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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 # 5025

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5025. 'Saying, The Hebrew slave whom you have brought to us came to me' means that servile thing. This is clear from what has been stated above in 5013. Here 'that servile thing' is used to mean spiritual truth and good, which at this particular point is represented by 'Joseph'. This truth and good is seen by the unspiritual natural man as something servile. For example, the desire on the part of spiritual truth and good is that a person's delight should lie not at all in eminent positions or any kind of superiority over others but in the services rendered by him to his country and to communities corporately and individually, thus that a person's delight should lie in the purpose that positions of importance are meant to serve. The merely natural man is entirely ignorant of what this delight is and denies the existence of it. Although he too can in a hypocritical manner say much the same thing, he nevertheless makes 'a lord' out of the delight received from important positions existing for his own benefit and 'a slave' out of such positions existing for the benefit of communities corporately and individually. For in every single thing he does he regards himself first and communities only after himself, promoting their welfare only insofar as they promote his.

[2] Take another example. If one says that the purpose and end in view determine whether something is spiritual or unspiritual - spiritual when the purpose and end have the common good, the Church, and God's kingdom in view, but unspiritual when the purpose and end have, preponderating over these, oneself and one's own family and friends in view - the natural man is indeed able to affirm this with his lips but not in his heart. He can do so with his lips because of the instruction received by his understanding, but he cannot do so in his heart because his understanding has been ruined by evil desires. Consequently he makes 'a lord' out of the purpose and end that has himself in view, and 'a slave' out of the purpose and end that has the common good, the Church, and God's kingdom in view. Indeed he says in his heart, How can anyone possibly be any different from this?

[3] In short, everything that the natural man regards as being separated from himself is considered utterly worthless by him and is cast aside; and everything that he regards as being linked to himself is considered by him to be valuable and acceptable. The natural man neither knows nor wishes to know about any spiritual way of thinking in which a person sees himself linked to everyone who is governed by good, whether or not he is actually acquainted with him, and separated from everyone who is governed by evil, whether or not he is actually acquainted with him. For when this is a person s way of thinking he is linked to those in heaven and cut off from those in hell. But since the natural man does not experience any delight in that spiritual attitude, for the reason that he does not entertain any spiritual influence, he therefore looks upon it as something utterly base and servile, thus something worthless compared with the delight he experiences, coming to him through his physical senses and through the desires of his selfish and worldly love. But this delight is a dead one because it originates in hell, whereas the delight brought by a spiritual influence is living, since this delight, which comes by way of heaven, begins in the Lord.

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