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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 # 4721

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4721. And Joseph went after his brethren, and found them in Dothan. That this signifies that they were in the special things of false principles, is evident from the representation of Joseph, as being the Lord as to Divine truth (see n. 4669); from the representation of his brethren, as being the church that turns away from charity to faith, and at last to faith separate (n. 4665, 4671, 4679, 4680, 4690); and from the signification of “Dothan,” as being the special things of false principles (of which just above, n. 4720). From this it is plain that by these words is signified that it found them in the special things of false principles.

[2] That it may be known what is meant by the special things of false principles, let us take for illustration some of the doctrinals of a church which acknowledges faith alone as a principle, as that man is justified by faith alone, that then all sins are wiped away from him, that he may be saved by faith alone even in the last hour of his life, that salvation is merely admission into heaven through grace, that children also are saved by faith, that the Gentiles because they have no faith are not saved; besides many others. These and the like are the special things belonging to the principle of faith alone. But if the church would acknowledge as its principle the life of faith, it would acknowledge charity toward the neighbor and love to the Lord, consequently the works of charity and of love, and then all these special things would fall to pieces; and instead of justification it would acknowledge regeneration, in regard to which the Lord says in John,

“Except a man be born anew, he cannot see the kingdom of God” (John 3:3);

and it would acknowledge that regeneration is effected by a life of faith, but not by faith separate. Neither would it profess that all sins are then wiped away from man, but that it is of the Lord’s mercy that he is withheld from them, and kept in good and thence in truth; thus that all good is from the Lord, and all evil from himself. Nor would the church profess that man may be saved by faith in the last hour of his life, but by the life of faith which abides with him. Neither would it profess that salvation is mere admission into heaven through grace, for heaven is denied by the Lord to no one; but it would acknowledge that if one’s life is not such that he can be with angels, he flees from heaven of his own will (n. 4674). Nor would it profess that children are saved by faith, but that in the other life they are instructed in the goods of charity and the truths of faith by the Lord, and so are received into heaven (n. 2289-2308). Nor would it profess that because the Gentiles have no faith they are not saved; but that their life remains with them as with others, and that those who have lived in mutual charity are instructed in the goods of faith, and are alike received into heaven, as is both wished and believed by those who are in the good of life (n. 2589-2604); and so in many other particulars.

[3] The church which acknowledges faith alone as a principle cannot know what charity is, nor even what the neighbor is, thus not what heaven is; and it will wonder that anyone should ever say that the happiness of the life after death and the joy in heaven is the Divine which flows into willing well and doing well to others, and that the happiness and the blessedness therefrom transcend all perception, and that the reception of this influx can never be given to anyone who has not lived a life of faith, that is, who has not been in the good of charity. That a life of faith saves, the Lord teaches plainly in Matthew 25:31-46 es 31 to the end, and in many other places; and hence also the creed which is called the creed of Athanasius teaches at the end, “Everyone shall render an account of his works; he who has done well shall enter into life eternal, but he who has done ill into eternal fire.”

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

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