Bible

 

Postanak 47

Studie

   

1 I otišavši Josif javi Faraonu i reče: Otac moj i braća moja s ovcama svojim i s govedima svojim i sa svim što imaju dođoše iz zemlje hananske, i evo ih u zemlji gesemskoj.

2 I uzevši nekolicinu braće svoje, pet ljudi, izvede ih pred Faraona.

3 A Faraon reče braći njegovoj: Kakvu radnju radite? A oni rekoše Faraonu: Pastiri su sluge tvoje, i mi i naši stari.

4 Još rekoše Faraonu: Dođosmo da živimo kao došljaci u ovoj zemlji, jer nema paše za stoku tvojih sluga, jer je velika glad u zemlji hananskoj; a sada dopusti da žive u zemlji gesemskoj sluge tvoje.

5 A Faraon reče Josifu: Otac tvoj i braća tvoja dođoše k tebi;

6 U tvojoj je vlasti zemlja misirska; na najboljem mestu u ovoj zemlji naseli oca svog i braću svoju, neka žive u zemlji gesemskoj; i ako koje znaš između njih da su vredni ljudi, postavi ih nad mojom stokom.

7 Posle dovede Josif i Jakova oca svog i izvede ga pred Faraona, i blagoslovi Jakov Faraona.

8 A Faraon reče Jakovu: Koliko ti ima godina?

9 Odgovori Jakov Faraonu: Meni ima sto i trideset godina, kako sam došljak. Malo je dana života mog i zli su bili, niti stižu vek otaca mojih, koliko su oni živeli.

10 I blagosloviv Jakov Faraona otide od Faraona.

11 A Josif naseli oca svog i braću svoju, i dade im dobro u zemlji misirskoj na najboljem mestu te zemlje, u zemlji rameskoj, kao što zapovedi Faraon.

12 I hranjaše Josif hlebom oca svog i braću svoju i sav dom oca svog do najmanjeg.

13 Ali nesta hleba u svoj zemlji, jer glad beše vrlo velika, i uzmuči se zemlja misirska i zemlja hananska od gladi.

14 I pokupi Josif sve novce što se nalažahu po zemlji misirskoj i po zemlji hananskoj za žito, koje kupovahu, i slagaše novce u kuću Faraonovu.

15 A kad nesta novca u zemlji misirskoj i u zemlji hananskoj, stadoše svi Misirci dolaziti k Josifu govoreći: Daj nam hleba; zašto da mremo kod tebe, što novaca nema?

16 A Josif im govoraše: Dajte stoku svoju, pa ću vam dati hleba za stoku, kad je nestalo novca.

17 I dovođahu stoku svoju k Josifu, i Josif im davaše hleba za konje i za ovce i za goveda i za magarce. Tako ih prehrani onu godinu hlebom za svu stoku njihovu.

18 A kad prođe ona godina, stadoše opet dolaziti k njemu druge godine govoreći: Ne možemo tajiti od gospodara svog, ali je novaca nestalo, i stoka koju imasmo u našeg je gospodara; i nije ostalo ništa da donesemo gospodaru svom osim telesa naših i njiva naših.

19 Zašto da mremo na tvoje oči? Evo i nas i naših njiva; kupi nas i njive naše za hleb, da s njivama svojim budemo robovi Faraonu, i daj žita da ostanemo živi i ne pomremo i da zemlja ne opusti.

20 Tako pokupova Josif Faraonu sve njive u Misiru, jer Misirci prodavahu svaki svoju njivu, kad glad uze jako maha među njima. I zemlja posta Faraonova.

21 A narod preseli u gradove od jednog kraja Misira do drugog.

22 Samo ne kupi svešteničke njive; jer Faraon odredi deo sveštenicima, i hranjahu se od svog dela, koji im dade Faraon, te ne prodaše svojih njiva.

23 A Josif reče narodu: Evo kupih danas vas i njive vaše Faraonu; evo vam seme, pa zasejte njive.

24 A šta bude roda, daćete peto Faraonu, a četiri dela neka budu vama za seme po njivama i za hranu vama i onima koji su po kućama vašim i za hranu deci vašoj.

25 A oni rekoše: Ti si nam život sačuvao; neka nađemo milost pred gospodarem svojim da budemo robovi Faraonu.

26 I postavi Josif zakon do današnjeg dana za njive misirske da se daje peto Faraonu; samo njive svešteničke ne postaše Faraonove.

