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Genesis 43

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1 At ang kagutom ay mahigpit sa lupain.

2 At nangyari, nang makain na nila ang trigong kanilang dinala mula sa Egipto, na sinabi sa kanila ng kanilang ama, Kayo'y pumaroong muli, ibili ninyo tayo ng kaunting pagkain.

3 At si Juda ay nagsalita sa kaniya, na sinasabi, Ipinahayag sa aming mahigpit ng lalaking yaon, na sinasabi, Hindi ninyo makikita ang aking mukha, maliban na ipagsama ninyo ang inyong kapatid.

4 Kung pasasamahin mo sa amin ang aming kapatid, ay bababa kami, at ibibili ka namin ng pagkain.

5 Datapuwa't kung hindi mo paparoroonin ay hindi kami bababa: sapagka't sinabi sa amin ng lalaking yaon, Hindi ninyo makikita ang aking mukha, malibang kasama ninyo ang inyong kapatid.

6 At sinabi ni Israel, Bakit ninyo ako ginawan ng masama, na inyong sinabi sa lalake na mayroon pa kayong ibang kapatid?

7 At kanilang sinabi, Tinanong kami ng buong siyasat, tungkol sa amin, at tungkol sa aming kamaganakan, na sinasabi, Buhay pa ba ang inyong ama? May iba pa ba kayong kapatid? At isinaysay namin sa kaniya ayon sa mga salitang ito: saan namin malalaman, kaniyang sasabihin, Ibababa ninyo rito ang inyong kapatid?

8 At sinabi ni Juda kay Israel na kaniyang ama. Pasamahin mo sa akin ang bata at kami ay magsisitindig at magsisiyaon; upang tayo'y mabuhay at huwag mamatay, kami, at ikaw, at gayon din ang aming mga bata.

9 Ako ang mananagot sa kaniya; sa aking kamay hahanapin mo siya; kung hindi ko ibalik sa iyo, at ilagay sa harap mo, ay pasanin ko ang sala magpakailan pa man:

10 Sapagka't kung hindi tayo nagluwat, ay nakapagbalik na kaming makalawa.

11 At sinabi sa kanila ng kanilang amang si Israel, Kung gayon, ngayo'y gawin ninyo ito: magdala kayo sa inyong bayong ng mga piling bunga ng lupain, at dalhan ninyo ang lalaking yaon ng kaloob, ng kaunting balsamo at kaunting pulot, pabango, at mirra, mga pile at almendras.

12 At magdala kayo ng ibayong halaga ng salapi sa inyong kamay; at ang salaping nabalik sa labi ng inyong mga bayong ay dalhin ninyong muli sa inyong kamay; marahil ay kalituhan:

13 Dalhin din ninyo ang inyong kapatid, at magtindig kayo at pumaroon kayong muli sa lalaking yaon.

14 At pagkalooban nawa kayo ng Dios na Makapangyarihan sa lahat ng kaawaan sa harap ng lalaking yaon, upang isauli sa inyo ang inyong isang kapatid at si Benjamin. At kung mawalan ako ng mga anak, ay mawalan ako.

15 At dinala ng mga lalake ang kaloob na yaon, at ibayong halaga ng salapi ang dinala sa kanilang kamay, at si Benjamin; at nagsipagtindig, at nagsibaba sa Egipto, at nagsiharap kay Jose.

16 At nang makita ni Jose si Benjamin na kasama nila, ay sinabi niya sa katiwala ng kaniyang bahay: Dalhin mo ang mga lalaking iyan sa bahay, at magpatay ka ng mga hayop, at ihanda mo; sapagka't ang mga lalaking iyan ay magsisipananghaling kasalo ko.

17 At ginawa ng lalake ang ayon sa iniutos sa kaniya ni Jose; at dinala ng katiwala ang mga lalaking yaon sa bahay ni Jose.

18 At ang mga lalake ay nangatakot, sapagka't sila'y dinala sa bahay ni Jose; kanilang sinabi: Dahil sa salaping isinauli sa ating mga bayong ng una, ay dinala tayo rito; upang hanapan tayo ng dahilan, at tayo'y ibagsak niya, at tayo'y ariin niyang mga alipin, at pati ng atin mga asno.

