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Genesis第41章

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1 Ja kahe aasta pärast sündis, et vaarao nägi und, ja vaata, ta seisis Niiluse jõe ääres.

2 Ja näe, jõest tõusis seitse lehma, ilusad näha ja lihavad liha poolest, ja sõid roostikus.

3 Ja vaata, teist seitse lehma tõusis nende järel jõest, pahad näha ja lahjad liha poolest, ja need seisid teiste lehmade kõrval jõe kaldal.

4 Ja lehmad, kes olid pahad näha ja lahjad liha poolest, sõid ära need seitse lehma, kes olid ilusad näha ja lihavad. Siis vaarao ärkas üles.

5 Aga ta jäi magama ja nägi teist puhku und, ja vaata, seitse viljapead tõusis ühest kõrrest, jämedad ja head.

6 Ja vaata, seitse peenikest ja hommikutuulest kõrvetatud viljapead võrsus nende järel.

7 Ja peenikesed viljapead neelasid ära need seitse jämedat ja täit viljapead. Ja vaarao ärkas üles, ja vaata, see oli olnud unenägu!

8 Aga hommikul oli ta vaim rahutu ja ta läkitas järele ning kutsus kõik Egiptuse ennustajad ja targad, ja vaarao jutustas neile oma unenäo, aga ükski ei suutnud seda vaaraole seletada.

9 Siis rääkis joogikallajate ülem vaaraoga, öeldes: 'Täna meenub mulle mu patt.

10 Vaarao sai väga kurjaks oma sulaste peale ja pani mind vahi alla ihukaitsepealiku kotta, minu ja pagarite ülema.

11 Ja me nägime ühel ööl unenägu, mina ja tema, kumbki nägime unenäo, millel oli oma tähendus.

12 Ja sealsamas oli meiega heebrea noormees, ihukaitsepealiku sulane, ja me jutustasime temale ja tema seletas meile meie unenäod, kummalegi ta unenäo tähenduse.

13 Ja nõnda nagu ta meile seletas, nõnda sündis: mina sain tagasi oma ametisse ja teine poodi üles.'

14 Siis vaarao läkitas järele ja laskis kutsuda Joosepi; ja Joosep toodi kiiresti vangiurkast välja; ta ajas habeme, vahetas riided ja tuli vaarao juurde.

15 Ja vaarao ütles Joosepile: 'Ma nägin unenäo, kuid keegi ei oska seda seletada. Aga ma olen kuulnud sinust räägitavat, et kui sina unenägu kuuled, siis sa seletad selle.'

16 Ja Joosep vastas vaaraole, öeldes: 'Mitte mina! Küllap Jumal annab vaaraole õige vastuse!'

17 Ja vaarao jutustas Joosepile: 'Mu unenäos oli nõnda: vaata, ma seisin Niiluse jõe kaldal.

18 Ja näe, jõest tõusis seitse lehma, lihavad liha poolest ja ilusad näha, ja sõid roostikus.

19 Ja vaata, teist seitse lehma tõusis nende järel, väetid ja väga pahad näha ning lahjad liha poolest. Ei ole ma kogu Egiptusemaal näinud selliseid pahu.

20 Ja lahjad ning pahad lehmad sõid ära need seitse esimest lihavat lehma.

21 Ja need läksid nende kõhtu, aga ei olnud tundagi, et need olid läinud nende kõhtu ja nende välimus oli paha nagu ennegi. Ja ma ärkasin üles.

22 Siis ma nägin und, ja vaata, seitse viljapead tõusis ühest kõrrest, täis ja head.

23 Ja vaata, seitse kuiva, peenikest, hommikutuulest kõrvetatud viljapead võrsus nende järel.

24 Ja peenikesed viljapead neelasid ära need seitse head viljapead. Ma olen seda rääkinud oma ennustajaile, aga ükski ei oska mulle seletada.'

25 Ja Joosep ütles vaaraole: 'Vaarao unenäod tähendavad ühte ja sedasama. Jumal on vaaraole teada andnud, mida ta kavatseb teha.

26 Seitse head lehma on Seitse aastat ja Seitse head viljapead on Seitse aastat; unenägudel on sama tähendus.

27 Ja seitse lahjat ja paha lehma, kes tõusid nende järel, on seitse aastat, ja seitse peenikest, hommikutuulest kõrvetatud viljapead on seitse nälja-aastat.

