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1 Mosebok第40章

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1 Nogen tid derefter hendte det at munnskjenken og bakeren hos kongen i Egypten forså sig mot sin herre, kongen i Egypten.

2 Og Farao blev vred på sine to hoffmenn, den øverste munnskjenk og den øverste baker

3 og satte dem fast hos høvdingen over livvakten, i fengslet hvor Josef var fange.

4 Og høvdingen over livvakten satte Josef til å være hos dem, og han gikk dem til hånde; og de blev sittende en tid i fengslet.

5 Engang drømte begge hver sin drøm i samme natt og hver drøm med sin mening - munnskjenken og bakeren hos kongen i Egypten, de som satt fanget i fengslet.

6 Da Josef kom inn til dem om morgenen, så han på dem at de var motfalne.

7 Da spurte han Faraos hoffmenn, de som satt fengslet med ham hos hans herre: Hvorfor ser I så sorgfulle ut idag?

8 De svarte: Vi har drømt, og det er ingen som kan tyde det. Da sa Josef til dem: Å tyde drømmer - er ikke det Guds sak? Fortell mig hvad I har drømt!

9 Da fortalte den øverste munnskjenk Josef sin drøm og sa til ham: Jeg så i drømme et vintre som stod foran mig;

10 og på vintreet var det tre grener, og det skjøt knopper, blomstene kom frem, klasene modnedes til druer.

11 Og jeg holdt Faraos beger i min hånd, og jeg tok druene og krystet dem ut i Faraos beger, og så rakte jeg Farao begeret.

12 Da sa Josef til ham: Dette er tydningen: De tre grener er tre dager.

13 Om tre dager skal Farao ophøie dig og sette dig i ditt embede igjen, og du skal rekke Farao begeret, som du gjorde før, da du var hans munnskjenk.

14 Men kom mig i hu, når det går dig vel, og vis barmhjertighet mot mig, så du taler om mig for Farao og hjelper mig ut av dette hus!

15 For de har stjålet mig fra hebreernes land, og heller ikke her har jeg gjort noget som de kunde sette mig i fengslet for.

16 Da den øverste baker så at Josef hadde gitt en så god tydning, sa han til ham: Også jeg hadde en drøm og syntes jeg så at jeg bar tre kurver med hvetebrød på mitt hode.

17 Og i den øverste kurv var det allslags bakverk, sånt som Farao pleier å ete, og fuglene åt det av kurven på mitt hode.

18 Da svarte Josef og sa: Dette er tydningen: De tre kurver er tre dager.

19 Om tre dager skal Farao ophøie dig, hugge hodet av dig og henge dig på et tre, og fuglene skal ete kjøttet av dig.

20 Den tredje dag, da det var Faraos fødselsdag, gjorde han et gjestebud for alle sine tjenere; og han ophøiet den øverste munnskjenk og den øverste baker iblandt sine tjenere.

21 Han satte den øverste munnskjenk i hans embede igjen, og han rakte Farao begeret,

22 og den øverste baker lot han henge, således som Josef hadde tydet drømmene for dem.

23 Men den øverste munnskjenk kom ikke Josef i hu - han glemte ham.

   

来自斯威登堡的著作

 

Arcana Coelestia#5122

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5122. 'The three shoots are three days' means continuous derivatives even to the final one. This is clear from the meaning of 'three' as a single period and the continuity of it from start to finish, dealt with in 2788, 4495; from the meaning of 'shoots' as derivatives, dealt with in 5114; and from the meaning of 'days' as states, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850. From all this it follows that 'the three shoots are three days' means the state in which the sensory power represented by 'the cupbearer' undergoes rebirth, from the first to the final degrees of it, its consecutive derivatives being meant by 'shoots'.

[2] The states of rebirth which each sensory power and every aspect of the natural, as well as every aspect of the rational, pass through have from beginning to end their own progressive stages. When they attain any end they also begin at that point something else that is new; that is to say, they pass on from the end they had been striving to attain in a prior state to the realization of some further end, and so on after that. Eventually order is turned around, so that what has been last becomes first. This is what happens when a person is being regenerated, both in the case of his rational and in that of his natural. While his regeneration is taking place the phases that make up the first state are the stages of a movement from the truths of faith towards forms of the good of charity, when the truths of faith seemingly play the leading role while forms of the good of charity play a secondary one; for the truths of faith have the good of charity as their end in view. Phases like these continue until the person's regeneration is completed. Once this is completed charity then moves from the final place to the first in the line, and so becomes the point from which new states begin. These states develop in two directions - in an increasingly inward direction and also in a more outward one. Inwardly they move closer to love to the Lord, while outwardly they move closer first to the truths of faith, then to natural truths, and after that to truths as these are perceived by the senses. Then these three degrees of truths are brought into agreement one after another with forms of the good of charity and love present within the rational and so are brought into heavenly order.

[3] These are the matters that are meant by progressive stages of development and by continuous derivatives even to the final one. Such stages and derivatives are unending in the case of a person who is being regenerated. They begin when he is a young child and continue through to the final phase of his life in the world; indeed they continue for ever after that, though his regeneration can never reach the point when he can by any means be called perfect. For there are countless, indeed a limitless number of things to be regenerated, both within his rational and within his natural. Everything there has limitless shoots, that is, stages of development and derivatives that progress in both inward and outward directions. A person has no immediate awareness at all of this, but the Lord is aware of every particular detail and is making provision for it moment by moment. If He were to stop doing this for a single instant every stage of development would be thrown into confusion. For one stage looks to the next in an unending sequence and produces chains of sequences which never cease. From this it is evident that Divine Foresight and Providence exist in every particular detail, and that if they did not, or did so in a merely overall way, the human race would perish.

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