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Genesis 40

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1 Nogen Tid efter hændte det, at Ægypterkongens Mundskænk og Bager forbrød sig mod deres Herre Ægypterkongen,

2 og Farao vrededes på sine to Hofmænd, Overmundskænken og Overbageren,

3 og lod dem sætte i Forvaring i Livvagtens Øverstes Hus, i samme Fængsel, hvor Josef sad fængslet;

4 og Livvagtens Øverste gav dem Josef til Opvartning, og han gik dem til Hånde. Da de nu havde været i Forvaring en Tid lang,

5 drømte Ægypterkongens Mundskænk og Bager, som sad i Fængselet, samme Nat hver sin Drøm med sin særlige Betydning.

6 Da Josef om Morgenen kom ind til Faraos Hofmænd, der sammen med ham var i Forvaring i hans Herres Hus, og så, at de var nedslåede,

7 spurgte han dem: "Hvorfor ser I så ulykkelige ud i Dag?"

8 Besvarede: "Vi har haft en Drøm, og her er ingen, som kan tyde den." Da sagde Josef til dem: "Er det ikke Guds Sag at tyde Drømme? Fortæl mig det da!"

9 Så fortalte Overmundskænken Josef sin Drøm og sagde: "Jeg så i Drømme en Vinstok for mig;

10 på Vinstokken var der tre anker, og næppe havde den sat Skud. før Blomsterne sprang ud, og Klaserne bar modne Druer;

11 og jeg havde Faraos Bæger i Hånden og tog Druerne og pressede dem i Faraos Bæger og rakte Farao det."

12 Da sagde Josef: "Det skal udtydes således: De tre anker betyder tre Dage;

13 om tre Dage skal Farao løfte dit Hoved og genindsætte dig i dit Embede, så du atter rækker Farao Bægeret som før, da du var hans Mundskænk.

14 Vilde du nu blot tænke på mig, når det går dig vel, og vise mig Godhed og omtale mig for Farao og således hjælpe mig ud af dette Hus;

15 thi jeg er stjålet fra Hebræernes Land og har heller ikke her gjort noget, de kunde sætte mig i Fængsel for."

16 Da nu Overbageren så, at Josef gav Mundskænken en gunstig Tydning, sagde han til ham: "Jeg havde en lignende Drøm: Se, jeg bar tre Kurve Hvedebrød på mit Hoved.

17 I den øverste Kurv var der alle Hånde Bagværk til Faraos Bord, men Fuglene åd det af Kurven på mit Hoved!"

18 Da sagde Josef: "Det skal udtydes således: De tre Kurve betyder tre Dage;

19 om tre Dage skal Farao løfte dit Hoved og hænge dig op på en Pæl, og Fuglene skal æde Kødet af din Krop!"

20 Tre Dage efter, da det var Faraos Fødselsdag, gjorde han et Gæstebud for alle sine Tjenere, og da løftede han Overmundskænkens og Overbagerens, Hoveder iblandt sine Tjenere.

21 Overmundskænken genindsatte han i hans Embede, så han atter rakte Farao Bægeret,

22 og Overbageren lod han hænge, som Josef havde tydet det for dem.

23 Men Overmundskænken tænkte ikke på Josef; han glemte ham.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia #5144

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5144. And behold three baskets. That this signifies the successives of the things of the will, is evident from the signification of “three,” as being what is complete and continuous even to the end (see n. 2788, 4495, 5114, 5122), thus what is successive; and from the signification of “baskets,” as being things of the will. That “baskets” are things of the will is because they are vessels to hold food; and also because food signifies celestial and spiritual goods, and these are of the will; for all good pertains to the will, and all truth to the understanding. As soon as anything comes forth from the will, it is perceived as good. In what precedes, the sensuous subject to the intellectual part has been treated of, which was represented by the butler; what is now treated of is the sensuous subject to the will part, which is represented by the baker (see n. 5077, 5078, 5082).

