγένετο ὡς εἶδεν ὅτι κατέλιπεν τὰ ἱμάτια αὐτοῦ ἐν ταῖς χερσὶν αὐτῆς καὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω

14 καὶ ἐκάλεσεν τοὺς ὄντας ἐν τῇ οἰκίᾳ καὶ εἶπεν αὐτοῖς λέγουσα ἴδετε εἰσήγαγεν ἡμῖν παῖδα εβραῖον ἐμπαίζειν ἡμῖν εἰσῆλθεν πρός με λέγων κοιμήθητι μετ' ἐμοῦ καὶ ἐβόησα φωνῇ μεγάλῃ

15 ἐν δὲ τῷ ἀκοῦσαι αὐτὸν ὅτι ὕψωσα τὴν φωνήν μου καὶ ἐβόησα καταλιπὼν τὰ ἱμάτια αὐτοῦ παρ' ἐμοὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω

16 καὶ καταλιμπάνει τὰ ἱμάτια παρ' ἑαυτῇ ἕως ἦλθεν ὁ κύριος εἰς τὸν οἶκον αὐτοῦ

17 καὶ ἐλάλησεν αὐτῷ κατὰ τὰ ῥήματα ταῦτα λέγουσα εἰσῆλθεν πρός με ὁ παῖς ὁ εβραῖος ὃν εἰσήγαγες πρὸς ἡμᾶς ἐμπαῖξαί μοι καὶ εἶπέν μοι κοιμηθήσομαι μετὰ σοῦ

18 ὡς δὲ ἤκουσεν ὅτι ὕψωσα τὴν φωνήν μου καὶ ἐβόησα κατέλιπεν τὰ ἱμάτια αὐτοῦ παρ' ἐμοὶ καὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω

19 ἐγένετο δὲ ὡς ἤκουσεν ὁ κύριος αὐτοῦ τὰ ῥήματα τῆς γυναικὸς αὐτοῦ ὅσα ἐλάλησεν πρὸς αὐτὸν λέγουσα οὕτως ἐποίησέν μοι ὁ παῖς σου καὶ ἐθυμώθη ὀργῇ

20 καὶ λαβὼν ὁ κύριος ιωσηφ ἐνέβαλεν αὐτὸν εἰς τὸ ὀχύρωμα εἰς τὸν τόπον ἐν ᾧ οἱ δεσμῶται τοῦ βασιλέως κατέχονται ἐκεῖ ἐν τῷ ὀχυρώματι

21 καὶ ἦν κύριος μετὰ ιωσηφ καὶ κατέχεεν αὐτοῦ ἔλεος καὶ ἔδωκεν αὐτῷ χάριν ἐναντίον τοῦ ἀρχιδεσμοφύλακος

22 καὶ ἔδωκεν ὁ ἀρχιδεσμοφύλαξ τὸ δεσμωτήριον διὰ χειρὸς ιωσηφ καὶ πάντας τοὺς ἀπηγμένους ὅσοι ἐν τῷ δεσμωτηρίῳ καὶ πάντα ὅσα ποιοῦσιν ἐκεῖ

23 οὐκ ἦν ὁ ἀρχιδεσμοφύλαξ τοῦ δεσμωτηρίου γινώσκων δι' αὐτὸν οὐθέν πάντα γὰρ ἦν διὰ χειρὸς ιωσηφ διὰ τὸ τὸν κύριον μετ' αὐτοῦ εἶναι καὶ ὅσα αὐτὸς ἐποίει κύριος εὐώδου ἐν ταῖς χερσὶν αὐτοῦ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4976

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4976. 'And ministered to him' means that factual knowledge was assigned to its own good. This is clear from the meaning of 'ministering' as serving by supplying what another has need of, in this case as being assigned to since the subject is natural good to which factual knowledge is to be assigned. 'Ministering' is also used to describe known facts, for in the Word a minister and a servant mean factual knowledge or natural truth because this is subservient to good as its lord. Factual knowledge stands in relation to delight present in the natural man - or what amounts to the same, natural truth stands in relation to its good - in exactly the same way as water does to bread, or drink to food. Water or drink enables bread or food to be dissolved, and once dissolved to be conveyed into the blood, from which it passes into all parts around the body and nourishes them. Without the water or drink the bread or food is not broken down into extremely small particles and carried around the body to fulfill its purpose.

[2] The same applies to factual knowledge in relation to delight, or truth in relation to good. That being so, good longs for and desires truth, and does so because of the purpose such truth can fulfill by ministering to it and serving it. Food and drink also correspond to these. No one in the next life is nourished by any natural food or natural drink, only by spiritual food and spiritual drink, spiritual food being good, and spiritual drink truth. This is why, when bread or food is mentioned in the Word, angels understand spiritual bread or food, which is the good of love and charity; and when water or drink is mentioned they understand spiritual water or drink, which is the truth of faith. From this one may see what the truth of faith without the good of charity is, and also what kind of nourishment the former without the latter is able to supply to the internal man; that is to say, it is like the nourishment supplied by water or drink alone without bread or food. It is well known that a person fed on water or drink alone wastes away and dies.

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

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