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Postanak 41

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1 Poslije dvije godine usnu faraon da stoji pokraj Nila.

2 Iz Nila iziđe sedam krava, lijepih i debelih; pasle su po šašu.

3 Ali odmah poslije njih iz Nila iziđe sedam drugih krava, ružnih i mršavih, te stanu uz one krave na obali Nila.

4 Ružne i mršave krave požderu ono sedam lijepih i pretilih, i uto se faraon probudi.

5 Opet zaspi te usnu drugi san: sedam punih i jedrih klasova izraste na jednoj stabljici.

6 Ali, eto, poslije njih uzraste sedam klasova šturih, istočnjakom opaljenih.

7 Šturi klasovi proždru sedam jedrih i punih klasova. I faraon se probudi, i gle: bio je to san.

8 Ujutro faraon bijaše uznemiren u duši, pa pozva sve čarobnjake i sve mudrace egipatske: ispriča im faraon svoje sne, ali mu ih nitko nije mogao protumačiti.

9 Onda progovori faraonov glavni peharnik: "Moram danas spomenuti jedan svoj propust.

10 Jednom, kad se faraon razljutio na svoje službenike, mene i glavnog pekara stavio je u zatvor u zgradi glavnog upravitelja.

11 Usnusmo san iste noći, i ja i on, ali je svaki od nas usnuo san drugog značenja.

12 Onda je s nama bio neki mladi Hebrej, sluga zapovjednika straže. Ispričasmo njemu svoje sne, a on nam ih protumači: kaza svakom značenje njegova sna.

13 Kako nam ih je protumačio, tako nam se i dogodilo: mene vratiše na moje mjesto, a onoga objesiše."

14 Faraon odmah pošalje po Josipa; izvuku ga brže-bolje iz tamnice; ošišaju mu kosu, obuku novo odijelo i on stupi pred faraona.

15 Onda faraon reče Josipu: "Usnuo sam san, a nitko ga ne može protumačiti. Čuo sam o tebi da možeš protumačiti san čim ga čuješ."

16 "Ništa ja ne mogu", odgovori Josip faraonu, "nego će Bog dati pravi odgovor faraonu."

17 Onda je faraon pripovjedao Josipu: "U svom snu stojim na obali Nila.

18 I gle! Iz Nila iziđe sedam debelih i lijepih krava. Pasle su po šašu.

19 Poslije njih izađe drugih sedam krava. Bile su mršave, vrlo ružne i koštunjave. Još nikad ne vidjeh onako ružnih krava u svoj zemlji egipatskoj!

20 I sedam mršavih i ružnih krava proždru prvih sedam debelih krava.

21 Pa iako su ih progutale, nije se vidjelo da im je što u trbuhu: bile su ružne kao i prije. Uto se probudim.

22 Zatim sam u snu vidio kako na jednoj stabljici uzraste sedam punih i lijepih klasova.

23 Ali poslije njih uzraste sedam klasova zgrčenih, šturih, istočnjakom opaljenih.

24 I šturi klasovi proždru sedam jedrih klasova. Kazao sam ovo i vračarima, ali nema nikoga da mi razjasni."

25 Onda Josip reče faraonu: "Faraonov je san samo jedan: Bog javlja faraonu što kani učiniti.

26 Sedam lijepih krava, to je Sedam godina; Sedam lijepih klasova opet je Sedam godina. Tako je samo jedan san.

27 Sedam mršavih i ružnih krava poslije njih, a tako i Sedam praznih, istočnjakom opaljenih klasova, označuje Sedam gladnih godina.

28 To je ono što sam već faraonu rekao: Bog objavljuje faraonu što kani učiniti.

29 Dolazi, evo, sedam godina velikog obilja svoj zemlji egipatskoj.

30 A poslije njih nastat će sedam gladnih godina, kada će se zaboraviti sve obilje u zemlji egipatskoj.

31 Kako glad bude harala zemljom, neće se ni znati da je u zemlji bilo obilje - zbog gladi koja će doći - jer će biti vrlo velika.

32 A što se faraonov san ponovio, znači da se Bog na to zaista odlučio i da će to uskoro provesti.

33 Zato neka faraon izabere sposobna i mudra čovjeka te ga postavi nad zemljom egipatskom.

34 Nadalje, neka se faraon pobrine da postavi nadglednika u zemlji koji će kÓupiti petinu sve žetve u zemlji egipatskoj za sedam godina obilja.

35 Neka skupljaju od svakog žita za sedam dobrih godina što dolaze; neka s ovlaštenjem faraonovim sabiru žito za hranu i pohranjuju ga po gradovima.