[2] What is successive or continuous in intellectual things was represented by the vine, its three shoots, its blossoms, clusters, and grapes; and finally the truth which is of the intellect was represented by the cup (see n. 5120); but what is successive in the things of the will is represented by the three baskets on the head, in the uppermost of which there was of all food for Pharaoh, the work of the baker. By what is successive in the things of the will is meant what is successive from the inmosts of man down to his outermost, in which is the sensuous; for there are steps or degrees as of a ladder, from inmosts to outermosts (see n. 5114). Into the inmost there flows good from the Lord, and this through the rational into the interior natural, and thence into the exterior natural or sensuous, in a distinct succession, as by the steps of a ladder; and in each degree it is qualified according to the reception. But the further nature of this influx and its succession will be shown in the following pages.

[3] “Baskets” signify the things of the will insofar as goods are therein, in other passages of the Word, as in Jeremiah:

Jehovah showed me, when behold two baskets of figs set before the temple of Jehovah; in one basket exceedingly good figs, like the figs that are first ripe; but in the other basket exceedingly bad figs, which could not be eaten for badness (Jeremiah 24:1-2);

here “basket” is expressed in the original by a different word, which signifies the will part in the natural; the “figs” in the one basket are natural goods, while those in the other are natural evils.

[4] In Moses:

When thou art come into the land which Jehovah thy God will give thee, thou shalt take of the first ripe of all the fruit of the land, which thou shalt bring in from thy land, and thou shalt put it in a basket, and shalt go unto the place which Jehovah shall choose. Then the priest shall take the basket out of thy hand, and set it before the altar of Jehovah thy God (Deuteronomy 26:1-2, 4);

here “basket” is expressed by still another word that signifies a new will part in the intellectual part; “the first ripe of the fruit of the earth” are the goods thence derived.

[5] In the same:

For the sanctifying of Aaron and his sons, Moses was to take unleavened bread, and cakes unleavened mingled with oil, and wafers unleavened anointed with oil; of fine wheaten flour shalt thou make them. And thou shalt put them upon one basket, and bring them near in the basket. Aaron and his sons shall eat the flesh of the ram, and the bread in the basket, at the door of the tent of meeting (Exodus 29:2-3, 32);

“basket” here is expressed by the same term as in the present chapter, signifying the will part in which are the goods signified by “bread,” “cakes,” “oil,” “wafers,” “flour,” and “wheat;” by the will part is meant the containant; for goods from the Lord flow into the interior forms of man, as into their vessels, which forms, if disposed for reception, are the “baskets” in which these goods are contained.

[6] Again:

When a Nazirite was being inaugurated he was to take a basket of unleavened things of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, with their meat-offering, and their drink-offerings; a ram also he shall make a sacrifice of peace-offerings to Jehovah, besides the basket of unleavened things; and the priest shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hand of the Nazirite, and the priest shall wave them with a waving before Jehovah (Numbers 6:15, 17, 19-20);

here also “basket” denotes the will part as the containant; the “cakes,” the “wafers,” the “oil,” the “meat-offering,” the “boiled shoulder of the ram,” are celestial goods which were being represented; for the Nazirite represented the celestial man (n. 3301).

[7] At that time such things as were used in worship were carried in baskets; as was also the kid of the goats by Gideon, which he brought forth to the angel under the oak (Judges 6:19); and this for the reason that baskets represented the containants, and the things in the baskets, the contents.

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

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Arcana Coelestia #2534

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2534. For he is a prophet. That this signifies that thus it would be taught, is evident from the signification of a “prophet.” In the Word we frequently read of a “prophet;” and in the sense of the letter “prophet” signifies those to whom revelation is made, also abstractedly, revelation itself; but in the internal sense a “prophet” signifies one who teaches, and also abstractedly doctrine itself; and as the Lord (as before said) is doctrine itself, that is, the Word which teaches, He is called a “Prophet,” as in Moses:

A Prophet from the midst of thee, of thy brethren, like unto me, will Jehovah thy God raise up; unto Him shall ye be obedient (Deuteronomy 18:15, 18).

