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Genesis 42

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1 Now Jacob, hearing that there was grain in Egypt, said to his sons, Why are you looking at one another?

2 And he said, I have had news that there is grain in Egypt: go down there and get grain for us, so that life and not death may be ours.

3 So Joseph's ten brothers went down to get grain from Egypt.

4 But Jacob did not send Benjamin, Joseph's brother, with them, for fear, as he said, that some evil might come to him.

5 And the sons of Israel came with all the others to get grain: for they were very short of food in the land of Canaan.

6 Now Joseph was ruler over all the land, and it was he who gave out the grain to all the people of the land; and Joseph's brothers came before him and went down on their faces to the earth.

7 And when Joseph saw his brothers, it was clear to him who they were, but he made himself strange to them, and talking roughly to them, said, Where do you come from? And they said, From the land of Canaan, to get food.

8 Now though Joseph saw that these were his brothers, they had no idea who he was.

9 Then the memory of his dreams about them came back to Joseph, and he said to them, You have come secretly to see how poor the land is.

10 And they said to him, Not so, my lord: your servants have come with money to get food.

11 We are all one man's sons, we are true men; we have not come with any secret purpose.

12 And he said to them, No, but you have come to see how poor the land is.

13 Then they said, We your servants are twelve brothers, sons of one man in the land of Canaan; the youngest of us is now with our father, and one is dead.

14 And Joseph said, It is as I said; you have come with some secret purpose;

15 But in this way will you be put to the test: by the life of Pharaoh, you will not go away from this place till your youngest brother comes here.

16 Send one of your number to get your brother, and the rest of you will be kept in prison, so that your words may be tested to see if you are true; if not, by the life of Pharaoh, your purpose is certainly secret.

17 So he put them in prison for three days.

18 And on the third day Joseph said to them, Do this, if you would keep your lives: for I am a god-fearing man:

19 If you are true men, let one of you be kept in prison, while you go and take grain for the needs of your families;

20 And come back to me with your youngest brother, so that your words may be seen to be true, and you will not be put to death. This is what you are to do.

21 And they said to one another, Truly, we did wrong to our brother, for we saw his grief of mind, and we did not give ear to his prayers; that is why this trouble has come on us.

22 And Reuben said to them, Did I not say to you, Do the child no wrong? but you gave no attention; so now, punishment has come on us for his blood.

23 They were not conscious that the sense of their words was clear to Joseph, for he had been talking to them through one who had knowledge of their language.

24 And turning away from them, he was overcome with weeping; then he went on talking to them again and took Simeon and put chains on him before their eyes.

25 Then Joseph gave orders for their bags to be made full of grain, and for every man's money to be put back into his bag, and for food to be given them for the journey: which was done.

26 Then they put the bags of grain on their asses and went away.

27 Now at their night's resting-place one of them, opening his bag to give his ass some food, saw his money in the mouth of the bag.

28 And he said to his brothers, My money has been given back: it is in my bag; then their hearts became full of fear, and turning to one another they said, What is this which God has done to us?

29 So when they came to Jacob their father, in the land of Canaan, they gave him an account of all their experiences, saying,

30 The man who is the ruler of the country was rough with us and put us in prison, saying that we had come with a secret evil purpose.

31 And we said to him, We are true men, we have no evil designs;

32 We are twelve brothers, sons of our father; one is dead, and the youngest is now with our father in the land of Canaan.

33 And the ruler of the land said, In this way I may be certain that you are true men; let one of you be kept here with me, while you go and take grain for the needs of your families;

34 And come back to me with your youngest brother: then I will be certain that you are true men, and I will give your brother back to you and let you do trade in the land.

35 And when they took the grain out of their bags, it was seen that every man's parcel of money was in his bag; and when they and their father saw the money, they were full of fear.

36 And Jacob their father said to them, You have taken my children from me: Joseph is gone and Simeon is gone, and now you would take Benjamin away; all these things have come on me.

37 And Reuben said, Put my two sons to death if I do not come back to you with him; let him be in my care and I will give him safely back to you.

38 And he said, I will not let my son go down with you; for his brother is dead and he is all I have: if evil overtakes him on the journey, then through you will my grey head go down to the underworld in sorrow.

   

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Arcana Coelestia # 5492

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5492. And they lifted their produce upon their asses. That this signifies that truths were gathered into memory-knowledges, is evident from the signification of “produce,” as being truth (see n. 5276, 5280, 5292, 5402); and from the signification of an “ass,” as being memory-knowledge (n. 2781). Hence it follows that by their “lifting their produce upon their asses,” is signified that truths were gathered into memory-knowledges. That this is the signification of these words seems strange to him who keeps his mind in the historic sense of the letter, especially if he believes that there is no other internal sense than that which proximately shines forth from the letter; for he says to himself, How can lifting produce upon their asses signify truths gathered into memory-knowledges? But let him know that the literal sense of the Word passes into such a spiritual sense when it passes from man to the angels, or into heaven, and even into a still more remote sense when it passes into the inmost heaven, where all and each of the things of the Word pass into affections which are of love and charity, to which sense the internal sense serves as a plane.

