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Genesis 37

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1 κατῴκει δὲ ιακωβ ἐν τῇ γῇ οὗ παρῴκησεν ὁ πατὴρ αὐτοῦ ἐν γῇ χανααν

2 αὗται δὲ αἱ γενέσεις ιακωβ ιωσηφ δέκα ἑπτὰ ἐτῶν ἦν ποιμαίνων μετὰ τῶν ἀδελφῶν αὐτοῦ τὰ πρόβατα ὢν νέος μετὰ τῶν υἱῶν βαλλας καὶ μετὰ τῶν υἱῶν ζελφας τῶν γυναικῶν τοῦ πατρὸς αὐτοῦ κατήνεγκεν δὲ ιωσηφ ψόγον πονηρὸν πρὸς ισραηλ τὸν πατέρα αὐτῶν

3 ιακωβ δὲ ἠγάπα τὸν ιωσηφ παρὰ πάντας τοὺς υἱοὺς αὐτοῦ ὅτι υἱὸς γήρους ἦν αὐτῷ ἐποίησεν δὲ αὐτῷ χιτῶνα ποικίλον

4 ἰδόντες δὲ οἱ ἀδελφοὶ αὐτοῦ ὅτι αὐτὸν ὁ πατὴρ φιλεῖ ἐκ πάντων τῶν υἱῶν αὐτοῦ ἐμίσησαν αὐτὸν καὶ οὐκ ἐδύναντο λαλεῖν αὐτῷ οὐδὲν εἰρηνικόν

5 ἐνυπνιασθεὶς δὲ ιωσηφ ἐνύπνιον ἀπήγγειλεν αὐτὸ τοῖς ἀδελφοῖς αὐτοῦ

6 καὶ εἶπεν αὐτοῖς ἀκούσατε τοῦ ἐνυπνίου τούτου οὗ ἐνυπνιάσθην

7 ὤ|μην ἡμᾶς δεσμεύειν δράγματα ἐν μέσῳ τῷ πεδίῳ καὶ ἀνέστη τὸ ἐμὸν δράγμα καὶ ὠρθώθη περιστραφέντα δὲ τὰ δράγματα ὑμῶν προσεκύνησαν τὸ ἐμὸν δράγμα

8 εἶπαν δὲ αὐτῷ οἱ ἀδελφοί μὴ βασιλεύων βασιλεύσεις ἐφ' ἡμᾶς ἢ κυριεύων κυριεύσεις ἡμῶν καὶ προσέθεντο ἔτι μισεῖν αὐτὸν ἕνεκεν τῶν ἐνυπνίων αὐτοῦ καὶ ἕνεκεν τῶν ῥημάτων αὐτοῦ

9 εἶδεν δὲ ἐνύπνιον ἕτερον καὶ διηγήσατο αὐτὸ τῷ πατρὶ αὐτοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ καὶ εἶπεν ἰδοὺ ἐνυπνιασάμην ἐνύπνιον ἕτερον ὥσπερ ὁ ἥλιος καὶ ἡ σελήνη καὶ ἕνδεκα ἀστέρες προσεκύνουν με

10 καὶ ἐπετίμησεν αὐτῷ ὁ πατὴρ αὐτοῦ καὶ εἶπεν αὐτῷ τί τὸ ἐνύπνιον τοῦτο ὃ ἐνυπνιάσθης ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τε καὶ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ τὴν γῆν

11 ἐζήλωσαν δὲ αὐτὸν οἱ ἀδελφοὶ αὐτοῦ ὁ δὲ πατὴρ αὐτοῦ διετήρησεν τὸ ῥῆμα

12 ἐπορεύθησαν δὲ οἱ ἀδελφοὶ αὐτοῦ βόσκειν τὰ πρόβατα τοῦ πατρὸς αὐτῶν εἰς συχεμ

13 καὶ εἶπεν ισραηλ πρὸς ιωσηφ οὐχ οἱ ἀδελφοί σου ποιμαίνουσιν ἐν συχεμ δεῦρο ἀποστείλω σε πρὸς αὐτούς εἶπεν δὲ αὐτῷ ἰδοὺ ἐγώ

14 εἶπεν δὲ αὐτῷ ισραηλ πορευθεὶς ἰδὲ εἰ ὑγιαίνουσιν οἱ ἀδελφοί σου καὶ τὰ πρόβατα καὶ ἀνάγγειλόν μοι καὶ ἀπέστειλεν αὐτὸν ἐκ τῆς κοιλάδος τῆς χεβρων καὶ ἦλθεν εἰς συχεμ

15 καὶ εὗρεν αὐτὸν ἄνθρωπος πλανώμενον ἐν τῷ πεδίῳ ἠρώτησεν δὲ αὐτὸν ὁ ἄνθρωπος λέγων τί ζητεῖς

