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Génesis第39章

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1 Y LLEVADO José á Egipto, comprólo Potiphar, eunuco de Faraón, capitán de los de la guardia, varón Egipcio, de mano de los Ismaelitas que lo habían llevado allá.

2 Mas Jehová fué con José, y fué varón prosperado: y estaba en la casa de su señor el Egipcio.

3 Y vió su señor que Jehová era con él, y que todo lo que él hacía, Jehová lo hacía prosperar en su mano.

4 Así halló José gracia en sus ojos, y servíale; y él le hizo mayordomo de su casa, y entregó en su poder todo lo que tenía.

5 Y aconteció que, desde cuando le dió el encargo de su casa, y de todo lo que tenía, Jehová bendijo la casa del Egipcio á causa de José; y la bendición de Jehová fué sobre todo lo que tenía, así en casa como en el campo.

6 Y dejó todo lo que tenía en mano de José; ni con él sabía de nada más que del pan que comía. Y era José de hermoso semblante y bella presencia.

7 Y aconteció después de esto, que la mujer de su señor puso sus ojos en José, y dijo: Duerme conmigo.

8 Y él no quiso, y dijo á la mujer de su señor: He aquí que mi señor no sabe conmigo lo que hay en casa, y ha puesto en mi mano todo lo que tiene:

9 No hay otro mayor que yo en esta casa, y ninguna cosa me ha reservado sino á ti, por cuanto tú eres su mujer; ¿cómo, pues, haría yo este grande mal y pecaría contra Dios?

10 Y fué que hablando ella á José cada día, y no escuchándola él para acostarse al lado de ella, para estar con ella.

11 Aconteció que entró él un día en casa para hacer su oficio, y no había nadie de los de casa allí en casa.

12 Y asiólo ella por su ropa, diciendo: Duerme conmigo. Entonces dejóla él su ropa en las manos, y huyó, y salióse fuera.

13 Y acaeció que cuando vió ella que le había dejado su ropa en sus manos, y había huído fuera,

14 Llamó á los de casa, y hablóles diciendo: Mirad, nos ha traído un Hebreo, para que hiciese burla de nosotros: vino él á mí para dormir conmigo, y yo dí grandes voces;

15 Y viendo que yo alzaba la voz y gritaba, dejó junto á mí su ropa, y huyó, y salióse fuera.

16 Y ella puso junto á sí la ropa de él, hasta que vino su señor á su casa.

17 Entonces le habló ella semejantes palabras, diciendo: El siervo Hebreo que nos trajiste, vino á mí para deshonrarme;

18 Y como yo alcé mi voz y grite, él dejó su ropa junto á mí, y huyó fuera.

19 Y sucedió que como oyó su señor las palabras que su mujer le hablara, diciendo: Así me ha tratado tu siervo; encendióse su furor.

20 Y tomó su señor á José, y púsole en la casa de la cárcel, donde estaban los presos del rey, y estuvo allí en la casa de la cárcel.

21 Mas Jehová fué con José, y extendió á él su misericordia, y dióle gracia en ojos del principal de la casa de la cárcel.

22 Y el principal de la casa de la cárcel entregó en mano de José todos los presos que había en aquella prisión; todo lo que hacían allí, él lo hacía.

23 No veía el principal de la cárcel cosa alguna que en su mano estaba; porque Jehová era con él, y lo que él hacía, Jehová lo prosperaba.

   

来自斯威登堡的著作

 

Arcana Coelestia#5097

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5097. 'And Joseph came to them in the morning" means that which was revealed and made clear to the celestial of the spiritual. This is clear from the representation of 'Joseph' as the celestial of the spiritual, dealt with in 4286, 4592, 4963, and from the meaning of 'the morning' as a state of enlightenment, dealt with in 3458, so that what was revealed and made clear is meant. The reason 'the morning' has these meanings is that all the periods of a day, like all the seasons of a year, mean the various states that arise owing to variations of the light of heaven. Variations of the light of heaven are not like the daily and annual variations of light in the world; they are variations of intelligence and love. For the light of heaven is nothing else than Divine Intelligence flowing from the Lord, which also shines before the eyes as light, while the warmth accompanying that light is the Lord's Divine Love, which is also felt as a radiated warmth. It is that light which provides a person with understanding, and that warmth which provides him with both vital heat and a will desiring what is good. In heaven morning is a state of enlightenment, of enlightenment in matters involving goodness and truth; and this state arises when there is an acknowledgement, more so when there is a perception that good is indeed good and truth is indeed truth. Perception is a revelation that takes place internally, and therefore 'the morning' means something that has been revealed. And because that which has previously been obscure is now made clear, 'the morning' as a consequence also means that which has been made clear.

