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Genesis 37

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1 Men Jakob blev boende i sin Faders Udlændigheds Land, i Kana'ans Land

2 Dette er Jakobs Slægtebog. Da Josef var sytten År gammel, vogtede han Småkvæget sammen med sine Brødre; som Dreng var han hos sin Faders Hustruer Bilhas og Zilpas Sønner, og han bragte ondt ygte om dem til deres Fader.

3 Israel elskede Josef fremfor alle sine andre Sønner, fordi han var hans Alderdoms Søn, og han lod gøre en fodsid Kjortel med Ærmer til ham.

4 Men da hans Brødre så, at deres Fader foretrak ham for alle sine andre Sønner, fattede de Nag til ham og kunde ikke tale venligt til ham.

5 Men Josef havde en Drøm, som han fortalte sine Brødre, og som yderligere øgede deres Had til ham.

6 Han sagde til dem "Hør dog, hvad jeg har drømt!

7 Se, vi bandt Neg ude på Marken, og se, mit Neg rejste sig op og blev stående, medens eders Neg stod rundt omkring og bøjede sig for det!"

8 Da sagde hans Brødre til ham: "Vil du måske være vor Konge eller herske over os?" Og de hadede ham endnu mere for hans Drømme og hans Ord.

9 Men han havde igen en Drøm, som han fortalte sine Brødre; han sagde: "Jeg har haft en ny Drøm, og se, Sol og Måne og elleve Stjerner bøjede sig for mig!"

10 Da han fortalte sin Fader og sine Brødre det, skændte hans Fader på ham og sagde: "Hvad er det for en Drøm, du der har haft Skal virkelig jeg, din Moder og dine Brødre komme og bøje os til Jorden for dig?"

11 Og hans Brødre fattede Avind til ham, men hans Fader gemte det i sit Minde.

12 Da hans Brødre engang var gået hen for at vogte deres Faders Småkvæg ved Sikem,

13 sagde Israel til Josef: "Dine Brødre vogter jo Kvæg ved Sikem; kom, jeg vil sende dig til dem!" Han svarede: "Her er jeg!"

14 sagde Israel til ham: "Gå hen og se, hvorledes det står til med dine Brødre og Kvæget, og bring mig Bud tilbage!" Israel sendte ham så af Sted fra Hebrons Dal, og han kom til Sikem.

15 Som han nu flakkede om på Marken, var der en Mand, som traf ham og spurgte: "Hvad søger du efter?"

16 Han svarede: "Efter mine Brødre; sig mig, hvor de vogter deres Kvæg!"

17 Da sagde Manden: "De er draget bort herfra, thi jeg hørte dem sige: Lad os gå til Dotan!" Så gik Josef efter sine Brødre og fandt dem i Dotan.

18 Men da de så ham langt borte, før han endnu var kommet hen til dem, lagde de åd op om at dræbe ham

19 og sagde til hverandre: "Se, der kommer den Drømmemester!

20 Kom, lad os slå ham ihjel og kaste ham i en Cisterne og sige, at et vildt Dyr har ædt ham; så skal vi se, hvad der kommer ud af hans Drømme!"

21 Men da uben hørte det, vilde han redde ham af deres Hånd og sagde: "Lad os ikke tage hans Liv!"

22 Og uben sagde til dem: "Udgyd dog ikke Blod! Kast ham i Cisternen her på Marken, men læg ikke Hånd på ham!" Han vilde nemlig redde ham af deres Hånd og bringe ham tilbage til Faderen.

23 Da Josef nu kom hen til sine Brødre, rev de hans Kjortel af ham, Ærmekjortelen, han havde på,

24 tog ham og kastede ham i Citernen; men Cisternen var tom, der var intet Vand i den.

25 Derpå satte de sig til at holde Måltid. Og da de så op, fik de Øje på en Karavane af Ismaeliter, der kom fra Gilead, og deres Kameler var belæssede med Tragakantgummi, Mastiksbalsam og Cistusharpiks, som de var på Vej til Ægypten med.

26 sagde Juda til sine Brødre: "Hvad vinder vi ved at slå vor Broder ihjel og skjule Mordet?

27 Lad os hellere sælge ham til Ismaeliterne og ikke lægge Hånd på ham; han er jo dog vor Broder, vort Kød og Blod!" Og hans Brødre gik ind på Forslaget.