[2] That the historicals of the Word pass into another sense when they are elevated into heaven, may be seen by the man who concludes from reason, and who knows anything about the natural and the spiritual. He can see that to lift produce upon their asses is a purely natural act, and that there is nothing spiritual in it whatever; and he can also see that the angels who are in heaven, or they who are in the spiritual world, cannot apprehend these words otherwise than spiritually, and that they are apprehended spiritually when in their place are understood their correspondences, namely, the truth of the church in place of “produce,” and the memory-knowledges that are in the natural in place of “asses.” That by “asses” in the Word are signified things that serve, and thus memory-knowledges (for these are things that serve relatively to things spiritual and also to things rational), may be seen explained at n. 2781. Hence also it is plain what angelic thought and speech are relatively to man’s thought and speech-that angelic thought and speech are spiritual, but man’s natural; and that the former falls into the latter when it descends, and that the latter is turned into the former when it ascends. Unless this were so, there would be no communication whatever of man with angels, or of the world with heaven.

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

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Arcana Coelestia # 1164

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1164. That by “Cush” or “Ethiopia” are signified the interior knowledges of the Word, by which such men confirm false principles, may be seen in Jeremiah:

Egypt riseth up like a stream, whose waters toss themselves like the rivers, and he hath said, I will go up, I will cover the earth, I will destroy the city and the inhabitants thereof. Go up ye horses, and rage ye chariots; and let the mighty men go forth, Cush and Put that handle the shield (Jeremiah 46:8-9).

“Egypt” here denotes those who believe nothing unless they apprehend it from memory-knowledges, whereby everything becomes involved in doubt, denial, and falsity, which is to “go up, cover the earth, and destroy the city.” “Cush” here denotes more universal and more interior knowledges of the Word, whereby men confirm received principles of falsity. “Put” denotes knowledges from the literal sense of the Word which are according to the appearances of the senses.

[2] In Ezekiel:

A sword shall come upon Egypt, and there shall be grief in Cush, when the slain shall fall in Egypt; and they shall take her multitude, and her foundations shall be destroyed. Cush, and Put, and Lud, and all Ereb and Cub, and the sons of the land of the covenant shall fall with them by the sword (Ezekiel 30:4-5).

No one could at all know what these things mean except from the internal sense; and if the names did not signify actual things [res], there would be scarcely any sense. But here by “Egypt” are signified memory-knowledges, whereby men desire to enter into the mysteries of faith. “Cush and Put” are called “the foundations thereof” because they signify knowledges from the Word.

[3] In the same:

In that day shall messengers go forth from before Me in ships, to make confident Cush afraid; and there shall be grief upon them, as in the day of Egypt (Ezekiel 30:9).

“Cush” denotes those knowledges from the Word that confirm falsities which are hatched from memory-knowledges. In the same:

I will make the land of Egypt into wastes, a waste of desolation, from the tower of Seveneh, even unto the border of Cush (Ezekiel 29:10).

Here “Egypt” denotes memory-knowledges; and “Cush” the knowledges of the interior things of the Word, which are the boundaries as far as memory-knowledges go.

[4] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the captivity of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt; and they shall be dismayed and ashamed because of Cush their hope, and of Egypt their glory (Isaiah 20:4-5).

“Cush” here denotes knowledges from the Word, whereby falsities acquired through memory-knowledges are confirmed; “Asshur” is reasoning which leads men “captive.”

In Nahum:

Cush and Egypt were her strength, and there was no end; Put and Lubim were thy helpers (Nahum 3:9).

This is said of the church vastated, and here in like manner “Egypt” denotes memory-knowledges, and “Cush” knowledges.

[5] “Cush and Egypt” here denote simply knowledges and memory-knowledges, which are truths, useful to those who are in the faith of charity; thus they are here used in a good sense.

In Isaiah:

Thus said Jehovah, The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall pass over unto thee, and they shall be thine; they shall go after thee in fetters, they shall pass over and shall bow down unto thee; they shall pray unto thee; God is in thee only, and there is no other God besides (Isaiah 45:14).

“The labor of Egypt” denotes memory-knowledge; and “the merchandise of Cush and of the Sabeans,” knowledges of spiritual things which are serviceable to those who acknowledge the Lord; for all memory-knowledge and knowledge are for them.

[6] In Daniel:

The king of the north shall have dominion over the hidden stores of gold and silver, and over all the desirable things of Egypt; and the Lubim (Put) and Cushim shall be at thy steps (Daniel 11:43).

“Put and Cush” here denote knowledges from the Word; and “Egypt,” memory-knowledges.

In Zephaniah:

From the crossing of the rivers of Cush, My worshipers (Zephaniah 3:10),

denoting those who are without knowledges, that is, the Gentiles.

In David:

Great ones shall come out of Egypt; Cush shall hasten his hands unto God (Psalms 68:31).

“Egypt” here denotes memory-knowledges and “Cush” knowledges.

[7] In the same:

I will make mention of Rahab and Babylon as among them that know Me; behold Philistia, and Tyre, with Cush; this one was born there (in the city of God) (Psalms 87:4).

“Cush” denotes knowledges from the Word; and therefore it is said that he “was born in the city of God.” It is because “Cush” signifies the interior knowledges of the Word and the intelligence thence derived, that it is said that the second river that went forth from the garden of Eden “encompassed the whole land of Cush” (concerning which see n. 117).

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