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Postanak 39

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1 A Josifa odvedoše u Misir; i Petefrije dvoranin Faraonov, zapovednik stražarski, čovek Misirac, kupi ga od Ismailjaca, koji ga odvedoše onamo.

2 I Gospod beše s Josifom, te bi srećan, i živeše u kući gospodara svog Misirca.

3 I gospodar njegov vide da je Gospod s njim i da sve što radi Gospod vodi u napredak u ruci njegovoj.

4 I Josif steče milost u njega, i dvoraše ga; a najposle postavi ga nad celim domom svojim, i šta god imaše njemu dade u ruke.

5 A kad ga postavi nad domom svojim i nad svim što imaše, od tada Gospod blagoslovi dom toga Misirca radi Josifa; i blagoslov Gospodnji beše na svemu što imaše u kući i u polju.

6 I ostavi u Josifovim rukama sve što imaše, i ne razbiraše nizašta osim jela koje jeđaše. A Josif beše lepog stasa i lepog lica.

7 I dogodi se posle, te se žena gospodara njegovog zagleda u Josifa, i reče: Lezi sa mnom.

8 A on ne hte, nego reče ženi gospodara svog: Eto gospodar moj ne razbira nizašta šta je u kući, nego šta god ima dade meni u ruke.

9 Ni sam nije veći od mene u ovoj kući, i ništa ne krije od mene osim tebe, jer si mu žena; pa kako bih učinio tako grdno zlo i Bogu zgrešio?

10 I ona govoraše takve reči Josifu svaki dan, ali je ne posluša da legne s njom ni da se bavi kod nje.

11 A jedan dan kad dođe Josif u kuću da radi svoj posao, a ne beše nikoga od domašnjih u kući,

12 Ona ga uhvati za haljinu govoreći: Lezi sa mnom. Ali on ostavivši joj u rukama haljinu svoju pobeže i otide.

13 A kad ona vide gde joj ostavi u rukama haljinu svoju i pobeže,

14 Viknu čeljad svoju, i reče im govoreći: Gledajte, doveo nam je čoveka Jevrejina da nas sramoti; dođe k meni da legne sa mnom, a ja povikah glasno;

15 A on kad ču gde vičem, ostavi haljinu svoju kod mene i pobeže i otide.

16 I ona ostavi haljinu njegovu kod sebe dok mu gospodar dođe kući.

17 A tada mu reče ovako govoreći: Sluga Jevrejin, koga si nam doveo, dođe k meni da me osramoti;

18 A ja povikah glasno, te on ostavi haljinu svoju kod mene i pobeže.

19 A kad gospodar njegov ču reči žene svoje gde mu reče: To mi je učinio sluga tvoj, razgnevi se vrlo.

20 I gospodar Josifov uhvati ga, i baci ga u tamnicu, gde ležahu sužnji carski: i bi onde u tamnici.

21 Ali Gospod beše s Josifom i raširi milost svoju nad njim i učini te omile tamničaru.

22 I poveri tamničar Josifu sve sužnje u tamnici, i šta je god trebalo onde činiti on uređivaše.

23 I tamničar ne nadgledaše ništa što beše u Josifovoj ruci, jer Gospod beše s njim; i šta god činjaše, Gospod vođaše u napredak.

   

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Arcana Coelestia # 5126

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5126. 'And you will put Pharaoh's cup into his hand' means in order that they might consequently serve the interior natural. This is clear from the meaning of 'putting the cup to drink' as making one's own, dealt with above in 5120, besides the obvious meaning of serving; and from the representation of 'Pharaoh' as the interior natural, dealt with in 5080, 5095, 5118. For there is an interior natural and there is an exterior natural, the exterior natural being made up of impressions which enter in directly from the world by way of the senses into the natural mind, that is to say, they enter the memory belonging to that mind and therefore enter the place where mental images are formed, see 5118.

[2] So that people can know what the exterior natural and what the interior natural are like, which make up the exterior man, and from this can know what the rational is which makes up the interior man, a brief reference to them must be made here. From infancy to childhood a person relies solely on his senses, for during those years he is receiving, through his bodily senses, nothing but earthly, bodily, and worldly impressions, which during those years are also the raw material from which he forms his ideas and thoughts. Communication with the interior man has not yet been opened up, except insofar as he is able to take in and hold on to those impressions. The innocence which exists in him at this time is solely external, not internal, because true innocence resides within wisdom. But the Lord uses this - his external innocence - to bring order into what enters through the senses. If innocence did not come to him from the Lord in that first period no foundation would ever be laid down on which the intellectual or rational degree of the mind proper to a human being could be established.

[3] From childhood to early youth communication is opened up with the interior natural, by the person's learning about what is decent, public-spirited, and honourable, both through what parents and teachers tell him and through his own efforts to find out about such matters. During early youth to later youth however communication is opened up between the natural and the rational, by his learning about what is true and what is good so far as his public life and private life are concerned, and above all about what is good and what is true so far as his spiritual life is concerned, all of which he learns about through listening to and reading the Word. Indeed insofar as he uses truths to immerse himself in good deeds, that is, insofar as he puts the truths he learns into practice, the rational is opened up; but insofar as he does not use truths to immerse himself in good deeds, or does not put truths into practice, the rational is not opened up. Nevertheless the things he has come to know remain within the natural; that is to say, they remain in his memory, left on the doorstep so to speak outside the house.

[4] But insofar - during these years and the next period of life - as he impairs the things he knows, refuses to accept them, and acts contrary to them, that is, insofar as he believes falsities and practises evils instead, the rational is closed, as is the interior natural also. But in spite of that, the Lord's Divine Providence enables communication to remain open enough to give him the ability to understand the good or truth he knows about. But he does not make these his own unless he truly repents and for a long while after that wrestles with falsities and evils. With people however who allow themselves to be regenerated the opposite takes place; for gradually, that is, in consecutive stages, their rational is opened up, the interior natural then becoming ranged in order beneath it, and the exterior natural beneath that. This occurs especially in the period from late youth to adulthood; it also continues in progressive stages to the final period of those regenerating people's lives, and after that in heaven for ever. From all this one may know what constitutes a person's interior natural and what his exterior natural.

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