28 Da nu midjanitiske Købmænd kom der forbi, trak de Josef op af Cisternen. Og de solgte Josef til Ismaeliterne for tyve Sekel Sølv, og disse bragte ham så til Ægypten.

29 Da uben nu kom tilbage til Cisternen, se, da var Josef der ikke. Så sønderrev han sine Klæder

30 og gik tilbage til sine Brødre og sagde: "Drengen er borte! Hvad skal jeg dog gøre!"

31 Så tog de Josefs Kjortel og dyppede den i Blodet af en Gedebuk, som de slagtede;

32 og de sendte Ærmekjortelen hjem til deres Fader med det Bud: "Den har vi fundet se efter, om det ikke er din Søns Kjortel!"

33 Da så han efter og udbrød: "Det er min Søns Kjortel! Et vildt Dyr har ædt ham! Josef er visselig revet ihjel!"

34 Så sønderrev Jakob sine Klæder og bandt Sæk om sine Lænder, og han sørgede over sin Søn i mange Dage.

35 Og skønt alle hans Sønner og Døtre kom til ham for at trøste ham, vilde han ikke lade sig trøste, men sagde: "Nej, i min Sørgedragt vil jeg stige ned til min Søn i Dødsriget!" Og hans Fader begræd ham.

36 Men Midjaniterne solgte ham I Ægypten til Faraos Hofmand Potifar, Livvagtens Øverste.

   


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Arcana Coelestia # 4763

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4763. 'And he rent his clothes' means mourning. This is clear from the meaning of 'rending clothes' as mourning, that is to say, mourning on account of the loss of truth, or the fact that no faith exists. In the Word, especially the historical part, one often reads about people rending their clothes, but the origin of that practice is not known at the present day. Nor is it known that it was representative of grief on account of the loss of truth. This practice became representative from the fact that 'clothes' meant truths, as has been shown and may be seen in 4545. Further on in this chapter it is also said that when Jacob recognized his son's tunic he rent his clothes, verse 34, by which mourning for lost truth is meant. Similar instances of this practice occur elsewhere in the Word, where it is stated that when the Rabshakeh was sent by Sennacherib king of Asshur and uttered insults against Jerusalem, Eliakim who was over the king's house, and Shebna the secretary, and Joash the recorder 1 rent their clothes and reported these things to king Hezekiah; and when he heard them the king too rent his clothes and covered himself with sackcloth, Isaiah 36:22; 37:1; 2 Kings 18:37; 19:1. The insults he uttered were directed against God, the king, and Jerusalem, and so against Divine Truth, as is even more evident from the internal sense of this narrative. It was to express mourning therefore that their clothes were rent.

[2] When Jehudi had read before the king the scroll which Jeremiah wrote, it is said that he threw it into the fire, but the king and his servants who were listening to all those words did not tear their clothes apart, Jeremiah 36:23-24. 'They did not tear their clothes apart' meant that they did not mourn on account of the non-acceptance of Divine Truth. Something similar is implied by Joshua the son of Nun and Caleb the son of Jephunneh rending their clothes, when the spies spoke in opposition to them, by speaking unfavourably about the land of Canaan, Numbers 14:6; for 'the land of Canaan' means the Lord's kingdom, and 'to speak in opposition to this' describes falsity in opposition to Divine Truth. Mourning over the loss of Divine Truth and Divine Good is meant where it is said, in 1 Samuel 4:11-12, that when the ark of God was captured by the Philistines and both of Eli's sons died, a man ran from the line of battle to Shiloh, with rent clothes and dust on his head. Because 'the ark' represented the Lord's kingdom, and in the highest sense the Lord Himself, and consequently represented everything holy in the Church, 'rent clothes' meant grief over the loss of Divine Truth, while 'dust on his head' meant grief over the loss of Divine Good.

[3] In the narrative about Samuel and Saul one reads,

When Samuel turned to go away Saul took hold of the skirt of his tunic, and it was torn away. Therefore Samuel said to him, Jehovah has torn the kingdom of Israel from upon you this day and has given it to your companion. I will not return with you, for you have rejected the word of Jehovah, and Jehovah has rejected you from being king over Israel. 1 Samuel 15:26-28.