27 A deca Izrailjeva življahu u zemlji misirskoj u kraju gesemskom, i držahu ga, i narodiše se i namnožiše se veoma.

28 I Jakov požive u zemlji misirskoj sedamnaest godina; a svega bi Jakovu sto i četrdeset i sedam godina.

29 A kad se približi vreme Izrailju da umre, dozva sina svog Josifa, i reče mu: Ako sam našao milost pred tobom, metni ruku svoju pod stegno moje, i učini mi milost i veru, nemoj me pogrepsti u Misiru;

30 Nego neka ležim kod otaca svojih; i ti me odnesi iz Misira i pogrebi me u grobu njihovom. A on reče: Učiniću kako si kazao.

31 I reče mu Jakov: Zakuni mi se. I on mu se zakle. I pokloni se Izrailj preko uzglavlja od odra svog.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 6071

Prostudujte si tuto pasáž

  
/ 10837  
  

6071. 'And placed them before Pharaoh' means an introduction into factual knowledge. This is clear from the representation of 'Pharaoh' as factual knowledge in general, dealt with in 5799, 6015. An introduction is meant by 'placing before him', for the intention behind his presentation of them was so that he might introduce them, that is, the truths of the Church, since these are meant by 'the sons of Jacob'. Regarding the need for the truths known to the Church to be introduced into the Church's factual knowledge, see 6004, 6023, 6052; but as this is a subject that is not known about at the present day, let some more light be shed on it.

[2] The facts known to the Church are at the present day the things stated in the literal sense of the Word. Unless truths from the internal sense are introduced into those facts the mind can be misled into all kinds of heresy; but once truths have been introduced into them the mind cannot be misled into heresies. For example the person who has learned from the literal sense of the Word statements that God can be angry, punish, lead into temptations, cast into hell, and do evil can be misled into false ideas about God. He may be led to think that Goodness itself, which is what God is, can be the source even of evil, thus the opposite of what He is, when in fact good comes from good, and evil from evil. But this fact [which he knows from the literal sense] takes on a different appearance if interior truths are introduced into it, such as the truth that evil in a person is what creates anger in him, leads into temptations, punishes, casts into hell, and constantly brings forth further evils. There is also the truth that the situation with these woes is like the laws that countries have; the laws come from the monarch, but the miseries that come with punishment are not attributable to the monarch but to those who commit evils.

[3] Then there is the truth that the hells are the source of all evil and are allowed to be the source of it because on man's account it cannot be otherwise. For he is sunk in evil and his life arises out of it, and therefore unless he is left in evil he cannot be in freedom, or thus be reformed. Even so, nothing but good comes from God, for to the extent a person allows, God turns that evil towards what is good.

[4] There is too the truth that the very general outlines of belief must come first, after which they must be filled out with individual truths. This is so with the general piece of knowledge that all things which happen come without exception from God, including the miseries that punishment brings. In what way those miseries come from Him has to be learned subsequently, as also do the nature and source of what happens by permission.

[5] There is likewise the truth that all worship of God inevitably has its beginning in holy fear, which holds within it the belief that God rewards good people and punishes the bad. Simple people and young children must believe this because they have no understanding as yet of permission; and their belief is in keeping with the Lord's words,

Rather, fear Him who is able to destroy both body and soul in Gehenna. Matthew 10:28.

So although to begin with it is out of fear that they do not dare to do evil, love accompanied by good is gradually introduced, and then they start to know and perceive that nothing but good comes from God, and that evil comes from themselves; then at length that all evil comes from hell.

[6] Furthermore those in heaven perceive that nothing but good comes from God; but those in hell say that everything evil comes from God because He permits it and does not take it away. But in reply to this those of them who are in the world of spirits are told that if evil were taken away from them they would not possess any life; and neither would anyone in the world who is engrossed in evil. They are also told that the evil within them punishes itself in accordance with the law, and that the miseries that punishment brings eventually causes them to refrain from the doing of evils, also that the punishment of evil persons is the protection of the good.

[7] Added to all this is the consideration that people engrossed in evil, also those whose worship is external devoid of anything internal, as that of the Jews was, must live altogether in fear of God and in a belief that He is the one who punishes; for their fear of God can lead them to do what is good, but love never can. When these and many other truths are introduced into that known fact [drawn from the literal sense of the Word] it takes on a completely different appearance. It becomes like a transparent vase containing truths which shine through and make the vase look like nothing else than a single and general body of truth.

  
/ 10837  
  

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