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Postanak 37

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1 A Jakov živeše u zemlji gde mu je otac bio došljak, u zemlji hananskoj.

2 Ovo su događaji Jakovljevi. Josif kad beše momak od sedamnaest godina, pasaše stoku s braćom svojom, koju rodiše Vala i Zelfa žene oca njegovog; i donošaše Josif zle glasove o njima ocu svom.

3 A Izrailj ljubljaše Josifa najvećma izmeću svih sinova svojih, jer mu se rodio pod starost; i načini mu šarenu haljinu.

4 A braća videći gde ga otac ljubi najvećma između sve braće njegove, stadoše mrzeti na nj tako da mu ne mogahu lepu reč progovoriti.

5 Uz to usni Josif san i pripovedi braći svojoj, te oni još većma omrznu na nj.

6 Jer im reče: Da čujete san što sam snio:

7 Vezasmo snoplje u polju, pa moj snop usta i ispravi se, a vaši snopovi iđahu unaokolo i klanjahu se snopu mom.

8 Tada mu braća rekoše: Da nećeš još biti car nad nama i zapovedati nam? Stoga još većma stadoše mrzeti na nj radi snova njegovih i radi reči njegovih.

9 Posle opet usni drugi san, i pripovedi braći svojoj govoreći: Usnih opet san, a to se sunce i mesec i jedanaest zvezda klanjahu meni.

10 A pripovedi i ocu svom i braći svojoj; ali ga otac prekori i reče mu: Kakav je to san što si snio? Eda li ćemo doći ja i mati tvoja i braća tvoja da se klanjamo tebi do zemlje?

11 I zaviđahu mu braća; ali otac njegov čuvaše ove reči.

12 A kad braća njegova otidoše da pasu stoku oca svog kod Sihema,

13 Reče Izrailj Josifu: Ne pasu li braća tvoja stoku kod Sihema? Hajde da te pošaljem k njima. A on reče: Evo me.

14 A on mu reče: Idi, vidi kako su braća tvoja i kako je stoka, pa dođi da mi javiš. I opravi ga iz doline hevronske, i on otide put Sihema.

15 I čovek jedan nađe ga a on luta po polju; te ga zapita govoreći: Šta tražiš?

16 A on reče: Tražim braću svoju; kaži mi, molim te, gde su sa stokom?

17 A čovek reče: Otišli su odavde, jer čuh gde rekoše: Hajdemo u Dotaim. I otide Josif za braćom svojom, i nađe ih u Dotaimu.

18 A oni ga ugledaše iz daleka; i dok još ne dođe blizu njih, stadoše se dogovarati da ga ubiju,

19 I rekoše među sobom: Gle, evo onog što sne sanja.

20 Hajde sada da ga ubijemo i da ga bacimo u koju od ovih jama, pa ćemo kazati: Ljuta ga je zverka izjela. Onda ćemo videti šta će biti od njegovih snova.

21 Ali Ruvim kad ču to, izbavi ga iz ruku njihovih rekavši: Nemojte da ga ubijemo.

22 I još im reče Ruvim: Nemojte krv prolivati; bacite ga u ovu jamu u pustinji, a ne dižite ruke na nj. A on ga htede izbaviti iz ruku njihovih i odvesti k ocu.

23 I kad Josif dođe k braći svojoj, svukoše s njega haljinu njegovu, haljinu šarenu, koju imaše na sebi.

24 I uhvativši ga baciše ga u jamu; a jama beše prazna, ne beše vode u njoj.

25 Posle sedoše da jedu. I podigavši oči ugledaše, a to gomila Ismailjaca iđaše od Galada s kamilama natovarenim mirisavog korenja i tamjana i smirne, te nošahu u Misir.

26 I reče Juda braći svojoj: Kakva će biti korist što ćemo ubiti brata svog i zatajiti krv njegovu?

27 Hajde da ga prodamo ovim Ismailjcima pa da ne dižemo ruke svoje na nj, jer nam je brat, naše je telo. I poslušaše ga braća njegova.

