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Genesis 43

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1 ὁ δὲ λιμὸς ἐνίσχυσεν ἐπὶ τῆς γῆς

2 ἐγένετο δὲ ἡνίκα συνετέλεσαν καταφαγεῖν τὸν σῖτον ὃν ἤνεγκαν ἐξ αἰγύπτου καὶ εἶπεν αὐτοῖς ὁ πατὴρ αὐτῶν πάλιν πορευθέντες πρίασθε ἡμῖν μικρὰ βρώματα

3 εἶπεν δὲ αὐτῷ ιουδας λέγων διαμαρτυρίᾳ διαμεμαρτύρηται ἡμῖν ὁ ἄνθρωπος λέγων οὐκ ὄψεσθε τὸ πρόσωπόν μου ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ' ὑμῶν ᾖ

4 εἰ μὲν οὖν ἀποστέλλεις τὸν ἀδελφὸν ἡμῶν μεθ' ἡμῶν καταβησόμεθα καὶ ἀγοράσωμέν σοι βρώματα

5 εἰ δὲ μὴ ἀποστέλλεις τὸν ἀδελφὸν ἡμῶν μεθ' ἡμῶν οὐ πορευσόμεθα ὁ γὰρ ἄνθρωπος εἶπεν ἡμῖν λέγων οὐκ ὄψεσθέ μου τὸ πρόσωπον ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ' ὑμῶν ᾖ

6 εἶπεν δὲ ισραηλ τί ἐκακοποιήσατέ με ἀναγγείλαντες τῷ ἀνθρώπῳ εἰ ἔστιν ὑμῖν ἀδελφός

7 οἱ δὲ εἶπαν ἐρωτῶν ἐπηρώτησεν ἡμᾶς ὁ ἄνθρωπος καὶ τὴν γενεὰν ἡμῶν λέγων εἰ ἔτι ὁ πατὴρ ὑμῶν ζῇ εἰ ἔστιν ὑμῖν ἀδελφός καὶ ἀπηγγείλαμεν αὐτῷ κατὰ τὴν ἐπερώτησιν ταύτην μὴ ᾔδειμεν εἰ ἐρεῖ ἡμῖν ἀγάγετε τὸν ἀδελφὸν ὑμῶν

8 εἶπεν δὲ ιουδας πρὸς ισραηλ τὸν πατέρα αὐτοῦ ἀπόστειλον τὸ παιδάριον μετ' ἐμοῦ καὶ ἀναστάντες πορευσόμεθα ἵνα ζῶμεν καὶ μὴ ἀποθάνωμεν καὶ ἡμεῖς καὶ σὺ καὶ ἡ ἀποσκευὴ ἡμῶν

9 ἐγὼ δὲ ἐκδέχομαι αὐτόν ἐκ χειρός μου ζήτησον αὐτόν ἐὰν μὴ ἀγάγω αὐτὸν πρὸς σὲ καὶ στήσω αὐτὸν ἐναντίον σου ἡμαρτηκὼς ἔσομαι πρὸς σὲ πάσας τὰς ἡμέρας

10 εἰ μὴ γὰρ ἐβραδύναμεν ἤδη ἂν ὑπεστρέψαμεν δίς

11 εἶπεν δὲ αὐτοῖς ισραηλ ὁ πατὴρ αὐτῶν εἰ οὕτως ἐστίν τοῦτο ποιήσατε λάβετε ἀπὸ τῶν καρπῶν τῆς γῆς ἐν τοῖς ἀγγείοις ὑμῶν καὶ καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ῥητίνης καὶ τοῦ μέλιτος θυμίαμα καὶ στακτὴν καὶ τερέμινθον καὶ κάρυα

12 καὶ τὸ ἀργύριον δισσὸν λάβετε ἐν ταῖς χερσὶν ὑμῶν τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ὑμῶν ἀποστρέψατε μεθ' ὑμῶν μήποτε ἀγνόημά ἐστιν

13 καὶ τὸν ἀδελφὸν ὑμῶν λάβετε καὶ ἀναστάντες κατάβητε πρὸς τὸν ἄνθρωπον

14 ὁ δὲ θεός μου δῴη ὑμῖν χάριν ἐναντίον τοῦ ἀνθρώπου καὶ ἀποστείλαι τὸν ἀδελφὸν ὑμῶν τὸν ἕνα καὶ τὸν βενιαμιν ἐγὼ μὲν γάρ καθὰ ἠτέκνωμαι ἠτέκνωμαι

15 λαβόντες δὲ οἱ ἄνδρες τὰ δῶρα ταῦτα καὶ τὸ ἀργύριον διπλοῦν ἔλαβον ἐν ταῖς χερσὶν αὐτῶν καὶ τὸν βενιαμιν καὶ ἀναστάντες κατέβησαν εἰς αἴγυπτον καὶ ἔστησαν ἐναντίον ιωσηφ

