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Genesis 44

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1 And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth.

2 And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money: and he did according to the word that Joseph had spoken.

3 As soon as the morning was light, the men were sent away, they, and their asses.

4 And when they had gone out of the city, and were not yet far off, Joseph said to his steward, Arise, follow after the men; and when thou dost overtake them, say to them, Why have ye rewarded evil for good?

5 Is not this the cup in which my lord drinketh, and by which indeed he divineth? ye have done evil in so doing.

6 And he overtook them, and he spoke to them these same words.

7 And they said to him, Why saith my lord these words? Far be it from us that thy servants should do according to this thing:

8 Behold, the money which we found in our sacks' mouths, we brought again to thee from the land of Canaan: how then should we steal from thy lord's house silver or gold?

9 With whom soever of thy servants it shall be found, both let him die, and we also will be my lord's bond-men.

10 And he said, Now also let it be according to your words: he with whom it shall be found, shall be my servant; and ye shall be blameless.

11 Then they speedily took down every man his sack to the ground, and opened every man his sack.

12 And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack.

13 Then they rent their clothes, and loaded every man his ass, and returned to the city.

14 And Judah and his brethren came to Joseph's house, (for he was yet there:) and they fell before him on the ground.

15 And Joseph said to them, What deed is this that ye have done? knew ye not that such a man as I can certainly divine?

16 And Judah said, What shall we say to my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold we are my lord's servants, both we, and he also with whom the cup is found.

17 And he said, Far be it from me that I should do so: the man in whose hand the cup is found, he shall be my servant; and as for you, go in peace to your father.

18 Then Judah came near to him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thy anger burn against thy servant; for thou art even as Pharaoh.

19 My lord asked his servants, saying, Have ye a father, or a brother?

20 And we said to my lord, We have a father, an old man, and a child of his old age, a little one: and his brother is dead, and he alone is left of his mother, and his father loveth him.

21 And thou saidst to thy servants, Bring him down to me, that I may set my eyes upon him.

22 And we said to my lord, The lad cannot leave his father; for if he should leave his father, his father would die.

23 And thou saidst to thy servants, Except your youngest brother shall come down with you, ye shall see my face no more.

24 And it came to pass, when we came to thy servant, my father, we told him the words of my lord.

25 And our father said, Go again; buy us a little food.

26 And we said, We cannot go down: if our youngest brother shall be with us, then will we go down; for we may not see the man's face, except our youngest brother shall be with us.

27 And thy servant my father, said to us, Ye know that my wife bore me two sons:

28 And the one went out from me, and I said, Surely he is torn in pieces; and I have not seen him since:

29 And if ye take this also from me, and mischief shall befall him, ye will bring down my gray hairs with sorrow to the grave.

30 Now therefore, when I come to thy servant my father, and the lad is not with us; (seeing that his life is bound up in the lad's life)

31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants will bring down the gray hairs of thy servant our father, with sorrow to the grave.

32 For thy servant became surety for the lad to my father, saying, If I bring him not to thee, then I will bear the blame to my father for ever.

33 Now therefore, I pray thee, let thy servant abide instead of the lad, a bond-man to my lord; and let the lad return with his brethren.

34 For how shall I return to my father, and the lad be not with me? lest perhaps I see the evil that shall come on my father.

   

Puna

 

Country

  
This World War I poster shows the nations allied against the Axis countries.

Generally in the Bible a "country" means a political subdivision ruled by a king, or sometimes a tribe with a territory ruled by a king or chieftain. Others are what we now call city-states, with surrounding farm areas. In almost all cases these countries were far smaller than our modern idea of countries, though Egypt and Assyria would be exceptions. Sometimes the word is used to refer to countryside, a wide area with no consideration of boundaries as when the twelve Israelites were sent to spy out the country.