36 Neka zalihe služe za hranu u zemlji za sedam godina gladi što će snaći zemlju egipatsku, tako da za gladi zemlja ne propadne."

37 Svidje se odgovor faraonu i svim njegovim službenicima.

38 Zato faraon reče svojim službenicima: "Zar bismo mogli naći drugoga kao što je on, čovjeka koji bi bio tako obdaren duhom Božjim?"

39 A onda faraon reče Josipu: "Otkako je sve to Bog tebi otkrio, nikoga nema sposobna i mudra kao što si ti.

40 Ti ćeš biti upravitelj moga dvora: sav će se moj narod pokoravati tvojim naredbama. Jedino prijestoljem ja ću biti veći od tebe.

41 Postavljam te, evo," reče faraon Josipu, "nad svom zemljom egipatskom."

42 Poslije toga skine faraon sa svoje ruke pečatni prsten i stavi ga Josipu na ruku. Zatim zaodjene Josipa odjećom od najljepše tkanine, a o vrat mu objesi zlatan lanac.

43 Vozio se on u kolima kao njegov zamjenik, a pred njim klicahu: "Abrek! Na koljena!" Tako ga postavi nad svu zemlju egipatsku.

44 Još faraon reče Josipu: "Premda sam ja faraon, neće nitko dići svoje ruke ni noge bez tvog odobrenja u svoj zemlji egipatskoj."

45 Faraon nazva Josipa "Safenat Paneah", a za ženu mu dade Asenatu, kćer Poti-Fere, svećenika u Onu. I Josip postade poznat po zemlji egipatskoj.

46 Josipu je bilo trideset godina kad je stupio u službu faraona, kralja egipatskog. A otišavši Josip ispred faraona, putovao je po svoj zemlji egipatskoj.

47 Za sedam rodnih godina zemlja je rađala u obilju;

48 on je - u tih sedam godina što ih je egipatska zemlja uživala - kÓupio od različite ljetine i hranu pohranjivao u gradove, smještajući u svakom gradu urod iz okolnih polja.

49 Tako Josip nagomila mnogo žita, kao pijeska u moru, pa ga prestade i mjeriti jer mu mjere ne bijaše.

50 Dok još ne nasta gladna godina, Josip imade dva sina koje mu rodi Asenata, kći Poti-Fere, svećenika u Onu.

51 Prvorođencu Josip nadjenu ime Manaše, "jer Bog je", reče, "dao te sam zaboravio svoje teškoće i svoj očinski dom."

52 Drugomu nadjenu ime Efrajim, "jer Bog me", reče, "učinio rodnim u zemlji moje nevolje."

53 Sedam godina obilja koje je uživala zemlja egipatska dođe kraju,

54 a primače se sedam gladnih godina, kako je Josip prorekao. U svim zemljama bijaše glad, a u svoj zemlji egipatskoj bijaše kruha.

55 A kad je i sva zemlja egipatska osjetila glad, puk zavapi faraonu za kruh; a faraon reče Egipćanima: "Idite k Josipu i što god vam rekne, činite!"

56 Kad se glad proširi po svoj zemlji, Josip rastvori skladišta te je Egipćane opskrbljivao žitom, jer je glad postala žestoka i u zemlji egipatskoj.

57 Sav je svijet išao u Egipat k Josipu da kupuje žita, jer je strašna glad vladala po svem svijetu.

   

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Morning

  
Two gorgeous red poppies -- one popped, and one just about to.

Morning comes with the rising of the sun, and the sun -- which gives life to the earth with its warmth and light -- represents the Lord in His divinity, bringing spiritual life through love and wisdom. Thus, the morning represents the coming of the Lord into our lives, and all the things that flow from it: the love, joy and enlightenment He brings; the peace and tranquility of passing the spiritual obscurity of night; the anticipation of the learning and usefulness of a new day; and the awareness of The Lord's renewed presence.

(Odkazy: Apocalypse Explained 179; Apocalypse Revealed 151; Arcana Coelestia 2333 [1-3], 2540, 2780, 5740, 8211, 8812, 10134, 10200, 10413; True Christian Religion 764 [1-2])

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Arcana Coelestia # 10134

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10134. 'You shall offer one lamb in the morning' means the removal of evils by means of the good of innocence from the Lord in a state of love and consequently of light in the internal man. This is clear from the meaning of 'offering a lamb', or sacrificing it, as the removal of evils by means of the good of innocence from the Lord, dealt with below; and from the meaning of 'the morning' as a state of love and consequently of light in the internal man, also dealt with below. The reason why 'offering (or sacrificing) a lamb' means the removal of evils by means of the good of innocence from the Lord is that burnt offerings and sacrifices were signs of purification from evils and consequently from falsities, or what amounts to the same thing, the removal of them, and the implantation of goodness and truth and the joining together of these by the Lord, 9990, 9991, 10022, 10042, 10053. As regards purification from evils, that it is the removal of them, see the places referred to in 10057; and as regards 'a lamb', that the good of innocence is meant, 10132.