16 εἶδεν δὲ ιωσηφ αὐτοὺς καὶ τὸν βενιαμιν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον καὶ εἶπεν τῷ ἐπὶ τῆς οἰκίας αὐτοῦ εἰσάγαγε τοὺς ἀνθρώπους εἰς τὴν οἰκίαν καὶ σφάξον θύματα καὶ ἑτοίμασον μετ' ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν

17 ἐποίησεν δὲ ὁ ἄνθρωπος καθὰ εἶπεν ιωσηφ καὶ εἰσήγαγεν τοὺς ἀνθρώπους εἰς τὸν οἶκον ιωσηφ

18 ἰδόντες δὲ οἱ ἄνθρωποι ὅτι εἰσήχθησαν εἰς τὸν οἶκον ιωσηφ εἶπαν διὰ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ἡμῶν τὴν ἀρχὴν ἡμεῖς εἰσαγόμεθα τοῦ συκοφαντῆσαι ἡμᾶς καὶ ἐπιθέσθαι ἡμῖν τοῦ λαβεῖν ἡμᾶς εἰς παῖδας καὶ τοὺς ὄνους ἡμῶν

19 προσελθόντες δὲ πρὸς τὸν ἄνθρωπον τὸν ἐπὶ τοῦ οἴκου ιωσηφ ἐλάλησαν αὐτῷ ἐν τῷ πυλῶνι τοῦ οἴκου

20 λέγοντες δεόμεθα κύριε κατέβημεν τὴν ἀρχὴν πρίασθαι βρώματα

21 ἐγένετο δὲ ἡνίκα ἤλθομεν εἰς τὸ καταλῦσαι καὶ ἠνοίξαμεν τοὺς μαρσίππους ἡμῶν καὶ τόδε τὸ ἀργύριον ἑκάστου ἐν τῷ μαρσίππῳ αὐτοῦ τὸ ἀργύριον ἡμῶν ἐν σταθμῷ ἀπεστρέψαμεν νῦν ἐν ταῖς χερσὶν ἡμῶν

22 καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθ' ἑαυτῶν ἀγοράσαι βρώματα οὐκ οἴδαμεν τίς ἐνέβαλεν τὸ ἀργύριον εἰς τοὺς μαρσίππους ἡμῶν

23 εἶπεν δὲ αὐτοῖς ἵλεως ὑμῖν μὴ φοβεῖσθε ὁ θεὸς ὑμῶν καὶ ὁ θεὸς τῶν πατέρων ὑμῶν ἔδωκεν ὑμῖν θησαυροὺς ἐν τοῖς μαρσίπποις ὑμῶν τὸ δὲ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω καὶ ἐξήγαγεν πρὸς αὐτοὺς τὸν συμεων

24 καὶ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας αὐτῶν καὶ ἔδωκεν χορτάσματα τοῖς ὄνοις αὐτῶν

25 ἡτοίμασαν δὲ τὰ δῶρα ἕως τοῦ ἐλθεῖν ιωσηφ μεσημβρίας ἤκουσαν γὰρ ὅτι ἐκεῖ μέλλει ἀριστᾶν

26 εἰσῆλθεν δὲ ιωσηφ εἰς τὴν οἰκίαν καὶ προσήνεγκαν αὐτῷ τὰ δῶρα ἃ εἶχον ἐν ταῖς χερσὶν αὐτῶν εἰς τὸν οἶκον καὶ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν

27 ἠρώτησεν δὲ αὐτούς πῶς ἔχετε καὶ εἶπεν αὐτοῖς εἰ ὑγιαίνει ὁ πατὴρ ὑμῶν ὁ πρεσβύτερος ὃν εἴπατε ἔτι ζῇ

28 οἱ δὲ εἶπαν ὑγιαίνει ὁ παῖς σου ὁ πατὴρ ἡμῶν ἔτι ζῇ καὶ εἶπεν εὐλογητὸς ὁ ἄνθρωπος ἐκεῖνος τῷ θεῷ καὶ κύψαντες προσεκύνησαν αὐτῷ

29 ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς ιωσηφ εἶδεν βενιαμιν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον καὶ εἶπεν οὗτος ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος ὃν εἴπατε πρός με ἀγαγεῖν καὶ εἶπεν ὁ θεὸς ἐλεήσαι σε τέκνον

30 ἐταράχθη δὲ ιωσηφ συνεστρέφετο γὰρ τὰ ἔντερα αὐτοῦ ἐπὶ τῷ ἀδελφῷ αὐτοῦ καὶ ἐζήτει κλαῦσαι εἰσελθὼν δὲ εἰς τὸ ταμιεῖον ἔκλαυσεν ἐκεῖ

