새 기독교 성경 공부

성경

 

Genesis 42

공부

   

1 ἰδὼν δὲ ιακωβ ὅτι ἔστιν πρᾶσις ἐν αἰγύπτῳ εἶπεν τοῖς υἱοῖς αὐτοῦ ἵνα τί ῥᾳθυμεῖτε

2 ἰδοὺ ἀκήκοα ὅτι ἔστιν σῖτος ἐν αἰγύπτῳ κατάβητε ἐκεῖ καὶ πρίασθε ἡμῖν μικρὰ βρώματα ἵνα ζῶμεν καὶ μὴ ἀποθάνωμεν

3 κατέβησαν δὲ οἱ ἀδελφοὶ ιωσηφ οἱ δέκα πρίασθαι σῖτον ἐξ αἰγύπτου

4 τὸν δὲ βενιαμιν τὸν ἀδελφὸν ιωσηφ οὐκ ἀπέστειλεν μετὰ τῶν ἀδελφῶν αὐτοῦ εἶπεν γάρ μήποτε συμβῇ αὐτῷ μαλακία

5 ἦλθον δὲ οἱ υἱοὶ ισραηλ ἀγοράζειν μετὰ τῶν ἐρχομένων ἦν γὰρ ὁ λιμὸς ἐν γῇ χανααν

6 ιωσηφ δὲ ἦν ἄρχων τῆς γῆς οὗτος ἐπώλει παντὶ τῷ λαῷ τῆς γῆς ἐλθόντες δὲ οἱ ἀδελφοὶ ιωσηφ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν

7 ἰδὼν δὲ ιωσηφ τοὺς ἀδελφοὺς αὐτοῦ ἐπέγνω καὶ ἠλλοτριοῦτο ἀπ' αὐτῶν καὶ ἐλάλησεν αὐτοῖς σκληρὰ καὶ εἶπεν αὐτοῖς πόθεν ἥκατε οἱ δὲ εἶπαν ἐκ γῆς χανααν ἀγοράσαι βρώματα

8 ἐπέγνω δὲ ιωσηφ τοὺς ἀδελφοὺς αὐτοῦ αὐτοὶ δὲ οὐκ ἐπέγνωσαν αὐτόν

9 καὶ ἐμνήσθη ιωσηφ τῶν ἐνυπνίων ὧν εἶδεν αὐτός καὶ εἶπεν αὐτοῖς κατάσκοποί ἐστε κατανοῆσαι τὰ ἴχνη τῆς χώρας ἥκατε

10 οἱ δὲ εἶπαν οὐχί κύριε οἱ παῖδές σου ἤλθομεν πρίασθαι βρώματα

11 πάντες ἐσμὲν υἱοὶ ἑνὸς ἀνθρώπου εἰρηνικοί ἐσμεν οὐκ εἰσὶν οἱ παῖδές σου κατάσκοποι

12 εἶπεν δὲ αὐτοῖς οὐχί ἀλλὰ τὰ ἴχνη τῆς γῆς ἤλθατε ἰδεῖν

13 οἱ δὲ εἶπαν δώδεκά ἐσμεν οἱ παῖδές σου ἀδελφοὶ ἐν γῇ χανααν καὶ ἰδοὺ ὁ νεώτερος μετὰ τοῦ πατρὸς ἡμῶν σήμερον ὁ δὲ ἕτερος οὐχ ὑπάρχει

14 εἶπεν δὲ αὐτοῖς ιωσηφ τοῦτό ἐστιν ὃ εἴρηκα ὑμῖν λέγων ὅτι κατάσκοποί ἐστε

15 ἐν τούτῳ φανεῖσθε νὴ τὴν ὑγίειαν φαραω οὐ μὴ ἐξέλθητε ἐντεῦθεν ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος ἔλθῃ ὧδε

16 ἀποστείλατε ἐξ ὑμῶν ἕνα καὶ λάβετε τὸν ἀδελφὸν ὑμῶν ὑμεῖς δὲ ἀπάχθητε ἕως τοῦ φανερὰ γενέσθαι τὰ ῥήματα ὑμῶν εἰ ἀληθεύετε ἢ οὔ εἰ δὲ μή νὴ τὴν ὑγίειαν φαραω ἦ μὴν κατάσκοποί ἐστε

17 καὶ ἔθετο αὐτοὺς ἐν φυλακῇ ἡμέρας τρεῖς

18 εἶπεν δὲ αὐτοῖς τῇ ἡμέρᾳ τῇ τρίτῃ τοῦτο ποιήσατε καὶ ζήσεσθε τὸν θεὸν γὰρ ἐγὼ φοβοῦμαι

19 εἰ εἰρηνικοί ἐστε ἀδελφὸς ὑμῶν εἷς κατασχεθήτω ἐν τῇ φυλακῇ αὐτοὶ δὲ βαδίσατε καὶ ἀπαγάγετε τὸν ἀγορασμὸν τῆς σιτοδοσίας ὑμῶν