The tearing away by Saul of the skirt of Samuel's tunic represented that which Samuel then stated - that the kingdom would be torn from him and that he would not be the king of Israel any longer. For 'the kingdom' in the internal sense means Divine Truth, 1672, 2547, 4691, as also does 'king' and 'kingship', 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, especially the king and the kingdom of Israel, since 'Israel' represented the Lord's kingship. The meaning is similar in what is recorded concerning Jeroboam and Ahijah the prophet,

When Jeroboam went out of Jerusalem, and Ahijah the prophet found him on the road, when he was covered with a new garment and both were alone in the field, Ahijah took hold of the new garment that was on him and rent it into twelve pieces; and he said to Jeroboam, Take for yourself ten pieces; for thus said Jehovah, the God of Israel, behold, I am rending [the kingdom] from the hand of Solomon and I will give you ten tribes. 1 Kings 11:29-31.

[4] The second Book of Samuel likewise records that when Saul was killed in battle they tore their clothes apart,

When Saul was killed in battle, on the third day a man came from the camp, whose clothes had been rent. And when David heard about the death of Saul, David took hold of his garments and tore them apart; and so did all his servants who were with him. 2 Samuel 1:2, 10-12.

This too represented mourning because of Divine Truth, lost and cast away by those who adhered to faith separated from charity. For as stated above, 'kingship' meant Divine Truth, while 'the Philistines' by whom Saul was slain represented adherents to faith separated from charity, 1197, 1198, 3412, 3413. The same is also evident from David's lament over him, in verses 18-27 of the same chapter.

[5] When Absalom had slain Amnon his brother and the news reached David that Absalom had slain all the king's sons, David tore his clothes apart and lay on the ground; and all his servants standing by tore their clothes apart, 2 Samuel 13:28, 30-31. This too was done for the sake of the representation that truths from the Divine were lost, those truths being meant in the internal sense by 'the king's sons'. A similar meaning exists in the reference to Hushai the Archite who with his tunic torn apart came to meet David when he fled from Absalom, 2 Samuel 15:32; for in the Word 'a king', and in particular David, represents Divine Truth. The meaning is also very similar in the reference to Ahab, who tore his clothes apart and put sackcloth over his flesh when Elijah told Ahab the king of Israel the words of Jehovah, to the effect that he would be completely wiped out for the evil he had done, 1 Kings 21:27-29.

[6] The fact that tearing apart or rending clothes represented mourning the loss of Truth is additionally clear from the following: Hilkiah the priest found the Book of the law in the house of Jehovah. When Shaphan read it before king Josiah and the king heard the words of the Book of the law, he tore his clothes apart, 2 Kings 22:11. Plainly the king did so because the Word, that is, Divine truth, had been lost for so long and in their hearts and life had been blotted out.

[7] The tearing apart of his own clothes by the high priest, when the Lord confessed He was the Christ the Son of God, and his declaration that He had spoken utter blasphemy, Matthew 26:63-65; Mark 14:63-64, meant that the high priest was absolutely convinced that the Lord had spoken against the Word and so against Divine truth. When Elijah went up in the whirlwind, and Elisha saw it, it is said,

He took hold of his own clothes and tore them into two pieces. And he took up Elijah's tunic that had fallen from upon him, and he struck the waters and they were divided this way and that, and Elisha went over. 2 Kings 2:11-14.

Elisha tore his own clothes apart at that time to express mourning the loss of the Word, that is, of Divine Truth; for 'Elijah' represents the Lord as regards the Word, that is, Divine Truth, 2762. When the tunic fell from Elijah and was picked up by Elisha, the continuation of Elijah's representation by Elisha was represented, 'the tunic' meaning Divine Truth, see 4677. This also explains why the garment torn apart when such mourning took place was the tunic, as is evident from some of the places that have been quoted. Because 'a garment' meant the truth possessed by the Church, and in the highest sense Divine Truth, it was therefore shameful, except when one was mourning, to go about with clothes that were torn. This is evident from what was done to David's servants by Hanun king of the children of Ammon, when he cut off half the beard of each one, and their garments at the middle even to their buttocks, for which reason they were not allowed to come to David, 2 Samuel 10:4-5.

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