[2] The reason why the removal of evils, and the implantation of goodness and truth and the joining together of these, is accomplished by means of the good of innocence from the Lord is that all good, if it is to be good, must have innocence within it. Without it good is not good; for innocence is not only the ground in which truths are sown but also the very essence of good. Therefore how far a person possesses innocence determines how far his good becomes good and his truth has life from good, consequently how far he is endowed with life and the evils present with him are removed. And so far as these are removed determines how far goodness and truth are implanted and are joined together by the Lord. All this explains why the continual burnt offering was made with lambs.

All good in heaven and in the Church has innocence within it, and without it good is not good, see 2736, 2780, 6013, 7840, 7887, 9262.

What innocence is, 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.

[3] The reason why 'the morning' means a state of love and consequently of light in the internal man is that in the heavens angels experience different states involving their love and therefore their faith, just as in the world people pass through different times of day that affect the heat and at the same time the light there, those times of day being, as is well known, morning, midday, evening, and night. So it is that in the Word 'morning' means a state of love, 'midday' a state of light in clearness, 'evening' a state of light set in obscurity, and 'night' or twilight prior to morning a state of love set in obscurity.

Such changes from one state to another take place in heaven, see 5672, 5962, 6110, 7218, 8426.

Morning there is a state of peace and innocence, thus a state of love to the Lord, 2405, 2780, 8426, 8812, 10114.

Midday is a state of light in clearness, 3708, 5672, 9642.

Evening is a state of light set in obscurity, 3056, 3833, 6110.

There is no night in heaven, only twilight, 6110, by which a state of love set in obscurity is meant.

[4] The reason why 'the morning' means a state of love and consequently of light in the internal man is that when an angel's state is one of love and light he functions in his internal man; but when his state is one of light and love in obscurity he does so in his external man. For angels have an internal man and an external, but when they function in the internal the external is virtually dormant, whereas when they do so in the external their state is grosser and duller. So it is that when their state is one of love and light they function in their internal man, thus in what is for them the morning, and when their state is one of light and love set in obscurity they do so in their external, thus in what is for them the evening. From this it is evident that changes of state are effected by their being raised to more internal things, thus to a higher sphere of heavenly light and heat, consequently nearer to the Lord, or by their being let down to more external ones, into a lower sphere of heavenly light and heat, and therefore further away from the Lord.

[5] It should be remembered that more internal things are higher ones and so are closer to the Lord, whereas more external things are lower ones and so are further away from the Lord, and that light in the heavens is Divine Truth which composes faith, while heat in the heavens is Divine Good that constitutes love, both emanating from the Lord. For the Lord is the Sun in heaven, the source of all the life that angels have, and consequently of all the spiritual and celestial life that people in the world have, see the places referred to in 9548, 9684. Regarding more internal things, that they are higher ones and so are closer to the Lord, see 2148, 3084, 4599, 5146, 8325.

[6] The love and faith of a person who is being regenerated, and also of a person who has been regenerated, in like manner undergo changes of state by being raised to more internal things or let down to more external ones. But there are few who are able to reflect on this matter, because they are unaware of what thinking and willing within the internal man and within the external man are, or even of what the internal man is and what the external man is. Thinking and willing in the internal man implies doing so in heaven, for this is where the internal man is; but thinking and willing in the external man implies doing so in the world, for that is where the external man is. Therefore when love to God and faith resulting from it govern a person he functions in his internal man, since he is now up in heaven; but when his love and resulting faith are set in obscurity he functions in his external, since he is then down in the world.

[7] These states too are meant in the Word by 'morning', 'midday', 'evening', and 'night' or early morning twilight, as are states of the Church. The first state of the Church is likewise called 'morning' in the Word, the second state 'midday', the third 'evening', and the fourth or last 'night'. But when the Church has reached its night time, that is, when love to God and faith exist there no longer, morning emerges from twilight for another nation, where a new Church is established.