20 καὶ τὸν ἀδελφὸν ὑμῶν τὸν νεώτερον ἀγάγετε πρός με καὶ πιστευθήσονται τὰ ῥήματα ὑμῶν εἰ δὲ μή ἀποθανεῖσθε ἐποίησαν δὲ οὕτως

21 καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ ναί ἐν ἁμαρτίᾳ γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν ὅτι ὑπερείδομεν τὴν θλῖψιν τῆς ψυχῆς αὐτοῦ ὅτε κατεδέετο ἡμῶν καὶ οὐκ εἰσηκούσαμεν αὐτοῦ ἕνεκεν τούτου ἐπῆλθεν ἐφ' ἡμᾶς ἡ θλῖψις αὕτη

22 ἀποκριθεὶς δὲ ρουβην εἶπεν αὐτοῖς οὐκ ἐλάλησα ὑμῖν λέγων μὴ ἀδικήσητε τὸ παιδάριον καὶ οὐκ εἰσηκούσατέ μου καὶ ἰδοὺ τὸ αἷμα αὐτοῦ ἐκζητεῖται

23 αὐτοὶ δὲ οὐκ ᾔδεισαν ὅτι ἀκούει ιωσηφ ὁ γὰρ ἑρμηνευτὴς ἀνὰ μέσον αὐτῶν ἦν

24 ἀποστραφεὶς δὲ ἀπ' αὐτῶν ἔκλαυσεν ιωσηφ καὶ πάλιν προσῆλθεν πρὸς αὐτοὺς καὶ εἶπεν αὐτοῖς καὶ ἔλαβεν τὸν συμεων ἀπ' αὐτῶν καὶ ἔδησεν αὐτὸν ἐναντίον αὐτῶν

25 ἐνετείλατο δὲ ιωσηφ ἐμπλῆσαι τὰ ἀγγεῖα αὐτῶν σίτου καὶ ἀποδοῦναι τὸ ἀργύριον ἑκάστου εἰς τὸν σάκκον αὐτοῦ καὶ δοῦναι αὐτοῖς ἐπισιτισμὸν εἰς τὴν ὁδόν καὶ ἐγενήθη αὐτοῖς οὕτως

26 καὶ ἐπιθέντες τὸν σῖτον ἐπὶ τοὺς ὄνους αὐτῶν ἀπῆλθον ἐκεῖθεν

27 λύσας δὲ εἷς τὸν μάρσιππον αὐτοῦ δοῦναι χορτάσματα τοῖς ὄνοις αὐτοῦ οὗ κατέλυσαν εἶδεν τὸν δεσμὸν τοῦ ἀργυρίου αὐτοῦ καὶ ἦν ἐπάνω τοῦ στόματος τοῦ μαρσίππου

28 καὶ εἶπεν τοῖς ἀδελφοῖς αὐτοῦ ἀπεδόθη μοι τὸ ἀργύριον καὶ ἰδοὺ τοῦτο ἐν τῷ μαρσίππῳ μου καὶ ἐξέστη ἡ καρδία αὐτῶν καὶ ἐταράχθησαν πρὸς ἀλλήλους λέγοντες τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν

29 ἦλθον δὲ πρὸς ιακωβ τὸν πατέρα αὐτῶν εἰς γῆν χανααν καὶ ἀπήγγειλαν αὐτῷ πάντα τὰ συμβάντα αὐτοῖς λέγοντες

30 λελάληκεν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς πρὸς ἡμᾶς σκληρὰ καὶ ἔθετο ἡμᾶς ἐν φυλακῇ ὡς κατασκοπεύοντας τὴν γῆν

31 εἴπαμεν δὲ αὐτῷ εἰρηνικοί ἐσμεν οὔκ ἐσμεν κατάσκοποι

32 δώδεκα ἀδελφοί ἐσμεν υἱοὶ τοῦ πατρὸς ἡμῶν ὁ εἷς οὐχ ὑπάρχει ὁ δὲ μικρότερος μετὰ τοῦ πατρὸς ἡμῶν σήμερον ἐν γῇ χανααν

33 εἶπεν δὲ ἡμῖν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς ἐν τούτῳ γνώσομαι ὅτι εἰρηνικοί ἐστε ἀδελφὸν ἕνα ἄφετε ὧδε μετ' ἐμοῦ τὸν δὲ ἀγορασμὸν τῆς σιτοδοσίας τοῦ οἴκου ὑμῶν λαβόντες ἀπέλθατε

34 καὶ ἀγάγετε πρός με τὸν ἀδελφὸν ὑμῶν τὸν νεώτερον καὶ γνώσομαι ὅτι οὐ κατάσκοποί ἐστε ἀλλ' ὅτι εἰρηνικοί ἐστε καὶ τὸν ἀδελφὸν ὑμῶν ἀποδώσω ὑμῖν καὶ τῇ γῇ ἐμπορεύεσθε

