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Postanak 37

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1 A Jakov se bijaše nastanio u zemlji gdje je njegov otac boravio kao pridošlica - u zemlji kanaanskoj.

2 Evo nasljedstva Jakovljeva. Kao mladić, u dobi od sedamnaest godina, Josip je čuvao stada sa svojom braćom, sinovima Bilhe i Zilpe, koje bijahu žene njegova oca. Josip je ocu svome donosio zle glasove o njima.

3 Izrael je volio Josipa više nego ijednog svoga sina jer je bio dijete njegove staračke dobi; i on mu napravi kićenu haljinu.

4 Kako njegova braća opaze da ga njihov otac voli više od svih drugih svojih sinova, zamrze ga toliko da mu nisu mogli ni prijaznu riječ progovoriti.

5 Jednom Josip usni san i kaza ga svojoj braći, a oni ga zbog toga još više zamrze.

6 "Poslušajte", reče im, "san što sam ga usnio!

7 Pomislite! Vezali smo nasred polja snopove, kadli se najednom moj snop uspravi i stade uzgor. Uto se vaši snopovi okupe okolo i duboko se poklone mom snopu."

8 Njegova ga braća upitaše: "Kaniš li nad nama zakraljevati? Hoćeš li nam biti gospodar?" I još ga više zamrze zbog njegova pričanja o snovima.

9 Usni on još jedan san te ga ispriča svojoj braći: "Još sam jedan san usnuo. Pazite! Sunce, mjesec i jedanaest zvijezda duboko mi se klanjahu!"

10 Kad je to ispričao svome ocu, ukori ga otac i reče mu: "Što znači taj san što si ga usnuo? Zar ćemo doći ja, tvoja majka i tvoja braća pa ti se do zemlje klanjati?"

11 I dok su braća od zavisti bila ljuta na nj, njegov je otac razmišljao o svemu.

12 Jednom njegova braća odu čuvati očeva stada blizu Šekema.

13 Izrael reče Josipu: "Tvoja braća čuvaju stada kod Šekema, pa hajde da te pošaljem k njima." On mu odgovori: "Dobro, idem."

14 Potom će mu otac: "Hajde i vidi kako su ti braća i stoka pa mi javi." Tako ga otpremi iz doline Hebrona, i on stigne u Šekem.

15 Neki čovjek nađe ga gdje luta poljem pa ga upita: "Što tražiš?"

16 "Tražim braću", odgovori. "Možeš li mi kazati gdje čuvaju stada?"

17 A čovjek reče: "Odavde su otišli. Čuo sam ih gdje govore: 'Hajdemo u Dotan.'" Tako Josip ode za svojom braćom i nađe ih u Dotanu.

18 Oni ga opaze izdaleka; prije nego im se približio, počnu se dogovarati da ga ubiju.

19 I jedan drugom reče: "Eno stiže onaj sanjar!

20 Hajde da ga sad ubijemo i bacimo u kakvu čatrnju! Možemo kazati da ga je proždrla divlja zvijer. Vidjet ćemo što će biti od njegovih snova!"

21 Ali kad je to čuo Ruben, pokuša da ga izbavi iz njihovih šaka. I reče: "Nemojmo oduzimati njegova života!

22 Ne prolijevajte krvi" - dalje je govorio Ruben. "Bacite ga u čatrnju u pustari; ali ne dižite na nj ruke!" Htio ga je tako izbaviti iz njihovih šaka i odvesti ocu.

23 Ali kad je Josip stigao braći, oni s Josipa svuku njegovu haljinu, haljinu kićenu što je bila na njemu;

24 pograbe ga i bace u čatrnju. Čatrnja je bila prazna; nije bilo u njoj vode.

25 Potom sjednu da ručaju. Kako podignu svoje oči, opaze povorku Jišmaelaca gdje dolazi iz Gileada. Deve su im nosile mirodije, balzam i mirisavu smolu da ih preprodaju u Egipat.