[8] For the situation with the Church in general is like that with a person in particular. His first state is a state of innocence, thus also one of love towards parents, nursemaid, and also children of his own age. His second state is a state of light, for when he becomes a youth he learns the things of light, that is, the truths of faith, and believes them. The third state is reached when he begins to love the world and to love himself, which happens when he becomes a young adult and when he thinks for himself; and to the extent that these loves increase, faith decreases, and together with faith charity towards the neighbour and love to God. The fourth and last state is reached when he has no interest in these, more so when he rejects them.

[9] Such states are also the states of every Church from its beginning to its end. Its first state is in like manner a state of early childhood, thus also one of innocence, and consequently of love to the Lord. This state is called 'morning'. The second state is a state of light. The third state is a state of light set in obscurity, which is that Church's 'evening'. And the fourth state is a state when there is no love nor consequently any light, which is its 'night'. This is so because evils increase daily; and to the extent that they increase, one person like a contagious disease infects another, especially parents their children. Furthermore hereditary evils are intensified by each succeeding generation and in that condition passed down.

[10] The fact that 'morning' means the first state of a Church and also a state of love is clear in Daniel,

The holy one said, For how long is this vision, the continual [burnt offering], and the desolating transgression? He said to me, Up to the evening, [when it is becoming] the morning, two thousand three hundred times; then the sanctuary will be made correct. Daniel 8:13-14.

This refers to the Lord's Coming. 'The evening' is the state of the Church before His Coming, but 'the morning' is the first state of the Church after His Coming, and in the highest sense it is the Lord Himself. The Lord is meant in the highest sense by 'the morning' because He is the Sun of heaven, and the Sun of heaven never sets but is always rising in the east. This also explains why the Lord is called 'the Rising' or 'the East', consequently 'the Morning' as well, see 101, 2405, 2780, 9668.

[11] In Isaiah,

One was calling to me from Seir, What of the night, what of the night, O watchman? The watchman said, Morning comes, and also the night. Isaiah 21:11-12.

'The watchman' is used to mean in the internal sense one who observes the states of the Church and the changes it undergoes, and so to mean every prophet. 'The night' is used to mean the final state of the Church, 'morning' its first state. 'Seir' from where the watchman calls means the enlightenment of nations who are in darkness, for which meaning of 'Seir', see 4240; and for that of 'the night' as the final state of the Church, 6000. 'Morning comes, and also the night' means that even though enlightenment comes to those who belong to the new Church, night remains with those who are in the old one. 'Morning' has the same meaning in David,

In the evening weeping will abide 1 , in the morning singing. Psalms 30:5.

And in Isaiah,

Around evening time, behold, terror! Before the morning, he is no more. Isaiah 17:14.

[12] Since 'the morning' in the highest sense means the Lord, and consequently love received from Him and offered back to Him, the manna, which was heavenly bread, rained down every morning, Exodus 16:8, 12-13, 21. For the Lord is meant by the bread which comes down from heaven, thus by the manna, see John 6:33, 35, 48, 50; and by 'the bread' heavenly or celestial love, which is love received from and offered back to the Lord, is meant, 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545. And it is because the Lord is the rising (or the east) and the morning, and because heavenly love comes wholly from Him, that He rose in the morning on the sabbath day, Mark 16:9 2 . Therefore also the day before the feast of Passover was called the evening or eve; for the feast of Passover was a sign of the Lord's presence and of His deliverance of faithful believers from damnation, 7867, 9286-9292.

[13] Anyone acquainted with the internal sense of the Word may recognize what is implied by Peter's denial of the Lord three times before the cock crowed twice, Matthew 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 18:27. For Peter represented the Church's faith, or what amounts to the same thing, the Church as regards faith. The time when the cock crowed meant the final period of the Church, a time of day which was also called 'cock-crow'. The triple denial meant a complete denial of the Lord at the end of the Church. That Peter represented the Church's faith, and so the Church as regards faith, see Prefaces to Genesis 18, 22, and also 3750, 4738; and that the words addressed to Peter [Matthew 26:34] meant that within the Church the Lord would be denied when it reached its final period, 6000, 6073(end), 10087. The Lord is denied when there is no longer any faith; and there is no faith when there is no longer any charity. 'Three' means what is complete, see 2788, 4495, 7715, 8347, 9198, 9488, 9489; and this is why Peter was told that he would deny three times. The fact that this happened in twilight, when morning was about to arrive, is clear in John 18:28; and the fact that cock-crow and early morning twilight are one and the same thing is evident in Mark,

Watch, for you do not know when the Master of the house will be coming - in the evening, or at midnight, or at cock-crow, or in the morning. Mark 13:35.

From all this it now becomes clear what 'the morning' means.

Poznámky pod čarou:

1. literally, will pass the night

2Mark 16:9 describes the Resurrection as occurring on the first day of the week.

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