28 Pa kad trgovci madijanski behu pored njih, oni izvukoše i izvadiše Josifa iz jame, i prodadoše Josifa Ismailjcima za dvadeset srebrnika; i oni odvedoše Josifa u Misir.

29 A kad se Ruvim vrati k jami, a to nema Josifa u jami; tada razdre haljine svoje,

30 Pa se vrati k braći svojoj, i reče: Nema deteta; a ja kuda ću?

31 Tada uzeše haljinu Josifovu, i zaklavši jare zamočiše haljinu u krv,

32 Pa onda poslaše šarenu haljinu ocu njegovom poručivši: Nađosmo ovu haljinu, vidi je li haljina sina tvog ili nije.

33 A on je pozna i reče: Sina je mog haljina; ljuta ga je zverka izjela; Josif je doista raskinut.

34 I razdre Jakov haljine svoje, i veza kostret oko sebe, i tužaše za sinom svojim dugo vremena.

35 I svi sinovi njegovi i sve kćeri njegove ustadoše oko njega tešeći ga, ali se on ne dade utešiti, nego govoraše: S tugom ću u grob leći za sinom svojim. Pa i njegov otac plakaše za njim.

36 A Madijani prodadoše ga u Misir Petefriju, dvoraninu Faraonovom, zapovedniku stražarskom.

   

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Arcana Coelestia # 4720

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4720. 'And the man said, They have travelled on from here, for I heard them saying, Let us go to Dothan' means that they moved on from the general aspects to the specific details of doctrine. This is clear from the meaning of 'travelled on' as moving on; from the meaning of 'from Shechem', to which 'from here' refers here, as from the general aspects of doctrine, 4707, 4716; and from the meaning of 'Dothan' as the specific details of doctrine. This meaning of 'Dothan' - the specific details of doctrine - cannot be easily demonstrated from other places in the Word because no other mention is made of it apart from that in 2 Kings 6:13, where the narrative states that the king of Syria sent chariots and horsemen and a large army to Dothan to seize Elisha, and that they were struck with blindness and were led by Elisha to Samaria.

[2] Since all historical details in the Word are representative of the celestial and spiritual things of the Lord's kingdom, so too are these. 'The king of Syria' represents people who possess cognitions of truth, 1232, 1234, 3249, 3664, 3680, 4112, though at this point in the contrary sense he represents those who possess cognitions which have no connection with truth. 'Elisha' represents the Word of the Lord, 2762. 'Dothan' means matters of doctrine drawn from the Word. 'Chariots and horsemen and the large army which the king of Syria sent' means falsities of doctrine. 'The mountain full of horses and chariots of fire surrounding Elisha that were seen by his servant' means goods and truths taught by doctrine drawn from the Word, 2762. 'The blindness' with which those were struck whom the king of Syria sent there means utter falsities, 2383. 'Their being led by Elisha to Samaria', where their eyes were opened, means instruction given through the Word. These are the kinds of things implied in the historical narrative here, 'Dothan', where Elisha was, meaning matters of doctrine drawn from the Word concerning goodness and truth. The historical details here in Genesis are much the same in meaning, for specific details of doctrine are not anything different. Yet at this particular point the specific details of false assumptions are meant, for the subject is a Church which begins with faith and so right from the start separates it from charity. Matters of doctrine which are formulated after that all smack of the general assumption made initially, and so of faith devoid of charity. Consequently those matters of doctrine are falsities which are the specific details belonging to false assumptions.

[3] When it first begins every Church knows only the general aspects of doctrine, for at that time it is in a state of simplicity and so to speak in childhood. With the passage of time it adds particular aspects, which in part are confirmations of general aspects, in part are additions which do not however conflict with what is general, and also explanations which resolve manifest contradictions but do not in any way offend the dictates of common sense. But in the present instance all the specific details belong to false assumptions, for all aspects of any kind of doctrine are interrelated like members within a community, and are linked to one another as in blood relationships and relationships by marriage, acknowledging a general assumption made initially as their father. From this it is evident that everything smacks of falsity when the general assumption made initially is false.

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