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1 Mosebok 39

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1 Josef blev ført ned til Egypten; og Potifar, en egypter, som var hoffmann hos Farao og høvding over livvakten, kjøpte ham av ismaelittene som hadde hatt ham med sig dit.

2 Men Herren var med Josef, så alt lyktes for ham; og han vedblev å være i huset hos sin herre egypteren.

3 Da hans herre så at Herren var med ham, og at Herren lot alt det han gjorde, lykkes for ham,

4 fant Josef nåde for hans øine og fikk gå ham til hånde; og han satte ham over sitt hus, og alt det han hadde, la han i hans hender.

5 Og helt fra den tid han hadde satt ham over sitt hus og over alt det han hadde, velsignet Herren egypterens hus for Josefs skyld, og Herrens velsignelse var over alt det han hadde, både i huset og på marken.

6 Og han overlot alt det han hadde, i Josefs hender, og han så ikke til med ham i noget, uten med den mat han selv åt. Og Josef var vakker av skapning og vakker å se til.

7 Og nogen tid efter hendte det at hans herres hustru kastet sine øine på Josef og sa: Kom og ligg hos mig!

8 Men han vilde ikke og sa til sin herres hustru: Min herre ser ikke til med mig i nogen ting i hele sitt hus, og alt det han eier, har han lagt i mine hender;

9 han har ikke mere å si her i huset enn jeg, og han har ikke nektet mig noget uten dig, fordi du er hans hustru. Hvorledes skulde jeg da gjøre denne store ondskap og synde mot Gud?

10 Som hun nu dag efter dag talte til Josef, og han ikke føide henne i å ligge hos henne og være sammen med henne,

11 så hendte det en dag at han kom inn i huset for å gjøre sitt arbeid, mens ingen av husets folk var inne.

12 Da grep hun fatt i hans kappe og sa: Ligg hos mig! Men han lot sin kappe efter sig i hennes hånd og flyktet ut av huset.

13 Og da hun så at han hadde latt sin kappe efter sig i hennes hånd og var flyktet ut av huset,

14 ropte hun på sine husfolk og sa til dem: Se, her har han ført en hebraisk mann hit til oss for å føre skam over oss; han kom inn til mig for å ligge hos mig, men jeg ropte så høit jeg kunde,

15 og da han hørte at jeg satte i å rope, lot han sin kappe efter sig hos mig og flyktet ut av huset.

16 Så lot hun hans kappe bli liggende hos sig til hans herre kom hjem.

17 Da talte hun likedan til ham og sa: Den hebraiske træl som du har ført hit til oss, kom inn til mig for å føre skam over mig;

18 men da jeg satte i å rope, lot han sin kappe efter sig hos mig og flyktet ut av huset.

19 Da nu hans herre hørte hvad hans hustru fortalte, hvorledes hun sa: Således har din træl gjort mot mig, da optendtes hans vrede.

20 Og Josefs herre tok og satte ham i fengslet, der hvor kongens fanger holdtes fengslet; og han blev sittende der i fengslet.

21 Men Herren var med Josef og lot ham vinne alles hjerter og gav ham yndest hos fengslets overopsynsmann.

22 Og fengslets overopsynsmann satte Josef til å se efter alle fangene som var i fengslet; og alt det som skulde gjøres der, det gjorde han.

23 Fengslets overopsynsmann så ikke efter nogen ting som han hadde under hender, fordi Herren var med ham; og hvad han gjorde, gav Herren lykke til.

   

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Arcana Coelestia # 4977

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4977. 'And he put him in charge over his house' means that this good applied itself to that factual knowledge. This is clear from the meaning of his 'lord', who put him in charge, as good, dealt with above in 4977, and from the meaning of 'putting him in charge over his house' as applying itself to it - to factual knowledge or natural truth. This meaning is evident from what follows, where it says that 'whatever he had he gave into his hand', meaning that all belonging to that good was seemingly subject to the other's power and control. For good is the lord and truth its minister, and when it says that the lord put the minister in charge, that is, that good put truth in charge, the meaning in the internal sense is not that the lordship ceased to rest with that good but that it applied itself to the truth. For in the internal sense one perceives what a thing really is, whereas the sense of the letter presents it in the form of an appearance. The lordship always rests with good, but good applies itself so that truth may be joined to it.

[2] While a person is governed by truth, as happens before he has been regenerated, he knows scarcely anything at all about good. For truth flows in by an external route, or that of the senses, whereas good flows in by an internal route. Before he has been regenerated a person is aware of that which flows in by the external route, but not of that which comes by the internal one. Consequently unless in that state which comes first the lordship seemed to be given to truth, that is, unless good applied itself to it, that truth could never become attached to this good as its own. This is the same factor as has been presented many times before - that truth seemingly occupies the first place, that is, it is so to speak the lord, while a person is being regenerated, but that good plainly occupies the first place and is the lord once he has been regenerated, for which see 3539, 3548, 3556, 3563, 3570, 3576, 3607, 3701, 4925, 4926, 4928, 4930.

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

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Arcana Coelestia # 3607

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3607. 'The days of mourning for my father are approaching, and I will kill Jacob my brother' means an inversion, and the removal from truth of the life from itself. This is clear from the meaning of 'the days of mourning' as an inversion of state, and from the meaning of 'killing his brother Jacob' as removing from truth the life from itself. These matters are similar to those discussed just above about hatred not being meant in the internal sense by 'hatred'. The same is also evident from things that are happening all the time in the next life. In that life all good flowing down from heaven to those under the influence of evil is converted into that which is evil, and among those in hell into that which is an opposite of that good; and truth in a similar way is converted into falsity, see 2123. Conversely therefore, that which exists as evil and falsity among such evil spirits as these exists in heaven as good and truth; and to turn this into what is good, there are spirits along the way who remove ideas of evil and falsity so that an idea of good and truth may present itself. Concerning that removal, see 1393, 1875. Furthermore when evil and falsity reach people with whom good and truth are present they are not seen as evil and falsity but under some other form determined by the disposition and state of the goodness that exists with them.

[2] From this it may also be seen that 'killing Jacob his brother' does not mean in the internal sense killing but the removal of that life which does not properly belong to truth. For of itself truth has no life except from good, truth being merely a vessel for receiving good, see 1496, 1832, 1900, 2063, 2261, 2269, 2697, 3049, 3068, 3128, 3146, 3318, 3387. It is in good that life lies, but not in truth unless it receives it from good 1589, and many other paragraphs. Consequently the removal from truth of the life from itself does not destroy truth but gives it life, for when truth seems to possess life from itself it does not possess any life at all other than that which is not life in itself. But when that life from itself is removed, life itself is then conferred on it, that is to say, the life received by way of good from the Lord, who is life itself.

[3] This is plain to see in those in the next life with whom truth alone exists. Their ideas appear closed, so much so that things of heaven are unable to flow in except in so general a way that it is scarcely recognized as being influx from that source. But the ideas of those with whom good as well as truth exists appear to be open, so much so that things of heaven flow so to speak into a miniature heaven or an image of themselves, for such things flow by way of the good present with those persons into the truths, see 1869, 2429. The fact that truth has the life from itself removed from it when good starts to occupy the prior position or to have dominion may be seen from what has been stated and shown already about the apparent priority of truth in the first stage and about the priority of good later on. It is this removal from truth of life from itself that is meant here. The reason why these matters are referred to as 'mourning for a father' is that 'the days of mourning' means an inversion of state, the inversion of state that was meant above in verse 33 by Isaac's 'trembling very greatly', 3593, and in verse 34 by Esau's crying out 'with a loud and bitter cry', 3597.

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