ബൈബിൾ

 

Postanak 44

പഠനം

   

1 I zapovedi Josif čoveku što upravljaše kućom njegovom govoreći: Naspi ovim ljudima u vreće žita koliko mogu poneti, i svakome u vreću metni ozgo novce njegove.

2 I čašu moju, čašu srebrnu, metni najmlađem u vreću odozgo i novce za njegovo žito. I učini kako mu Josif reče.

3 A ujutru kad svanu, otpustiše ljude s magarcima njihovim.

4 A kad izađoše iz mesta i još ne behu daleko, reče Josif čoveku što upravljaše kućom njegovom: Ustani, idi brže za onim ljudima, i kad ih stigneš reci im: Zašto vraćate zlo za dobro?

5 Nije li to čaša iz koje pije moj gospodar? I neće li po njoj zacelo poznati kakvi ste? Zlo ste radili što ste to učinili.

6 I on ih stiže, i reče im tako.

7 A oni mu rekoše: Zašto govoriš, gospodaru, takve reči? Sačuvaj Bože da sluge tvoje učine takvo šta!

8 Eno smo ti doneli natrag iz zemlje hananske novce koje nađosmo ozgo u vrećama svojim, pa kako bismo ukrali iz kuće gospodara tvog srebro ili zlato?

9 U kog se između sluga tvojih nađe, onaj neka pogine, i svrh toga mi ćemo biti robovi gospodaru mom.

10 A on reče: Neka bude kako rekoste; ali u koga se nađe, onaj da mi bude rob, a vi ostali nećete biti krivi.

11 I brže poskidaše svi na zemlju vreće svoje, i razrešiše svaki svoju vreću.

12 A on stade tražiti počevši od najstarijeg, i kad dođe na najmlađeg, nađe se čaša u vreći Venijaminovoj.

13 Tada razdreše haljine svoje, i natovarivši svaki svoj tovar na svog magarca vratiše se u grad.

14 I dođe Juda s braćom svojom Josifu u kuću, dok on još beše kod kuće, i padoše pred njim na zemlju.

15 A Josif im reče: Šta ste to učinili? Zar niste znali da čovek kao što sam ja može zacelo doznati?

16 Tada reče Juda: Šta da ti kažemo, gospodaru? Šta da govorimo? Kako li da se pravdamo? Bog je otkrio zločinstvo tvojih sluga. Evo, mi smo svi robovi tvoji, gospodaru, i mi i ovaj u koga se našla čaša.

17 A Josif reče: Bože sačuvaj! Neću ja to; u koga se našla čaša on neka mi bude rob, a vi idite s mirom ocu svom.

18 Ali Juda pristupiv k njemu reče: Čuj me, gospodaru; dopusti da progovori sluga tvoj gospodaru svom, i neka se gnev tvoj ne raspali na slugu tvog, jer si ti kao sam Faraon.

19 Gospodar moj zapita sluge svoje govoreći: Imate li oca ili brata?

20 A mi rekosmo gospodaru svom: Imamo starog oca i brata najmlađeg, koji mu se rodi u starosti; a njegov je brat umro, i on osta sam od matere svoje, i otac ga pazi.

21 A ti reče slugama svojim: Dovedite mi ga da vidim svojim očima.

22 I rekosmo gospodaru svom: Neće moći dete ostaviti oca svog; da ostavi oca svog, odmah će otac umreti.

23 A ti reče slugama svojim: Ako ne dođe brat vaš najmlađi, nećete videti lice moje.

24 A kad se vratismo k sluzi tvom a ocu mom, kazasmo mu reči gospodara mog.

25 Posle reče nam otac: Idite opet, kupite nam hrane.

26 A mi rekosmo: Ne možemo ići, osim ako bude brat naš najmlađi s nama, onda ćemo ići, jer ne možemo videti lica onog čoveka, ako ne bude s nama brat naš najmlađi.

27 A sluga tvoj, otac moj, reče nam: Znate da mi je žena rodila dva sina.

28 I jedan od njih otide od mene, i rekoh: Zacelo ga je raskinula zverka; i do sada ga ne videh.

29 Ako i ovog odvedete od mene i zadesi ga kako zlo, svalićete me starog u grob s tugom.

30 Pa sada da otidem k sluzi tvom, ocu svom, a ovo dete da ne bude s nama, kako je duša onog vezana za dušu ovog,

31 Umreće kad vidi da nema deteta, te će sluge tvoje svaliti starog slugu tvog, a oca svog, s tugom u grob.

32 A tvoj se sluga podjemčio za dete ocu svom rekavši: Ako ti ga ne dovedem natrag, da sam kriv ocu svom do veka.

33 Zato neka sluga tvoj ostane mesto deteta, da bude rob gospodaru mom, a dete neka ide s braćom svojom.

34 Jer kako bih se vratio k ocu svom bez deteta, da gledam jade koji bi mi oca zadesili?

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #5700

ഈ ഭാഗം പഠിക്കുക

  
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5700. 'And for the Egyptians eating with him by themselves' means the separation of factual knowledge existing in an inverted state of order. This is clear from the representation of 'the Egyptians' as factual knowledge present in an inverted state of order, dealt with below; and from the meaning of 'eating with him by themselves' as a separation, dealt with immediately above in 5699. 'The Egyptians eating with him' means Egyptians who were eating at Joseph's house; yet it is evident that they did not do so with Joseph since it says that they ate 'by themselves'. In the good sense facts known to the Church are meant by 'Egypt' or 'the Egyptians', see 1462, 4749, 4964, 4966; but in the contrary sense facts existing in an inverted state of order, and so ideas contrary to the truths known to the Church are meant by them, 1164, 1165, 1186. And many places in the Word contain some reference to Egypt in this contrary sense. The reason why 'Egypt' means those facts existing in an inverted state of order is that the facts known to the Ancient Church which were the representatives and meaningful signs of celestial and spiritual realities, and which were fostered among those people more than others, were converted by them into magic. Consequently the facts known to the representative Church were brought by them into a completely inverted state of order.

[2] Facts are said to exist in an inverted state of order when people intent on doing what is evil violate heavenly order; for heavenly order intends that good should be done to everyone. The result of this therefore is that once people cause heavenly order to become inverted in this way they ultimately reject what is of God, what is of heaven, and consequently what constitutes charity and faith. People who have come to be like this know how to use factual knowledge to engage in keen and skillful reasoning; for their use of reason relies on sensory evidence, and reasoning reliant on sensory evidence relies on considerations of an external nature - on bodily and worldly matters which instantly absorb a person's thoughts and feelings. Unless such factual knowledge has had the light of heaven shed upon it and has thereby been brought into a completely different state of order, it sets the person in obscurity. This obscurity is so pronounced, so far as heavenly matters are concerned, that he not only fails to understand them but also utterly refuses to accept them, and at length casts them aside and, so far as he is allowed to do so, says blasphemous things about them. When factual knowledge exists in a proper state of order it has been arranged by the Lord into the same form as heaven takes. But when it exists in an inverted state of order it has been arranged into the form hell takes, a form in which the worst falsities are in the centre, supporting ideas come next, and truths on the outside. And as those truths are on the outside they cannot have any communication with heaven where truths are predominant. For this reason the interiors are closed, since it is through those interiors that the way to heaven lies open.

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