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Genesis 39

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1 Jozef pak doveden byl do Egypta; a koupil ho Putifar, dvořenin Faraonův, nejvyšší nad drabanty, muž Egyptský, od Izmaelitských, kteříž ho tam dovedli.

2 Byl pak Hospodin s Jozefem, a všecko se mu šťastně vedlo, a bydlil v domě pána svého toho Egyptského.

3 A viděl pán jeho, že Hospodin byl s ním, a že všecko, což činil, Hospodin k prospěchu přivedl v rukou jeho.

4 Tedy nalezl Jozef milost před očima jeho, a sloužil mu. I představil ho domu svému, a všecko, což měl, dal v ruku jeho.

5 A hned, jakž ustanovil ho nad domem svým, a nade vším, což měl, požehnal Hospodin domu Egyptského toho pro Jozefa. A bylo požehnání Hospodinovo na všech věcech, kteréž měl doma i na poli.

6 Všech tedy věcí, kteréž měl, zanechal v rukou Jozefových; aniž o čem, tak jako on, věděl, jediné o chlebě, kterýž jedl. Byl pak Jozef ušlechtilé postavy a krásného vzezření.

7 I stalo se potom, že vzhlédala žena pána jeho očima svýma na Jozefa, a řekla: Spi se mnou.

8 Kterýžto odpíraje, řekl ženě pána svého: Aj, pán můj neví tak jako já, co jest v domě, a všecko, což má, dal v ruce mé.

9 Není žádného přednějšího nade mne v domě tomto, aniž co vyňal z správy mé, kromě tebe, jelikož jsi ty manželka jeho. Jak bych tedy učinil takovou nešlechetnost, a hřešil i proti Bohu?

10 A když mluvila ona Jozefovi den po dni, nepovolil jí, aby spal s ní, ani aby býval s ní.

11 Tedy dne jednoho, když přišel do domu k práci své, a nebylo tu žádného z domácích v domě,

12 Chytila jej ona za roucho jeho, řkuci: Lež se mnou. On pak nechav roucha svého v rukou jejích, utekl, a vyšel ven.

13 A ona viduci, že nechal roucha svého v rukou jejích a vyběhl ven,

14 Svolala domácí své, a řekla k nim takto: Pohleďte, přivedl nám muže Hebrejského, kterýž by měl posměch z nás; nebo přišel ke mně, aby ležel se mnou; i křičela jsem hlasem velikým.

15 A když uslyšel, že jsem hlasu svého pozdvihla a křičela, nechav roucha svého u mne, utekl a vyšel ven.

16 Tedy schovala roucho jeho u sebe, až přišel pán jeho do domu svého.

17 K němuž mluvila v tato slova, řkuci: Přišel ke mně služebník ten Hebrejský, kteréhožs přivedl nám, aby mi lehkost učinil.

18 A když jsem hlasu svého pozdvihla a křičela, tedy nechal roucha svého u mne, a utekl ven.

19 I stalo se, že, když uslyšel pán jeho slova ženy své, kteráž mluvila mu, pravěci: Tak mi učinil služebník tvůj, rozhněval se velmi.

20 Protož vzal ho pán jeho, a dal jej do věže žalářné, v to místo, kdež vězňové královští seděli; i byl tam v žaláři.

21 Byl pak Hospodin s Jozefem, a naklonil se k němu milosrdenstvím; a dal jemu milost u vládaře nad žalářem.

22 I dal vládař žaláře v moc Jozefovi všecky vězně, kteříž byli v věži žalářné; a cožkoli tam činiti měli, on to spravoval.

23 Aniž vládař žaláře k čemu dohlídal,což jemu svěřil; proto že Hospodin byl s ním, a což on činil, Hospodin tomu prospěch dával.

   

Nga veprat e Swedenborg

 

Arcana Coelestia #5115

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5115. And it was as though it budded. That this signifies the influx by which the rebirth is effected, is evident from the signification of “budding,” or producing leaves and afterward blossoms, as being the first of rebirth. The reason why influx is signified is that when man is being reborn, spiritual life flows into him, exactly as when a tree is budding its life flows in through the heat from the sun. He who is born a man is in the Word occasionally compared to the subjects of the vegetable kingdom, especially to trees; and this because the whole vegetable kingdom, as well as the animal kingdom, represents such things as are in man, and consequently such as are in the Lord’s kingdom; for man is a heaven in the least form, as is evident from what has been shown at the end of the chapters concerning the correspondence of man with the Grand Man, or heaven. Hence also the ancients called man a microcosm; and they might also have called him a little heaven had they known more about the state of heaven. (That universal nature is a theater representative of the Lord’s kingdom, may be seen above, n. 2758, 3483, 4939.)

[2] But it is especially the man who is being born anew, that is, who is being regenerated by the Lord, who is called a heaven; for he is then implanted in the Divine good and truth which are from the Lord, and consequently in heaven. For the man who is being reborn begins like a tree from seed (and therefore the truth which is from good is signified by “seed” in the Word); and also like a tree he produces leaves, then blossoms, and finally fruit; for he produces such things as are of intelligence, which in the Word are signified by “leaves,” then such things as are of wisdom, which are signified by “blossoms,” and finally such things as are of life, that is, the goods of love and charity in act, which in the Word are signified by “fruits.” Such is the representative likeness between the fruit-bearing tree and the man who is being regenerated, insomuch that if anything is known about spiritual good and truth, the nature of regeneration may be learned from a tree. From this it is evident that by the “vine” in this dream is representatively described the full process of the rebirth of man as to the sensuous subject to the intellectual part; first by the three shoots, then by the budding, next by the blossoms, afterward by the ripening of the clusters into grapes, and finally by their being pressed into Pharaoh’s cup and given to him.

[3] Moreover the dreams which flow in through heaven from the Lord, never appear otherwise than according to representatives. He therefore who does not know what this or that thing in nature represents, and especially he who is quite unaware that anything is representative, cannot but believe that these representatives are merely comparisons, such as everyone uses in common speech. They indeed are comparisons, but such as correspond, and are therefore actually presented to view in the world of spirits, when the angels in an interior heaven are conversing about the spiritual and celestial things of the Lord’s kingdom. (In regard to dreams, see above, n. 1122, 1975, 1977, 1979-1981)

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

Nga veprat e Swedenborg

 

Arcana Coelestia #3483

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3483. Whatever is seen anywhere in the universe is representative of the Lord’s kingdom, insomuch that there is not anything in the atmospheric and starry universe, or in the earth and its three kingdoms, which is not in its own manner representative. All things in nature, in both general and particular, are ultimate images, inasmuch as from the Divine are celestial things which are of good, from celestial things spiritual things which are of truth, and from both celestial and spiritual things are natural things. From this it is evident how gross, nay, how earthly and also inverted is that human intelligence which ascribes everything to nature separate or exempt from an influx prior to itself, or from an efficient cause. Moreover they who so think and speak seem to themselves to be wiser than others; that is, in attributing all things to nature, when yet on the contrary angelic intelligence consists in ascribing nothing to nature, but all and everything to the Divine of the Lord, thus to life, and not to anything dead. The learned know that subsistence is a perpetual coming forth; but still it is contrary to the affection of falsity and thence to a reputation for learning to say that nature continually subsists, as it originally came into existence, from the Divine of the Lord. Inasmuch therefore as each and all things subsist, that is, continually come forth, from the Divine, and as each and all things thence derived must needs be representative of those things whereby they came into existence, it follows that the visible universe is nothing else than a theater representative of the Lord’s kingdom; and that this kingdom is a theater representative of the Lord Himself.

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