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Postanak 42

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1 A Jakov videći da ima žita u Misiru, reče sinovima svojim: Šta gledate jedan na drugog?

2 I reče: Eto čujem da u Misiru ima žita; idite onamo te nam kupite otuda, da ostanemo živi i ne pomremo.

3 I desetorica braće Josifove otidoše da kupe žita u Misiru.

4 A Venijamina brata Josifovog ne pusti otac s braćom govoreći: Da ga ne bi zadesilo kako zlo.

5 I dođoše sinovi Izrailjevi da kupe žita s ostalima koji dolažahu; jer beše glad u zemlji hananskoj.

6 A Josif upravljaše zemljom, i prodavaše žito svemu narodu po zemlji. I braća Josifova došavši pokloniše mu se licem do zemlje.

7 A Josif ugledavši braću pozna ih; ali se učini da ih ne poznaje, i oštro im progovori i reče: Odakle ste došli? A oni rekoše: Iz zemlje hananske, da kupimo hrane.

8 Josif dakle pozna braću svoju; ali oni njega ne poznaše.

9 I opomenu se Josif snova koje je snio za njih; i reče im: Vi ste uhode; došli ste da vidite gde je zemlja slaba.

10 A oni mu rekoše: Nismo, gospodaru; nego sluge tvoje dođoše da kupe hrane.

11 Svi smo sinovi jednog čoveka, pošteni ljudi, nikada nisu sluge tvoje bile uhode.

12 A on im reče: Nije istina, nego ste došli da vidite gde je zemlja slaba.

13 A oni rekoše: Nas je bilo dvanaest braće, sluga tvojih, sinova jednog čoveka u zemlji hananskoj; i eno, najmlađi je danas kod oca našeg, a jednog nema više.

14 A Josif im reče: Kažem ja da ste vi uhode.

15 Nego hoću da se uverim ovako: tako živ bio Faraon, nećete izaći odavde dokle ne dođe ovamo najmlađi brat vaš.

16 Pošljite jednog između sebe neka dovede brata vašeg, a vi ćete ostati ovde u tamnici, pa ću videti je li istina šta govorite; inače ste uhode, tako živ bio Faraon.

17 I zatvori ih u tamnicu na tri dana.

18 A treći dan reče im Josif: Ako ste radi životu, ovo učinite, jer se ja Boga bojim:

19 Ako ste pošteni ljudi, jedan brat između vas neka ostane u tamnici, a vi idite i odnesite žita koliko treba porodicama vašim.

20 Pa onda dovedite k meni najmlađeg brata svog da se posvedoče reči vaše i da ne izginete. I oni učiniše tako.

21 I rekoše jedan drugom: Doista se ogrešismo o brata svog, jer videsmo muku duše njegove kad nam se moljaše, pa ga se oglušismo; zato dođe na nas ova muka.

22 A Ruvim odgovori im govoreći: Nisam li vam govorio: Nemojte se grešiti o dete? Ali me ne poslušaste; i zato se evo traži od nas krv njegova.

23 A oni ne znahu da ih Josif razume, jer se s njim razgovarahu preko tumača.

24 A Josif okrete se od njih, i zaplaka se. Potom se opet okrete k njima, i progovori s njima, i uzevši između njih Simeuna veza ga pred njima.

25 I zapovedi Josif da im naspu vreće žita, pa i novce šta je koji dao da metnu svakome u vreću, i da im dadu brašnjenice na put. I tako bi učinjeno.

26 I natovarivši žito svoje na magarce svoje otidoše.

27 A jedan od njih otvoriv svoju vreću da nahrani magarca svog u jednoj gostionici, vide novce svoje ozgo u vreći.

28 I reče braći svojoj: Ja dobih natrag novce svoje, evo ih u mojoj vreći. I zadrhta srce u njima i uplašiše se govoreći jedan drugom: Šta nam to učini Bog?

29 I došavši k Jakovu ocu svom u zemlju hanansku, pripovediše mu sve što im se dogodi, govoreći:

30 Oštro govoraše s nama čovek, koji zapoveda u onoj zemlji, i dočeka nas kao uhode.

31 A kad mu rekosmo: Mi smo pošteni ljudi, nikad nismo bili uhode;

32 Bilo nas je dvanaest braće, sinova oca našeg; jednog većnema, a najmlađi je danas kod oca našeg u zemlji hananskoj;

33 Reče nam čovek, koji zapoveda u onoj zemlji: Ovako ću doznati jeste li pošteni ljudi: brata jednog između sebe ostavite kod mene, a šta vam treba za porodice vaše gladi radi, uzmite i idite.

