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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 # 5828

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5828. And I said, Surely, tearing he is torn in pieces. That this signifies perception that it has perished by evils and falsities, is evident from the signification of “saying,” as being perception (of which frequently above); and from the signification of “being torn in pieces,” as being to perish by evils and falsities (that is, the internal good which is represented by Joseph, n. 5805). That “to be torn in pieces” has this signification, is because in the spiritual world there is no other tearing in pieces than that of good by evils and falsities. The case herein is like death and what relates to death. In the spiritual sense these do not signify natural death, but spiritual death, which is damnation, for there is no other death in the spiritual world. So likewise “tearing” does not signify in the spiritual sense such tearing as is done by wild beasts, but the tearing to pieces of good by evils and falsities. Moreover the wild beasts which tear, signify in the spiritual sense the evils of cupidities and the derivative falsities, which also are represented by wild beasts in the other life.

[2] The good which continually flows in from the Lord with man, does not perish except by evils and the derivative falsities, and by falsities and the derivative evils. For as soon as this good, continuous through the internal man, comes to the external or natural man, it is met by evil and falsity, by which the good is torn in pieces and extinguished in various ways as by wild beasts. By this the influx of good through the internal man is checked and stayed, and consequently the inner mind, through which is the influx, is closed, and only so much of the spiritual is admitted through it as to enable the natural man to reason and speak, but this only from earthly, bodily, and worldly things, and indeed contrary to good and truth, or in accordance with them from pretense or deceit.

[3] It is a universal law that influx adjusts itself according to efflux, and if efflux is checked influx is checked. Through the internal man there is an influx of good and truth from the Lord, and through the external there must be an efflux, namely into the life, that is, in the exercise of charity. When there is this efflux then there is continual influx from heaven, that is, through heaven from the Lord; whereas if there is no efflux, but resistance in the external or natural man (that is, evil and falsity which tear to pieces and extinguish the inflowing good), it follows from the universal law just mentioned that the influx adjusts itself to the efflux, consequently that the influx of good draws back, and thereby the internal through which is the influx is closed; and through this closing there comes stupidity in spiritual things, even until the man who is such neither knows nor is willing to know anything about eternal life, and at last becomes insane, so that he opposes falsities against truths, calling them truths and the truths falsities, and evils against goods, making them goods and the goods evil. Thus he tears good completely to pieces.

[4] That which is “torn” is occasionally mentioned in the Word, whereby in the proper sense is signified that which perishes through falsities from evils; but that which perishes through evils is called a “carcass.” When only what is “torn” is mentioned, both are signified, for the one involves the signification of the other; but it is otherwise when both are mentioned, for then a distinction is made. Because that which is “torn” signified in the spiritual sense that which had perished by falsities from evils, therefore it was forbidden in the representative church to eat anything torn, which by no means would have been thus forbidden unless that spiritual evil had been understood in heaven. Otherwise what harm would there have been in eating flesh torn by a wild beast?

[5] Of “torn” things, that they were not to be eaten, it is thus written in Moses:

The fat of a carcass and the fat of that which is torn may be for every use, provided in eating ye shall not eat it (Leviticus 7:24).

Again:

A carcass and that which is torn he shall not eat, to be defiled therewith: I am Jehovah (Leviticus 22:8).

And again:

Men of holiness ye shall be to Me; therefore ye shall not eat the flesh that is torn in the field; ye shall cast it forth to dogs (Exodus 22:31).

In Ezekiel:

The prophet saith, Ah Lord Jehovih! behold my soul hath not been defiled, and a carcass and that which is torn I have not eaten from my youth until now, so that the flesh of abomination hath not come into my mouth (Ezekiel 4:14).

From these passages it is plain that it was an abomination to eat that which was torn, not because it was torn, but because it signified the tearing of good to pieces by falsities which are from evils, whereas a “carcass” signified the death of good by evils.

[6] The tearing of good to pieces by falsities from evils is meant also in the following passages from David in the internal sense:

The likeness of the wicked is as a lion, he desireth to tear, and as a young lion that sitteth in hiding places (Psalms 17:12).

Again:

They opened their mouth against me, a tearing and a roaring lion (Psalms 22:13).

And yet again:

Lest they tear my soul as a lion, tearing but none rescuing (Psalms 7:2).

A “lion” denotes those who vastate the church. Where it is said above of Joseph, that he was sold by his brethren, and that his tunic stained with blood was sent to his father, then his father also said, “It is my son’s tunic, an evil wild beast hath devoured him, tearing, Joseph is torn in pieces” (Genesis 37:33). (That “to be torn in pieces” is to be dissipated by falsities from evil may be seen where this is explained, n. 4777)

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