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Genesis第39章

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1 Da Josef var bragt ned til Ægypten, blev han af Ismaeliterne, der havde bragt ham derned, solgt til Faraos Hofmand Potifar, Livvagtens Øverste, en Ægypter.

2 Men HE EN var med Josef, så Lykken fulgte ham. Han var i sin Herre Ægypterens Hus;

3 og hans Herre så, at HE EN var med ham, og at HE EN lod alt, hvad han foretog sig, lykkes for ham.

4 Således fandt Josef Nåde for hans Øjne og kom til at gå ham til Hånde; og han satte ham over sit Hus og gav alt, hvad han ejede, i hans Hånd;

5 og fra det Øjeblik han satte ham over sit Hus og alt, hvad han ejede, velsignede HE EN Ægypterens Hus for Josefs Skyld, og HE ENs Velsignelse hvilede over alt, hvad han ejede, både inde og ude;

6 og han betroede alt, hvad han ejede, til Josef, og selv bekymrede han sig ikke om andet end den Mad, han spiste. Men Josef havde en smuk Skikkelse og så godt ud.

7 Nu hændte det nogen Tid derefter, at hans Herres Hustru kastede sine Øjne på Josef og sagde: "Kom og lig hos mig!"

8 Men han vægrede sig og sagde til sin Herres Hustru: "Se, min Herre bekymrer sig ikke om noget i Huset, men alt, hvad han ejer, har han givet i min Hånd;

9 han har ikke større Magt i Huset end jeg, og han har ikke unddraget mig noget som helst undtagen dig, fordi du er hans Hustru hvor skulde jeg da kunne øve denne store Misgerning og synde mod Gud!"

10 Og skønt hun Dag efter Dag talte Josef til, vilde han dog ikke føje hende i at ligge hos hende og have med hende at gøre.

11 Men en Dag han kom ind i Huset for at gøre sin Gerning, og ingen af Husfolkene var til Stede i Huset,

12 greb hun fat i hans Kappe og sagde: "Kom og lig hos mig!" Men han lod Kappen blive i hendes Hånd og flygtede ud af Huset.

13 Da hun nu så, at han havde ladet hende beholde Kappen og var flygtet ud af Huset,

14 kaldte hun på sine Husfolk og sagde til dem: "Her kan I se! Han har bragt os en Hebræer til at drive Spot med os! Han kom ind til mig og vilde ligge hos mig, men jeg råbte af alle Kræfter,

15 og da han hørte, at jeg gav mig til at råbe, lod han sin Kappe blive hos mig og flygtede ud af Huset!"

16 Så lod hun Kappen blive liggende hos sig, indtil hans Herre kom hjem,

17 og sagde så det samme til ham: "Den hebraiske Træl, du bragte os til at drive Spot med os, kom ind til mig;

18 men da jeg gav mig til at råbe, lod han sin Kappe blive hos mig og flygtede ud af Huset."

19 Da hans Herre hørte sin Hustrus Ord: "Således har din Træl behandlet mig!" blussede Vreden op i ham;

20 og Josefs Herre tog ham og kastede ham i Fængsel der, hvor Kongens Fanger sad fængslet. Således kom Josef i Fængsel.

21 Men HE EN var med Josef og skaffede ham Yndest og lod ham finde Nåde hos Fængselets Overopsynsmand,

22 så at han gav ham Opsyn over alle Fangerne i Fængselet, og han sørgede for alt, hvad der skulde gøres der.

23 Fængselets Overopsynsmand førte ikke Tilsyn med noget som helst af, hvad der var lagt i Josefs Hånd, eftersom HE EN var med ham og lod alt, hvad han foretog sig, lykkes.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#4984

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4984. 'And he did not concern himself with anything except the bread that he ate' means that the good from there was made its own. This is clear from the meaning of 'bread' as good, dealt with in 276, 680, 3478, 3735, 4211, 4217, 4735; and from the meaning of 'eating' as being made one's own, dealt with in 3168, 3513 (end), 3596, 3832, 4745. 'He did not concern himself with anything except the bread' means that it took to itself nothing else than good. One might think that when good makes truth its own, it makes its own that kind of truth which is the truth of faith; but in fact it makes the good of truth its own. Truths that have no useful purpose do indeed come near it but they do not enter into it. All useful purposes led to by truths are instances of the good of truth. Truths which have no useful purpose are separated, some of which are then retained, others laid aside. The ones that are retained lead in some direct or else more remote way to good and actually have a useful purpose. Ones that are laid aside do not lead to good, nor do they become linked to it. Initially all useful purposes exist as the truths of doctrine, but they move on to become forms of good. They become such when a person acts in conformity with them, for it is what the person actually practises that imparts such a nature to those truths. Every action springs from the will, and the will is what causes that which existed initially as truth to become good. From this it is evident that, when in the will, truth is no longer the truth of faith but the good of faith, and that it is not the truth of faith but the good of faith that brings happiness. For the latter exerts an influence on the essential constituent of a person's life, that is to say, on the intentions in his will, bringing him interior delight or bliss, and in the next life happiness that is called heavenly joy.

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

来自斯威登堡的著作

 

Arcana Coelestia#3596

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3596. 'And have blessed him? Indeed, he will be blessed!' means that it was indeed joined to it. This is clear from the meaning of 'being blessed' as being joined to, dealt with in 3504, 3514, 3530, 3565, 3584. What is implied by making its own and joining to itself the truth represented by 'Jacob' may become clear from what has been stated already. But because these matters are such as to be beyond the range of anything grasped by the natural man and so cannot be seen except in the light in which the rational or internal man sees - a light in which few see at the present day because few are regenerate - it is better not to elucidate them any further, for the elucidation of things which are not known and which go beyond the range of a person's understanding does not throw light on them but rather puts them in the shade. What is more, such things ought also to exist as a superstructure built upon ideas of natural truths by means of which they can be grasped; but these ideas too are lacking at the present day. This also explains why the phrases prior to that under discussion here have been explained so briefly and solely as to the internal sense of the words used.

[2] From what has gone before one may see what is embodied in the fact that Isaac asked for venison from his son so that he might eat of it before he blessed him; and that he did not bless him until after he had eaten; and thus that after he had eaten there followed the blessing of the one who made and brought him the food, as is also evident from Isaac's words here spoken in reference to Jacob, 'He brought it to me and I have eaten from all of it before you came in, and have blessed him. Indeed, he will be blessed!' The reason is evident from an internal understanding of the rituals of the Ancient Church With them 'eating' meant making one's own and being joined to - joined to him at whose house they had eaten, that is, shared his bread. 'Food' means in general those things which are the signs of love and charity, that is, the very things that constitute celestial and spiritual food - 'bread' in that case meant things that are the sign of love to the Lord, and 'wine' those that are the sign of charity towards the neighbour. When these things had been made their own, those persons were joined together. They accordingly talked to one another from affection and shared one another's company. Feasts among the ancients were nothing else than this; the meals of consecrated things in the Jewish Church represented nothing else; and the meals at midday or in the evening which those in the Primitive Christian Church took together did not entail anything else.

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