34 Posle dovedite k meni brata svog najmlađeg, da se uverim da niste uhode nego pošteni ljudi; brata ću vam vratiti, i moći ćete trgovati po ovoj zemlji.

35 A kad izručivahu vreće svoje, gle, svakome u vreći behu u zavežljaju novci njegovi; i videvši zavežljaje novaca svojih uplašiše se i oni i otac im.

36 I reče im Jakov otac njihov: Potrste mi decu; Josifa nema, Simeuna nema, pa hoćete i Venijamina da uzmete; sve se skupilo na me.

37 A Ruvim progovori i reče ocu svom: Dva sina moja ubij, ako ti ga ne dovedem natrag; daj ga u moje ruke, i ja ću ti ga opet dovesti.

38 A on reče: Neće ići sin moj s vama, jer je brat njegov umro i on osta sam, pa ako bi ga zadesilo kako zlo na putu na koji ćete ići, svalili bi ste me stara s tugom u grob.

   

Од делата на Сведенборг

 

Arcana Coelestia #5458

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5458. And Joseph said unto them in the third day. That this signifies the perception of the celestial of the spiritual concerning these truths separated from itself, when there was fulfillment, is evident from the signification of “saying,” as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2619, 3509); and from the representation of the sons of Jacob, as being the truths of the church in general (of which above), here these truths separated from the celestial of the spiritual (n. 5436); from the representation of Joseph, as being the celestial of the spiritual (of which also above); and from the signification of the “third day,” as being the last of a state when what is new begins (n. 5159, 5457), thus when there was fulfillment. From this it is plain that by “Joseph’s saying unto them in the third day,” is signified the perception of the celestial of the spiritual concerning these truths separated from itself, when there was fulfillment.

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

Од делата на Сведенборг

 

Arcana Coelestia #1919

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1919. Abram said unto Sarai. That this signifies perception, is evident from what was said above (n. 1898). The Lord’s perception was represented and is here signified by this which Abram said to Sarai; but His thought from the perception, by that which Sarai said to Abram. The thought was from the perception. They who are in perception think from nothing else; but still perception is one thing and thought another. To show that this is the case, take conscience as an illustration.

[2] Conscience is a kind of general dictate, and thus an obscure one, of the things that flow in through the heavens from the Lord. Those which flow in present themselves in the interior rational man and are there as in a cloud, which cloud is from appearances and fallacies concerning the truths and goods of faith. But thought is distinct from conscience, and yet it flows from conscience; for they who have conscience think and speak according to it, and the thought is little else than an unfolding of the things which are of conscience, and thereby the partition of them into ideas and then into words. Hence it is that they who have conscience are kept by the Lord in good thoughts respecting the neighbor, and are withheld from thinking evil; and therefore conscience can have no place except with those who love their neighbor as themselves, and think well concerning the truths of faith. From what has been advanced we may see what the difference is between conscience and thought; and from this we may know what the difference is between perception and thought.

[3] The Lord’s perception was immediately from Jehovah, and thus from the Divine good; but His thought was from intellectual truth and the affection of it, as before said (n. 1904, 1914). The Lord’s Divine perception cannot be apprehended by any idea, not even of angels, and therefore it cannot be described. The perception of the angels (spoken of n. 1354, etc., 1394, 1395) is scarcely anything in comparison with the perception which the Lord had. The Lord’s perception, being Divine, was a perception of all things in the heavens, and therefore also of all things on earth, for such is the order, connection, and influx, that he who is in the perception of the former is also in the perception of the latter.

[4] But after the Lord’s Human Essence had been united to His Divine Essence, and at the same time had become Jehovah, the Lord was then above that which is called perception, because He was above the order that is in the heavens and thence on the earth. It is Jehovah who is the source of order, and hence it may be said that Jehovah is Order itself, for He from Himself governs order; not as is supposed in the universal only, but also in the veriest singulars, for the universal comes from these. To speak of the universal, and to separate from it the singulars, would be nothing else than to speak of a whole in which there are no parts, and therefore to speak of a something in which there is nothing. So that to say that the Lord’s Providence is universal, and is not a Providence of the veriest singulars, is to say what is utterly false, and is what is called an ens rationis [that is, a figment of the imagination]. For to provide and govern in the universal, and not in the veriest singulars, is to provide and govern absolutely nothing. This is true philosophically, and yet wonderful to say, philosophers themselves, even those who soar the highest, apprehend the matter differently, and think differently.

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