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Postanak 41

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1 A posle dve godine dana usni Faraon, a on stoji na jednoj reci.

2 I gle, iz reke izađe sedam krava lepih i debelih, i stadoše pasti po obali.

3 I gle, iza njih izađe iz reke sedam drugih krava, ružnih i mršavih, i stadoše pored onih krava na obali.

4 I ove krave ružne i mršave pojedoše onih sedam krava lepih i debelih. U tom se probudi Faraon.

5 Pa opet zaspav usni drugom, a to sedam klasova izraste iz jednog stabla jedrih i lepih;

6 A iza njih isklija sedam klasova malih i šturih;

7 Pa ovi klasovi mali pojedoše onih sedam velikih i jedrih. U tom se probudi Faraon i vide da je san.

8 I kad bi ujutru, on se zabrinu u duhu, i poslavši sazva sve gatare misirske i sve mudrace, i pripovedi im šta je snio; ali niko ne može kazati Faraonu šta znači.

9 Tada progovori starešina nad peharnicima Faraonu i reče: Danas se opomenuh greha svog.

10 Kad se Faraon rasrdi na sluge svoje i baci u tamnicu u kući zapovednika stražarskog mene i starešinu nad hlebarima,

11 Usnismo jednu noćja i on, svaki za sebe po značenju sna svog usnismo.

12 A onde beše s nama momče Jevrejče, sluga zapovednika stražarskog, i mi mu pripovedismo sne, a on nam kaza šta čiji san znači.

13 I zbi se kako nam kaza: mene povrati Faraon u službu, a onog obesi.

14 Tada Faraon posla po Josifa, i brže ga izvedoše iz tamnice, a on se obrija i preobuče se, te izađe pred Faraona.

15 A Faraon reče Josifu: Usnih san, pa mi niko ne ume da kaže šta znači; a za tebe čujem da umeš kazivati sne.

16 A Josif odgovori Faraonu i reče: To nije u mojoj vlasti, Bog će javiti dobro Faraonu.

17 I reče Faraon Josifu: Usnih, a ja stojim kraj reke na obali.

18 I gle, iz reke izađe sedam krava debelih i lepih, te stadoše pasti po obali.

19 I gle, iza njih izađe sedam drugih krava rđavih, i vrlo ružnih i mršavih, kakvih nisam video u celoj zemlji misirskoj.

20 I ove krave mršave i ružne pojedoše onih sedam debelih,

21 I kad im biše u trbuhu, ne poznavaše se da su im u trbuhu, nego opet behu onako ružne kao pre. U tom se probudih.

22 Pa opet usnih, a to sedam klasova izraste iz jednog stabla jedrih i lepih;

23 A iza njih isklija sedam malih, tankih i šturih.

24 I ovi tanki klasovi proždreše onih sedam lepih. I ovo pripovedih gatarima, ali mi ni jedan ne zna kazati šta znači.

25 A Josif reče Faraonu: Oba su sna Faraonova jednaka; Bog javlja Faraonu šta je naumio.

26 Sedam lepih krava jesu Sedam godina, i Sedam lepih klasova jesu Sedam godina; oba su sna jednaka.

27 A sedam krava mršavih i ružnih, što izađoše iza onih, jesu sedam godina; i sedam klasova sitnih i šturih biće sedam godina gladnih.

28 To je što rekoh Faraonu: Bog kaže Faraonu šta je naumio.

29 Evo doći će sedam godina vrlo rodnih svoj zemlji misirskoj.

30 A iza njih nastaće sedam gladnih godina, gde će se zaboraviti sve obilje u zemlji misirskoj, jer će glad satrti zemlju,

31 Te se neće znati to obilje u zemlji od gladi potonje, jer će biti vrlo velika.

32 A što je dva puta uzastopce Faraon snio, to je zato što je zacelo Bog tako naumio, i na skoro će to učiniti Bog.

33 Nego sada neka potraži Faraon čoveka mudrog i razumnog, pa neka ga postavi nad zemljom misirskom.

34 I neka gleda Faraon da postavi starešine po zemlji, i pokupi petinu po zemlji misirskoj za sedam rodnih godina;

35 Neka skupljaju od svakog žita za rodnih godina koje idu, i neka snesu pod ruku Faraonovu svakog žita u sve gradove, i neka čuvaju,