19 At sila'y nagsilapit sa katiwala ng bahay ni Jose, at kinausap nila sa pintuan ng bahay.

20 At sinabi nila, Oh panginoon ko, tunay na kami ay bumaba ng una na bumili ng pagkain:

21 At nangyari, nang dumating kami sa tuluyan, na binuksan namin ang aming mga bayong, at, narito, ang salapi ng bawa't isa sa amin ay nasa labi ng kanikaniyang bayong, ang salapi namin sa tunay na timbang: at aming muling dinala sa aming kamay.

22 At nagdala kami ng ibang salapi sa aming kamay upang ibili ng pagkain; hindi namin nalalaman kung sino ang naglagay ng aming salapi sa aming mga bayong.

23 At kaniyang sinabi, Mapayapa kayo; huwag kayong matakot, ang Dios ninyo at ang Dios ng inyong ama ang nagbigay sa inyo ng kayamanang natatago sa inyong mga bayong: tinanggap ko ang inyong salapi. At inilabas si Simeon sa kanila.

24 At dinala ng katiwala ang mga lalake sa bahay ni Jose, at sila'y binigyan ng tubig, at nangaghugas ng kanilang mga paa; at binigyan ng pagkain ang kanilang mga asno.

25 At kanilang inihanda ang kaloob sa pagdating ni Jose sa tanghali; sapagka't kanilang narinig na doon sila magsisikain ng tinapay.

26 At nang dumating si Jose sa bahay, ay dinala nila sa kaniya sa loob ng bahay, ang kaloob na nasa kanilang kamay, at sila'y nagpatirapa sa harap niya.

27 At sila'y kaniyang tinanong tungkol sa kanilang kalagayan, at sinabi, Wala bang sakit ang inyong ama, ang matanda na inyong sinalita? buhay pa ba?

28 At kanilang sinabi, Walang sakit ang iyong lingkod na aming ama, buhay pa. At sila'y nagsiyukod at nagsigalang.

29 At itiningin niya ang kaniyang mga mata, at nakita si Benjamin na kapatid niya, na anak ng kaniyang ina, at sinabi, Ito ba ang inyong kapatid na bunso, na inyong sinalita sa akin? At kaniyang sinabi, Pagpalain ka nawa ng Dios, anak ko.

30 At nagmadali si Jose; sapagka't nagniningas ang kaniyang loob dahil sa kaniyang kapatid: at humanap ng dakong maiiyakan; at pumasok sa kaniyang silid, at umiyak doon.

31 At siya'y naghilamos at lumabas; at nagpigil ng loob, at nagsabi, Maghain kayo ng tinapay.

32 At kanilang hinainan siyang bukod, at silang bukod, at ang mga Egipcio na kumakaing kasama niya ay bukod: sapagka't ang mga taga Egipcio ay hindi makakaing kasalo ng mga Hebreo; sapagka't kasuklamsuklam ito sa mga Egipcio.

33 At sila'y nagsiupo sa harap niya, ang panganay ayon sa kaniyang pagkapanganay, at ang bunso ayon sa kaniyang pagkabunso: at ang mga lalake ay nangamamangha na nagtitinginan.

34 At sila'y idinampot ni Jose sa harap niya ng mga ulam: datapuwa't ang ulam ni Benjamin ay humihigit kay sa mga bahagi ng alin man sa kanila ng makalima. At nangaginuman at nangakipagkatuwa sa kaniya.

   

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Arcana Coelestia # 5585

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5585. Saying, Ye shall not see my faces. That this signifies that there will be no compassion, is evident from the signification of “faces” when predicated of man, as being his interiors, that is, his affections and derivative thoughts (see n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102); but when predicated of the Lord, they denote mercy or compassion. Therefore “not to see his faces” means that there will be no mercy, or no compassion; for in the supreme sense the Lord is here represented by Joseph. Not that the Lord has no compassion, for He is mercy itself; but when there is no intermediate that conjoins, it appears to the man as if there were no compassion in the Lord. The reason is that if there is not a conjoining intermediate, there is no reception of good, and when there is no reception of good; there is evil in its stead. If the man then cries to the Lord, and because he cries from evil and thus for himself against all others, is not heard, it appears to him as if there were no compassion. That the “faces” of Jehovah or the Lord denote mercy, is evident from the Word; for the “face” of Jehovah or the Lord in the proper sense denotes the Divine love itself; and because it denotes the Divine love, it denotes what is of mercy, for this from love is shown toward the human race steeped in miseries so great.

