ബൈബിൾ

 

1 Mosebok 37

പഠനം

   

1 Men Jakob bodde i det land hvor hans far hadde bodd som fremmed, i Kana'ans land.

2 Dette er historien om Jakobs ætt. Da Josef var sytten år gammel, gjætte han buskapen sammen med sine brødre; ung som han var, fulgte han med sønnene til Bilha og Silpa, sin fars hustruer; alt det onde som blev sagt om dem, gikk han til deres far med.

3 Men Israel hadde Josef kjær fremfor alle sine sønner, fordi han var hans alderdoms sønn; og han hadde latt gjøre en sid kjortel til ham.

4 Og da hans brødre så at deres far hadde ham mere kjær enn alle hans brødre, hatet de ham og kunde ikke tale vennlig til ham.

5 Engang hadde Josef en drøm, som han fortalte sine brødre; da hatet de ham enda mere.

6 Han sa til dem: Hør nu hvad jeg har drømt:

7 Jeg syntes vi bandt kornbånd ute på akeren, og se, mitt kornbånd reiste sig op og blev stående, og eders kornbånd stod rundt omkring og bøide sig for mitt kornbånd.

8 Da sa hans brødre til ham: Skal du kanskje være vår konge og råde over oss? Siden hatet de ham enda mere for hans drømmer og for hans ord.

9 Og han hadde ennu en annen drøm og fortalte den til sine brødre; han sa: Jeg hadde ennu en drøm, og se, solen og månen og elleve stjerner bøide sig for mig.

10 Og da han fortalte det til sin far og til sine brødre, skjente hans far på ham og sa til ham: Hvad er dette for en drøm du har hatt? Skal da jeg og din mor og dine brødre komme og bøie oss til jorden for dig?

11 Og hans brødre var misunnelige på ham; men hans far gjemte det i sitt minne.

12 Engang gikk hans brødre avsted for å gjæte sin fars buskap i Sikem.

13 Da sa Israel til Josef: Gjæter ikke dine brødre ved Sikem? Kom, jeg vil sende dig til dem. Og han svarte: Ja, her er jeg.

14 Da sa han til ham: Kjære, gå og se om det står vel til med dine brødre, og om det står vel til med buskapen, og komtilbake til mig med svar! Så sendte han ham avsted fra Hebron-dalen, og han kom til Sikem.

15 Mens han nu vanket om på marken, møtte han en mann, og mannen spurte ham: Hvad leter du efter?

16 Han svarte: Jeg leter efter mine brødre; kjære, si mig hvor de gjæter!

17 Mannen sa: De har draget herfra; jeg hørte dem si: La oss gå til Dotan! Så gikk Josef efter sine brødre og fant dem i Dotan.

18 De så ham langt borte, og før han kom nær til dem, la de op råd om å drepe ham.

19 De sa sig imellem: Se, der kommer denne drømmeren!

20 Kom nu og la oss slå ham ihjel og kaste ham ned i en av brønnene her, og så vil vi si: Et vilt dyr har ett ham op. Så får vi se hvad det blir av hans drømmer.

21 Da uben hørte dette, vilde han fri ham ut av deres hender og sa: La oss ikke slå ham ihjel!

22 Og han sa til dem: Utøs ikke blod, kast ham ned i denne brønn her i ørkenen, men legg ikke hånd på ham - for han vilde fri ham ut av deres hånd og føre ham tilbake til hans far.

23 Da nu Josef kom til sine brødre, klædde de av ham hans kjortel, den side kjortel som han hadde på.

24 Og de tok og kastet ham ned i brønnen; men brønnen var tom, det var intet vann i den.

25 Så satte de sig til å holde måltid; og da de så op, fikk de se et reisefølge av ismaelitter som kom fra Gilead, og deres kameler bar krydderier og balsam og ladanum*; de var på vei med dette ned til Egypten. / {* et slags velluktende gummi.}

26 Da sa Juda til sine brødre: Hvad gagner det at vi slår var bror ihjel og skjuler drapet?

27 Kom og la oss selge ham til ismaelittene, men la oss ikke legge hånd på ham, han er jo vår egen kjødelige bror. Og hans brødre gjorde som han sa.

28 Da nu de midianittiske kjøbmenn kom forbi, drog de Josef op av brønnen, og så solgte de Josef til ismaelittene for tyve sekel sølv; og ismaelittene tok Josef med sig til Egypten.

