Bible

 

Бытие 39

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1 Іосифа же отвели въ Египетъ, и купилъ его изъ рукъ Измаильтянъ, приведшихъ его туда, Египтянинъ Потифаръ, евнухъ Фараоновъ, начальникъ тјлохранителей.

2 И былъ Іегова съ Іосифомъ: онъ былъ успјшенъ въ дјлахъ, и жилъ въ домј господина своего, Египтянина.

3 Господинъ его увидјлъ, что Іегова съ нимъ, и что всему, что онъ ни дјлаетъ, Іегова въ рукахъ его даетъ успјхъ.

4 И обрјлъ Іосифъ благоволеніе въ очахъ его, и служилъ ему. Онъ поставилъ его надъ всјмъ домомъ своимъ, и все, что имјлъ, отдалъ на руки его.

5 И съ того времени, какъ онъ поставилъ Іосифа въ домј своемъ надъ всјмъ, что имјлъ, Іегова благословилъ домъ Египтянина ради Іосифа, и было благословеніе Іеговы на всемъ, что у него было въ домј и въ полј.

6 Посему онъ все, что имјлъ, отдалъ на руки Іосифу; и не зналъ при немъ ничего, кромј хлјба, который јлъ. Іосифъ же былъ прекрасенъ лицемъ и прекрасенъ взоромъ.

7 И случилось послј сихъ происшествій, что обратила взоры на Іосифа жена господина его, и сказала: спи со мною.

8 Но онъ отказался и сказалъ женј господииа своего: вотъ, господинъ мой не знаетъ при мнј ничего въ домј, и все, что имјлъ, отдалъ въ мои руки;

9 нјтъ больше меня въ домј семъ; и онъ не запретилъ мнј ничего, кромј тебя, потому что ты жена ему; какъ же содјлаю я сіе великое зло, и согрјшу предъ Богомъ?

10 Когда такимъ образомъ она ежедневно говорила Іосифу, а онъ не слушался ея, чтобы спать съ нею и быть съ нею;

11 случилось въ одинъ день, что онъ вошелъ въ домъ дјлать дјло свое, тогда какъ никого изъ домашнихъ тутъ въ домј не было;

12 она схватила его за одежду и сказала: ложись со мною. Но онъ, оставя одежду свою въ рукахъ ея, побјжалъ и выбјжалъ вонъ.

13 Она же, увидя, что онъ оставилъ одежду свою въ рукахъ ея, и побјжалъ вонъ,

14 кликнула домашнихъ, и сказала: посмотрите, онъ привелъ къ намъ Еврея, ругаться надъ нами. Онъ пришелъ ко мнј, чтобы лечь со мною; но я закричала громкимъ голосомъ;

15 и онъ, услыша, что я подняла вопль и кричала, оставилъ у меня одежду свого, и побјжалъ, и выбјжалъ вонъ.

16 И оставила одежду его у себя до того времени, когда господинъ его придетъ въ домъ свой.

17 И пересказала ему тјже слова, говоря: рабъ Еврей, котораго ты привелъ къ намъ, приходилъ ко мнј ругаться надо мною;

18 но когда я подняла вопль, и стала кричать, онъ оставилъ у меня одежду свою, и убјжалъ вонъ.

19 Когда господинъ его услышалъ слова жены своей, которыя она разсказывала ему, говоря: такимъ образомъ поступилъ со мною рабъ твой, тогда онъ воспылалъ гнјвомъ;

20 и взялъ Іосифа господинъ его, и отдалъ его въ домъ темничный, гдј содержатся царскіе узники. И былъ онъ тамъ въ домј темничномъ.

21 Но Іегова былъ съ Іосифомъ; и простеръ къ нему милость, и даровалъ ему благоволеніе въ очахъ начальника темничиаго дома.

22 И отдалъ начальникъ темничнаго дома въ руки ІосиФу всјхъ узниковъ, находившихся въ домј темничномъ, и что тамъ ни дјлалось, все дјлалось чрезъ него.

23 Начальникъ темничнаго дома и не смотрјлъ ни за чјмъ, что было у него въ рукахъ: потому что Іегова былъ съ нимъ и во всемъ, что онъ ни дјлалъ, Іегова давалъ ему успјхъ.

