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Postanak 42

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1 A Jakov videći da ima žita u Misiru, reče sinovima svojim: Šta gledate jedan na drugog?

2 I reče: Eto čujem da u Misiru ima žita; idite onamo te nam kupite otuda, da ostanemo živi i ne pomremo.

3 I desetorica braće Josifove otidoše da kupe žita u Misiru.

4 A Venijamina brata Josifovog ne pusti otac s braćom govoreći: Da ga ne bi zadesilo kako zlo.

5 I dođoše sinovi Izrailjevi da kupe žita s ostalima koji dolažahu; jer beše glad u zemlji hananskoj.

6 A Josif upravljaše zemljom, i prodavaše žito svemu narodu po zemlji. I braća Josifova došavši pokloniše mu se licem do zemlje.

7 A Josif ugledavši braću pozna ih; ali se učini da ih ne poznaje, i oštro im progovori i reče: Odakle ste došli? A oni rekoše: Iz zemlje hananske, da kupimo hrane.

8 Josif dakle pozna braću svoju; ali oni njega ne poznaše.

9 I opomenu se Josif snova koje je snio za njih; i reče im: Vi ste uhode; došli ste da vidite gde je zemlja slaba.

10 A oni mu rekoše: Nismo, gospodaru; nego sluge tvoje dođoše da kupe hrane.

11 Svi smo sinovi jednog čoveka, pošteni ljudi, nikada nisu sluge tvoje bile uhode.

12 A on im reče: Nije istina, nego ste došli da vidite gde je zemlja slaba.

13 A oni rekoše: Nas je bilo dvanaest braće, sluga tvojih, sinova jednog čoveka u zemlji hananskoj; i eno, najmlađi je danas kod oca našeg, a jednog nema više.

14 A Josif im reče: Kažem ja da ste vi uhode.

15 Nego hoću da se uverim ovako: tako živ bio Faraon, nećete izaći odavde dokle ne dođe ovamo najmlađi brat vaš.

16 Pošljite jednog između sebe neka dovede brata vašeg, a vi ćete ostati ovde u tamnici, pa ću videti je li istina šta govorite; inače ste uhode, tako živ bio Faraon.

17 I zatvori ih u tamnicu na tri dana.

18 A treći dan reče im Josif: Ako ste radi životu, ovo učinite, jer se ja Boga bojim:

19 Ako ste pošteni ljudi, jedan brat između vas neka ostane u tamnici, a vi idite i odnesite žita koliko treba porodicama vašim.

20 Pa onda dovedite k meni najmlađeg brata svog da se posvedoče reči vaše i da ne izginete. I oni učiniše tako.

21 I rekoše jedan drugom: Doista se ogrešismo o brata svog, jer videsmo muku duše njegove kad nam se moljaše, pa ga se oglušismo; zato dođe na nas ova muka.

22 A Ruvim odgovori im govoreći: Nisam li vam govorio: Nemojte se grešiti o dete? Ali me ne poslušaste; i zato se evo traži od nas krv njegova.

23 A oni ne znahu da ih Josif razume, jer se s njim razgovarahu preko tumača.

24 A Josif okrete se od njih, i zaplaka se. Potom se opet okrete k njima, i progovori s njima, i uzevši između njih Simeuna veza ga pred njima.

25 I zapovedi Josif da im naspu vreće žita, pa i novce šta je koji dao da metnu svakome u vreću, i da im dadu brašnjenice na put. I tako bi učinjeno.

26 I natovarivši žito svoje na magarce svoje otidoše.

27 A jedan od njih otvoriv svoju vreću da nahrani magarca svog u jednoj gostionici, vide novce svoje ozgo u vreći.

28 I reče braći svojoj: Ja dobih natrag novce svoje, evo ih u mojoj vreći. I zadrhta srce u njima i uplašiše se govoreći jedan drugom: Šta nam to učini Bog?

29 I došavši k Jakovu ocu svom u zemlju hanansku, pripovediše mu sve što im se dogodi, govoreći:

30 Oštro govoraše s nama čovek, koji zapoveda u onoj zemlji, i dočeka nas kao uhode.

31 A kad mu rekosmo: Mi smo pošteni ljudi, nikad nismo bili uhode;

32 Bilo nas je dvanaest braće, sinova oca našeg; jednog većnema, a najmlađi je danas kod oca našeg u zemlji hananskoj;

33 Reče nam čovek, koji zapoveda u onoj zemlji: Ovako ću doznati jeste li pošteni ljudi: brata jednog između sebe ostavite kod mene, a šta vam treba za porodice vaše gladi radi, uzmite i idite.

