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Genesis第39章

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1 ιωσηφ δὲ κατήχθη εἰς αἴγυπτον καὶ ἐκτήσατο αὐτὸν πετεφρης ὁ εὐνοῦχος φαραω ἀρχιμάγειρος ἀνὴρ αἰγύπτιος ἐκ χειρὸς ισμαηλιτῶν οἳ κατήγαγον αὐτὸν ἐκεῖ

2 καὶ ἦν κύριος μετὰ ιωσηφ καὶ ἦν ἀνὴρ ἐπιτυγχάνων καὶ ἐγένετο ἐν τῷ οἴκῳ παρὰ τῷ κυρίῳ τῷ αἰγυπτίῳ

3 ᾔδει δὲ ὁ κύριος αὐτοῦ ὅτι κύριος μετ' αὐτοῦ καὶ ὅσα ἂν ποιῇ κύριος εὐοδοῖ ἐν ταῖς χερσὶν αὐτοῦ

4 καὶ εὗρεν ιωσηφ χάριν ἐναντίον τοῦ κυρίου αὐτοῦ εὐηρέστει δὲ αὐτῷ καὶ κατέστησεν αὐτὸν ἐπὶ τοῦ οἴκου αὐτοῦ καὶ πάντα ὅσα ἦν αὐτῷ ἔδωκεν διὰ χειρὸς ιωσηφ

5 ἐγένετο δὲ μετὰ τὸ κατασταθῆναι αὐτὸν ἐπὶ τοῦ οἴκου αὐτοῦ καὶ ἐπὶ πάντα ὅσα ἦν αὐτῷ καὶ ηὐλόγησεν κύριος τὸν οἶκον τοῦ αἰγυπτίου διὰ ιωσηφ καὶ ἐγενήθη εὐλογία κυρίου ἐν πᾶσιν τοῖς ὑπάρχουσιν αὐτῷ ἐν τῷ οἴκῳ καὶ ἐν τῷ ἀγρῷ

6 καὶ ἐπέτρεψεν πάντα ὅσα ἦν αὐτῷ εἰς χεῖρας ιωσηφ καὶ οὐκ ᾔδει τῶν καθ' ἑαυτὸν οὐδὲν πλὴν τοῦ ἄρτου οὗ ἤσθιεν αὐτός καὶ ἦν ιωσηφ καλὸς τῷ εἴδει καὶ ὡραῖος τῇ ὄψει σφόδρα

7 καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα καὶ ἐπέβαλεν ἡ γυνὴ τοῦ κυρίου αὐτοῦ τοὺς ὀφθαλμοὺς αὐτῆς ἐπὶ ιωσηφ καὶ εἶπεν κοιμήθητι μετ' ἐμοῦ

8 ὁ δὲ οὐκ ἤθελεν εἶπεν δὲ τῇ γυναικὶ τοῦ κυρίου αὐτοῦ εἰ ὁ κύριός μου οὐ γινώσκει δι' ἐμὲ οὐδὲν ἐν τῷ οἴκῳ αὐτοῦ καὶ πάντα ὅσα ἐστὶν αὐτῷ ἔδωκεν εἰς τὰς χεῖράς μου

9 καὶ οὐχ ὑπερέχει ἐν τῇ οἰκίᾳ ταύτῃ οὐθὲν ἐμοῦ οὐδὲ ὑπεξῄρηται ἀπ' ἐμοῦ οὐδὲν πλὴν σοῦ διὰ τὸ σὲ γυναῖκα αὐτοῦ εἶναι καὶ πῶς ποιήσω τὸ ῥῆμα τὸ πονηρὸν τοῦτο καὶ ἁμαρτήσομαι ἐναντίον τοῦ θεοῦ

10 ἡνίκα δὲ ἐλάλει τῷ ιωσηφ ἡμέραν ἐξ ἡμέρας καὶ οὐχ ὑπήκουσεν αὐτῇ καθεύδειν μετ' αὐτῆς τοῦ συγγενέσθαι αὐτῇ

11 ἐγένετο δὲ τοιαύτη τις ἡμέρα εἰσῆλθεν ιωσηφ εἰς τὴν οἰκίαν ποιεῖν τὰ ἔργα αὐτοῦ καὶ οὐθεὶς ἦν τῶν ἐν τῇ οἰκίᾳ ἔσω

