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Genesis 40

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1 Stalo se potom, že šeňkýř krále Egyptského a pekař provinili proti pánu svému, králi Egyptskému.

2 I rozhněval se Farao na oba úředníky své, na vládaře nad šeňkýři, a na vládaře nad pekaři.

3 A dal je do vězení v domě nejvyššího nad drabanty, do věže žalářné, v místo, v němž Jozef vězněm byl.

4 I postavil jim nejvyšší nad drabanty Jozefa k službě; a byli drahně dní u vězení.

5 I měli sen oba dva, každý z nich sen svůj noci jedné, každý podlé vyložení sna svého, šeňkýř i pekař krále Egyptského, kteříž seděli v věži.

6 Tedy přišel k nim Jozef ráno, a hleděl na ně; a aj, byli smutní.

7 I optal se těch úředníků Faraonových, kteříž s ním byli v vězení v domě pána jeho, řka: Proč jsou dnes tváři vaše smutnější?

8 Kteřížto odpověděli jemu: Měli jsme sen, a nemáme, kdo by jej vyložil. I řekl jim Jozef: Zdaliž Boží nejsou výkladové? Pravte mi medle.

9 Tedy správce nad šeňkýři vypravoval sen svůj Jozefovi, a řekl jemu: Zdálo se mi ve snách, že jsem viděl před sebou vinný kmen,

10 A na tom kmenu tři ratolesti; a ten kmen jako by pupence pouštěl, a vycházel květ jeho, až k sezrání přišli hroznové jeho.

11 A já maje koflík Faraonův v ruce své, bral jsem hrozny, a vytlačoval je do koflíka Faraonova, a podával jsem koflíka Faraonovi do rukou.

12 I řekl jemu Jozef: Toto jest vyložení jeho: Ti tři révové jsou tři dnové.

13 Po třech dnech povýší Farao hlavy tvé, a k úřadu tvému tě navrátí; i budeš podávati koflíka Faraonova do ruky jeho podlé obyčeje prvního, když jsi byl šeňkýřem jeho.

14 Ale mějž mne v své paměti, kdyžť se dobře povede; a učiň, prosím, se mnou to milosrdenství, abys zmínku učinil o mně před Faraonem, a vysvobodil mne z domu tohoto.

15 Nebo kradmo jsem vzat z země Židovské; a zde jsem ničeho neučinil, pročež by mne do tohoto vězení dali.

16 Vida pak správce nad pekaři, že dobře vyložil, řekl Jozefovi: Mně také zdálo se ve snách, ano tři košové pletení na hlavě mé.

17 A v koši vrchním byli všelijací pokrmové Faraonovi dílem pekařským strojení, a ptáci jedli je z koše nad hlavou mou.

18 I odpověděl Jozef a řekl: Toto jest vyložení jeho: Tři košové jsou Tři dnové.

19 Po třech dnech odejme tobě Farao hlavu tvou, a oběsí tě na dřevě; i budou jísti ptáci maso tvé s tebe.

20 Tedy stalo se v den třetí, v den pamatný narození Faraonova, že učinil hody všechněm služebníkům svým; i počítal hlavu vládaře nad šeňky, i hlavu vládaře nad pekaři, mezi služebníky svými.

21 A navrátil nejvyššího nad šeňky k místu jeho, aby podával koflíku Faraonovi do ruky.

22 Vládaře pak nad pekaři oběsil, tak jakž jim byl sen vyložil Jozef.

23 A nezpomenul správce nad šeňky na Jozefa, ale zapomenul na něj.

   

З творів Сведенборга

 