36 Da se nađe hrane zemlji za sedam godina gladnih, kad nastanu, da ne propadne zemlja od gladi.

37 I ovo se učini dobro Faraonu i svim slugama njegovim.

38 I reče Faraon slugama svojim: Možemo li naći čoveka kakav je ovaj, u kome bi duh bio Božji?

39 Pa reče Faraon Josifu: Kad je tebi javio Bog sve ovo, nema nikoga tako mudrog i razumnog kao što si ti.

40 Ti ćeš biti nad domom mojim, i sav će ti narod moj usta ljubiti; samo ću ovim prestolom biti veći od tebe.

41 I još reče Faraon Josifu: Evo, postavljam te nad svom zemljom misirskom.

42 I skide Faraon prsten s ruke svoje i metnu ga Josifu na ruku, i obuče ga u haljine od tankog platna, i obesi mu zlatnu verižicu o vratu,

43 I posadi ga na kola koja behu druga za njegovim, i zapovedi da pred njim viču: Klanjajte se! I da ga je postavio nad svom zemljom misirskom.

44 I još reče Faraon Josifu: Ja sam Faraon, ali bez tebe neće niko maći ruke svoje ni noge svoje u svoj zemlji misirskoj.

45 I dade Faraon Josifu ime Psontomfanih, i oženi ga Asenetom kćerju Potifere sveštenika onskog. I pođe Josif po zemlji misirskoj.

46 A beše Josifu trideset godina kad izađe pred Faraona cara misirskog. I otišavši od Faraona obiđe svu zemlju misirsku.

47 I za sedam rodnih godina rodi zemlja svašta izobila.

48 I stade Josif kupiti za tih sedam godina svakog žita što beše po zemlji misirskoj, i snositi žito u gradove; u svaki grad snošaše žito s njiva koje behu oko njega.

49 Tako nakupi Josif žita vrlo mnogo koliko je peska morskog, tako da ga presta meriti, jer mu ne beše broja.

50 I dokle još ne nasta gladna godina, rodiše se Josifu dva sina, koje mu rodi Aseneta kći Potifere sveštenika onskog.

51 I prvencu nadede Josif ime Manasija, govoreći: Jer mi Bog dade da zaboravim svu muku svoju i sav dom oca svog.

52 A drugom nadede ime Jefrem, govoreći: Jer mi Bog dade da rastem u zemlji nevolje svoje.

53 Ali prođe sedam godina rodnih u zemlji misirskoj;

54 I nasta sedam godina gladnih, kao što je Josif napred kazao. I beše glad po svim zemljama, a po svoj zemlji misirskoj beše hleba.

55 Ali najposle nasta glad i po svoj zemlji misirskoj, i narod povika k Faraonu za hleb; a Faraon reče svima Misircima: Idite k Josifu, pa šta vam on kaže ono činite.

56 I kad glad beše po svoj zemlji, otvori Josif sve žitnice, i prodavaše Misircima. I glad posta vrlo velika u zemlji misirskoj.

57 I iz svih zemalja dolažahu u Misir k Josifu da kupuju; jer posta glad u svakoj zemlji.

   

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Arcana Coelestia # 5544

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5544. 'Give him into my hand' means insofar as it was in its power. This is clear from the meaning of 'hand' as power, dealt with in 878, 3387, 4931-4937, 5327, 5328. Correctly understood 'giving him into his hand' means entrusting him [Benjamin] to himself [Reuben]. But since faith in the understanding, represented by 'Reuben', possesses little power in which trust can be placed - for the truth of faith receives its power from the good of charity, 3563 - 'give him into my hand' therefore means insofar as it was in its power.

