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Genesis 43

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1 Aga maal oli kange nälg.

2 Ja kui nad olid ära söönud vilja, mis nad Egiptusest olid toonud, siis nende isa ütles neile: 'Minge ostke meile pisut leiba!'

3 Ja Juuda vastas temale, öeldes: 'See mees kinnitas meile väga ja ütles: Te ei saa näha mu nägu, kui teie vend ei ole koos teiega.

4 Kui sa nüüd läkitad meie venna koos meiega, siis läheme ja ostame sulle leiba.

5 Aga kui sa teda ei läkita, siis me ei lähe, sest see mees ütles meile: Te ei saa näha mu nägu, kui teie vend ei ole koos teiega.'

6 Ja Iisrael ütles: 'Miks te tegite mulle seda kurja ja andsite mehele teada, et teil on veel üks vend?'

7 Ja nad vastasid: 'See mees päris väga meie ja meie suguseltsi järele, küsides: Kas teie isa elab veel? On teil veel mõni vend? Ja me andsime temale teada, nagu asi on. Kas me võisime teada, et ta ütleb: Tooge oma vend siia?'

8 Ja Juuda ütles oma isale Iisraelile: 'Saada poiss minuga ja me võtame kätte ning läheme, et jääksime elama ega sureks, ei meie ega sina ega meie väetid lapsed.

9 Mina olen temale käemeheks, nõua teda minult. Kui ma ei too teda tagasi sinu juurde ega sea sinu palge ette, siis jään su ees alatiseks süüdlaseks.

10 Tõesti, kui me ei oleks viivitanud, oleksime nüüd juba teist korda tagasi tulnud.'

11 Siis ütles neile Iisrael, nende isa: 'Kui see nõnda on, siis tehke seda! Võtke maa parimast oma kottidesse ja viige sellele mehele meeleheaks pisut palsamit ja pisut mett, kalleid rohte ja mürri, pähkleid ja mandleid.

12 Ja võtke kaasa kahekordne raha; ka see raha, mis teie kottide suus tagasi tuli, võtke jälle kaasa - vahest oli see eksitus.

13 Võtke ka oma vend, asuge teele ja minge tagasi selle mehe juurde!

14 Kõigeväeline Jumal lasku teid leida halastust selle mehe ees, et ta teiega ära saadaks teie teise venna ja Benjamini! Aga kui jään lastest ilma, siis jään.'

15 Ja mehed võtsid selle kingituse, võtsid kaasa kahekordse raha ja Benjamini, asusid teele ja läksid alla Egiptusesse ning astusid Joosepi ette.

16 Kui Joosep nägi, et Benjamin oli nendega kaasas, siis ta ütles oma kojaülemale: 'Vii need mehed mu kotta ja tapa tapaveis ning valmista see, sest need mehed söövad minuga lõunat!'

17 Ja mees tegi, nagu Joosep oli öelnud; ja mees viis mehed Joosepi kotta.

18 Aga mehed kartsid, kui neid Joosepi kotta viidi, ja ütlesid: 'Meid viiakse raha pärast, mis eelmisel korral meie kottides tagasi tuli, et veeretada meie peale süüd ja kippuda meile kallale ning võtta meid orjadeks ja omandada meie eeslid!'

19 Ja nad astusid mehe juurde, kes oli Joosepi kojaülem, ja rääkisid temaga koja ukse ees

20 ning ütlesid: 'Oh mu isand, me kord juba käisime siin leiba ostmas.

21 Aga kui me seejärel jõudsime öömajale ja tegime oma kotid lahti, vaata, siis oli igamehe raha ta koti suus, meie raha selle täiskaalus. Me tõime selle nüüd tagasi.

22 Ja me tõime ka teise raha leiva ostmiseks enestega kaasa. Me ei tea, kes oli pannud meie raha meie kottidesse.'

23 Aga tema ütles: 'Rahustuge, ärge kartke! Teie Jumal ja teie isa Jumal on pannud teile varanduse kottidesse. Teie raha ma olen saanud.' Ja ta tõi Siimeoni välja nende juurde.