31 καὶ νιψάμενος τὸ πρόσωπον ἐξελθὼν ἐνεκρατεύσατο καὶ εἶπεν παράθετε ἄρτους

32 καὶ παρέθηκαν αὐτῷ μόνῳ καὶ αὐτοῖς καθ' ἑαυτοὺς καὶ τοῖς αἰγυπτίοις τοῖς συνδειπνοῦσιν μετ' αὐτοῦ καθ' ἑαυτούς οὐ γὰρ ἐδύναντο οἱ αἰγύπτιοι συνεσθίειν μετὰ τῶν εβραίων ἄρτους βδέλυγμα γάρ ἐστιν τοῖς αἰγυπτίοις

33 ἐκάθισαν δὲ ἐναντίον αὐτοῦ ὁ πρωτότοκος κατὰ τὰ πρεσβεῖα αὐτοῦ καὶ ὁ νεώτερος κατὰ τὴν νεότητα αὐτοῦ ἐξίσταντο δὲ οἱ ἄνθρωποι ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ

34 ἦραν δὲ μερίδας παρ' αὐτοῦ πρὸς αὐτούς ἐμεγαλύνθη δὲ ἡ μερὶς βενιαμιν παρὰ τὰς μερίδας πάντων πενταπλασίως πρὸς τὰς ἐκείνων ἔπιον δὲ καὶ ἐμεθύσθησαν μετ' αὐτοῦ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 5614

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5614. 'We would by now have returned these two times' means that spiritual life, exterior and interior, [would have been restored]. This is clear from the meaning of 'going' as living, dealt with above in 5605, and therefore 'going back' is a subsequent phase of living (for they went to Egypt to acquire grain for themselves, and 'grain' means the good of truth that is the product of spiritual life); and from the meaning of 'these two times', since this has reference to life, as exterior life and interior life. The corn which they received the first time meant exterior life, which is life in the natural, for the reason, dealt with in the previous chapter, that they did not have the intermediary with them. But the grain which they receive this time means interior life, for now they did have Benjamin, who is the intermediary, with them, this being the subject in the present chapter and the next one. All this explains why 'we would by now have returned these two times' means spiritual life, exterior and interior.

[2] It is bound to seem strange that these things are meant, especially to someone who has no knowledge of what is spiritual; for it seems as though 'returning these two times' does not have the vaguest connection with what is actually meant, namely spiritual life. But this really is the inner meaning of these words. Indeed - if you are willing to believe it - that spiritual meaning is what the interior thought of a person moved by good comprehends, for that interior thought exists on the same level as the internal sense, though the person himself is totally ignorant of this while he lives in the body. For the internal or spiritual sense, which exists on the level of his interior thought, comes down without him knowing it into material ideas formed by his senses. These ideas rely for their formation on time and space and on the kinds of things that exist in the world, so that it is not evident to him that his interior thought is of such a nature. His interior thought is by nature the same as that of the angels, for his spirit dwells in communion with them.

[3] The fact that the thought of a person moved by good accords with the internal sense may be recognized from the consideration that when he enters heaven after death he knows that internal sense without ever at all having to learn about it, which would by no means be possible if in the world his interior thought had not existed on the same level as that sense. It exists on the same level because of the correspondence between spiritual things and natural ones, the nature of which is such that not even the smallest thing is without correspondence. Therefore since the interior or rational mind of a person moved by good is in the spiritual world and his exterior or natural mind is in the natural world, both of these parts of his mind inevitably engage in thought. But his interior mind thinks on a spiritual level, his exterior mind on a natural level; also what is spiritual comes down into what is natural, and then through correspondence the two act as one.

[4] A person's interior mind, in which the ideas constituting the thought there are called intellectual concepts and are referred to as immaterial ideas, does not rely, when it is engaged in thought, on verbal expressions belonging to any language. Consequently it does not rely on any natural forms. This may be recognized by anyone who is able to stop and reflect on these matters; for he can in an instant see in his mind what he can hardly express verbally in an hour, by the use of general observations which include very many details. The ideas constituting his thought are spiritual ones and are no different in nature, when the Word is read, from the spiritual sense. Even so, that person is quite unaware of this, for the reason already stated that those spiritual ideas flow into the natural and present themselves within natural ideas. Thus those spiritual ideas are in apparent, so completely that unless a person has received instruction in the matter he imagines that the spiritual does not exist unless it is like the natural, indeed that he does not think within his spirit in any different way from that in which he speaks in the body. Such is the way that the natural conceals the spiritual.

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

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