(Mga Sanggunian: Arcana Coelestia 3816 [3], 6818, 6820, 6821; Charity 83, 85; True Christian Religion 305)

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 2196

Pag-aralan ang Sipi na ito

  
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2196. 'And this was behind him' means close to the good which existed with the rational at that time, and separated from it insofar as anything of the human was in it. This is clear from what is said regarding the door where Sarah stood - that it was 'behind him'. 'Being behind him' means not joined together but behind his back. That which is separated from someone is represented by that which has been cast so to speak behind the back, as may become clear from the representatives in the next life described from experience in 1393, 1875. This separation is expressed here by its being said that the door where Sarah stood was behind him.

[2] The situation so far as merely human rational truth - which resided with the Lord at that time and was separated from Him when He joined Himself to the Divine - is that human rational truth has no grasp of Divine things because these are above its range of understanding. Such truth does indeed communicate with the facts which are present in the natural man; but insofar as it looks from those facts at the things that exist above itself it does not acknowledge these things. For such truth is immersed in appearances of which it cannot rid itself; and appearances are born from the evidence of the senses - which leads one to believe as though Divine things themselves are also of a similar nature, when in fact they are free of all appearances. When such Divine things are stated this rational truth cannot possibly believe them because it cannot have any grasp of them. Let some examples be given.

[3] If it is stated that a person has no life except that which he receives from the Lord, the rational, seeing from appearances, imagines in that case that he is not able to live as if from himself, when in fact he is for the first time truly living when he perceives that he does so from the Lord.

[4] Seeing from appearances the rational imagines that the good which a person does springs from himself, when in fact nothing good at all springs from self, but from the Lord.

[5] Seeing from appearances the rational imagines that a person merits salvation when he does what is good, when in fact of himself a person can merit nothing - all merit being the Lord's.

[6] Seeing from appearances a person imagines that when he is being withheld from evil and maintained in good by the Lord, nothing but good, righteousness, and indeed holiness are present with him, when in fact present in man there is nothing except evil, unrighteousness, and profanity.

[7] Seeing from appearances a person imagines that when he does what is good from charity his will is the source of his actions, when in fact it is not his will that is the source but his understanding in which charity has been implanted.

[8] Seeing from appearances a person imagines that no glory can exist without the glory of the world, when in fact the glory of heaven does not have one trace of the world's glory within it.

[9] Seeing from appearances a person imagines that nobody can love the neighbour more than he loves himself, but that all love begins from self, when in fact heavenly love has no self-love at all within it.

[10] Seeing from appearances a person imagines that no light can exist apart from that which flows from the light of this world, when in fact not a ray of the world's light shines in heaven, though the light there is a thousand times brighter than the midday light of the world.

[11] Seeing from appearances a person imagines that the Lord cannot possibly shine before the whole of heaven as a sun, when in fact the entire light of heaven comes from Him.

[12] Seeing from appearances no one can grasp the idea that developments take place in the next life, when in fact those there seem to themselves to be making developments - as anyone does on earth - in for example, their homes, courtyards, and gardens. Still less can man grasp it if he is told that these are changes of state which manifest themselves outwardly in such developments.

[13] Seeing from appearances a person cannot grasp that it is because they are not visible before his eyes that spirits and angels are not able to be seen; nor can he grasp that they are able to talk to man, when in fact they are seen more clearly before internal sight, or the sight of the spirit, than man sees man on earth. And their utterances are also in like manner clearly audible.

Besides these there are thousands upon thousands of things such as these which man's rational, seeing from its own light, which is born from the evidence of the senses and consequently is darkened, cannot possibly believe. Indeed even in natural things the rational is blinded. It is unable to grasp, for example, how those living on the opposite side of the world can stand erect and walk, or to grasp very many other natural phenomena. How blind must the rational be then in spiritual and celestial things which are far above those that are natural.

[14] Such being the nature of the human rational, it is here spoken of as being separated when the Lord, while possessing Divine Perception, was united to the Divine. This is meant by the statement that Sarah, who here is such rational truth, 'stood at the tent door, and this was behind him'.

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