28 See ongi see asi, mis ma vaaraole rääkisin: mida Jumal kavatseb teha, seda on ta vaaraole näidanud.

29 Vaata, tuleb seitse aastat, millal on suur küllus kogu Egiptusemaal.

30 Aga neile järgneb seitse nälja-aastat, mil Egiptusemaal ununeb kõik küllus ja näljahäda ulatub üle kogu maa.

31 Maal ei ole enam küllust tundagi nälja tõttu, mis tuleb selle järel, sest see on väga kange.

32 Ja kuna vaaraol on unenägu kaks korda kordunud, siis on see asi Jumala poolt kindel ja Jumal laseb selle varsti sündida.

33 Ja nüüd vaarao vaadaku välja üks mõistlik ja tark mees ja seadku Egiptusemaa üle.

34 Vaarao tehku nõnda: pangu ülevaatajad maale ja lasku Egiptusemaad maksta viiendikku neil seitsmel külluseaastal.

35 Ja kogutagu kõik nende tulevaste heade aastate toidus ja varutagu vilja linnadesse vaarao käe alla toiduseks ning säilitatagu seda.

36 See vili olgu maale tagavaraks seitsmeks nälja-aastaks, mis tulevad Egiptusemaale, et maad ei tabaks näljaajal hukatus.'

37 See kõne oli hea vaarao silmis ja kõigi ta sulaste silmis.

38 Ja vaarao ütles oma sulastele: 'Kas leiame veel sellise mehe, kelles on Jumala Vaim?'

39 Ja vaarao ütles Joosepile: 'Et Jumal on sulle kõike seda teada andnud, siis ei ole keegi nii mõistlik ja tark kui sina!

40 Sina pead olema mu koja üle ja kogu mu rahvas suudelgu sind suu peale. Ainult aujärje poolest tahan ma olla sinust suurem!'

41 Ja vaarao ütles Joosepile: 'Vaata, ma olen pannud su kogu Egiptusemaa üle!'

42 Ja vaarao võttis sõrmest pitserisõrmuse ning pani Joosepi sõrme; ja ta pani temale kallid linased riided selga ja riputas kuldkee kaela.

43 Ja ta laskis teda sõita oma teises tõllas, mis tal oli, ja hüüda tema ees: 'Põlvili!' Ja ta pani tema kogu Egiptusemaa üle.

44 Ja vaarao ütles Joosepile: 'Mina olen vaarao, aga ilma sinu tahtmata ei tohi keegi tõsta kätt ega jalga kogu Egiptusemaal.'

45 Ja vaarao pani Joosepile nimeks Safnat-Paneah ja andis temale naiseks Asnati, Ooni preestri Pooti-Fera tütre; ja Joosep läks välja Egiptusemaale.

46 Joosep oli kolmekümneaastane, kui ta astus vaarao, Egiptuse kuninga ette; ja Joosep läks ära vaarao juurest ning käis läbi kogu Egiptusemaa.

47 Ja maa kandis seitsmel külluseaastal ühest ivast peotäie.

48 Ja ta kogus kõik põllusaagi seitsmel aastal Egiptusemaal ja talletas selle linnadesse; igasse linna andis ta ümbruskonna põldude saagi.

49 Ja Joosep kuhjas väga palju vilja, nagu liiva mere ääres, kuni lakati seda mõõtmast, sest see ei olnud enam mõõdetav.

50 Ja Joosepile sündis enne nälja-aasta tulekut kaks poega. Need tõi temale ilmale Asnat, Ooni preestri Pooti-Fera tütar.

51 Ja Joosep pani esmasündinule nimeks Manasse, sest ta ütles: 'Jumal on mind lasknud unustada kõik mu vaeva ja kogu mu isakoja.'

52 Ja teisele ta pani nimeks Efraim, sest ta ütles: 'Jumal on mind teinud viljakaks mu viletsusemaal!'

53 Kui seitse külluseaastat, mis Egiptusemaale tulid, lõppesid,

54 siis hakkasid tulema seitse nälja-aastat, nõnda nagu Joosep oli öelnud; ja nälg oli kõigis maades, ent kogu Egiptusemaal oli leiba.

55 Aga kui kogu Egiptusemaa hakkas tundma nälga, siis rahvas kisendas vaarao poole leiva pärast; ja vaarao ütles kõigile egiptlastele: 'Minge Joosepi juurde! Mis tema teile ütleb, seda tehke!'

