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Genesis 44

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1 καὶ ἐνετείλατο ιωσηφ τῷ ὄντι ἐπὶ τῆς οἰκίας αὐτοῦ λέγων πλήσατε τοὺς μαρσίππους τῶν ἀνθρώπων βρωμάτων ὅσα ἐὰν δύνωνται ἆραι καὶ ἐμβάλατε ἑκάστου τὸ ἀργύριον ἐπὶ τοῦ στόματος τοῦ μαρσίππου

2 καὶ τὸ κόνδυ μου τὸ ἀργυροῦν ἐμβάλατε εἰς τὸν μάρσιππον τοῦ νεωτέρου καὶ τὴν τιμὴν τοῦ σίτου αὐτοῦ ἐγενήθη δὲ κατὰ τὸ ῥῆμα ιωσηφ καθὼς εἶπεν

3 τὸ πρωὶ διέφαυσεν καὶ οἱ ἄνθρωποι ἀπεστάλησαν αὐτοὶ καὶ οἱ ὄνοι αὐτῶν

4 ἐξελθόντων δὲ αὐτῶν τὴν πόλιν οὐκ ἀπέσχον μακράν καὶ ιωσηφ εἶπεν τῷ ἐπὶ τῆς οἰκίας αὐτοῦ ἀναστὰς ἐπιδίωξον ὀπίσω τῶν ἀνθρώπων καὶ καταλήμψῃ αὐτοὺς καὶ ἐρεῖς αὐτοῖς τί ὅτι ἀνταπεδώκατε πονηρὰ ἀντὶ καλῶν

5 ἵνα τί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν οὐ τοῦτό ἐστιν ἐν ᾧ πίνει ὁ κύριός μου αὐτὸς δὲ οἰωνισμῷ οἰωνίζεται ἐν αὐτῷ πονηρὰ συντετέλεσθε ἃ πεποιήκατε

6 εὑρὼν δὲ αὐτοὺς εἶπεν αὐτοῖς κατὰ τὰ ῥήματα ταῦτα

7 οἱ δὲ εἶπον αὐτῷ ἵνα τί λαλεῖ ὁ κύριος κατὰ τὰ ῥήματα ταῦτα μὴ γένοιτο τοῖς παισίν σου ποιῆσαι κατὰ τὸ ῥῆμα τοῦτο

8 εἰ τὸ μὲν ἀργύριον ὃ εὕρομεν ἐν τοῖς μαρσίπποις ἡμῶν ἀπεστρέψαμεν πρὸς σὲ ἐκ γῆς χανααν πῶς ἂν κλέψαιμεν ἐκ τοῦ οἴκου τοῦ κυρίου σου ἀργύριον ἢ χρυσίον

9 παρ' ᾧ ἂν εὑρεθῇ τὸ κόνδυ τῶν παίδων σου ἀποθνῃσκέτω καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν

10 ὁ δὲ εἶπεν καὶ νῦν ὡς λέγετε οὕτως ἔσται ὁ ἄνθρωπος παρ' ᾧ ἂν εὑρεθῇ τὸ κόνδυ αὐτὸς ἔσται μου παῖς ὑμεῖς δὲ ἔσεσθε καθαροί

11 καὶ ἔσπευσαν καὶ καθεῖλαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπὶ τὴν γῆν καὶ ἤνοιξαν ἕκαστος τὸν μάρσιππον αὐτοῦ

12 ἠρεύνα δὲ ἀπὸ τοῦ πρεσβυτέρου ἀρξάμενος ἕως ἦλθεν ἐπὶ τὸν νεώτερον καὶ εὗρεν τὸ κόνδυ ἐν τῷ μαρσίππῳ τῷ βενιαμιν

13 καὶ διέρρηξαν τὰ ἱμάτια αὐτῶν καὶ ἐπέθηκαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπὶ τὸν ὄνον αὐτοῦ καὶ ἐπέστρεψαν εἰς τὴν πόλιν

14 εἰσῆλθεν δὲ ιουδας καὶ οἱ ἀδελφοὶ αὐτοῦ πρὸς ιωσηφ ἔτι αὐτοῦ ὄντος ἐκεῖ καὶ ἔπεσον ἐναντίον αὐτοῦ ἐπὶ τὴν γῆν

15 εἶπεν δὲ αὐτοῖς ιωσηφ τί τὸ πρᾶγμα τοῦτο ὃ ἐποιήσατε οὐκ οἴδατε ὅτι οἰωνισμῷ οἰωνιεῖται ἄνθρωπος οἷος ἐγώ