[2] In addition to this, 'morning" in the highest sense means the Lord Himself, for the reason that the Lord is the sun from which all light in heaven flows; He is always a rising sun and so is always a morning one. He is rising always on everyone who receives truth that is the truth of faith and good that is the good of love; but He is setting on everyone who does not receive these. Not that the sun there ever sets, for as has been stated, it is always a rising one, but that anyone who does not receive that truth or good causes it so to speak to set on himself. This may be compared in some measure to the changes which the sun of the world undergoes so far as the inhabitants on earth are concerned. Here too the sun does not really set since it remains all the time in its own fixed position, from where it is constantly shedding light. Yet it does seem to set because the earth spins daily on its axis, and as it goes round it takes its inhabitants out of sight of the sun, see the first example given in 5084. Thus the sun does not actually go down but anyone inhabiting the earth is removed from its light. This comparison is used to illustrate a particular point; but the phenomenon referred to is in itself instructive because every detail of the natural creation is representative of the Lord's kingdom. The instruction held within that phenomenon is that a loss of the light of heaven, that is, of intelligence and wisdom, does not come about because the Lord, the Sun of intelligence and wisdom, sets on anyone. It comes about because the inhabitant of His kingdom takes himself away, that is, he allows hell to be his leader and so take him away.

  
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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#3318

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3318. 'And he was weary' means a state of conflict. This becomes clear from the meaning of 'weary' or weariness as the state following conflict. Here however, because the subject is a state of conflict in which good and truth within the natural man are joined together, the state of conflict itself is meant. As regards 'weary' here meaning a state of conflict, this is not apparent except from the train of thought in the internal sense, and in particular from the fact that without conflicts, or what amounts to the same, without temptations, good is unable to be joined to truth in the natural man.

[2] So that the nature of this state may be known - though only as man experiences it - let a brief statement be made regarding it. Man is nothing other than an organ or vessel which receives life from the Lord, for man does not live of himself, 290, 1954, 2021, 2536, 2706, 2886-2889, 3001. The life flowing in with man from the Lord comes from His Divine Love. This Love, that is, the life from it, flows in and applies itself to the vessels that are in man's rational and that are in his natural. On account of the hereditary evil into which man is born, and on account of the evil of his own doing which man acquires to himself, these vessels with him are set the wrong way round for receiving that life. But insofar as it is possible for this inflowing life to do so, it resets those vessels to receive it. These vessels within the rational man and within his natural are such as are called truths. In themselves they are nothing else than perceptions of the variations in form possessed by those vessels and of the changes of state which in different ways give rise to those variations, which are produced in the most delicate of organic substances, and in ways that defy description, 2487. Good itself, which possesses life from the Lord, that is, which is life, is that which flows in and resets them.

[3] When therefore those vessels, varying in the forms they take, are set and turned, as has been stated, the wrong way round for inflowing life, they clearly have to be re-positioned to receive that life, that is, to be controlled by it. This cannot possibly be effected as long as the person remains in that condition into which he was born or which he has brought upon himself. Indeed at that time they are unsubmissive because they resolutely withstand and harden themselves against the heavenly order governing the way that life acts. Indeed the good which moves them, and to which they are subservient, is that which stems from self-love and love of the world. From the dull warmth it contains that good makes these vessels what they are. Consequently before they can be made submissive and capable of receiving any of the life that belongs to the Lord's love, they have to be softened. The only ways that such softening can be achieved is by temptations, for temptations take away the things that constitute self-love and contempt for others in comparison with oneself, consequently that constitute self-glory, and also hatred and revenge on account of that. When therefore they have to some extent been subdued and mellowed by means of temptations those vessels start to become yielding and compliant to the life which belongs to the Lord's love and which is constantly flowing in with man.

[4] From this point onwards good, first of all in the rational man and then in the natural, starts to be joined to the truths there, for as has been stated, truths are nothing else than perceptions of the variations in form which are determined by the states that are changing all the time - those perceptions being a product of the life that is flowing in. This is the reason why a person is regenerated, that is, is made new, by means of temptations, or what amounts to the same, by means of spiritual conflicts, and after that receives an inward disposition different from before, that is to say, becomes gentle, humble, single-minded, and contrite at heart. From these considerations one may now see the use served by temptations, which is that good from the Lord may not only flow in but also render the vessels subservient and so join itself to them. For truths are the recipient vessels of good, see 1496, 1832, 1900, 2063, 2261, 2269. Here therefore, since the subject is the joining together of good and truth in the natural man, and since the first stage of that conjunction comes about through the conflicts brought about by temptations, 'he was weary' clearly means a state of conflict.

[5] As for the Lord however, who is the subject here in the highest sense, He so imposed Divine order on everything within Himself by means of the very severe conflicts that went with temptations that nothing remained of the human He had derived from the mother, 1444, 1573, 2159, 2574, 2649, 3036, so that He was not made new as any other human being but was made altogether Divine. For man, who is made new through regeneration, nevertheless retains within himself the inclination towards evil; indeed he retains the evil itself but is withheld from it by the influx of the life that is the life of the Lord's love, and by an extremely powerful force. But the Lord cast out completely everything evil that was His by heredity from the mother and made Himself Divine, doing so even as to the vessels, that is, as to the truths. This is what in the Word is called Glorification.

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