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Genesis第40章

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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.

   

来自斯威登堡的著作

 

Arcana Coelestia#5094

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5094. 'The cupbearer and the baker' means regarding both kinds of sensory powers. This is clear from the meaning of 'the cupbearer' as the sensory powers subordinate to the understanding part of the mind, dealt with in 5077, and from the meaning of 'the baker' as the sensory powers subordinate to the will part, dealt with in 5078, which, as stated above in 5083, 5089, were cast aside by the interior natural. But it should be realized that the actual powers of the senses were not cast aside - that is to say, sight, hearing, smell, taste, and touch, for the life of the body is dependent on these - but the insights or thoughts, as well as the affections and desires, that are dependent on them. Objects belonging to the world enter a person's external or natural memory by way of his senses on the one hand and by way of his rational thought on the other. These objects then divide themselves off from one another in that memory; those entering through rational thought place themselves in a more internal position, whereas those entering through the senses do so in a more external one, as a consequence of which the natural comes to have two parts - the interior part and the exterior - as has also been stated above.

[2] The interior natural is what 'Pharaoh king of Egypt' represents, while the exterior natural is what 'the cupbearer and the baker' represents. The nature of the difference between the two becomes clear from the different ways they look at things, that is, from their thoughts and their conclusions based on those thoughts. The person who uses the interior natural to think with and to form conclusions is rational, and is so insofar as he has absorbed what comes to him through rational thought; but the person who uses the exterior natural to think with and form conclusions is governed by his senses, and is so insofar as he has absorbed what comes to him from sensory evidence. Such a person is called one governed by his senses, whereas the other is called one who is rational-natural. When a person dies he has the entire natural with him; and its form remains the same as that which it took in the world. He is also rational-minded to the extent he has absorbed ideas from rational thought, but sensory-minded to the extent he has absorbed ideas from his senses. The difference between the two is that, to the extent it has absorbed ideas from rational thought and made them its own, the natural looks down on the senses belonging to the exterior natural and controls them by disparaging and casting aside illusions formed by the senses. But to the extent that it has absorbed ideas formed by the bodily senses and made them its own the natural looks down on rational thought by disparaging this and casting it aside.

[3] An example of the difference between the two may be seen in the ability of the rational-natural man to comprehend that no one's life is self-existent but that it comes to him through an influx of life from the Lord by way of heaven, and the inability of one governed by the senses to comprehend the same. For the latter says his senses tell him and he can plainly see that his life is self-existent and that it is pointless to contradict the evidence of the senses. Let another example be given. The rational-natural man comprehends the existence of a heaven and a hell; but one governed by his senses denies the existence of these because he has no conception of another world purer than the one he sees with his eyes. The rational-natural man comprehends the existence of spirits and angels who are not visible to him; but one governed by the senses cannot comprehend the same, for he imagines that what he cannot see or touch has no existence.

[4] Here is another example. The rational-natural man comprehends that it is the mark of an intelligent being to have ends in view, and with foresight to be directing means towards some final end. When he looks at the natural creation from the point of view of the order of everything, he sees the natural creation as a complex system of means and realizes that an intelligent Supreme Being has given them direction, though to what final end he cannot see unless he becomes spiritual. But a person governed by his senses does not comprehend how anything distinct and separate from the natural creation can exist or how some Being superior to the natural order can do so. He has no notion of what exercising intelligence, exercising wisdom, having ends in view, or giving direction to means may be unless all these activities are being spoken of as natural ones; and when they are spoken of as such, his idea of them is like that of one who is designing a machine. These few examples show what is meant by the interior natural and the exterior natural, and by the powers of the senses being cast aside - not sight, hearing, smell, taste, and touch in the body, but the conclusions reached by these about interior matters.

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