29 Da uben kom tilbake til brønnen, fikk han se at Josef ikke var i brønnen. Da sønderrev han sine klær,

30 og han gikk tilbake til sine brødre og sa: Gutten er der ikke, og jeg - hvor skal jeg gjøre av mig?

31 Så tok de Josefs kjortel og slaktet en gjetebukk og dyppet kjortelen i blodet.

32 Og de sendte den side kjortel hjem til faren og sa: Denne har vi funnet; se efter om det ikke er din sønns kjortel!

33 Og han kjente den igjen og sa: Jo, det er min sønns kjortel; et vilt dyr har ett ham op, Josef er visselig revet ihjel!

34 Og Jakob sønderrev sine klær og bandt sekk om sine lender og sørget over sin sønn i lang tid.

35 Og alle hans sønner og alle hans døtre kom for å trøste ham; men han vilde ikke la sig trøste; han sa: Med sorg må jeg fare ned til min sønn i dødsriket. Og hans far gråt over ham. .

36 Men midianittene solgte ham i Egypten til Potifar, som var hoffmann hos Farao og høvding over livvakten.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4922

ഈ ഭാഗം പഠിക്കുക

  
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4922. 'And bound on his hand a twice-dyed thread' means that a sign was placed on it, namely on that power - 'twice-dyed' meaning good. This is clear from the meaning of 'binding on the hand' as placing a sign on power, for 'the hand' means power, 4920; and from the meaning of 'twice-dyed' as good, in particular spiritual good. The reason 'twice-dyed' means spiritual good is that this expression describes a shade of scarlet, and in the next life whenever one sees scarlet spiritual good is meant, which is the good of charity towards the neighbour. For all colours clearly visible in the next life mean something connected with good and truth since they are products of the light of heaven, which essentially is wisdom and intelligence flowing from the Lord's Divine. The variegations or modifications of that light are consequently variegations and so to speak modifications of wisdom and intelligence, and therefore of good and truth. For details about the light in heaven flowing from the Lord's Divine wisdom and intelligence, where the Lord is seen as the Sun, see 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-4533; and for details about colours having their origin in that light and about their being variegations and modifications of that light, and therefore of intelligence and wisdom, 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742.

[2] As regards 'twice-dyed' meaning spiritual good, this is evident from places in the Word where this expression is used, as in Jeremiah,

If therefore you have been laid waste, what will you do? If you clothe yourself in twice-dyed and deck yourself with ornaments of gold, in vain will you make yourself beautiful; your lovers will abhor you. Jeremiah 4:30.

This refers to Judah. 'Clothing yourself in twice-dyed' stands for spiritual good, 'decking yourself with ornaments of gold' for celestial good. In 2 Samuel,

David lamented over Saul and over Jonathan, and wrote it down that they teach the children of Judah the bow. Daughters of Israel, weep over Saul who clothed you in twice-dyed delicately, 1 and placed an ornament of gold on your apparel. 2 Samuel 1:17-18, 24.

Here 'teaching the bow' stands for teaching the doctrine of love and charity, for 'the bow' means that doctrine. 'Clothing in twice-dyed' stands for spiritual good, as previously, and 'placing an ornament of gold on one's apparel' for celestial good.

[3] Such being the meaning of 'twice-dyed', instructions were also given to use twice-dyed scarlet on the curtains of the Dwelling-place, the veil, the covering for the door of the tent, the covering to the gate of the court, the table of the Presence when they were about to set out, Aaron's sacred vestments such as the ephod, the breastplate of judgement, and the fringes of the robe of the ephod:

The curtains of the Dwelling-place

You shall make for the Dwelling-place ten curtains - fine-twined linen, and violet and purple and twice-dyed scarlet. Exodus 26:1.

The veil

You shall make a veil of violet and purple, and of twice-dyed scarlet, and of fine-twined linen. Exodus 26:31.

The covering for the door of the tent

You shall make a covering for the door of the tent, of violet and purple and twice-dyed scarlet, and of fine-twined linen. Exodus 26:36.

[4] The covering to the gate of the court

For the gate of the court you shall make a covering of violet and purple and twice-dyed scarlet, and fine-twined linen, the work of an embroiderer. Exodus 27:16.

The table of the Presence when they were about to set out

When the camp sets out they shall spread over the table of the Presence a cloth of twice-dyed scarlet, and shall cover this with a covering of badger skin. Numbers 4:8.