16 εἶπεν δὲ ιουδας τί ἀντεροῦμεν τῷ κυρίῳ ἢ τί λαλήσωμεν ἢ τί δικαιωθῶμεν ὁ δὲ θεὸς εὗρεν τὴν ἀδικίαν τῶν παίδων σου ἰδού ἐσμεν οἰκέται τῷ κυρίῳ ἡμῶν καὶ ἡμεῖς καὶ παρ' ᾧ εὑρέθη τὸ κόνδυ

17 εἶπεν δὲ ιωσηφ μή μοι γένοιτο ποιῆσαι τὸ ῥῆμα τοῦτο ὁ ἄνθρωπος παρ' ᾧ εὑρέθη τὸ κόνδυ αὐτὸς ἔσται μου παῖς ὑμεῖς δὲ ἀνάβητε μετὰ σωτηρίας πρὸς τὸν πατέρα ὑμῶν

18 ἐγγίσας δὲ αὐτῷ ιουδας εἶπεν δέομαι κύριε λαλησάτω ὁ παῖς σου ῥῆμα ἐναντίον σου καὶ μὴ θυμωθῇς τῷ παιδί σου ὅτι σὺ εἶ μετὰ φαραω

19 κύριε σὺ ἠρώτησας τοὺς παῖδάς σου λέγων εἰ ἔχετε πατέρα ἢ ἀδελφόν

20 καὶ εἴπαμεν τῷ κυρίῳ ἔστιν ἡμῖν πατὴρ πρεσβύτερος καὶ παιδίον γήρως νεώτερον αὐτῷ καὶ ὁ ἀδελφὸς αὐτοῦ ἀπέθανεν αὐτὸς δὲ μόνος ὑπελείφθη τῇ μητρὶ αὐτοῦ ὁ δὲ πατὴρ αὐτὸν ἠγάπησεν

21 εἶπας δὲ τοῖς παισίν σου καταγάγετε αὐτὸν πρός με καὶ ἐπιμελοῦμαι αὐτοῦ

22 καὶ εἴπαμεν τῷ κυρίῳ οὐ δυνήσεται τὸ παιδίον καταλιπεῖν τὸν πατέρα ἐὰν δὲ καταλίπῃ τὸν πατέρα ἀποθανεῖται

23 σὺ δὲ εἶπας τοῖς παισίν σου ἐὰν μὴ καταβῇ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθ' ὑμῶν οὐ προσθήσεσθε ἔτι ἰδεῖν τὸ πρόσωπόν μου

24 ἐγένετο δὲ ἡνίκα ἀνέβημεν πρὸς τὸν παῖδά σου πατέρα δὲ ἡμῶν ἀπηγγείλαμεν αὐτῷ τὰ ῥήματα τοῦ κυρίου

25 εἶπεν δὲ ἡμῖν ὁ πατὴρ ἡμῶν βαδίσατε πάλιν ἀγοράσατε ἡμῖν μικρὰ βρώματα

26 ἡμεῖς δὲ εἴπαμεν οὐ δυνησόμεθα καταβῆναι ἀλλ' εἰ μὲν ὁ ἀδελφὸς ἡμῶν ὁ νεώτερος καταβαίνει μεθ' ἡμῶν καταβησόμεθα οὐ γὰρ δυνησόμεθα ἰδεῖν τὸ πρόσωπον τοῦ ἀνθρώπου τοῦ ἀδελφοῦ τοῦ νεωτέρου μὴ ὄντος μεθ' ἡμῶν

27 εἶπεν δὲ ὁ παῖς σου ὁ πατὴρ ἡμῶν πρὸς ἡμᾶς ὑμεῖς γινώσκετε ὅτι δύο ἔτεκέν μοι ἡ γυνή

28 καὶ ἐξῆλθεν ὁ εἷς ἀπ' ἐμοῦ καὶ εἴπατε ὅτι θηριόβρωτος γέγονεν καὶ οὐκ εἶδον αὐτὸν ἔτι καὶ νῦν

29 ἐὰν οὖν λάβητε καὶ τοῦτον ἐκ προσώπου μου καὶ συμβῇ αὐτῷ μαλακία ἐν τῇ ὁδῷ καὶ κατάξετέ μου τὸ γῆρας μετὰ λύπης εἰς ᾅδου

30 νῦν οὖν ἐὰν εἰσπορεύωμαι πρὸς τὸν παῖδά σου πατέρα δὲ ἡμῶν καὶ τὸ παιδάριον μὴ ᾖ μεθ' ἡμῶν ἡ δὲ ψυχὴ αὐτοῦ ἐκκρέμαται ἐκ τῆς τούτου ψυχῆς

31 καὶ ἔσται ἐν τῷ ἰδεῖν αὐτὸν μὴ ὂν τὸ παιδάριον μεθ' ἡμῶν τελευτήσει καὶ κατάξουσιν οἱ παῖδές σου τὸ γῆρας τοῦ παιδός σου πατρὸς δὲ ἡμῶν μετ' ὀδύνης εἰς ᾅδου