16 ὁ δὲ εἶπεν τοὺς ἀδελφούς μου ζητῶ ἀνάγγειλόν μοι ποῦ βόσκουσιν

17 εἶπεν δὲ αὐτῷ ὁ ἄνθρωπος ἀπήρκασιν ἐντεῦθεν ἤκουσα γὰρ αὐτῶν λεγόντων πορευθῶμεν εἰς δωθαϊμ καὶ ἐπορεύθη ιωσηφ κατόπισθεν τῶν ἀδελφῶν αὐτοῦ καὶ εὗρεν αὐτοὺς ἐν δωθαϊμ

18 προεῖδον δὲ αὐτὸν μακρόθεν πρὸ τοῦ ἐγγίσαι αὐτὸν πρὸς αὐτοὺς καὶ ἐπονηρεύοντο τοῦ ἀποκτεῖναι αὐτόν

19 εἶπαν δὲ ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ἰδοὺ ὁ ἐνυπνιαστὴς ἐκεῖνος ἔρχεται

20 νῦν οὖν δεῦτε ἀποκτείνωμεν αὐτὸν καὶ ῥίψωμεν αὐτὸν εἰς ἕνα τῶν λάκκων καὶ ἐροῦμεν θηρίον πονηρὸν κατέφαγεν αὐτόν καὶ ὀψόμεθα τί ἔσται τὰ ἐνύπνια αὐτοῦ

21 ἀκούσας δὲ ρουβην ἐξείλατο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ εἶπεν οὐ πατάξομεν αὐτὸν εἰς ψυχήν

22 εἶπεν δὲ αὐτοῖς ρουβην μὴ ἐκχέητε αἷμα ἐμβάλετε αὐτὸν εἰς τὸν λάκκον τοῦτον τὸν ἐν τῇ ἐρήμῳ χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ

23 ἐγένετο δὲ ἡνίκα ἦλθεν ιωσηφ πρὸς τοὺς ἀδελφοὺς αὐτοῦ ἐξέδυσαν τὸν ιωσηφ τὸν χιτῶνα τὸν ποικίλον τὸν περὶ αὐτὸν

24 καὶ λαβόντες αὐτὸν ἔρριψαν εἰς τὸν λάκκον ὁ δὲ λάκκος κενός ὕδωρ οὐκ εἶχεν

25 ἐκάθισαν δὲ φαγεῖν ἄρτον καὶ ἀναβλέψαντες τοῖς ὀφθαλμοῖς εἶδον καὶ ἰδοὺ ὁδοιπόροι ισμαηλῖται ἤρχοντο ἐκ γαλααδ καὶ αἱ κάμηλοι αὐτῶν ἔγεμον θυμιαμάτων καὶ ῥητίνης καὶ στακτῆς ἐπορεύοντο δὲ καταγαγεῖν εἰς αἴγυπτον

26 εἶπεν δὲ ιουδας πρὸς τοὺς ἀδελφοὺς αὐτοῦ τί χρήσιμον ἐὰν ἀποκτείνωμεν τὸν ἀδελφὸν ἡμῶν καὶ κρύψωμεν τὸ αἷμα αὐτοῦ

27 δεῦτε ἀποδώμεθα αὐτὸν τοῖς ισμαηλίταις τούτοις αἱ δὲ χεῖρες ἡμῶν μὴ ἔστωσαν ἐπ' αὐτόν ὅτι ἀδελφὸς ἡμῶν καὶ σὰρξ ἡμῶν ἐστιν ἤκουσαν δὲ οἱ ἀδελφοὶ αὐτοῦ

28 καὶ παρεπορεύοντο οἱ ἄνθρωποι οἱ μαδιηναῖοι οἱ ἔμποροι καὶ ἐξείλκυσαν καὶ ἀνεβίβασαν τὸν ιωσηφ ἐκ τοῦ λάκκου καὶ ἀπέδοντο τὸν ιωσηφ τοῖς ισμαηλίταις εἴκοσι χρυσῶν καὶ κατήγαγον τὸν ιωσηφ εἰς αἴγυπτον

29 ἀνέστρεψεν δὲ ρουβην ἐπὶ τὸν λάκκον καὶ οὐχ ὁρᾷ τὸν ιωσηφ ἐν τῷ λάκκῳ καὶ διέρρηξεν τὰ ἱμάτια αὐτοῦ

30 καὶ ἀνέστρεψεν πρὸς τοὺς ἀδελφοὺς αὐτοῦ καὶ εἶπεν τὸ παιδάριον οὐκ ἔστιν ἐγὼ δὲ ποῦ πορεύομαι ἔτι

31 λαβόντες δὲ τὸν χιτῶνα τοῦ ιωσηφ ἔσφαξαν ἔριφον αἰγῶν καὶ ἐμόλυναν τὸν χιτῶνα τῷ αἵματι

32 καὶ ἀπέστειλαν τὸν χιτῶνα τὸν ποικίλον καὶ εἰσήνεγκαν τῷ πατρὶ αὐτῶν καὶ εἶπαν τοῦτον εὕρομεν ἐπίγνωθι εἰ χιτὼν τοῦ υἱοῦ σού ἐστιν ἢ οὔ