24 Siis mees viis mehed Joosepi kotta ja andis neile vett ning nad pesid oma jalgu; ja ta andis toitu nende eeslitele.

25 Ja nad seadsid kingitused valmis, kuni Joosep tuli lõunale, sest nad olid kuulnud, et nad seal pidid leiba võtma.

26 Kui Joosep koju tuli, siis nad viisid temale kotta kingituse, mis neil kaasas oli, ja kummardasid maha tema ette.

27 Ja tema küsis neilt, kuidas nende käsi käib, ja ütles: 'Kas teie vana isa, kellest te rääkisite, käsi käib hästi? On ta veel elus?'

28 Ja nad vastasid: 'Sinu sulase, meie isa käsi käib hästi, ta elab veel.' Ja nad kummardasid ning heitsid maha.

29 Kui ta oma silmad üles tõstis ja nägi oma venda Benjamini, oma ema poega, siis ta küsis: 'On see teie noorim vend, kellest te mulle rääkisite?' Ja ta ütles: 'Jumal olgu sulle armuline, mu poeg!'

30 Aga Joosep vaikis äkki, sest ta oli südamest liigutatud oma venna pärast ja otsis võimalust nutmiseks. Ta läks ühte siseruumi ja nuttis seal.

31 Ja kui ta oma silmi oli pesnud, siis ta tuli välja, valitses enese üle ja ütles: 'Pange toit lauale!'

32 Ja temale pandi eraldi ja neile eraldi, ja egiptlastele, kes tema juures sõid, eraldi, sest egiptlased ei söö leiba üheskoos heebrealastega - see on egiptlastele jäledus.

33 Ja nad pandi istuma temaga vastamisi, esmasündinu esimesena ja noorim viimasena, ja mehed panid seda isekeskis imeks.

34 Ja ta laskis tõsta rooga enda eest nende ette, aga Benjamini osa oli viis korda suurem kui kõigi teiste osad. Ja nad jõid koos temaga ning jäid joobnuks.

   

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Arcana Coelestia # 5701

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5701. Because the Egyptians cannot eat bread with the Hebrews. That this signifies that they could not possibly be conjoined with the truth and good of the church, is evident from the representation of the Egyptians, as being those who are in inverted order, thus in evil and falsity (of which just above, n. 5700); from the signification of “eating bread,” as being to be conjoined (of which also above, n. 5698); and from the representation of the Hebrews, as being those who are in genuine order, thus in the truth and good of the church. (That by the “land of the Hebrews” is signified the church may be seen above, n. 5136, 5236, and this because the Hebrew Church was the second Ancient Church, n. 1238, 1241, 1343.) “Eating bread” is mentioned here, and above “setting on bread,” because by “bread” is signified all food in general (n. 2165), thus the banquet. The reason why by “bread” is signified all food and the banquet itself, is that in the spiritual sense “bread” is celestial love, and celestial love contains within it all things of good and truth, thus all things of spiritual food. (That “bread” is celestial love may be seen above, n. 276, 680, 2165, 2177, 2187, 3464, 3478, 3735, 4211, 4217, 4735, 4976.)