35 ἐγένετο δὲ ἐν τῷ κατακενοῦν αὐτοὺς τοὺς σάκκους αὐτῶν καὶ ἦν ἑκάστου ὁ δεσμὸς τοῦ ἀργυρίου ἐν τῷ σάκκῳ αὐτῶν καὶ εἶδον τοὺς δεσμοὺς τοῦ ἀργυρίου αὐτῶν αὐτοὶ καὶ ὁ πατὴρ αὐτῶν καὶ ἐφοβήθησαν

36 εἶπεν δὲ αὐτοῖς ιακωβ ὁ πατὴρ αὐτῶν ἐμὲ ἠτεκνώσατε ιωσηφ οὐκ ἔστιν συμεων οὐκ ἔστιν καὶ τὸν βενιαμιν λήμψεσθε ἐπ' ἐμὲ ἐγένετο πάντα ταῦτα

37 εἶπεν δὲ ρουβην τῷ πατρὶ αὐτοῦ λέγων τοὺς δύο υἱούς μου ἀπόκτεινον ἐὰν μὴ ἀγάγω αὐτὸν πρὸς σέ δὸς αὐτὸν εἰς τὴν χεῖρά μου κἀγὼ ἀνάξω αὐτὸν πρὸς σέ

38 ὁ δὲ εἶπεν οὐ καταβήσεται ὁ υἱός μου μεθ' ὑμῶν ὅτι ὁ ἀδελφὸς αὐτοῦ ἀπέθανεν καὶ αὐτὸς μόνος καταλέλειπται καὶ συμβήσεται αὐτὸν μαλακισθῆναι ἐν τῇ ὁδῷ ᾗ ἂν πορεύησθε καὶ κατάξετέ μου τὸ γῆρας μετὰ λύπης εἰς ᾅδου

   

스웨덴보그의 저서에서

 

Arcana Coelestia #5614

해당 구절 연구하기

  
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5614. 'We would by now have returned these two times' means that spiritual life, exterior and interior, [would have been restored]. This is clear from the meaning of 'going' as living, dealt with above in 5605, and therefore 'going back' is a subsequent phase of living (for they went to Egypt to acquire grain for themselves, and 'grain' means the good of truth that is the product of spiritual life); and from the meaning of 'these two times', since this has reference to life, as exterior life and interior life. The corn which they received the first time meant exterior life, which is life in the natural, for the reason, dealt with in the previous chapter, that they did not have the intermediary with them. But the grain which they receive this time means interior life, for now they did have Benjamin, who is the intermediary, with them, this being the subject in the present chapter and the next one. All this explains why 'we would by now have returned these two times' means spiritual life, exterior and interior.

[2] It is bound to seem strange that these things are meant, especially to someone who has no knowledge of what is spiritual; for it seems as though 'returning these two times' does not have the vaguest connection with what is actually meant, namely spiritual life. But this really is the inner meaning of these words. Indeed - if you are willing to believe it - that spiritual meaning is what the interior thought of a person moved by good comprehends, for that interior thought exists on the same level as the internal sense, though the person himself is totally ignorant of this while he lives in the body. For the internal or spiritual sense, which exists on the level of his interior thought, comes down without him knowing it into material ideas formed by his senses. These ideas rely for their formation on time and space and on the kinds of things that exist in the world, so that it is not evident to him that his interior thought is of such a nature. His interior thought is by nature the same as that of the angels, for his spirit dwells in communion with them.

[3] The fact that the thought of a person moved by good accords with the internal sense may be recognized from the consideration that when he enters heaven after death he knows that internal sense without ever at all having to learn about it, which would by no means be possible if in the world his interior thought had not existed on the same level as that sense. It exists on the same level because of the correspondence between spiritual things and natural ones, the nature of which is such that not even the smallest thing is without correspondence. Therefore since the interior or rational mind of a person moved by good is in the spiritual world and his exterior or natural mind is in the natural world, both of these parts of his mind inevitably engage in thought. But his interior mind thinks on a spiritual level, his exterior mind on a natural level; also what is spiritual comes down into what is natural, and then through correspondence the two act as one.

[4] A person's interior mind, in which the ideas constituting the thought there are called intellectual concepts and are referred to as immaterial ideas, does not rely, when it is engaged in thought, on verbal expressions belonging to any language. Consequently it does not rely on any natural forms. This may be recognized by anyone who is able to stop and reflect on these matters; for he can in an instant see in his mind what he can hardly express verbally in an hour, by the use of general observations which include very many details. The ideas constituting his thought are spiritual ones and are no different in nature, when the Word is read, from the spiritual sense. Even so, that person is quite unaware of this, for the reason already stated that those spiritual ideas flow into the natural and present themselves within natural ideas. Thus those spiritual ideas are in apparent, so completely that unless a person has received instruction in the matter he imagines that the spiritual does not exist unless it is like the natural, indeed that he does not think within his spirit in any different way from that in which he speaks in the body. Such is the way that the natural conceals the spiritual.

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

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