34 Posle dovedite k meni brata svog najmlađeg, da se uverim da niste uhode nego pošteni ljudi; brata ću vam vratiti, i moći ćete trgovati po ovoj zemlji.

35 A kad izručivahu vreće svoje, gle, svakome u vreći behu u zavežljaju novci njegovi; i videvši zavežljaje novaca svojih uplašiše se i oni i otac im.

36 I reče im Jakov otac njihov: Potrste mi decu; Josifa nema, Simeuna nema, pa hoćete i Venijamina da uzmete; sve se skupilo na me.

37 A Ruvim progovori i reče ocu svom: Dva sina moja ubij, ako ti ga ne dovedem natrag; daj ga u moje ruke, i ja ću ti ga opet dovesti.

38 A on reče: Neće ići sin moj s vama, jer je brat njegov umro i on osta sam, pa ako bi ga zadesilo kako zlo na putu na koji ćete ići, svalili bi ste me stara s tugom u grob.

   

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Arcana Coelestia # 5428

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5428. 'And they did not recognize him' means that truth from the Divine was not seen in natural light that was not yet brightened with heavenly light. This becomes clear from what has gone immediately before this, for since 'Joseph recognized his brothers' means that general truths known to the Church were seen by the celestial of the spiritual by the light this possessed, it follows that 'they did not recognize him' means that the celestial of the spiritual, which is truth from the Divine, was not seen by the general truths known to the Church while these were in natural light not yet brightened with heavenly light. This meaning may indeed be seen from what has been stated immediately above; but as it belongs among arcana let some examples be used to shed light on the matter. Take as an example the glory of heaven. Consider those who, when they think about the glory of heaven, see this in natural light that has not been brightened with heavenly light because no intermediary is present, especially if no agreement exists. Such people's idea of the glory of heaven cannot be anything different from the kind of idea they possess about the glory of the world when they read, for instance, about the revelations made to prophets, in particular those made to John and described in the Book of Revelation, in which everything is most magnificent. One may tell these people that the glory of heaven surpasses all worldly magnificence, so completely that one cannot begin to compare it with that glory. One may also tell them that even this is not really the glory of heaven, but that the glory of heaven consists in that which is of God shining out of every individual thing to be seen there, and in a perception of Divine realities and in the wisdom gained from that perception. One may tell these people too that this alone is the glory to those who are there, for they consider worldly magnificence, in comparison with such wisdom, to be nothing at all, and they attribute all wisdom to the Lord and none whatsoever to themselves. But if people behold the glory of heaven in natural light devoid of an intermediary, and especially if no agreement exists, that glory goes completely unrecognized.

[2] Take angelic power as another example. Consider those who, when they think about angelic power, in particular that of the archangels who are mentioned in the Word, do so in natural light that has not been brightened with heavenly light because no intermediary is present, especially if because no agreement exists. Such people's idea of that power cannot be anything different from the idea they have of the power wielded by powerful rulers in the world. That is to say, they think that angels have thousands upon thousands of subordinates over whom they rule, and that high positions in heaven involve that kind of domination. One may tell these people that angelic power does indeed surpass all power wielded by powerful rulers in the world and is so great that just one of the subordinate angels can drive away millions of hellish spirits and send them down into their own hells, which is why in the Word angels are called 'powers' and 'dominions'. One may also tell those people that the least of the angels is the greatest; that is, the one who believes, wishes, and perceives that all power originates entirely within the Lord and never at all within himself is a very highly powerful ruler. And therefore those who are 'powers' in heaven utterly detest any power that derives from themselves. But neither is any of this recognized when beheld in natural light devoid of the intermediary, and more so if no agreement exists.

[3] Take yet another example. Consider a person who looks at freedom from a natural idea devoid of an intermediary linking it to a spiritual one, and especially if no agreement exists between the two. He cannot see freedom as anything else than thinking and willing from what is within himself and being able to carry out without restriction whatever he so thinks and wills. More than that, to the end that he can have whatever he thinks and wills the natural man wishes to become very rich; and to the end that he can carry out whatever he thinks and wills he wishes to become very powerful. Once he has attained this he imagines that he is in perfect freedom and consequently possesses real happiness. If however one tells people like this that true freedom, called heavenly freedom, is not at all like that, but that it involves no willing from what is within oneself, only from the Lord, and does not involve any thinking from what is within oneself, only from heaven, and that feelings of pain and sorrow ensue if one is allowed to think from what is within oneself and to will from what is in oneself, nothing of this is recognized.

These examples may serve to some extent to show what is implied by truth from the Divine not being seen in natural light that has not yet been brightened with heavenly light, meant by Joseph's brothers not recognizing him.

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