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Бытие 40

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1 Послј сихъ произшествій случилось, что виночерпій царя Египетскаго и хлјбодаръ провинились предъ господиномъ своимъ, царемъ Египетскимъ.

2 Фараонъ прогнјвался на двухъ евнуховъ своихъ, на главнаго виночерпія и на главпаго хлјбодара.

3 И отдалъ ихъ подъ стражу въ домъ начальника тјлохранителей, въ домъ темничный, въ то же мјсто, гдј заключенъ былъ Іосифъ,

4 Начальникъ тјлохранителей приставилъ къ нимъ Іосифа, и онъ служилъ имъ. Они пробыли подъ стражею нјсколько времени.

5 Однажды виночерпію и хлјбодару царя Египетскаго. заключеннымъ въ домј темничномъ, видјлись сны, каждому свой сонъ, обоимъ въ одну ночь, каждому сонъ особеннаго значенія.

6 Поутру Іосифъ, войдя къ нимъ, посмотрјлъ на нихъ, и вотъ, они въ задумчивости.

7 И такъ онъ спросилъ евнуховъ Фараоновыхъ, находившихся съ нимъ въ домј господина его подъ стражею, говоря: отъ чего у васъ сегодня такія мрачныя лица?

8 Они сказали ему: намъ видјлись сны; а истолковать ихъ не кому. Тогда Іосифъ сказалъ имъ: не отъ Бога ли истолкованія? разскажите мнј.

9 И сталъ главный виночерпій разсказывать Іосифу сонъ свой, и сказалъ ему: мнј видјлось, будто виноградная лоза передо мною.

10 На лозј были три вјтви. Она развилась, показался на ней цвјтъ, выросли и созрјли на ней ягоды.

11 У меня въ рукахъ была чаша Фараонова. Я взялъ ягодъ, выжалъ ихъ въ чашу Фараонову, и подалъ чашу въ руку Фараону.

12 Тогда Іосифъ сказалъ ему: вотъ истолкованіе: три вјтви значатъ три дня.

13 Чрезъ три дня Фараонъ вознесетъ главу твою, и опять поставитъ тебя на мјсто твое, и ты подашь чашу Фараонову въ руку его, по прежнему обыкновенію, какъ ты былъ у него виночерпіемъ.

14 Вспомни же меня, когда хорошо тебј будетъ; и сдјлай мнј благодјяніе, и скажи обо мнј Фараону, и выведи меня изъ этого дома.

15 Ибо я украденъ изъ земли Еврейской; а также и здјсь ничего не сдјлалъ, за что бы бросить меня въ эту яму.

16 Главный хлјбодаръ увидјлъ, что истолкованіе хорошо, и сказалъ Іосифу: а мнј видјлось, будто на головј у меня три корзины рјшетчатыхъ.

17 Въ верхней корзинј была всякая пища Фараонова, приготовленная хлјбодаромъ; и птицы клевали ее изъ корзины на головј моей.

18 Іосифъ отвјчалъ, и сказалъ: вотъ истолкованіе: три корзины значатъ три дня.

19 Чрезъ три дня Фараонъ сниметъ съ тебя голову, и повјситъ тебя на деревј; и птицы будутъ клевать плоть твою съ тебя.

20 На третій день, который былъ день рожденія Фараонова, сдјлалъ онъ пиръ для всјхъ служащихъ у него; и вспомнилъ о главномъ виночерпіи и главномъ хлјбодарј, среди служащихъ у него;

21 и поставилъ главнаго виночерпія на прежнее мјсто, и онъ подалъ чашу въ руку Фараону;

22 а главнаго хлјбодара повјсилъ, такъ какъ истолковалъ имъ Іосифъ.

23 Главный же виночерпій не вспомнилъ Іосифа, но забылъ его.

   

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Arcana Coelestia # 5079

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5079. Against their lord the king of Egypt. That this signifies that they—namely, the external sensuous things, or those of the body, signified by “the butler and the baker”—were contrary to the new state of the natural man, is evident from the signification of the “king of Egypt” as being memory-knowledge in general (see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966). For the same is signified by the “king of Egypt” as by “Egypt,” the king being the head of the nation; and it is the same in other passages also where mention is made of the “king” of any nation (n. 4789). As memory-knowledge in general is signified by the “king of Egypt,” the natural man is also signified thereby, because all memory-knowledge is the truth of the natural man (4967): the good itself of the natural man is signified by “lord” (n. 4973).

That a new state of the natural man is here signified, is because in the preceding chapter there was described the making new of the interiors of the natural, and in the supreme sense, which relates to the Lord, that they were glorified; but the subject here treated of is the exteriors of the natural, which were to be reduced to harmony or correspondence with the interiors. Those interiors of the natural which were new, or what is the same thing, the new state of the natural man, is what is signified by “their lord the king of Egypt;” and the exteriors which were not reduced into order, and hence were contrary to order, are what are signified by “the butler and the baker.”

[2] There are interiors and there are exteriors of the natural, the interiors of the natural being memory-knowledges and the affections of them, while its exteriors are the sensuous things of both kinds, spoken of above (n. 5077). When a man dies he leaves behind him these exteriors of the natural, but carries with him into the other life the interiors of the natural, where they serve as a plane for things spiritual and celestial. For when a man dies he loses nothing except his bones and flesh; he has with him the memory of all that he had done, spoken, or thought, and he has with him all his natural affections and desires, thus all the interiors of the natural. Of its exteriors he has no need; for he does not see, nor hear, nor smell, nor taste, nor touch, what is in this world, but only such things as are in the other life, which indeed look for the most part like those which are in this world; but still are not like them, for they have in them what is living, which those things which properly belong to the natural world have not. For all and each of the things in the other life come forth and subsist from the sun there, which is the Lord, whence they have in them what is living; whereas all and each of the things in the natural world come forth and subsist from its sun, which is elementary fire, and hence have not in them what is living. What appears living in them is from no other source than the spiritual world, that is, through the spiritual world from the Lord.

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