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Genesis 43

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1 Interim fames omnem terram vehementer premebat.

2 Consumptisque cibis quos ex Ægypto detulerant, dixit Jacob ad filios suos : Revertimini, et emite nobis pauxillum escarum.

3 Respondit Judas : Denuntiavit nobis vir ille sub attestatione jurisjurandi, dicens : Non videbitis faciem meam, nisi fratrem vestrum minimum adduxeritis vobiscum.

4 Si ergo vis eum mittere nobiscum, pergemus pariter, et ememus tibi necessaria :

5 sin autem non vis, non ibimus : vir enim, ut sæpe diximus, denuntiavit nobis, dicens : Non videbitis faciem meam absque fratre vestro minimo.

6 Dixit eis Israël : In meam hoc fecistis miseriam, ut indicaretis ei et alium habere vos fratrem.

7 At illi responderunt : Interrogavit nos homo per ordinem nostram progeniem : si pater viveret : si haberemus fratrem : et nos respondimus ei consequenter juxta id quod fuerat sciscitatus : numquid scire poteramus quod dicturus esset : Adducite fratrem vestrum vobiscum ?

8 Judas quoque dixit patri suo : Mitte puerum mecum, ut proficiscamur, et possimus vivere : ne moriamur nos et parvuli nostri.

9 Ego suscipio puerum : de manu mea require illum : nisi reduxero, et reddidero eum tibi, ero peccati reus in te omni tempore.

10 Si non intercessisset dilatio, jam vice alter venissemus.

11 Igitur Israël pater eorum dixit ad eos : Si sic necesse est, facite quod vultis : sumite de optimis terræ fructibus in vasis vestris, et deferte viro munera, modicum resinæ, et mellis, et storacis, stactes, et terebinthi, et amygdalarum.

12 Pecuniam quoque duplicem ferte vobiscum : et illam, quam invenistis in sacculis, reportate, ne forte errore factum sit :

13 sed et fratrem vestrum tollite, et ite ad virum.

14 Deus autem meus omnipotens faciat vobis eum placabilem : et remittat vobiscum fratrem vestrum quem tenet, et hunc Benjamin : ego autem quasi orbatus absque liberis ero.

15 Tulerunt ergo viri munera, et pecuniam duplicem, et Benjamin : descenderuntque in Ægyptum, et steterunt coram Joseph.

16 Quos cum ille vidisset et Benjamin simul, præcepit dispensatori domus suæ, dicens : Introduc viros domum, et occide victimas, et instrue convivium : quoniam mecum sunt comesturi meridie.

17 Fecit ille quod sibi fuerat imperatum, et introduxit viros domum.

18 Ibique exterriti, dixerunt mutuo : Propter pecuniam, quam retulimus prius in saccis nostris, introducti sumus : ut devolvat in nos calumniam, et violenter subjiciat servituti et nos, et asinos nostros.

19 Quam ob rem in ipsis foribus accedentes ad dispensatorem domus,

20 locuti sunt : Oramus, domine, ut audias nos. Jam ante descendimus ut emeremus escas :

21 quibus emptis, cum venissemus ad diversorium, aperuimus saccos nostros, et invenimus pecuniam in ore saccorum : quam nunc eodem pondere reportavimus.

22 Sed et aliud attulimus argentum, ut emamus quæ nobis necessaria sunt : non est in nostra conscientia quis posuerit eam in marsupiis nostris.

23 At ille respondit : Pax vobiscum, nolite timere : Deus vester, et Deus patris vestri, dedit vobis thesauros in saccis vestris : nam pecuniam, quam dedistis mihi, probatam ego habeo. Eduxitque ad eos Simeon.

24 Et introductis domum, attulit aquam, et laverunt pedes suos, deditque pabulum asinis eorum.

25 Illi vero parabant munera, donec ingrederetur Joseph meridie : audierant enim quod ibi comesturi essent panem.

26 Igitur ingressus est Joseph domum suam, obtuleruntque ei munera, tenentes in manibus suis : et adoraverunt proni in terram.

