Bible

 

Бытие 42

Studie

   

1 Іаковъ видя, что въ Египтј есть продажа хлјба, сказалъ сыновьямъ своимъ: что вы смотрите другъ на друга?

2 И сказалъ: вотъ, я слышалъ, что въ Египтј есть продажа хлјба; подите туда и купите намъ оттуда, чтобы намъ пропитаться и не умереть.

3 Десять братьевъ Іосифовыхъ пошли въ Египетъ купить хлјба.

4 А Веніамина, брата Іосифова, не послалъ Іаковъ съ братьями его, ибо сказалъ: не случилось бы съ нимъ бјды.

5 Такимъ образомъ сыны Израилевы пришли покупать, съ другими туда пришедшими. Ибо въ землј Ханаанской былъ голодъ.

6 Іосифъ же былъ начальникомъ въ землј той; онъ продавалъ хлјбъ всему народу земли. Братья Іосифовы пришли, и поклонились ему лицомъ до земли.

7 Іосифъ, увидя братьевъ своихъ, узналъ ихъ; но показалъ, будто не знаетъ ихъ, и обошелся съ ними сурово; и спросилъ ихъ: откуда вы пришли? Они сказали: изъ земли Ханаанской купить хлјба.

8 Іосифъ узналъ братьевъ своихъ; но они его не узнали.

9 Тогда вспомнилъ Іосифъ сны, которые онъ видјлъ о нихъ, и сказалъ имъ: вы соглядатаи; вы пришли смотрјть наготу земли.

10 Они отвјчали ему: нјтъ, господинъ мой, рабы твои пришли купить хлјба.

11 Мы всј дјти одного человјка; мы всј люди честные, рабы твои, никогда не были соглядатаями.

12 Но онъ сказалъ: нјтъ, вы пришли смотрјть наготу земли.

13 Они сказали: насъ, рабовъ твоихъ, двјнадцать братьевъ; мы сыновья одного человјка, въ землј Ханаанской; и вотъ меньшій теперь съ отцемъ нашимъ, а одного не стало.

14 Тогда Іосифъ сказалъ имъ: точно такъ, какъ я сказалъ вамъ: вы соглядатаи.

15 Вотъ, какъ вы будете испытаны: клянусъ жизнію Фараона, что вы не выйдете отсюда, если не придетъ сюда меньшій братъ вашъ.

16 Пошлите одного изъ васъ, который бы привелъ брата вашего; между тјмъ вы будете задержаны. Такимъ образомъ откроется, правду ли вы говорите, и если нјтъ, то клянусъ жизнію Фараона, что вы соглядатаи.

17 И отдалъ ихъ подъ стражу на три дня.

18 Но на третій день Іосифъ сказалъ имъ: вотъ что сдјлайте, и останетесь живы; я боюсь Бога.

19 Если вы люди честные, то одинъ братъ изъ васъ пусть содержится въ домј, гдј вы заключены; а прочіе подите, отвезите хлјбъ для сохраненія отъ голода домовъ вашихъ.

20 Брата же вашего меньшаго приведите ко мнј, чтобы оправдать ваши слова; тогда вы останетесь живы. Такъ они и сдјлали.

21 Между тјмъ они говорили другъ другу: точно, мы наказываемся за грјхъ противъ брата нашего, мы видјли скорбь души его, когда онъ умолялъ насъ, но не слушали; за то постигла насъ скорбь сія.

22 Рувимъ же, отвјтствуя имъ, сказалъ: не уговаривалъ ли я васъ, говоря: не грјшите противъ отрока? но вы не послушались. Вотъ, теперь кровь его взыскивается.

23 А того не знали они, что Іосифъ понимаетъ; ибо между ними былъ переводчикъ.

24 И отворотился отъ нихъ Іосифъ, и плакалъ. Потомъ, оборотясь къ нимъ, говорилъ съ ними, взялъ изъ нихъ Семеона, и связалъ его предъ глазами ихъ.

25 И приказалъ Іосифъ наполнить мјшки ихъ хлјбомъ, а серебро ихъ возвратить каждому въ мјшокъ его, и дать имъ запасовъ на дорогу. Такъ и поступилъ онъ съ ними.

