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Genesis 37

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1 And Jacob dwelt in the land of Chanaan wherein his father sojourned.

2 And these are his generations: Joseph, when he was sixteen years old, was feeding the dock with his brethren, being but a boy: and he was with the sons of and of Zelpha his father's wives : and he accused his brethren to his father of a most wicked crime.

3 Now Israel loved Joseph above all his sons, because he had him in his old age: and he made him a coat of divers colours.

4 And his brethren seeing that he was loved by his father, more than all his sons, hated him, and could not speak peaceably to him.

5 Now it fell out also that he told his brethren a dream, that he had dreamed: which occasioned them to hate him the more.

6 And he said to them: Hear my dream which I dreamed.

7 I thought we were binding sheaves in the field: and my sheaf arose as it were, end stood, and your sheaves standing about, bowed down before my sheaf.

8 His brethren answered : Shalt thou be our king? or shall we be subject to thy dominion? Therefore this matter of his dreams and words ministered nourishment to their envy and hatred.

9 He dreamed also another dream, which he told his brethren, saying: I saw in a dream, as it were the sun, and the moon, and eleven stars worshipping me.

10 And when he had told this to his father and brethren, his father rebuked him, and said: What meaneth this dream that thou hast dreamed? shall I and thy mother, and thy brethren worship thee upon the earth?

11 His brethren therefore envied him: but his father considered the thing with himself.

12 And when his brethren abode in Sichem feeding their father's docks,

13 Israel said to him : Thy brethren feed the sheep in Sichem: come, I will send thee to them. And when he answered:

14 I am ready: he said to him: Go, and see if all things be well with thy brethren, and the cattle: and bring me word again what is doing. So being sent from the vale of Hebron, he came to Sichem:

15 And a man found him there wandering in the field, and asked what he sought.

16 But he answered: I seek my brethren; tell me where they feed the docks.

17 And the man said to him: They are departed from this place: for I heard them say: Let us go to Dothain. And Joseph went forward after his brethren, and found them in Dothain.

18 And when they saw him afar off, be- fore he came nigh them, they thought to kill him.

19 And said one to another: Behold the dreamer cometh.

20 Come, let us kill him, and cast him into some old pit : and we will say : Some evil beast hath devoured him: and then it shall appear what his dreams avail him :

21 And Ruben hearing this, endeavoured to deliver him out of their hands, end said:

22 Do not take away his life, nor shed his blood: but cast him into this pit, that is in the wilderness, and keep your hands harmless: now he said this, being desirous to deliver him out of their hands and to restore him to his father.

23 And as soon as he came to his brethren, they forthwith stript him of his outside coat, that was of divers colours:

24 And cast him into an old pit, where there was no water.

25 And sitting down to eat bread, they saw some Ismaelites on their way coming from Calaad, with their camels, carrying spices, and balm, and myrrh to Egypt.

26 And Juda said to his brethren: What will it profit us to kill our brother, and conceal his blood?

27 It is better that he be sold to the Ismaelites, and that our hands be not defiled: for he is our brother and our flesh. His brethren agreed to his words.

28 And when the Madianite merchants passed by, they drew him out of the pit, and sold him to the Ismaelites, for twenty pieces of silver: and they led him into Egypt.

29 And Ruben, returning to the pit, found not the boy:

30 And rending his garments he went to his brethren, and said: The boy doth not appear and whither shall I go?

31 And they took his coat, and dipped it in the blood of a kid, which they had killed :

32 Sending some to carry it to their father, and to say: This we have found: see whether it be thy son's coat, or not.

33 And the father acknowledging it, said: It is my son's coat, an evil wild beast hath eaten him, a beast hath devoured Joseph.

34 And tearing his garments, he put an sackcloth, mourning for his son a long time.

35 And alibis children being gathered together to comfort their father in his sorrow, he would not receive comfort, but said: I will go down to my son into hell, mourning. And whilst he continued weeping,

36 The Madianites sold Joseph in Egypt to Putiphar, an eunuch of Pharao, captain of the soldiers.

   

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Arcana Coelestia # 4768

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4768. And they took Joseph’s tunic. That this signifies appearances, is evident from the signification of a “tunic,” here a tunic of various colors, as being appearances of truth (see n. 4677, 4741, 4742). In what now follows, the subject treated of is exculpation from the wicked deed they had committed; and in the internal sense the confirmation of falsity against Divine truths (of which just above, n. 4766), and this by appearances, which are presented by reasoning from the sense of the letter of the Word. All confirmations of falsity by interpretations from the sense of the letter of the Word are appearances, by which the simple are wont to be misled, and falsity to be presented as truth, and truth as falsity. These appearances are treated of in the internal sense of the following verses.

  
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Arcana Coelestia # 4677

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4677. And he made him a tunic 1 of various colors. That this signifies the appearances of truth thence, whereby the spiritual of the natural is known and distinguished, is evident from the signification of a “tunic,” as being the truth of the natural, of which hereafter; and from the signification of “various colors,” as being the appearance of truth by which the spiritual of the natural is known and distinguished. That these are signified by “various colors” cannot be known by anyone unless he knows that colors appear in the other life equally as in the world-colors which in beauty and variety far surpass those in this world-and unless he knows what is the source of these colors. The colors seen in the other life are from the variation of the light there, and are so to speak modifications of intelligence and wisdom; for the light which appears there is from the Divine truth that is from the Lord, or is the Divine spiritual from Him, or what is the same, is Divine intelligence and wisdom, which appears as light before the eyes of angels and spirits. Hence it is evident what is signified by the colors from that light, namely, qualities of truth, thus its appearances, and that they appear from the affections of good and truth. (Concerning the colors in the other life see n. 1042, 1043, 1053, 1624, 3993, 4530)

[2] That a “tunic” is the truth of the natural was said above (n. 3301), but as it was not there shown, I may now confirm it here from other passages in the Word. As the kings in the Jewish Church represented the Lord as to the Divine spiritual, or Divine truth (n. 2015, 2069, 3009, 3670), therefore their daughters were clothed in tunics of various colors, for by “daughters” were signified affections of good and truth, and therefore churches (see n. 2362, 3963); of whom we read in the second book of Samuel:

There was upon Tamar, David’s daughter, a tunic of various colors, for with such robes were the king’s daughters that were virgins appareled (2 Samuel 13:16).

