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synty 40

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1 Ja tapahtui jonkun ajan kuluttua, että Egyptin kuninkaan juomanlaskija ja leipoja rikkoivat herraansa, Egyptin kuningasta, vastaan.

2 Ja farao vihastui näihin kahteen hoviherraansa, ylimmäiseen juomanlaskijaan ja ylimmäiseen leipojaan,

3 ja panetti heidät vankeuteen henkivartijain päämiehen taloon, samaan vankilaan, jossa Joosef oli vankina.

4 Ja henkivartijain päämies antoi heille Joosefin heitä palvelemaan. Niin he olivat jonkun aikaa vankeudessa.

5 Ollessaan vankilassa vangittuina he molemmat, Egyptin kuninkaan juomanlaskija ja leipoja, näkivät samana yönä unta, kumpikin unensa, ja kummankin unella oli oma selityksensä.

6 Ja kun Joosef aamulla tuli heidän luokseen, huomasi hän heidät alakuloisiksi.

7 Silloin hän kysyi faraon hoviherroilta, jotka olivat hänen kanssansa vankeudessa hänen isäntänsä talossa: "Miksi te olette tänään niin murheellisen näköiset?"

8 He vastasivat hänelle: "Olemme kumpikin nähneet unen, eikä ole niiden selittäjää". Ja Joosef sanoi heille: "Unien selitykset ovat Jumalan; kertokaa kuitenkin minulle".

9 Niin ylimmäinen juomanlaskija kertoi unensa Joosefille ja sanoi hänelle: "Minä näin unta, ja katso, minun edessäni oli viinipuu;

10 viinipuussa oli kolme oksaa, ja samassa kun se alkoi versoa, sen kukat puhkesivat ja marjat sen rypäleissä kypsyivät.

11 Ja minulla oli faraon malja kädessäni, ja minä otin marjat ja pusersin niistä mehun faraon maljaan ja annoin maljan faraon käteen."

12 Ja Joosef sanoi hänelle: "Tämä on sen selitys: kolme oksaa merkitsee kolmea päivää.

13 Kolmen päivän kuluttua farao korottaa sinun pääsi ja asettaa sinut jälleen virkaasi. Ja sinä annat faraon maljan hänen käteensä niinkuin ennenkin, kun olit hänen juomanlaskijansa.

14 Mutta muista minua, kun sinun hyvin käy, ja tee minulle laupeus mainitsemalla minusta faraolle ja toimittamalla minut pois tästä talosta.

15 Sillä minut on varastettu hebrealaisten maasta, enkä minä ole täälläkään tehnyt mitään, mistä minut olisi tullut panna tähän vankikuoppaan."

16 Kun ylimmäinen leipoja näki, että Joosef antoi hyvän selityksen, sanoi hän hänelle: "Myöskin minä näin unen, ja katso, kolme nisuleipäkoria oli minun pääni päällä.

17 Ja ylimmässä korissa oli kaikenlaisia leivoksia faraon syötäväksi, mutta linnut söivät ne korista, joka oli minun pääni päällä."

18 Joosef vastasi ja sanoi: "Tämä on sen selitys: kolme koria merkitsee kolmea päivää.

19 Kolmen päivän kuluttua farao korottaa sinun pääsi ripustamalla sinut hirsipuuhun, ja taivaan linnut syövät sinun lihasi."

20 Kolmantena päivänä sen jälkeen, faraon syntymäpäivänä, tämä laittoi pidot kaikille palvelijoilleen. Silloin hän korotti palvelijainsa joukosta sekä ylimmäisen juomanlaskijan että ylimmäisen leipojan pään.

21 Ylimmäisen juomanlaskijan hän asetti hänen entiseen juomanlaskijan toimeensa, niin että hän sai antaa maljan faraon käteen;

22 mutta ylimmäisen leipojan hän hirtätti, niinkuin Joosef oli heille selityksessään sanonut.

23 Mutta ylimmäinen juomanlaskija ei muistanut Joosefia, vaan unhotti hänet.

   

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Arcana Coelestia #5110

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5110. 'And the chief of the cupbearers told his dream to Joseph' means that the celestial of the spiritual discerned what the outcome would be for the sensory impressions subject to the understanding part of the mind, which until then were cast aside. This is clear from the representation of 'Joseph' as the celestial of the spiritual, dealt with in 4286, 4585, 4592, 4594, 4963; from the meaning of 'a dream' as foresight and consequently the outcome, dealt with above in 5091, 5092, 5104, and so as foresight or discernment of the outcome; and from the meaning of 'the chief of the cupbearers' as the powers of the senses in general that are subject to the understanding part, dealt with in 5077, 5082, a casting aside being meant by being in custody, 5083, 5101. All this shows that the internal sense of the words used here is as has been stated, in addition to which it is clear from what follows below that 'Joseph', representing the celestial of the spiritual, discerned what the outcome would be.

[2] When the expression 'the celestial of the spiritual' is used, the Lord is meant by it. But it may also be used to refer to an abstract quality in Him, for He is the Celestial itself and the Spiritual itself, that is, He is Good itself and Truth itself. No one, it is true, can have any conception of an abstract quality separate from an actual person because what is natural enters into every individual idea present in his thought. But even so, if one holds in mind the idea that everything within the Lord is Divine and that the Divine transcends one's entire thought, altogether transcending even what angels can comprehend; and if as a consequence one removes from one's mind everything comprehensible, one is left with the idea of pure Being (Esse) and the Manifestation (Existere) of that Being. That is to say, one then has an idea of the Celestial itself and the Spiritual itself, which are Good itself and Truth itself.

