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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

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4692

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4692. And they added yet to hate him for his dreams, and for his words. That this signifies still greater contempt and aversion because of the preaching of truth—here concerning the Lord’s Divine Human—is evident from the signification of “adding,” as being more; from the signification of “hating,” as being to despise and be averse to (n. 4681); from the signification of a “dream,” as being preaching (n. 4682, 4685); and from the signification of “words,” as being truths. That “words” denote truths is because every word in heaven is from the Lord; therefore “words” in the internal sense signify truths, and the “Word” in general signifies all Divine truth.

[2] As regards the subject itself, this is the supreme truth of all which the church that has separated faith from charity especially despises, and to which it is averse, namely, that the Human of the Lord is Divine. All who were of the Ancient Church and did not separate charity from faith, believed that the God of the universe was a Divine Man, and that He was the Divine being; and hence they named Him “Jehovah.” They knew this from the most ancient people, and also because He had appeared as a Man to some of their brethren. They also knew that all the rituals and externals of their church represented Him. But those who were of faith separate could not so believe, because they could not comprehend how the Human could be Divine, nor could they comprehend that the Divine love effected this; for whatever they did not comprehend from some idea received through the external senses of the body, they regarded as nothing. Faith separate from charity is attended with this, for with those who hold it the internal of perception is closed, as there is no intermediate through which there can be influx.

[3] The Jewish Church which succeeded did indeed believe that Jehovah was Man and also God, because He had appeared as a man to Moses and the prophets, for which reason the Jews called every angel who appeared to them “Jehovah;” nevertheless they had no other idea of Him than the Gentiles had of their gods, to whom the Jews preferred Jehovah God because He could perform miracles (n. 4299), not knowing that Jehovah was “the Lord” in the Word (n. 2921, 3035), and that it was His Divine Human which all their rituals represented. Their only thought of the Messiah or Christ was that He would be the greatest prophet, greater than Moses; and the greatest king, greater than David, who would bring them with stupendous miracles into the land of Canaan. They did not wish to hear anything about His heavenly kingdom, because they apprehended nothing but worldly things, for they were separated from charity.

[4] The Christian Church, however, in external worship does indeed adore the Lord’s Human as Divine, especially in the Holy Supper, because He said that the bread therein was His body, and the wine His blood; but in their doctrine they make His Human not Divine, for they make a distinction between the Divine nature and the human nature. The reason of this also is that the church has turned away from charity to faith, and at last to faith separate. And because they do not acknowledge the Lord’s Human to be Divine, many stumble and at heart deny Him (n. 4689). Nevertheless the truth is that the Lord’s Divine Human is the Divine coming-forth from the Divine being, spoken of above (n. 4687), and that He is the Divine being, for the Divine being and the Divine coming-forth are one, as also the Lord plainly teaches in John:

Jesus said to Philip, Have I been so long time with you, and hast thou not known Me? He that hath seen Me hath seen the Father. Believest thou not that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me (John 14:9-11);

and also in other places. For the Divine coming-forth is the Divine Itself proceeding from the Divine being, and in image is a Man; because heaven, of which it is the all, represents a Grand Man, as was said above (n. 4687), and has been shown at the end of the chapters, in the correspondence of all things in man therewith.

[5] The Lord was indeed born as is another man, and had an infirm human from the mother; but this human the Lord entirely cast out, so that He was no longer the son of Mary, and made the Human in Himself Divine, which is meant by His being glorified; and He also showed to Peter, James, and John, when He was transfigured, that He was a Divine Man.

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

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