The ephod

You shall make an ephod out of gold, violet and purple, and twice-dyed scarlet, fine-twined linen, the work of a craftsman; and the girdle similarly. Exodus 28:5-6, 8; 39:2-3.

The breastplate of judgement

You shall make the breastplate of judgement, the work of a craftsman, like the work of the ephod, out of gold, violet, and purple. and twice-dyed scarlet, and fine-twined linen. Exodus 28:15.

The fringes of the robe of the ephod

Pomegranates of violet, and purple, and twice-dyed scarlet. Exodus 28:33.

[5] It was because the Tent of Meeting with the Ark in it represented heaven that the colours mentioned in these places were required. They meant in their order celestial and spiritual things, as follows: 'Violet and purple' meant celestial kinds of good and truth, 'twice-dyed scarlet and fine-twined linen' spiritual kinds of good and truth. Anyone believing that the Word is holy can recognize that each has a specific meaning, and anyone believing that the Word is holy for the reason that it has been sent down from the Lord by way of heaven can recognize that the celestial and spiritual things belonging to His kingdom are meant. Similar instructions were given, in cleansings from leprosy, to use 'cedarwood, scarlet, and hyssop', Leviticus 14:4, 6, 52; and to cast 'cedarwood and hyssop and twice-dyed of purple' on to the fire in which the red heifer was being burned, from which the water of separation was prepared, Numbers 19:6.

[6] The profanation of good and truth is described by similar words in John,

I saw a woman sitting on a scarlet beast, full of blasphemous names. It had seven heads and ten horns. The woman was clothed in purple and scarlet. and covered 2 with gold and precious stones and pearls. holding in her hand a golden cup, full of abominations and the uncleanness of whoredom. Revelation 17:3-4.

And after this,

Woe, woe, the great city, you that were clothed in fine linen and purple and scarlet, and covered' with gold and precious stones and pearls. Revelation 18:16.

This refers to 'Babel' by which the profanation of good is meant, 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326, in this case the profanation both of good and of truth, which is 'Babylonian'. Among the Prophets in the Old Testament 'Babel' describes the profanation of good and 'Chaldea' the profanation of truth.

[7] In the contrary sense 'scarlet' means the evil that is the contrary of spiritual good, as in Isaiah,

Though your sins are like scarlet, they will be white as snow. Though they are red as crimson, 3 they will be as wool. Isaiah 1:18.

The reason 'scarlet' means this evil is that 'blood', likewise, because of its red colour, in the genuine sense means spiritual good or charity towards the neighbour, and in the contrary sense violence done to charity, 374, 1005.

അടിക്കുറിപ്പുകൾ:

1. literally, with delights

2. literally, gilded

3. literally, purple

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4523

ഈ ഭാഗം പഠിക്കുക

  
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4523. THE CORRESPONDENCE OF THE EYE AND OF LIGHT WITH THE GRAND MAN - continued

Everyone who has any knowledge about air and sound may know that the formation of the ear is determined wholly and completely by the nature of the modifications of these, so that the actual physical and material ear corresponds to such modifications. And everyone who has acquired any knowledge concerning the atmosphere and light knows that the actual physical and material eye is formed in such a way that it corresponds to the modifications of these. So perfectly do the ear and the eye correspond to them that any arcanum hidden within the natural existence of air and sound is inscribed on the organism of the ear, and any arcanum hidden within the existence of the atmosphere and light is inscribed on the organism of the eye.

[2] Consequently anyone who has studied anatomy and at the same time physics may know by investigation that other physical and material organs - not merely the sensory but also the motor ones, as well as the internal organs - correspond to things that are part of the natural world. Thus the whole body is an organ composed of the deepest arcana belonging to everything which exists within the natural world, and its formation is determined by the hidden forces by which all things act and the wonderful manner in which they flow. This was why the ancients called the human being a little world or microcosm.

[3] One who knows these things may also know that whatever exists in the world and in the natural system does not come into being of itself but from something prior to itself; and that this something prior cannot come into being of itself but from something even more prior; and so on back to Him who is the First, from whom in their ordered sequence things come into being. And because they come into being from Him they are also kept in being from Him, for being kept in being is constant coming into being. Consequently all things without exception, right down to the last that belong to the natural order, have not only come into being from the First but are also being kept in being from the First. For if every single thing were not constantly coming into being, and if this continuous connection extending from the First and so linked to the First did not exist, it would instantly fall to pieces and perish.

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