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

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Arcana Coelestia # 4211

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4211. And called his brethren to eat bread. That this signifies the appropriation of good from the Lord’s Divine natural, is evident from the signification of “brethren,” as being those who were now conjoined by a covenant, that is, by friendship; and in the internal sense those who are in good and truth (that these are called “brethren” may be seen above, n. 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the signification of “eating,” as being appropriation (see n. 3168, 3513, 3832; and that banquets and feasts with the ancients signified appropriation and conjunction by love and charity, see above, n. 3596); and from the signification of “bread,” as being the good of love (n. 276, 680, 1798, 3478, 3735), and in the supreme sense the the Lord, (n. 2165, 2177, 3478, 3813). As in the supreme sense “bread” signifies the Lord, it therefore signifies everything holy which is from Him, that is, everything good and true; and because there is nothing else good, which is good, except that which is of love and charity, “bread” signifies love and charity. Nor did the sacrifices of old signify anything else, for which reason they were called by the one word “bread” (n. 2165). They also ate together of the flesh of the sacrifices, in order that the heavenly feast might be represented, that is, conjunction by the good of love and charity. This is what is now signified by the Holy Supper; for this succeeded in the place of sacrifices, and of the feasts from the sanctified things; and the Holy Supper is an external of the church that contains within itself an internal, and by means of this internal it conjoins the man who is in love and charity with heaven, and through heaven with the Lord. For in the Holy Supper also, “eating” signifies appropriation, the “bread” celestial love, and the “wine” spiritual love; and this so entirely that when a man is in a holy state while eating it, nothing else is perceived in heaven.

[2] The reason why the expression “the appropriation of good from the Lord’s Divine natural” is made use of, is that the subject treated of is the good of the Gentiles, and it is this good which is now represented by Laban (n. 4189). Man’s conjunction with the Lord is not a conjunction with His Supreme Divine Itself, but with His Divine Human; for man can have no idea whatever of the Lord’s Supreme Divine, which so transcends his idea as altogether to perish and become nothing; but he can have an idea of His Divine Human. For everyone is conjoined by thought and affection with one concerning whom he has some idea, but not with one concerning whom he has no idea. If when anyone is thinking about the Lord’s Human, he has holiness in his idea, he is thinking also of that holy which coming from the Lord fills heaven, so that he is also thinking of heaven; for in its complex heaven bears relation to a man, and it does this from the the Lord, (n. 684, 1276, 2996, 2998, 3624-3649); and this accounts for the fact that no conjunction is possible with the Lord’s Supreme Divine, but only with His Divine Human, and through His Divine Human with His Supreme Divine. Hence it is said in John that no one hath seen God at any time, except the Only begotten Son (1:18); and that no one can come to the Father except through Him; and hence also He is called the Mediator. That such is the case may be very well known from the fact that all within the church who say they believe in a Supreme Being, and make no account of the Lord, are precisely those who believe nothing at all, not even that there is a heaven, or that there is a hell, and who worship nature. Moreover, if such persons are willing to be instructed by experience, they will see that the evil, even the worst of them, say the same thing.

[3] But as regards the Lord’s Human, men think in various ways, one in one way and another in another, and one in a more holy way than another. They who are within the church are able to think that His Human is Divine, and also that as He says He is one with the Father, and that the Father is in Him, and He in the Father. But they who are without the church cannot do this, both because they know nothing about the Lord and because they have no idea of the Divine except from the images which they see with their eyes, and the idols which they can touch with their hands. And yet the Lord conjoins Himself with these by means of the good of their charity and obedience that is within their gross idea of Him. For this reason it is here said that such have an “appropriation of good from the Lord’s Divine natural;” for the conjunction of the Lord with man is according to the state of his thought and the derivative affection. They who are in the most holy idea concerning the Lord, and at the same time in the knowledges and affections of good and truth-as those can be who are within the church-are conjoined with the Lord in respect to His Divine rational; whereas they who are not in such holiness, nor in such interior idea and affection, and yet are in the good of charity, are conjoined with the Lord in respect to His Divine natural. They who have a holiness of a still grosser kind are conjoined with the Lord in respect to His Divine sensuous; and this conjunction is what is represented by the brazen serpent, in that those who looked at it recovered from the bite of the serpents (Numbers 21:9). In this conjunction are those among the Gentiles who worship idols, and yet live in charity in accordance with their religion. From all this it is now evident what is meant by the appropriation of good from the Lord’s Divine natural, which is signified by Jacob’s calling his brethren to eat bread.

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