[2] That the “face” of Jehovah or the Lord is the Divine love, is evident from the face of the Lord when He was transfigured before Peter, James, and John, that is, when He showed them His Divine; for then His face did shine as the sun (Matthew 17:2); that the “sun” is the Divine love may be seen shown above (n. 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696). The Lord’s Divine Itself never appeared in any face, but His Divine Human, and through this as in it the Divine love, or relatively to the human race, the Divine mercy. This Divine mercy in the Divine Human is called the “angel of faces,” in Isaiah: Isaiah 63:7-9);

it is called an “angel” because “angels” in the internal sense of the word signify something of the the Lord, (n. 1925, 2821, 4085), here His mercy and therefore it is said “the angel of His faces.”

[3] That the “face” of Jehovah or the Lord is mercy, and also peace and good, because these are of mercy, may likewise be seen from the following passages. In the benediction:

Jehovah make His faces to shine upon thee, and be merciful unto thee. Jehovah lift up His faces unto thee, and give thee peace (Numbers 6:25-26);

it is very evident that “to make the faces to shine” is to be merciful, and “to lift up the faces” is to give peace.

In David:

God be merciful unto us, and bless us, and cause His faces to shine upon us (Psalms 67:2).

The “faces” here again denote mercy. In the same:

Bring us back, O God, and cause Thy faces to shine, that we may be saved (Psalms 80:3, 7, 19);

with a similar meaning. Again:

Deliver me from the hands of mine enemies, and from them that persecute me. Make Thy faces to shine upon Thy servant (Psalms 31:15-16; so too Psalms 119:134-135).

In Daniel:

Hear, O our God, the praying of Thy servant, and his prayers, and cause Thy faces to shine upon Thy sanctuary that is desolate (Daniel 9:17);

“causing the faces to shine” denoting to be merciful.

[4] In David:

There are many that say, Who will make us see good? Lift up the light of Thy faces upon us (Psalms 4:6-7);

“lifting up the light of the faces” denotes to give good from mercy.

In Hosea:

Let them seek My faces when distress is theirs; in the morning let them seek Me (Hos. 5:15).

Again in David:

Seek ye My faces; Thy faces, Jehovah, will I seek (Psalms 27:8-9

Seek Jehovah and His strength; seek His faces continually (Psalms 105:4);

“to seek the faces of Jehovah” denotes to seek His mercy.

Again:

I shall see Thy faces in righteousness (Psalms 17:15);

and in Matthew:

See that ye despise not one of these little ones; for I say unto you that their angels in the heavens do always behold the face of My Father who is in the heavens (Matthew 18:10);

“to behold the face of God” denotes to enjoy peace and good from mercy.

[5] But the opposite is “to conceal,” or “hide,” and also “to turn away the faces” which signifies not to be merciful; as in Isaiah:

In the overflowing of My anger I hid My faces from thee for a moment; but with mercy of eternity will I have mercy on thee (Isaiah 54:8); where the “overflowing of anger” denotes temptation, and because the Lord appears not to be merciful therein, it is said “I hid My faces from thee for a moment.”

In Ezekiel:

I will turn away My faces from them (Ezekiel 7:22).

In David:

How long wilt Thou forget me, O Jehovah? to eternity? How long wilt Thou hide Thy faces from me? (Psalms 13:1)

In the same:

Hide not Thy faces from me; put not Thy servant away in anger (Psalms 27:9).

Again:

Wherefore Jehovah dost Thou forsake my soul? why hidest Thou Thy faces from me? (Psalms 88:14.)

And again:

Make haste, answer me, O Jehovah; my spirit is consumed. Hide not Thy faces from me, lest I become like them that go down into the pit. Cause me to hear Thy mercy in the morning (Psalms 143:7-8).