It is said “like unto me,” because the Lord was represented by Moses, as well as by Abraham, Isaac, Jacob, David, and many more; and because they expected Him it is said in John:

The men, seeing the sign which Jesus did, said, This is of a truth that Prophet that should come into the world (John 6:14).

[2] It is because the Lord is the “Prophet” in the highest sense, and that “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10), that in the internal sense of the Word a “prophet” signifies one who teaches, and also abstractedly, doctrine; which is plainly evident from the following passages.

In Luke:

Thou child shalt be called the prophet of the Highest (Luke 1:76).

This was said by Zacharias of his son John the Baptist, who himself said that he was not the prophet, but one preparing the way by teaching and preaching concerning the Lord’s coming:

They asked him, What art thou? Art thou Elias? But he said, I am not. Art thou that prophet? he answered, No. They said therefore unto him, Who art thou? he said, I am the voice of one crying in the wilderness, Make straight the way of the Lord (John 1:21-23).

[3] In Matthew:

Many will say in that day, Lord, Lord, have we not prophesied by Thy name? (Matthew 7:22),

where it is manifest that to “prophesy” is to teach.

In John:

Thou must prophesy again before many peoples, and nations, and tongues, and kings (Revelation 10:11);

to “prophesy” denotes to teach; and what “peoples, nations, tongues, and kings” mean, has been stated and shown before. In the same:

The nations shall trample the holy city forty-two months; but I will give to My two witnesses that they shall prophesy a thousand two hundred and sixty days clothed in sackcloth (Revelation 11:2-3); where also to “prophesy” denotes to teach.

In Moses:

Jehovah said unto Moses, See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet (Exodus 7:1); where “prophet” denotes the one who should teach or speak what Moses would say.

In Joel:

I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy (Joel 2:28);

“shall prophesy” denotes shall teach.

[4] In Isaiah:

Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers, hath He covered; the vision of all hath become like the words of a sealed book, which they give to him that knoweth letters, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed (Isaiah 29:10-11); where by “prophets” are meant those who teach truth; and by “seers” those who see truth; who are said to be “covered” when they know and see nothing of the truth. As in ancient times those who taught were called “prophets,” they were therefore called also “seers,” because to “see” signifies to understand (n. 2150, 2325; that they were called “seers” may be seen 1 Samuel 9:9; 2 Samuel 24:11). They were also called “men of God,” from the signification of “man” (n. 158, 265, 749, 915, 1007, 2517 they were called “men of God,” 2 Kings 1:9-16; 4:7, 9, 16, 21-22, 25, 27, 40, 42; 5:8, 14, 20; 13:19; 23:16-17).

[5] That in the internal sense by “prophets” are signified those who teach, is evident in Jeremiah in the whole of chapter 23, and in Ezekiel in the whole of chapter 13, where “prophets” are specifically treated of; as also in many other places where they are mentioned. Hence also by “false prophets” are signified those who teach falsities; as in Matthew:

In the consummation of the age many false prophets shall arise, and shall mislead many. There shall arise false Christs and false prophets, and shall show great signs, and shall mislead if possible even the elect (Matthew 24:11, 24); where by “false prophets” no others are signified. In like manner by the “false prophet” in Revelation 16:13; 19:20; 20:10.

[6] This shows how greatly the internal sense of the Word is obscured by the ideas that have been formed from the representatives of the Jewish Church; for whenever a “prophet” is mentioned in the Word, there at once occurs the idea of prophets such as they were at that time; which idea is a great obstacle to perceiving what is signified by them. Yet the wiser anyone is, the more easily is the idea gathered from those representatives removed; as for example where the “temple” is mentioned, they who think more wisely do not perceive the temple at Jerusalem, but the Temple of the Lord; where “Mount Zion,” or “Zion,” is mentioned, they do not perceive that mountain at Jerusalem, but the Lord’s kingdom; and where “Jerusalem” is mentioned, they do not perceive the city that was in the tribes of Benjamin and Judah, but the holy and heavenly Jerusalem.

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