56 Ja nälg oli üle kogu maa ja Joosep avas kõik viljaaidad, mis olid nende juures, ning müüs egiptlastele vilja, sest nälg võttis Egiptusemaal võimust.

57 Ja kõigist maadest tuldi Egiptusesse Joosepilt vilja ostma, sest nälg oli võtnud võimust kõigis maades.

   

来自斯威登堡的著作

 

Arcana Coelestia#5128

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5128. 'When you were his cupbearer' means as is the normal position for sensory impressions of this kind. This is clear from the meaning of 'cupbearer' as the powers of the senses, that is, those of them that are subject to the understanding part of the mind, dealt with in 5077, 5082 - the normal position being meant by the expression 'when you were'. The need for sensory impressions to be subject and subordinate to rational ideas has been referred to already in what has gone before; but since the subjection and subordination of them is the subject here in the internal sense, something more must be said about the nature of this.

[2] The person with whom the senses have been made subject is called a rational person, but a person with whom they have not is called one ruled by his senses. But whether a person is rational or whether he is one ruled by his senses is scarcely discernible by others; only the individual himself can know, if he examines himself inwardly, that is, if he examines what he wills and what he thinks. Others cannot know from a person's speech whether he is one ruled by his senses or whether he is a rational person, nor can they know it from his actions, because the life of his thought held within his speech and the life of his will held within his actions cannot be perceived by any of the physical senses. These hear merely the sound he utters, or they see the movement made by his body together with the affection that impels him to make it. One cannot tell whether this affection is artificial or genuine. In the next life however those who are governed by good perceive clearly both what is held within a person's speech and what is held within his actions, and so perceive the nature of the life within them and where that life has its origin. Yet even in the world several indications exist which enable one to deduce to some extent whether the senses are subject to the rational, or the rational to the senses; or what amounts to the same, whether a person is rational or ruled solely by his senses. Those indications are as follows: If one notices that a person who makes false assumptions is not ready to become more enlightened but casts truths altogether aside, dispenses with reason, and obstinately defends falsities, this is an indication that he is ruled by his senses and is not a rational person. His rational is closed, so that it does not let in the light of heaven.

[3] Ruled even more by their senses are those who are quite convinced by what is false, for such a conviction closes the rational altogether. It is one thing to make false assumptions, another to be convinced by what is false. Those convinced by what is false do have some light shining within their natural, but this is like the light in winter. When it shines among them in the next life that light is as bright as snow; but as soon as the light of heaven falls on it, it becomes a dull light, the degree and nature of their conviction making it dark as night. The same is also evident in these people while they are living in the world, for during that time they are unable to see the faintest glimmer of truth. Indeed because of the dullness and benightedness due to the falsity of which they are convinced, they see no value at all in truths and laugh at them. To the simple those people sometimes give the impression that they are rational, for by means of that snowy-white wintry light they are able to employ clever reasonings to substantiate falsities and make them look like truths. This kind of conviction exists in many of the learned, more than in every other kind of person, for they have used syllogistic and philosophical reasonings, and finally much factual knowledge to become firmly convinced by falsities. Among the ancients such people were called serpents belonging to the tree of knowledge, 195-197, but today they may be called those who are ruled inwardly by their senses and are devoid of true rationality.

[4] The main indication that shows whether someone is ruled wholly by his senses or whether he is a rational person exists in the life he leads. By this one does not mean the kind of life that is evident in his words and deeds but the kind that is held inwardly in these. For the source of the life within his words is his thought, and the source of the life within his deeds is his will, both having their origin in his intentions or end in view. The nature therefore of the intentions or end in view present within his words and deeds determines the nature of the life they hold within them, for without the life within them words are mere sounds, while deeds are mere motions. This kind of life is also what is meant when one speaks of life continuing after death. If a person is rational his words flow from right thinking and his deeds from right willing; that is, his words are a product of faith and his deeds a product of charity. But if a person is not rational he can, it is true, make a pretence of acting as one who is rational, and likewise of speaking as one who is such; but no life at all is coming from his rational. For a life of evil closes entirely the path to or communication with the rational, which causes him to be a merely natural person or one ruled by his senses.