[3] However, the human being is such that he cannot form in his mind any idea at all of abstract realities unless he associates with them some natural imagery that has come to him from the world through his senses; for without any such imagery his thought becomes lost so to speak in an abyss and is dissipated. Therefore to prevent the idea of the Divine becoming lost in the case of a person immersed in bodily and worldly interests, and to prevent the defilement of this idea, and at the same time of everything celestial or spiritual from the Divine, by foul thoughts in the case of anyone with whom it remained, Jehovah has been pleased to make Himself known as He exists essentially and as He manifests Himself in heaven, namely as a Divine Man. For the whole of heaven combines together and presents itself in the human form, as may be seen from what has been shown at the ends of chapters dealing with the correspondence of all parts of the human being with the Grand Man, which is heaven. This Divine, that is, Jehovah's manifestation of Himself in heaven, is the Lord from eternity. It is also the appearance assumed by the Lord when He glorified, that is, made Divine, the Human within Him, as is also quite evident from the form in which He appeared before Peter, James, and John at His transfiguration, Matthew 17:1-2, and in which He appeared on a number of occasions to prophets. All this being so, anyone can think of the Divine itself as Man, and at the same time of the Lord in whom the entire Divine and perfect Trinity dwell; for within the Lord the Divine itself is the Father, the Divine that manifests itself in heaven is the Son, and the Divine proceeding from these is the Holy Spirit - from which it is clear that these three are one, as He Himself teaches.

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

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Arcana Coelestia #4594

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4594. 'That is, Bethlehem' means a new spiritual of the celestial raised up in place of it. This is clear from the meaning of 'Bethlehem' as the spiritual of the celestial within the new state, for 'Ephrath' is the spiritual of the celestial within the initial state, 4585, while her burial there means the raising up of a new state, 4593. The fact that Bethlehem was the place where Rachel gave birth to her second son, Benjamin, and died in giving birth to him, also the place where David was born and where he was anointed king, and finally the place where the Lord was born, involves an arcanum which has not yet been revealed. Nor could it have been revealed to anyone who did not know what was meant by 'Ephrath' and by 'Bethlehem', and what was represented by 'Benjamin' and also by 'David'. Least of all could it have been revealed to anyone who did not know what the spiritual of the celestial was; for this is what was meant spiritually by those places and what was represented by those personages.

[2] The reason the Lord was born there and nowhere else was that He alone has been born a spiritual-celestial man. Everyone else has been born a natural man with the ability or capacity to become, through regeneration by the Lord, either celestial or spiritual. The Lord was born a spiritual-celestial man to the end that He might make His Human Divine, doing so according to order from the lowest degree to the highest, and so would bring order to everything in the heavens and everything in the hells. For the spiritual of the celestial is an intermediate part between the natural or external man and the rational or internal man, see above in 4585, 4592, so that below it there was the natural or external, and above it the rational or internal.

[3] Until he can grasp these things no one will ever come to understand in the light of any revelation at all why the Lord was born in Bethlehem. From most ancient times 'Ephrath' meant the spiritual of the celestial, as therefore did 'Bethlehem' subsequently. This now explains why the following words occur in David,

He swore to Jehovah, he made a vow to the Mighty One of Jacob, If I enter the tent of my house, if I go up onto the couch of my bed, if I give sleep to my eyes, slumber to my eyelids, until I find a place for Jehovah, dwelling-places for the Mighty One of Jacob. Behold, we heard of Him in Ephrath, we found Him in the fields of the forest; we will enter His dwelling-places, and bow down at His footstool. Psalms 132:2-7.

It is quite evident that these words are used to refer to the Lord. In the original language the pronoun 'Him' in 'we have heard of Him' and in 'we have found Him' is expressed by a letter added to the end of the verb - by the letter H, taken from the name Jehovah.

[4] And in Micah,

You, Bethlehem Ephrath, it is little that you are among the thousands of Judah; from you will come forth for Me one who will be ruler in Israel; and His origins are from of old, from the days of eternity Micah 5:2; Matthew 2:6.

From these prophecies it was well known to the Jewish people that the Messiah or Christ was to be born in Bethlehem, as is clear in Matthew,

Assembling all the chief priests and scribes of the people Herod inquired of them where the Christ (the Messiah) was to be born. They told him, In Bethlehem of Judea. Matthew 2:4-5.

And in John,

The Jews said, Does not the Scripture say that the Christ (the Messiah) is going to come from the seed of David, and from Bethlehem, the city where David was? John 7:42.

His birth did in fact take place there, see Matthew 2:1; Luke 2:4-7. For this reason also, and because He was descended from David, the Lord is called 'a shoot from the stem of Jesse', and 'the root of Jesse', Isaiah 11:1, 10. For Jesse, David's father, was a Bethlehemite, and David was born there and also anointed king there, 1 Samuel 16:1-14; 17:12, for which reason Bethlehem was called the city of David, Luke 2:4, 11; John 7:42. David in particular represents the Lord's kingship or Divine Truth, 1888.

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