33 καὶ ἐπέγνω αὐτὸν καὶ εἶπεν χιτὼν τοῦ υἱοῦ μού ἐστιν θηρίον πονηρὸν κατέφαγεν αὐτόν θηρίον ἥρπασεν τὸν ιωσηφ

34 διέρρηξεν δὲ ιακωβ τὰ ἱμάτια αὐτοῦ καὶ ἐπέθετο σάκκον ἐπὶ τὴν ὀσφὺν αὐτοῦ καὶ ἐπένθει τὸν υἱὸν αὐτοῦ ἡμέρας πολλάς

35 συνήχθησαν δὲ πάντες οἱ υἱοὶ αὐτοῦ καὶ αἱ θυγατέρες καὶ ἦλθον παρακαλέσαι αὐτόν καὶ οὐκ ἤθελεν παρακαλεῖσθαι λέγων ὅτι καταβήσομαι πρὸς τὸν υἱόν μου πενθῶν εἰς ᾅδου καὶ ἔκλαυσεν αὐτὸν ὁ πατὴρ αὐτοῦ

36 οἱ δὲ μαδιηναῖοι ἀπέδοντο τὸν ιωσηφ εἰς αἴγυπτον τῷ πετεφρη τῷ σπάδοντι φαραω ἀρχιμαγείρῳ

   

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Arcana Coelestia # 1616

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1616. And Abram pitched his tent, and came and dwelt in the oak-groves of Mamre that are in Hebron. That this signifies that the Lord attained to a perception still more internal, is evident from the signification of “pitching a tent,” that is, of moving and fixing a tent, as being to be conjoined,—for a “tent” is the holy of worship (as shown before, n. 414, 1452), by which the external man is conjoined with the internal-and from the signification of an “oak-grove,” as being perception, as explained above (n. 1442, 1443), where it was “the oak-grove of Moreh,” which is the first perception; but here, “the oak-groves of Mamre,” in the plural, which signify more perception, that is, perception more internal. This perception is called “the oak-groves of Mamre that are in Hebron.” “Mamre” is also mentioned elsewhere (as in Genesis 14:13; 18:1; 23:17-19; 35:27), and Hebron likewise (as in Genesis 35:27; 37:14; Josh. 10:36, 39; 14:13-14, 15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places); but with what signification, will of the Lord’s Divine mercy be seen where these passages are explained.

[2] As to “the oak-groves of Mamre that are in Hebron” signifying a still more internal perception, the case is as follows. As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases and becomes more internal. Conjunction with celestial things gives perception; for in the celestial things that are of love to Jehovah is the very life of the internal man; or what is the same, in the celestial things that are of love, that is, in celestial love, Jehovah is present, which presence is not perceived in the external man until conjunction has been effected, all perception being from conjunction.

[3] From the internal sense it is here evident how the case was with the Lord, namely, that His external man, or the Human Essence, was conjoined with the Divine Essence by degrees, according to the multiplication and fructification of knowledges. In no way can anyone, as a man, be conjoined with Jehovah or the Lord, except by means of knowledges, for by means of knowledges a man becomes a man; and so the Lord, because born as are other men, was also instructed as they are, but into His knowledges as receptacles celestial things were constantly being insinuated, so that the knowledges continually became the recipient vessels of celestial things, and themselves also became celestial.

[4] He continually advanced in this way to the celestial things of infancy for, as before said, the celestial things that are of love are insinuated from the earliest infancy up to childhood, and also to youth, when being a man he is then and afterwards imbued with knowledges [scientiae et cognitiones]. If the man is such that he can be regenerated, these knowledges are then filled with the celestial things that are of love and charity, and are thus implanted in the celestial things with which he has been gifted from infancy up to childhood and youth; and thus his external man is conjoined with his internal man.

They are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, and finally in those with which he was gifted in infancy; and then he is a “little child,” of whom the Lord said that “of such is the kingdom of God.” This implantation is effected by the Lord alone; and for this reason nothing celestial is possible with man, nor can be, that is not from the Lord, and that is not the Lord’s.

[5] But the Lord from His own power conjoined His external man with His internal man, and filled His knowledges with celestial things, and implanted them in the celestial things, and this in fact according to Divine order; first in the celestial things of His childhood, next in the celestial things of the age between childhood and infancy; and finally in the celestial things of His infancy; and thus at the same time became, as to the Human Essence, innocence itself and love itself, from which are all innocence and all love in the heavens and on earth. Such innocence is true infancy, because it is at the same time wisdom. But the innocence of infancy, unless by means of knowledges it becomes the innocence of wisdom, is of no use; and therefore in the other life infants are imbued with knowledges. As the Lord implanted knowledges in celestial things, so had He perception, for, as before said, all perception is from conjunction. He had His first perception when He implanted the memory-knowledges of childhood, which perception is signified by “the oak-grove of Moreh;” and His second, treated of here, which is more internal, when He implanted knowledges, which perception is signified by “the oak-groves of Mamre that are in Hebron.”

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

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