12 καὶ ἐπεσπάσατο αὐτὸν τῶν ἱματίων λέγουσα κοιμήθητι μετ' ἐμοῦ καὶ καταλιπὼν τὰ ἱμάτια αὐτοῦ ἐν ταῖς χερσὶν αὐτῆς ἔφυγεν καὶ ἐξῆλθεν ἔξω

13 καὶ ἐγένετο ὡς εἶδεν ὅτι κατέλιπεν τὰ ἱμάτια αὐτοῦ ἐν ταῖς χερσὶν αὐτῆς καὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω

14 καὶ ἐκάλεσεν τοὺς ὄντας ἐν τῇ οἰκίᾳ καὶ εἶπεν αὐτοῖς λέγουσα ἴδετε εἰσήγαγεν ἡμῖν παῖδα εβραῖον ἐμπαίζειν ἡμῖν εἰσῆλθεν πρός με λέγων κοιμήθητι μετ' ἐμοῦ καὶ ἐβόησα φωνῇ μεγάλῃ

15 ἐν δὲ τῷ ἀκοῦσαι αὐτὸν ὅτι ὕψωσα τὴν φωνήν μου καὶ ἐβόησα καταλιπὼν τὰ ἱμάτια αὐτοῦ παρ' ἐμοὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω

16 καὶ καταλιμπάνει τὰ ἱμάτια παρ' ἑαυτῇ ἕως ἦλθεν ὁ κύριος εἰς τὸν οἶκον αὐτοῦ

17 καὶ ἐλάλησεν αὐτῷ κατὰ τὰ ῥήματα ταῦτα λέγουσα εἰσῆλθεν πρός με ὁ παῖς ὁ εβραῖος ὃν εἰσήγαγες πρὸς ἡμᾶς ἐμπαῖξαί μοι καὶ εἶπέν μοι κοιμηθήσομαι μετὰ σοῦ

18 ὡς δὲ ἤκουσεν ὅτι ὕψωσα τὴν φωνήν μου καὶ ἐβόησα κατέλιπεν τὰ ἱμάτια αὐτοῦ παρ' ἐμοὶ καὶ ἔφυγεν καὶ ἐξῆλθεν ἔξω

19 ἐγένετο δὲ ὡς ἤκουσεν ὁ κύριος αὐτοῦ τὰ ῥήματα τῆς γυναικὸς αὐτοῦ ὅσα ἐλάλησεν πρὸς αὐτὸν λέγουσα οὕτως ἐποίησέν μοι ὁ παῖς σου καὶ ἐθυμώθη ὀργῇ

20 καὶ λαβὼν ὁ κύριος ιωσηφ ἐνέβαλεν αὐτὸν εἰς τὸ ὀχύρωμα εἰς τὸν τόπον ἐν ᾧ οἱ δεσμῶται τοῦ βασιλέως κατέχονται ἐκεῖ ἐν τῷ ὀχυρώματι

21 καὶ ἦν κύριος μετὰ ιωσηφ καὶ κατέχεεν αὐτοῦ ἔλεος καὶ ἔδωκεν αὐτῷ χάριν ἐναντίον τοῦ ἀρχιδεσμοφύλακος

22 καὶ ἔδωκεν ὁ ἀρχιδεσμοφύλαξ τὸ δεσμωτήριον διὰ χειρὸς ιωσηφ καὶ πάντας τοὺς ἀπηγμένους ὅσοι ἐν τῷ δεσμωτηρίῳ καὶ πάντα ὅσα ποιοῦσιν ἐκεῖ

23 οὐκ ἦν ὁ ἀρχιδεσμοφύλαξ τοῦ δεσμωτηρίου γινώσκων δι' αὐτὸν οὐθέν πάντα γὰρ ἦν διὰ χειρὸς ιωσηφ διὰ τὸ τὸν κύριον μετ' αὐτοῦ εἶναι καὶ ὅσα αὐτὸς ἐποίει κύριος εὐώδου ἐν ταῖς χερσὶν αὐτοῦ

   

来自斯威登堡的著作

 

Arcana Coelestia#4984

学习本章节

  
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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.

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