Biblija

 

Postanak 43

Studija

   

1 Strašna glad pritisla zemlju.

2 Kad su pojeli hranu koju bijahu donijeli iz Egipta, njihov im otac reče: "Idite opet i nabavite nam malo hrane."

3 Nato će mu Juda: "Onaj nam je čovjek jasno rekao: 'Ne smijete preda me ako vaš brat ne bude s vama.'

4 Ako si, dakle, voljan s nama poslati našega brata, mi ćemo otići dolje i kupit ćemo ti žita.

5 Ali ako njega ne pustiš s nama, onda mi tamo i ne idemo, jer nam je onaj zaprijetio: 'Ne smijete preda me ako vaš brat ne bude s vama.'"

6 "Zašto ste mi", zapita Izrael, "nanijeli jad rekavši onom čovjeku da imate još jednoga brata?"

7 Oni odgovore: "Čovjek nas je neprestano zapitkivao o nama i o našoj obitelji: 'Je li vam još živ otac? Imate li još kojega brata?' Mi smo mu odgovarali na pitanja. Kako smo mogli znati da će reći : 'Dovedite svoga brata!'"

8 Potom Juda reče svome ocu Izraelu: "Pusti dječaka sa mnom pa da se dignemo i krenemo; tako ćemo preživjeti, a ne pomrijeti, i mi, i ti, i naša djeca.

9 Ja za nj jamčim; mene drži odgovornim za nj. Ako ga tebi ne vratim i preda te ga ne dovedem, bit ću ti kriv svega vijeka.

10 TÓa da nismo toliko oklijevali, mogli smo se već i dvaput vratiti."

11 Njihov otac Izrael reče im: "Kad je tako, neka bude, ali učinite ovo: metnite u torbe najbiranijih proizvoda ove zemlje i ponesite na dar onom čovjeku: nešto balzama, nešto meda i mirodija, mirisne smole, pa lješnjaka i badema.

12 Sa sobom uzmite dvostruko novaca, jer treba vratiti novac koji ste našli u grlima svojih vreća. Možda je ono bila zabuna.

13 Uzmite svoga brata pa se opet zaputite onom čovjeku.

14 Neka Bog Svemogući, El Šadaj, potakne onog čovjeka na milosrđe prema nama te vam pusti i drugoga brata i Benjamina. A ja, moram li bez djece ostati, neka ostanem."

15 Uzmu ljudi darove; uzmu sa sobom dvostruko novaca, povedu Benjamina te siđu u Egipat i stupe pred Josipa.

16 Kad Josip ugleda s njima Benjamina, reče upravitelju svoga kućanstva: "Odvedi ljude u kuću, zakolji jedno živinče i pripremi, jer će ovi ljudi blagovati sa mnom o podne!"

17 Čovjek učini kako je Josip rekao i povede ljude u Josipov dom.

18 Ljudi se pobojaše kad su bili povedeni u dom Josipov te rekoše: "Zbog novca koji se našao u našim vrećama prvi put vode nas unutra tako da nas napadnu i zajedno s našom magaradi uzmu za robove."

19 Stoga se primaknu upravitelju Josipova doma te mu, na ulazu u kuću, reknu:

20 "Oprosti, gospodaru! Mi smo i prije jednom dolazili da nabavimo hrane;

21 i kad smo stigli na prenoćište i otvorili svoje vreće, a to novac svakoga od nas ozgo u njegovoj vreći, naš novac, ista svota. Sad smo ga donijeli sa sobom.

22 A ponijeli smo i drugog novca da kupimo hrane. Mi ne znamo tko nam je stavio novac u naše vreće."

23 "Budite mirni", reče im on. "Ne bojte se! Bog vaš i Bog vašega oca stavio je blago u vaše vreće. Vaš je novac k meni stigao." Potom im izvede Šimuna.

24 Čovjek zatim uvede ljude u Josipovu kuću; dade im vode da operu noge, a njihovoj magaradi baci p§iće.

25 Potom priprave oni svoje darove za dolazak Josipov o podne, jer su čuli da će ondje ručati.

26 Kad je Josip došao u kuću, dadu mu darove koje su sa sobom donijeli i do zemlje mu se poklone.

27 Upita ih on za zdravlje te će dalje: "A je li dobro vaš stari otac o kome ste mi govorili? Je li još dobra zdravlja?"

28 "Sluga tvoj, otac naš, dobro je i još je dobra zdravlja", odgovore i duboko se naklone iskazujući poštovanje.

29 Podigavši svoje oči, Josip opazi svoga brata Benjamina - sina svoje majke - te upita: "Je li ovo vaš najmlađi brat o kome ste mi govorili?" Onda nastavi: "Bog ti bio milostiv, sine moj!"

30 Josip se poslije toga požuri van jer mu se srce uzbudilo zbog brata; bilo mu je da zaplače. Uđe u jednu sobu i tu se isplaka.

31 Onda opere lice, ponovo se javi i, svladavajući se, naredi: "Poslužite ručak!"

32 Staviše njemu napose, njima napose, a napose opet Egipćanima koji su s njim jeli. Egipćani ne bi mogli jesti s Hebrejima, jer bi to Egipćanima bilo odvratno.

33 I kad posjedaše pred njim, najstariji prema starosti svojoj, a najmlađi prema mladosti svojoj, samo se zgledahu.

34 I naređivaše on da jela ispred njega nose njima, a obrok Benjaminov bijaše pet puta veći od svih ostalih. I pili su i gostili se s njim.

   

Iz Swedenborgovih djela

 

Arcana Coelestia #5645

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5645. 'And the man brought the men to Joseph's house' means the first introduction into good coming from the celestial of the spiritual. This is clear from the meaning of 'bringing to' as an introduction, as above in 5641; from the meaning of 'the sons of Jacob' as truths known to the Church that are present within the natural, dealt with in 5403, 5419, 5427, 5428, 5512; from the meaning of 'the house' as good, dealt with in 3652, 3720, 4982, on account of which 'the house' is also the Church, 3720, for the Church is the Church by virtue of good; and from the representation of 'Joseph' as the celestial of the spiritual, often dealt with already. From all this it is evident that 'the man brought the men to Joseph's house' means that truths in the natural were introduced into good coming from the celestial of the spiritual. The reason why a first introduction is meant is that at this point they merely ate with Joseph but did not recognize who he was. By this is meant a general joining together, which is a first introduction; for at this point there is a general inflow of truth from the Divine, but it is not recognized. When however a discernment of that inflowing truth does exist a second joining together is effected, and this is meant by Joseph revealing who he was to his brothers, dealt with further on in Chapter 45.

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

Iz Swedenborgovih djela

 

Arcana Coelestia #3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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