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Postanak 40

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1 Posle toga dogodi se, te peharnik cara misirskog i hlebar skriviše gospodaru svom, caru misirskom.

2 I Faraon se razgnevi na ta dva dvoranina, na starešinu nad peharnicima i na starešinu nad hlebarima;

3 I baci ih u tamnicu u kući zapovednika stražarskog, gde Josif beše sužanj.

4 A zapovednik stražarski odredi im Josifa da ih služi; i behu dugo u tamnici.

5 I usniše san obojica u jednu noć, svaki po značenju svog sna za sebe, i peharnik i hlebar cara misirskog, koji behu sužnji u tamnici.

6 I sutradan kad dođe Josif k njima, pogleda ih, a oni behu vrlo neveseli.

7 Pa zapita dvorane Faraonove, koji behu sužnji s njim u kući gospodara njegovog, i reče: Što ste danas lica neveselog?

8 A oni mu rekoše: San usnismo obojica, a nema ko da nam kaže šta znače. A Josif im reče: Šta znače, nije li u Boga? Ali pripovedite mi.

9 I starešina nad peharnicima pripovedi san svoj Josifu govoreći: Snih, a preda mnom čokot;

10 I na čokotu behu tri loze, i napupi i procvate, i grožđe na njemu uzre;

11 A u ruci mi beše čaša Faraonova, te pobrah zrelo grožđe i iscedih ga u čašu Faraonovu, i dodadoh čašu Faraonu.

12 A Josif mu reče: Ovo znači: tri su loze tri dana.

13 Još tri dana, i Faraon brojeći svoje dvorane uzeće i tebe, i opet te postaviti u pređašnju službu, i opet ćeš mu dodavati čašu kao i pre dok si mu bio peharnik.

14 Ali nemoj zaboraviti mene kad budeš u dobru, učini milost i pomeni za me Faraonu, i izvedi me iz ove kuće.

15 Jer su me ukrali iz zemlje jevrejske, a ovde nisam ništa učinio da me bace u ovu jamu.

16 A kad vide starešina nad hlebarima kako lepo kaza san, reče Josifu: i ja snih, a meni na glavi tri kotarice bele;

17 I u najgornjoj kotarici beše svakojakih kolača za Faraona, i ptice jeđahu iz kotarice na mojoj glavi.

18 A Josif odgovori i reče: Ovo znači: tri kotarice tri su dana.

19 Još tri dana, i Faraon brojeći dvorane svoje izbaciće te i obesiće te na vešala, i ptice će jesti s tebe meso.

20 I kad dođe treći dan, to beše dan u koji se rodio Faraon, i učini Faraon gozbu svim slugama svojim, i naiđe među slugama svojim na starešinu nad peharnicima i na starešinu nad hlebarima;

21 I povrati starešinu nad peharnicima u službu da dodaje čašu Faraonu;

22 A starešinu nad hlebarima obesi, kao što kaza Josif.

23 I starešina nad peharnicima ne opomenu se Josifa, nego ga zaboravi.

   

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Arcana Coelestia # 5081

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5081. Against his two courtministers. That this signifies that it averted itself from the sensuous things of the body, of both kinds, is evident from the signification of “courtministers,” who here are the butler and the baker, as being the sensuous things of both kinds (of which above, n. 5077, 5078). The sensuous things of the body, namely, the sight, hearing, smell, taste, and touch, are as it were ministers of the court relatively to the interior man, who is their lord the king; for they minister to him, so that from the things in the visible world and in human society he may come into the teachings of experience, and may in this way acquire intelligence and wisdom. For man is not born into any knowledge, still less into any intelligence or wisdom, but only into the capability of receiving and becoming imbued with them. This is effected in two ways, namely, by an internal way, and by an external way. By the internal way flows in what is Divine, by the external way flows in what is of the world. These meet within man, and then insofar as he suffers himself to be enlightened by what is Divine, he comes into wisdom. The things which flow in by the external way, flow in through the sensuous things of the body; although they never flow in of themselves, but are called forth by the internal man to serve as a plane for the celestial and spiritual things which flow in by the internal way from the Divine. From this it is evident that the sensuous things of the body are like the ministers of a court. In general, all exterior things are ministers relatively to interior things. Relatively to the spiritual man the whole natural man is nothing else.

[2] In the original language the term here used means a minister, courtier, chamberlain, or eunuch; in the internal sense it signifies, as here, the natural man as to good and truth, but specifically the natural man as to good; as in Isaiah:

Let not the son of the stranger, that cleaveth to Jehovah, speak, saying, Jehovah will surely separate me from His people; neither let the eunuch say, Behold I am dry wood. For thus hath said Jehovah to the eunuchs that keep My sabbaths, and choose that wherewith I am delighted, and are holding My covenant; I will give them in My house and within My walls a place and a name, a good better than sons and daughters; I will give them a name of eternity that shall not be cut off (Isaiah 56:3-5);

here a “eunuch” denotes the natural man as to good, and the “son of the stranger” the natural man as to truth; for the church of the Lord is external and internal, and they who are of the external church are natural, while they who are of the internal church are spiritual. They who are natural, and yet are in good, are “eunuchs,” and they who are in truth are the “sons of the stranger;” and as the truly spiritual or internal are to be found only within the church, therefore also by the “sons of the stranger” are signified those who are outside the church, or the Gentiles, and yet are in truth according to their religiosity (n. 2049, 2593, 2599, 2600, 2602, 2603, 2861, 2863, 3263); and by “eunuchs,” those who are in good.

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