   

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Arcana Coelestia # 4823

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4823. 'And she conceived again and bore a son' means evil. This is clear from the meaning of 'a son' as truth and also good, dealt with in 264, and so in the contrary sense as falsity and also evil, though evil that arises out of falsity. Essentially this kind of evil is falsity, because it has its origin in this. For anyone who does what is evil arising out of false teaching does what is false; but because this falsity is realized in action it is called evil. The meaning which the firstborn carries of falsity and consequent evil is evident from the statement made here regarding this [second] son, to the effect that in action he did what was evil. The actual words are 'he spilled his seed on the ground, so that he should not provide seed for his brother; and what he had done was evil in the eyes of Jehovah; and He caused him to die also', verses 9-10. The fact that this evil arose out of falsity is also evident at that point. What is more, in the ancient Churches the secondborn meant the truth of faith realized in action; therefore the second son here means falsity realized in action, which is evil. It may also be recognized that evil is meant by this son from the fact that the firstborn was named Er by his father or Judah, but this son, Onan, by his mother, the daughter of Shua, as may be seen in the original language. For 'man' in the Word means falsity and his wife (mulier) evil, see 915, 2517, 4510; and so also does 'the daughter of Shua' mean evil, 4818, 4819. Therefore because he was given his name by his father, 'Er' means falsity; and because Onan was given his name by his mother, evil is meant by him. Thus the first was so to speak the father's son, the second so to speak the mother's son.

[2] In the Word the expression 'man and wife' (vir et uxor) is used many times, as also is 'husband and wife' (maritus et uxor). When 'man and wife' is used, 'man' means truth and 'wife' good; or in the contrary sense 'men' means falsity and 'wife' evil. But when 'husband and wife' is used, 'husband' means good and 'wife' truth; or in the contrary sense 'husband' means evil and 'wife' falsity. The reason underlying this arcanum is this In the celestial Church good resided with the husband and the truth of that good with the wife; but in the spiritual Church truth resided with the man and the good of that truth with the wife: Such is and was the actual relationship between the two, for in human beings interior things have undergone this reversal. This is the reason why in the Word, when celestial good and celestial truth from this are the subject, they are called 'husband and wife', but when spiritual good and spiritual truth from this are dealt with, these are called 'man and wife', or rather 'man and woman' (vir et mulier). From this, as well as from the actual expressions used, one can come to know which kind of good and which kind of truth are being dealt with in the internal sense of the Word.

[3] Here also is the reason why it has been stated already in various places that marriages represent the joining of good to truth, and of truth to good. Furthermore conjugial love has its origin in these two joined together. Among celestial people conjugial love has its origin in good joined to truth, but among spiritual people in truth joined to good. Marriages also correspond in actual fact to these joinings together. From all this one may see what is implied by the father giving the first son his name, but the mother giving the second and also the third sons theirs, as is clear from the original language. The father named the first son because the first son meant falsity, while the mother named the second son because the second son meant evil.

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

Komentář

 

Husband

  
Älteres Paar im Kücheninterieur, by Friedrich Friedländer (1825–1901)

In general, men are driven by intellect and women by affections, and because of this men in the Bible generally represent knowledge and truth and women generally represent love and the desire for good. This generally carries over into marriage, where the man's growing knowledge and understanding and the woman's desire to be good and useful are a powerful combination. In many cases in the Bible, then, "husband" refers to things of truth and understanding, much as "man" does. Magnificent things can happen in a true marriage, though, when both partners are looking to the Lord. If a husband opens his heart to his wife, it's as though she can implant her loves inside him, transforming his intellectual urges into a love of growing wise. She in turn can grow in her love of that blooming wisdom, and use it for joy in their married life and in their caring for children and others in their life. Many couples, even in heaven, stay in that state -- called "Spiritual" -- growing deeper and deeper to eternity. There is the potential, though, for the couple to be transformed: through the nurturing love of his wife the husband can pass from a love of growing wise to an actual love of wisdom itself, and the wife can be transformed from the love of her husband's wisdom into the wisdom of that love -- the actual expression of the love of the Lord they have built together. In that state -- called "Celestial" -- the husband represents love and the desire for good, and the wife represents truth and knowledge.