26 Tada reče Juda svojoj braći: "Što ćemo postići ako ubijemo svog brata a krv njegovu sakrijemo?

27 Hajde da ga prodamo Jišmaelcima; ali ne dižimo na nj ruke. TÓa on je naš brat, naše meso." Braća ga poslušaju.

28 Uto naiđu ljudi, midjanski trgovci. Braća izvuku Josipa iz čatrnje i prodaju ga za dvadeset srebrnika Jišmaelcima, a oni Josipa dovedu u Egipat.

29 Kad se Ruben vratio k čatrnji i vidio da Josipa nema u čatrnji, razdere svoju odjeću.

30 A kad se vratio svojoj braći, povika: "Dječaka nema! Kamo ću ja sad?"

31 A oni uzmu Josipovu haljinu, zakolju jedno kozle i haljinu zamoče u krv.

32 Kićenu haljinu otpreme ocu i poruče: "Ovo smo našli; gledaj je li ovo haljina tvoga sina ili nije."

33 Prepozna je on pa reče: "Haljina je moga sina! Divlja ga je zvijer rastrgla! Na komade je Josip rastrgan!"

34 I razdere Jakov svoje haljine, stavi pokorničku kostrijet oko bokova i dugo vremena oplakivaše svoga sina.

35 Svi su ga njegovi sinovi i sve njegove kćeri nastojali utješiti, ali se on ne mogaše utješiti. Govorio je: "Ne, sići ću k svome sinu u Šeol tugujući!" Tako ga je oplakivao njegov otac.

36 A Midjanci ga prodaju u Egipat Potifaru, dvoraninu faraonovu, zapovjedniku straže.

   

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Arcana Coelestia # 4720

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4720. And the man said, They are departed hence, for I heard them say, Let us go to Dothan. That this signifies that they betook themselves from generals to special things of doctrine, is evident from the signification of “departing,” as being to betake themselves; and from the signification of “from Shechem,” which is the place they departed from, as being from the generals of doctrine (n. 4707, 4716); and from the signification of “Dothan,” as being the special things of doctrine. That “Dothan” is the special things of doctrine cannot so well be confirmed from other passages in the Word, because it is mentioned in the second book of Kings only (2 Kings 6:13), where it is related that the king of Syria sent chariots and horsemen and a great army to Dothan to take Elisha, and that they were smitten with blindness and led by Elisha to Samaria.

[2] As all the historicals of the Word are representative of the celestial and spiritual things of the Lord’s kingdom, so also is this, and by the king of Syria are represented those who are in the knowledges of truth (n. 1232, 1234, 3249, 3664, 3680, 4112); here in the opposite sense those who are in the knowledges of what is not true; by Elisha is represented the Word of the the Lord, (n. 2762); by Dothan, doctrinals from the Word; by the chariots and horsemen and the great army which the king of Syria sent, are signified falsities of doctrine; by the mountain full of horses and chariots of fire round about Elisha, which his young man saw, are signified the good and true things of doctrine from the Word (n. 2762); by the blindness with which those were smitten who were sent thither by the king of Syria, are signified the falsities themselves (n. 2383); and by their being led by Elisha to Samaria, where their eyes were opened, is signified instruction by means of the Word. Such things are involved in this history, in which by Dothan, where Elisha was, are signified doctrinal things of good and truth from the Word. Its signification in the present verse is similar, the special things of doctrine being nothing else; but here the special things of false principles are signified, because the subject treated of is the church that begins from faith, which it thus separates from charity from the very beginning. All the doctrinals which are then formed savor of the general principle, thus of faith without charity; whence come the falsities which are the special things of the false principles.

[3] Every church in its beginning knows only the generals of doctrine, for it is then in its simplicity, and as it were in its childhood; but in the course of time it adds particulars, which in part are confirmations of the generals, and in part additions (which, however, are not contrary to the generals), and also explanations to reconcile plain contradictions and to avoid violence to the dictates of common sense. All these things are nevertheless the special things of false principles; for all things of every doctrine which recognize the general principle as father, have relation to one another as in a kind of fellowship, and are conjoined as if by relationships of blood and of marriage. It is plain from this that when the general principle is false, all things savor of falsity.

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