26 Они положили хлјбъ свой на ословъ своихъ, и пошли оттуда.

27 На ночлегј одинъ изъ нихъ открылъ мјшокъ свой, чтобы дать корму ослу своему, и увидјлъ серебро свое; вотъ, оно въ самомъ отверстіи мјшка его.

28 Онъ сказалъ своимъ братьямъ: серебро мое возвращено; вотъ оно въ мјшкј у меня. Тогда вострепетало сердце у нихъ, и они въ изумленіи говорили другъ другу: что это Богъ сдјлалъ съ нами?

29 Когда же пришли къ Іакову, отцу своему, въ землю Ханаанскую; то разсказали ему все случившееся съ ними, говоря:

30 начальствующій надъ тою землею обошелся оъ нами сурово, и счелъ насъ за согладатаевъ земли той.

31 Мы сказали ему, что мы люди честные, что мы не бывали соглядатаями;

32 что мы братья; что насъ двјнадцать сыновъ у отца нашего; что одного не стало, а меньшій теперь съ отцемъ нашимъ въ землј Ханаанской.

33 На сіе начальствующій надъ тою землей сказалъ намъ: вотъ, какъ узнаю я, честные ли вы люди. Оставьте у меня одного брата изъ васъ, а вы возьмите хлјбъ на пропитаніе домовъ вашихъ, и подите.

34 И приведите ко мнј меньшаго брата вашего, тогда удостовјрюсь я, что вы не соглядатаи, но люди честные; отдамъ вамъ брата вашего, и вы можете торговать въ этой землј.

35 Когда же они стали высыпать мјшки свои, оказалось, что у каждаго узелъ серебра его былъ въ мјшкј его. Увидјвъ узлы серебра своего, и они и отецъ ихъ ужаснулись.

36 И сказалъ имъ Іаковъ, отецъ ихъ: вы лишили меня дјтей. Іосифа нјтъ; и Симеона нјтъ; и Веніамина взять хотите. Все это на мою бјду!

37 На сіе Рувимъ отвјтствовалъ отцу своему, говоря: убей двухъ моихъ сыновъ, если я не приведу его къ тебј, отдай его на мои руки; я возвращу его къ тебј.

38 Онъ сказалъ: не пойдетъ сынъ мой съ вами, потому что братъ его умеръ, и онъ одинъ остался. Если случится съ нимъ несчастіе на пути, въ который вы пойдете, то вы сведете сјдину мою съ печалію въ шеолъ.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 5365

Prostudujte si tuto pasáž

  
/ 10837  
  

5365. And the people cried unto Pharaoh for bread. That this signifies the need of good for truth, is evident from the signification of “crying,” as being the act of a person in grief and mourning, thus being that of a person in need; from the signification of “people,” as being truth (see n. 1259, 1260, 3295, 3581); from the representation of Pharaoh, as being the natural (n. 5079, 5080, 5095, 5160); and from the signification of “bread,” as being the celestial of love, thus good (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976). From this it follows that by “the people cried unto Pharaoh for bread” is signified the need in the natural of good for truth. This meaning indeed appears remote from the historic sense of the letter; but still when they who are in the internal sense understand by “crying,” by “people,” by “Pharaoh,” and by “bread,” nothing else than what has been said, it follows that this meaning results therefrom.

[2] How the case is in regard to the need of good for truth, must be told. Truth has need of good, and good has need of truth; and when truth has need of good, truth is conjoined with good, and when good has need of truth, good is conjoined with truth; for the reciprocal conjunction of good and truth, namely of truth with good and of good with truth, is the heavenly marriage. In the early stages of man’s regeneration, truth is multiplied, but not good; and as truth has then no good with which to be conjoined, it is drawn in and stored up in the interiors of the natural mind, that it may be called forth thence according to the increasings of good. In this state truth is in need of good, and moreover conjunction of truth with good takes place according to the inflow of good into the natural; but still no fruitfulness is effected by this conjunction. But when man has been regenerated, then good increases; and as it increases it is in need of truth, and also procures truth for itself with which it may be conjoined, and thereupon there is a conjunction of good with truth. When this takes place, truth is made fruitful from good, and good from truth.