[5] There are two things which not only close that path of communication but also rob a person of the ability ever to become rational - deceit and profanation. Deceit is like a subtle poison which affects the inward parts, while profanation is that which mixes up falsities with truths and evils with forms of good. The two completely destroy the rational. Present with everyone there are forms of good and truth which have been stored away by the Lord since earliest childhood. In the Word these forms of good and truth are called remnants, regarding which see 468, 530, 560, 561, 661, 1050, 1738, 1906, 2284; and it is these remnants that deceit poisons and that profanation mixes up with falsities and evils. For what profanation is, see 593, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3402, 3489, 3898, 4289, 4601. All these indications show to some extent who a rational person is and who one ruled by his senses is.

[6] When the senses have become subject to the rational, the sensory powers that serve to form a person's first mental images receive light which comes through heaven from the Lord; they are at the same time brought into a state of order that enables them to receive that light and agree with the rational. Once they exist in this condition sensory impressions are no longer a barrier that prevents truths from being either acknowledged or seen, for those that are not in keeping with truths are instantly set aside, while those which are in keeping are accepted. Those that are in keeping are now so to speak at the centre and those that are not are on the fringes. Those at the centre are so to speak raised up towards heaven, while those on the fringes are hanging downwards. Those at the centre receive light from the rational, and when they are manifested visually in the next life they look like small glittering stars which radiate light, gradually decreasing, out to the fringes. This is the kind of form that natural or sensory images are being brought into when the rational has dominion and the senses exist subject to it. This is what happens to a person while he is being regenerated, bringing him as a consequence into a state in which truths can be seen and acknowledged by him in abundance. But when the rational is subject to the senses the opposite happens, for in this case falsities are in the middle or at the centre and truths are on the fringes. The falsities at the centre dwell in a certain kind of light, which however is an inferior and deceptive one, like that emitted by a coal fire. Into this there is flowing light on every side from hell. This inferior light is that which is called darkness, for as soon as any light from heaven flows into it, it is converted into darkness.

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

圣经文本

 

Genesis第40章

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1 It happened after these things, that the butler of the king of Egypt and his baker offended their lord, the king of Egypt.

2 Pharaoh was angry with his two officers, the chief cupbearer and the chief baker.

3 He put them in custody in the house of the captain of the guard, into the prison, the place where Joseph was bound.

4 The captain of the guard assigned them to Joseph, and he took care of them. They stayed in prison many days.

5 They both dreamed a dream, each man his dream, in one night, each man according to the interpretation of his dream, the cupbearer and the baker of the king of Egypt, who were bound in the prison.

6 Joseph came in to them in the morning, and saw them, and saw that they were sad.

7 He asked Pharaoh's officers who were with him in custody in his master's house, saying, "Why do you look so sad today?"

8 They said to him, "We have dreamed a dream, and there is no one who can interpret it." Joseph said to them, "Don't interpretations belong to God? Please tell it to me."

9 The chief cupbearer told his dream to Joseph, and said to him, "In my dream, behold, a vine was in front of me,

10 and in the vine were three branches. It was as though it budded, its blossoms shot forth, and its clusters brought forth ripe grapes.

11 Pharaoh's cup was in my hand; and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand."

12 Joseph said to him, "This is its interpretation: the three branches are three days.

13 Within three more days, Pharaoh will lift up your head, and restore you to your office. You will give Pharaoh's cup into his hand, the way you did when you were his cupbearer.

14 But remember me when it will be well with you, and please show kindness to me, and make mention of me to Pharaoh, and bring me out of this house.

15 For indeed, I was stolen away out of the land of the Hebrews, and here also have I done nothing that they should put me into the dungeon."

16 When the chief baker saw that the interpretation was good, he said to Joseph, "I also was in my dream, and behold, three baskets of white bread were on my head.

17 In the uppermost basket there was all kinds of baked food for Pharaoh, and the birds ate them out of the basket on my head."

18 Joseph answered, "This is its interpretation. The three baskets are three days.

19 Within three more days, Pharaoh will lift up your head from off you, and will hang you on a tree; and the birds will eat your flesh from off you."

20 It happened the third day, which was Pharaoh's birthday, that he made a feast for all his servants, and he lifted up the head of the chief cupbearer and the head of the chief baker among his servants.

21 He restored the chief cupbearer to his position again, and he gave the cup into Pharaoh's hand;

22 but he hanged the chief baker, as Joseph had interpreted to them.

23 Yet the chief cupbearer didn't remember Joseph, but forgot him.