Arcana Coelestia #5150

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5150. And Joseph answered and said. That this signifies revelation from perception, from the celestial in the natural, is evident from the signification of “answering and saying,” as being revelation from perception (of which above, see n. 5121); and from the representation of Joseph, as being the celestial in the natural (n. 5086, 5087, 5106). That here “Joseph” is the celestial in the natural, is because the subject here treated of is the natural. In regard to the celestial and the spiritual the case is this. The celestial itself and the spiritual itself which flow into heaven from the Divine of the Lord dwell principally in the interior rational; for there the forms are more perfect, and are accommodated to reception; nevertheless the celestial and spiritual from the Divine of the Lord flow into the exterior rational also, and likewise into the natural; and this both mediately and immediately-mediately through the interior rational, and immediately from the Lord’s very Divine. That which flows in immediately disposes, and that which flows in mediately is disposed. This is the case in the exterior rational, and in the natural; and hence it is evident what is meant by the celestial in the natural.

[2] The celestial is from the Divine good, and the spiritual is from the Divine truth, both of them being from the Lord; and when these are in the rational they are called the celestial and the spiritual in the rational; and when in the natural, the celestial and the spiritual in the natural. By the “rational” and the “natural” is meant the man himself, insofar as he is formed to receive the celestial and the spiritual; but by the “rational” is meant his internal, and by the “natural” his external. Through influx and according to the reception, a man is called celestial or spiritual-celestial if the Lord’s Divine good is received in the will part, spiritual if it in received in the intellectual part.

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

З творів Сведенборга

 

Arcana Coelestia #1919

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1919. Abram said unto Sarai. That this signifies perception, is evident from what was said above (n. 1898). The Lord’s perception was represented and is here signified by this which Abram said to Sarai; but His thought from the perception, by that which Sarai said to Abram. The thought was from the perception. They who are in perception think from nothing else; but still perception is one thing and thought another. To show that this is the case, take conscience as an illustration.

[2] Conscience is a kind of general dictate, and thus an obscure one, of the things that flow in through the heavens from the Lord. Those which flow in present themselves in the interior rational man and are there as in a cloud, which cloud is from appearances and fallacies concerning the truths and goods of faith. But thought is distinct from conscience, and yet it flows from conscience; for they who have conscience think and speak according to it, and the thought is little else than an unfolding of the things which are of conscience, and thereby the partition of them into ideas and then into words. Hence it is that they who have conscience are kept by the Lord in good thoughts respecting the neighbor, and are withheld from thinking evil; and therefore conscience can have no place except with those who love their neighbor as themselves, and think well concerning the truths of faith. From what has been advanced we may see what the difference is between conscience and thought; and from this we may know what the difference is between perception and thought.

[3] The Lord’s perception was immediately from Jehovah, and thus from the Divine good; but His thought was from intellectual truth and the affection of it, as before said (n. 1904, 1914). The Lord’s Divine perception cannot be apprehended by any idea, not even of angels, and therefore it cannot be described. The perception of the angels (spoken of n. 1354, etc., 1394, 1395) is scarcely anything in comparison with the perception which the Lord had. The Lord’s perception, being Divine, was a perception of all things in the heavens, and therefore also of all things on earth, for such is the order, connection, and influx, that he who is in the perception of the former is also in the perception of the latter.

[4] But after the Lord’s Human Essence had been united to His Divine Essence, and at the same time had become Jehovah, the Lord was then above that which is called perception, because He was above the order that is in the heavens and thence on the earth. It is Jehovah who is the source of order, and hence it may be said that Jehovah is Order itself, for He from Himself governs order; not as is supposed in the universal only, but also in the veriest singulars, for the universal comes from these. To speak of the universal, and to separate from it the singulars, would be nothing else than to speak of a whole in which there are no parts, and therefore to speak of a something in which there is nothing. So that to say that the Lord’s Providence is universal, and is not a Providence of the veriest singulars, is to say what is utterly false, and is what is called an ens rationis [that is, a figment of the imagination]. For to provide and govern in the universal, and not in the veriest singulars, is to provide and govern absolutely nothing. This is true philosophically, and yet wonderful to say, philosophers themselves, even those who soar the highest, apprehend the matter differently, and think differently.

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