And in Moses:

My anger shall wax hot against this people in that day, so that I will forsake them; and I will hide My faces from them, whence it will be for consuming; I will surely hide My faces in that day for all the evil which they have done (Deuteronomy 31:17-18);

[6] “the anger waxing hot” denotes a turning away (n. 5034); and “hiding the faces” denotes not being merciful. These things are predicated of Jehovah or the Lord, although He is never angry, and never turns away or hides His faces; but it is so said from the appearance with the man who is in evil; for the man who is in evil turns himself away, and hides from himself the Lord’s faces, that is, removes His mercy from himself. That it is the evils in man that do this, may also be seen from the Word, as in Micah:

Jehovah will hide His faces from them at that time, according as they have rendered their works evil (Micah 3:4).

In Ezekiel:

Because they trespassed against Me, therefore I hid My faces from them. According to their uncleanness and according to their transgressions did I with them; and I hid My faces from them (Ezekiel 39:23-24).

And especially in Isaiah:

It is your iniquities that separate between you and your God, and your sins do hide His faces from you (Isaiah 59:2).

From these and many other passages the internal sense is plain, which here and there stands forth, and is found by him who seeks it.

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

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Arcana Coelestia # 3573

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3573. And kiss me my son. That this signifies whether it can be united, is evident from the signification of “kissing;” as being unition and conjunction from affection. “Kissing,” which is an outward thing, signifies nothing else than the affection of conjunction, which is an inward thing; they also correspond. As is evident from what has been said above, the subject here treated of in the supreme sense is the glorification of the natural in the Lord, that is, how the Lord made the natural in Himself Divine; but in the representative sense the subject is the regeneration of the natural in man, thus the conjunction of the natural with the rational; for the natural is not regenerated until it has been conjoined with the rational. This conjunction is effected by the immediate and mediate influx of the rational into the good and truth of the natural; that is to say, from the good of the rational immediately into the good of the natural, and through this into the truth of the natural; and mediately through the truth of the rational into the truth of the natural, and thence into the good of the natural-which conjunctions are here treated of.

[2] These conjunctions are impossible except by means provided by the Divine, and indeed by such as are utterly unknown to man, and of which he can scarcely have any idea by means of the things of the world’s light, that is, which are of the natural lumen with him; but only by means of the things which are of the light of heaven, that is, which are of rational light. Nevertheless all these means have been disclosed in the internal sense of the Word, and are manifest before those who are in that sense, thus before the angels, who see and perceive innumerable things on this subject, of which scarcely one can be unfolded and explained in a manner suited to the apprehension of man.

[3] But from effects and the signs thereof it is in some measure manifest to man how the case is with this conjunction; for the rational mind (that is, man’s interior will and understanding) ought to represent itself in the natural mind just as this mind represents itself in the face and its expressions, insomuch that as the face is the countenance of the natural man, so the natural mind should be the countenance of the rational mind. When the conjunction has been effected, as is the case with those who have been regenerated, then whatever man interiorly wills and thinks in his rational presents itself conspicuously in his natural, and this latter presents itself conspicuously in his face. Such a face have the angels; and such a face had the most ancient people who were celestial men, for they were not at all afraid that others should know their ends and intentions, inasmuch as they willed nothing but good; for he who suffers himself to be led by the Lord never intends or thinks anything else. When the state is of this character, then the rational as to good conjoins itself immediately with the good of the natural, and through this with its truths; and also mediately through the truth that is conjoined with itself in the rational with the truth of the natural, and through this with the good therein; and in this way the conjunction becomes indissoluble.

[4] But how far man is at this day removed from this state, thus from the heavenly state, may be seen from the fact that it is believed to be of civil prudence to speak, to act, and also to express by the countenance, something else than what one thinks and intends, and even to dispose the natural mind in such a manner that together with its face it may act contrary to the things which it interiorly thinks and wills from an end of evil. To the most ancient people this was an enormous wickedness, and such persons were cast out from their society as devils. From these things, as from effects and their signs, it is evident in what consists the conjunction of the rational or internal of man as to good and truth with his natural or external man; and thus what is the quality of a man-angel, and what the quality of a man-devil.

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