Novokřesťanské studium Bible

Bible

 

Postanak 45

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1 Josip se više nije mogo svladavati pred onima koji su ga okruživali pa povika: "Neka svi odstupe!" Tako nitko nije ostao s Josipom kad se očitovao svojoj braći.

2 Briznuo je u glasan plač, da su ga i Egipćani mogli čuti. Doznalo se za to i na faraonovu dvoru.

3 "Ja sam Josip", reče Josip svojoj braći. "Otac mi je, dakle, još na životu!" Ali mu braća nisu mogla odgovoriti, toliko se zapanjiše pred njim.

4 Onda će opet Josip svojoj braći: "Primaknite se k meni!" Kad su se primakli, nastavi: "Ja sam Josip, vaš brat; onaj koga ste prodali u Egipat.

5 Ali se nemojte uznemirivati i prekoravati što ste me ovamo prodali; jer Bog je onaj koji me pred vama poslao da vas održi u životu.

6 Dvije su već godine što je glad došla na zemlju, a još pet godina neće biti ni oranja ni žetve u zemlji.

7 Zato me Bog poslao pred vama da vam se sačuva ostatak na zemlji te da vam život spasi velikim izbavljenjem.

8 Tako niste vi mene poslali ovamo nego Bog; on me postavio faraonu za oca, gospodara nad svim njegovim domom i vladaocem nad svom zemljom egipatskom.

9 Žurite se k mome ocu te mu recite: 'Ovo ti poručuje tvoj sin Josip: Bog me postavio gospodarem nad svim Egiptom; siđi k meni bez oklijevanja.

10 Nastanit ćeš se u kraju Gošenu. Tako ćeš biti blizu mene: ti, tvoja djeca, tvoja unučad, tvoje ovce i goveda i sve što je tvoje.

11 Ondje ću se za te brinuti, jer će glad potrajati još pet godina. Tako nećeš oskudijevati ni ti, ni tvoja obitelj, niti itko tvoj.'

12 Ta svojim očima možete vidjeti, kao što vidi i moj brat Benjamin, da vam to moja usta govore.

13 Pripovjedite ocu o mome visokom položaju u Egiptu i sve što ste vidjeli; i brzo mi ovamo oca dovedite!"

14 Potom zagrli brata Benjamina te zaplaka; a plakao je i Benjamin obisnuvši mu oko vrata.

15 Izljubi zatim svu svoju braću, u naručju im se rasplaka. Poslije toga njegova braća zađu s njim u razgovor.

16 Glas se pročuje u faraonovu dvoru: "Stigla Josipova braća!" Bilo je to drago faraonu i njegovim dvoranima.

17 Onda faraon reče Josipu: "Kaži svojoj braći neka učine ovo: 'Natovarite svoje živine i odmah se uputite u zemlju kanaansku.

18 Uzmite svoga oca i svoje obitelji i k meni dođite! Ja ću vam dati najbolju zemlju u Egiptu te ćete uživati od obilja ove zemlje.'

19 A naredi i ovo: 'Ovako učinite: Iz zemlje egipatske potjerajte kola za svoju djecu i svoje žene, uzmite oca i dođite.

20 Neka vam se oči ne rastužuju za vašim stvarima, jer sve što je u Egiptu najbolje bit će vaše.'"

21 Sinovi Izraelovi tako učine. Po faraonovoj zapovijedi Josip im dade kola i popudbinu.

22 Svakom od njih dade nove haljine, a Benjaminu dade tri stotine srebrnika i petore haljine.

23 Isto tako pošalje svome ocu: deset magaraca natovarenih najboljim plodovima egipatskim i deset magarica natovarenih žitom, kruhom i namirnicama ocu za put.

24 Isprativši svoju braću na put, reče im: "Nemojte se putem svađati!"

25 I tako oni odoše iz Egipta i stigoše u zemlju kanaansku, k svome ocu Jakovu.

26 Kad mu rekoše: "Josip je živ i čak vlada nad svom zemljom egipatskom!", njegovo se srce skameni jer im nije mogao vjerovati.

27 Ali kad mu ispripovjediše sve što im je Josip rekao i kad vidje kola što ih je Josip poslao da ga prevezu, duh njihova oca Jakova oživje.

28 "Dosta", reče Izrael. "Sin moj Josip još je živ! Moram poći i vidjeti ga prije nego umrem."

   

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Woman

  
woman looking to sky
woman looking to sky

The word "woman" is used a number of different ways in the Bible – as a simple description, as someone connected to a man ("his woman"), as a temptation to the men of Israel (women of other nations) and even as a term of address (Jesus addresses Mary as "woman" twice). There are also various spiritual meanings, and context is important. In most cases, a "woman" in the Bible represents a church, either a true one following the Lord or a false one out to deceive. This follows from the idea that the true character of an organization – or of an individual person – is determined by its goals, its mission, what it cares about most. This is well represented by women, because women are, at their inmost levels, forms of affection and love. Men, by contrast, are forms of thought and intellect, which appear prominent but actually play the secondary role of describing and supporting the defining loves and affections. The most central of a woman's loves and affections is the love of truth. On an individual scale this is central to the union between a wife and a husband: She loves his intellect and ideas, and blends them with her own to produce acts of love and kindness; meanwhile her love inspires him to seek more true ideas and greater wisdom so those acts of love and kindness can be ever better. The relationship between the church and the Lord is different, obviously, because the Lord is perfect love and perfect wisdom in balance, and is ultimately both masculine and feminine. The church is also not specifically feminine, being made up of men and women working in harmony. Even so, the defining aspect of a church is its love for truth, and how it receives ideas from the Lord. So while "woman" sometimes represents a church in general, it can also represents the love of truth that exists in that church, or the love of truth itself. Not all churches are true, of course. The reason the people of Israel were so strongly forbidden to intermarry with the people that surrounded them was that the foreign women represented false churches and false beliefs. And for an Israeli woman to take a foreign husband represented introducing falsity into the Israeli church. Two other uses of "woman" are more limited, primarily to the Book of Genesis. One of them is Eve, the first woman, formed from the rib of Adam. In that story Adam represents the Most Ancient Church, and the woman represents what the Writings call the "proprium," a sense of self, of identity, of control that the Lord gave to people of the church at that time. In a way this fits with the more general representation, because the love of truth is an important way we can feel a sense of power in our own spiritual growth, but the representation of Eve is relatively unique. Much of the rest of Genesis is dealing rather directly with the Lord's own development during his childhood on earth. Since the Lord thought and felt more deeply than we can possibly imagine, the women in this stories – Sarah, Rebecca, Leah, Rachel and others – represent true ideas themselves, rather than affections for truth.

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