27 At ille, clementer resalutatis eis, interrogavit eos, dicens : Salvusne est pater vester senex, de quo dixeratis mihi ? adhuc vivit ?

28 Qui responderunt : Sospes est servus tuus pater noster, adhuc vivit. Et incurvati, adoraverunt eum.

29 Attollens autem Joseph oculos, vidit Benjamin fratrem suum uterinum, et ait : Iste est frater vester parvulus, de quo dixeratis mihi ? Et rursum : Deus, inquit, misereatur tui, fili mi.

30 Festinavitque, quia commota fuerant viscera ejus super fratre suo, et erumpebant lacrimæ : et introiens cubiculum flevit.

31 Rursumque lota facie egressus, continuit se, et ait : Ponite panes.

32 Quibus appositis, seorsum Joseph, et seorsum fratribus, Ægyptiis quoque qui vescebantur simul, seorsum (illicitum est enim Ægyptiis comedere cum Hebræis, et profanum putant hujuscemodi convivium)

33 sederunt coram eo, primogenitus juxta primogenita sua, et minimus juxta ætatem suam. Et mirabantur nimis,

34 sumptis partibus quas ab eo acceperant : majorque pars venit Benjamin, ita ut quinque partibus excederet. Biberuntque et inebriati sunt cum eo.

   

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Arcana Coelestia # 5700

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5700. 'And for the Egyptians eating with him by themselves' means the separation of factual knowledge existing in an inverted state of order. This is clear from the representation of 'the Egyptians' as factual knowledge present in an inverted state of order, dealt with below; and from the meaning of 'eating with him by themselves' as a separation, dealt with immediately above in 5699. 'The Egyptians eating with him' means Egyptians who were eating at Joseph's house; yet it is evident that they did not do so with Joseph since it says that they ate 'by themselves'. In the good sense facts known to the Church are meant by 'Egypt' or 'the Egyptians', see 1462, 4749, 4964, 4966; but in the contrary sense facts existing in an inverted state of order, and so ideas contrary to the truths known to the Church are meant by them, 1164, 1165, 1186. And many places in the Word contain some reference to Egypt in this contrary sense. The reason why 'Egypt' means those facts existing in an inverted state of order is that the facts known to the Ancient Church which were the representatives and meaningful signs of celestial and spiritual realities, and which were fostered among those people more than others, were converted by them into magic. Consequently the facts known to the representative Church were brought by them into a completely inverted state of order.

[2] Facts are said to exist in an inverted state of order when people intent on doing what is evil violate heavenly order; for heavenly order intends that good should be done to everyone. The result of this therefore is that once people cause heavenly order to become inverted in this way they ultimately reject what is of God, what is of heaven, and consequently what constitutes charity and faith. People who have come to be like this know how to use factual knowledge to engage in keen and skillful reasoning; for their use of reason relies on sensory evidence, and reasoning reliant on sensory evidence relies on considerations of an external nature - on bodily and worldly matters which instantly absorb a person's thoughts and feelings. Unless such factual knowledge has had the light of heaven shed upon it and has thereby been brought into a completely different state of order, it sets the person in obscurity. This obscurity is so pronounced, so far as heavenly matters are concerned, that he not only fails to understand them but also utterly refuses to accept them, and at length casts them aside and, so far as he is allowed to do so, says blasphemous things about them. When factual knowledge exists in a proper state of order it has been arranged by the Lord into the same form as heaven takes. But when it exists in an inverted state of order it has been arranged into the form hell takes, a form in which the worst falsities are in the centre, supporting ideas come next, and truths on the outside. And as those truths are on the outside they cannot have any communication with heaven where truths are predominant. For this reason the interiors are closed, since it is through those interiors that the way to heaven lies open.

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

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