[3] That this is the case is entirely unknown in the world, but is very well known in heaven; and yet were it known in the world (not only by knowledge but also by perception) what celestial love or love to the Lord is, and what spiritual love or charity toward the neighbor is, it would also be known what good is, for all good is of these loves; and moreover it would be known that good desires truth, and truth good, and that they are conjoined according to the desire and its quality. This might be plain from the fact that when truth is thought of, the good adjoined to it is presented at the same time; and when good is stirred, the truth adjoined to it is presented at the present time-in both cases with affection, desire, delight, or holy aspiration; and from this the quality of the conjunction might be known. But as it is not known from any inward sensation or perception what good is, such things cannot come to knowledge; for that about which nothing is known is not understood, even when it comes to view.

[4] And as it is not known what spiritual good is, and that it is charity toward the neighbor, therefore it is a matter of dispute in the world, especially among the learned, what is the highest good; and scarcely anyone has maintained that it is that delight, satisfaction, blessedness, and happiness which is perceived from mutual love devoid of any selfish or worldly end, and which makes heaven itself. From this also it is plain that in the world at this day it is not at all known what spiritual good is, and still less that good and truth form a marriage together, and that heaven is in this marriage, and that those who are in it are in wisdom and intelligence and have satisfactions and happinesses with unlimited and inexpressible variety, not one of which is known by the world, nor is its existence even recognized and believed; when in fact it is heaven itself, or that very heavenly joy of which so much is said in the church.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 3735

Prostudujte si tuto pasáž

  
/ 10837  
  

3735. And raiment to put on. That this signifies conjunction with Divine truth, is evident from the signification of “raiment,” as being truth (n. 1073, 2576), in the present case Divine truth, because the Lord is treated of; and from the signification of “putting on,” as being to be appropriated and conjoined. The nature of the internal sense of the Word may be seen from these and all other such significatives, namely, that when bread and raiment are treated of in the sense of the letter, and also when the matter in question is expressed historically, as here—“if God will give me bread to eat, and raiment to put on,” the angels who are with the man at the time think not at all of bread, but of the good of love, and in the supreme sense of the Lord’s Divine good; neither do they think of raiment, but of truth, and in the supreme sense of the Lord’s Divine truth. Such things as are in the sense of the letter are to them merely objective representatives for thinking concerning things heavenly and Divine; for such things are the vessels which are in the ultimate of order.

[2] Thus when in a holy state a man thinks of bread, as for instance of the bread in the Holy Supper, or of the “daily bread” in the Lord’s Prayer, then the thought which the man has about bread serves the angels who are with him as an objective representative for thinking about the good of love which is from the Lord; for the angels apprehend nothing of man’s thought about bread, but instead of this have thought concerning good, for such is the correspondence. In like manner when in a holy state a man thinks about raiment, the thought of the angels is about truth; and so it is with everything else in the Word. This shows what is the nature of the conjunction of heaven and earth by the Word, namely, that a man who reads the Word in a holy manner is by such correspondence conjoined closely with heaven, and through heaven with the Lord, even although the man thinks only of those things in the Word which are in the sense of its letter. The holiness itself then present with the man comes from an influx of celestial and spiritual thoughts and affections, such as angels have.

[3] That there might be such an influx and the consequent conjunction of man with the Lord the Holy Supper was instituted by the Lord, in connection with which it is expressly said that the bread and wine are the Lord; for the Lord’s “body” signifies His Divine love, and the reciprocal love in man such as is that of the celestial angels; and the “blood” in like manner signifies His Divine love, and the reciprocal love in man, but such as is that of the spiritual angels. From this it is manifest how much of the Divine there is in everything of the Word, notwithstanding man’s ignorance as to what it is and what its quality. Yet those who when in the world have been in the life of good, after death come into the knowledges and perceptions of all these things; for then they put off earthly and worldly things, and put on heavenly ones; and in like manner are in a spiritual and celestial idea like that of the angels.

  
/ 10837  
  

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