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

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Arcana Coelestia # 3563

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3563. 'And said, The voice is Jacob's voice, and the hands Esau's hands' means that the understanding consists in this case of truth existing inwardly, while the will consists in this case of good existing outwardly, so that an inversion of order exists with them. This is clear from the use of 'voice' to refer to truth and of 'hand' to refer to good. For 'voice' is used in reference to truth, as is evident from the places introduced in Volume One, in 219, 220, and from the fact that the actual words used are 'the voice is Jacob's voice', Jacob representing natural truth, as shown in various places above. And the reason why 'hand' is used in reference to good is that 'the hand' means power and ability, 878, 3541, the source of which is nothing other than good. All the power and ability that truth possesses comes from good, even though it seems to come from truth. This likewise is evident from the fact that the actual words used are 'the hands are Esau's hands', Esau representing natural good, as also shown above. The consequent existence of an inversion of order with them is evident from the consideration that proper order requires good, which belongs to the will, to exist inwardly, and truth, which belongs to the understanding, to exist outwardly. But these matters, as stated above, are such as can hardly be explained in any intelligible way because few have any knowledge of such things. For even if a perfectly clear explanation of them were given they would still not be understood if knowledge of them is lacking. Nevertheless the matter must be discussed since it is the subject at this point.

[2] The only source of the good of the natural which manifests itself in a person is interior good, that is, the good of the rational. Natural good can have no other source, though that which flows in from the one determines the nature of the good in the other. And since the good of the natural comes from no other source, neither does the truth of the natural, for where good is, so also is truth. Both must be present if they are to be anything at all. And again, that which flows in determines the nature of the truth there. Influx is such that the good of the rational flows into the natural along two different routes - one a very short and thus direct route into the good itself of the natural, and then on through the good of the natural into the truth there, this good and this truth being represented by Esau and his venison. In addition to this, the good of the rational flows into the natural along a second route which is less short, that is to say, through the truth of the rational, by means of which influx it forms something resembling good, but which in fact is truth.

[3] Everything is thus taking place according to order when the good of the rational flows directly into the good of the natural and at the same time into the truth there, and also indirectly by way of the truth of the rational into the good of the natural, and in a similar way both directly and indirectly into the truth of the natural. When all this is taking place the influx is according to order. Such is the influx with those who have been regenerated. But a different influx exists prior to regeneration, as has been stated above. That is to say, the good of the rational does not flow into the good of the natural directly but indirectly, by way of the truth of the rational, and so manifests something resembling good in the natural, which is not genuine good nor consequently genuine truth. Instead it is something such as does indeed possess good inmostly by virtue of influx through the truth of the rational; but there is nothing more. Therefore good too presents itself there under a different form, that is to say, outwardly as good represented by 'Esau' but inwardly as truth represented by 'Jacob'. And as this is not in accordance with order an inversion of order is said to exist with them. Yet insofar as nobody can be regenerated in any other way it is according to order.

[4] I realize that no matter how clearly these matters are stated and as a consequence are able to be perceived clearly by those who have a knowledge of the existence of such things, they still remain obscure to those who do not know what influx is, more so to those who do not know that the rational is distinct and separate from the natural, and more so still to those who do not have any distinct and clear idea of what good is or of what truth is. But the nature of natural good and of natural truth in the state prior to regeneration is plain to see only from the desires present at that time. When a person desires truth not because he has life in view but some other ends, such as to become learned, and to become this because of some desire to outdo others, which amounts to childish envy, and also because of some desire for glory, the order existing with the good of the natural and the truth of the natural is akin to that represented here by Jacob. As these two exist in relation to each other, there is a reversal of order, that is to say, the will, to which good belongs, exists outwardly, while the understanding, to which truth belongs, exists inwardly.

[5] But in the state following regeneration the situation is different. In this case the person desires truth not only because he has life in view but more still because he desires the good itself which constitutes that life. Previous desires, that is to say, those connected with outdoing, with childish envy, and with glory, now break away, so much so that they seem so to speak to have been dispelled. At this point good which belongs to the will exists inwardly, and truth which belongs to the understanding exists outwardly. The result then is that truth acts as one with good since it stems from good. This order is genuine order. The order existing previously also serves to bring this order about, for the will which at that time occupies an external position allows many things to come in which contribute to regeneration, like a sponge which absorbs water, clear or muddy, so that it absorbs such things as would otherwise be rejected. Indeed these things serve as means and also as ideas that have to be formed concerning genuine goods and truths, besides other uses which they serve.

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