32 ὁ γὰρ παῖς σου ἐκδέδεκται τὸ παιδίον παρὰ τοῦ πατρὸς λέγων ἐὰν μὴ ἀγάγω αὐτὸν πρὸς σὲ καὶ στήσω αὐτὸν ἐναντίον σου ἡμαρτηκὼς ἔσομαι πρὸς τὸν πατέρα πάσας τὰς ἡμέρας

33 νῦν οὖν παραμενῶ σοι παῖς ἀντὶ τοῦ παιδίου οἰκέτης τοῦ κυρίου τὸ δὲ παιδίον ἀναβήτω μετὰ τῶν ἀδελφῶν

34 πῶς γὰρ ἀναβήσομαι πρὸς τὸν πατέρα τοῦ παιδίου μὴ ὄντος μεθ' ἡμῶν ἵνα μὴ ἴδω τὰ κακά ἃ εὑρήσει τὸν πατέρα μου

   

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Arcana Coelestia # 5663

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5663. 'Your God and the God of your father' means the Lord's Divine Human. This becomes clear from the fact that where the name God or the name Jehovah is used in the Word, the Lord and no one else is meant, 1343, 1736, 2921, 3035. And when the words 'your God and the God of your father' are used - that is, the God of Israel and Jacob and of his sons - the Lord's Divine Human is meant, in particular His Divine Natural, 3305, 4286, 4570; for 'Israel' represented the Lord's interior Natural, 'Jacob' His exterior Natural, and 'his sons' the truths present in that Natural.

[2] The truth that the Lord was meant by God and Jehovah in the Word was unknown to the Jewish Church; and the Christian Church at the present day does not know it, the reason for its ignorance of this truth being that it has distinguished the Divine into three separate persons. But the Ancient Church which existed after the Flood, and especially the Most Ancient Church which existed before the Flood, did not understand by Jehovah and God anyone else than the Lord, in particular His Divine Human. They did know about the Divine Himself who dwells within the Lord, and whom the Lord calls His Father; but they could not engage in any thought about the Divine Himself who dwells within the Lord, only about His Divine Human, and consequently could not be joined to any other that is Divine. For that linking together is effected through thought which is the activity of the understanding and through affection which is the activity of the will, thus through faith and love. When anyone thinks about the Divine Himself his thought becomes lost so to speak in boundless space and so is dissipated. As a consequence no joining together can result. But it is different when anyone thinks about the Divine Himself as the Divine Human. Those people living in former times also knew that unless they were joined to the Divine they could not be saved.

[3] It was therefore a Divine Human that the Ancient Churches worshipped, and it was Jehovah in this Divine Human that revealed Himself among them. That Divine Human was also the Divine Himself in heaven, for heaven consists of a single human being called the Grand Man, dealt with at the ends of chapters up to this point. The Divine in heaven is essentially the Divine Himself; but He exists in heaven as a Divine Man. This Man is the one the Lord took upon Himself, made Divine within Himself, and made one with the Divine Himself, even as He had from eternity been made one with Him; for He has from eternity been one. He acted in that way because the human race could not otherwise be saved. The channel formed by heaven, and so by the Divine Human there, by means of which the Divine Himself came into people's minds was no longer adequate; therefore the Divine Himself was willing to make the Divine Human one with Himself through the Human He actually took upon Himself in the world. This Divine Human and that Divine Himself are the Lord.

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

Ze Swedenborgových děl

 

Arcana Coelestia # 3035

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3035. 'Jehovah, the God of heaven' means the Lord's Divine itself. This is clear from what has been stated above in 3023 - that 'Jehovah, the God of heaven' is the Lord's Divine itself, for the name 'Jehovah', which occurs so many times in the Old Testament Word, was used to mean the Lord alone. Every single detail there refers in the internal sense to Him, and every single religious observance of the Church represented Him, see 1736, 2921. Furthermore the most ancient people who belonged to the celestial Church did not mean by 'Jehovah' anyone other than the Lord, 1343. Here and elsewhere in the sense of the letter it seems as though someone other, who is higher, is meant by Jehovah; but the sense of the letter is such that it sets forth as separate entities things which the internal sense presents as one. The reason for this is that man who has to be taught from the sense of the letter is unable to have the idea of one without first of all having the idea of several. For with man that which is a single whole is formed from several parts, or what amounts to the same, things existing simultaneously come into being consecutively. Many attributes exist in the Lord, and all are Jehovah, and therefore the sense of the letter regards these as separate entities, whereas heaven never does so. Heaven acknowledges one God with an idea that does not divide Him; nor does it acknowledge anyone other than the Lord.

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

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