[3] And because the high priests represented the Lord as to the Divine celestial or Divine good, Aaron was clothed in garments that represented the Divine truth which is from the Divine good of the Lord; for Divine good is in the Lord, but Divine truth proceeds from Him, and is what was represented by these garments. So also when the Lord was transfigured before Peter, James, and John, the Divine good appeared as the sun, and the Divine truth was presented as raiment which appeared as the light (Matthew 17:2).

[4] The garments in which Aaron and his sons were clothed are thus described in Moses:

Thou shalt make for Aaron a tunic of fine linen, and a miter of fine linen, and thou shalt make a belt, the work of the embroiderer. And for Aaron’s sons thou shalt make tunics, and thou shalt make for them belts, and headtires shalt thou make for them, for glory and for adornment (Exodus 28:39-40).

Every particular here signified something pertaining to the Divine truth from the Divine good of the Lord, the “tunic of fine linen” specifically signifying the Divine spiritual. So also in another place:

Thou shalt take the garments, and put upon Aaron the tunic, and the robe of the ephod, and the ephod, and the breastplate, and shalt clothe him with the girdle of the ephod; afterwards thou shall cause his sons to approach, and put tunics upon them (Exodus 29:5, 8; 40:14).

What these particulars signify will of the Lord’s Divine mercy be shown when they come to be treated of. (That “garments” in general are truths, see n. 297, 1073, 2576, 4545.)

[5] The prophets also were clothed in tunics, but in tunics of hair; because by the prophets the Lord was represented as to truths of doctrine, and because these are of the natural or external man, the prophets had tunics of hair, for “hair” signifies what is natural (n. 3301).

[6] That a “tunic” signifies Divine truth from the Lord, is still more obvious from those passages in the New Testament in which “tunic” is mentioned, as in John:

The soldiers took His garments and made four parts, to every soldier a part, and also the tunic; now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, that the Scripture might be fulfilled which saith, They divided my vestments among them, and upon my tunic did they cast a lot (John 19:23-24);

one who reads these words supposes that they involve no greater mystery than that the vestments were divided among the soldiers, and that a lot was cast upon the tunic, and yet every particular was representative and significative of something Divine, as well that the vestments were divided into four parts, as that the tunic was not divided, but upon it was cast a lot, especially that the tunic was without seam and woven from the top throughout; for by the “tunic” was signified the Lord’s Divine truth, which as being one only and from good, was represented by the tunic being without seam and woven from the top throughout

[7] The like was signified by the “tunic of Aaron,” which was woven, or the work of the weaver, as is evident from Moses:

They made the tunics of fine linen, the work of the weaver, for Aaron and for his sons (Exodus 39:27).

There was also represented that the Lord did not suffer Divine truth to be rent into parts, as was done by the Jews with the lower truths of the church.

[8] Because Divine truth which is from Divine good is one only, the twelve disciples when sent to preach the gospel of the kingdom were commanded not to have two tunics; as in Luke:

Jesus sent the twelve disciples to preach the kingdom of God; and He said unto them, Take nothing for the way, neither staves, nor bag, nor bread, nor silver; neither have two tunics apiece (Luke 9:2-3);

and in Mark:

He commanded them that they should take nothing for the way save a staff only, no bag, no bread, no brass in their belt; but be clad with shoes; and put not on two tunics (Mark 6:8-9);

And in Matthew:

Possess neither gold, nor silver, nor brass in your belts, nor bag for the way, nor two tunics, nor shoes, nor staves (Matthew 10:9-10).

[9] All the particulars herein are representative of the celestial and spiritual things of the Lord’s kingdom which the disciples were sent to preach. That they were not to take with them gold, silver, brass, bag, nor bread, was because these things signified goods and truths which are from the Lord alone—“gold” signifying good (n. 113, 1551, 1552); “silver,” truth therefrom (n. 1551, 2954); “brass,” natural good (n. 425, 1551); “bread,” the good of love or celestial good (n. 276, 680, 2165, 2177, 3478, 3735, 4211, 4217). But the “tunic” and “shoe” signified the truths with which they were clothed, and the “staff” the power of truth from good. (That a “staff” is this power may be seen above, n. 4013, 4015; and that a “shoe” is the lowest natural, n. 1748, here as to truth.) A “tunic” is interior natural truth, and because these things ought not to be double, but single, it was forbidden to have two staves, two pairs of shoes, or two tunics. These arcana are within this command of the Lord, and cannot possibly be known except from the internal sense.

[10] All and each of the things the Lord said were representative of Divine things, consequently of the celestial and spiritual things of His kingdom, and thus were adapted to the apprehension of men, and at the same time to the understanding of spirits and angels; wherefore those things which the Lord said, filled and continue to fill the whole heaven. From this it is evident of what use and importance it is to know the internal sense of the Word. Moreover, without this sense anyone can confirm from the Word whatever dogma he pleases; and because such is the appearance of the Word to those who are in evil, they therefore deride it, and are ready to believe anything rather than that it is Divine.

Poznámky pod čarou:

1. The “tunic” was the under garment.

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