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Genesis第43章

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1 And the famine was sore in the land.

2 And it came to pass, when they had eaten up the grain which they had brought out of Egypt, their father said unto them, Go again, buy us a little food.

3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.

4 If thou wilt send our brother with us, we will go down and buy thee food:

5 but if thou wilt not send him, we will not go down; for the man said unto us, Ye shall not see my face, except your brother be with you.

6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?

7 And they said, The man asked straitly concerning ourselves, and concerning our kindred, saying, Is your father yet alive? have ye [another] brother? and we told him according to the tenor of these words: could we in any wise know that he would say, Bring your brother down?

8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.

9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:

10 for except we had lingered, surely we had now returned a second time.

11 And their father Israel said unto them, If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and myrrh, nuts, and almonds;

12 and take double money in your hand; and the money that was returned in the mouth of your sacks carry again in your hand; peradventure it was an oversight:

13 take also your brother, and arise, go again unto the man:

14 and God Almighty give you mercy before the man, that he may release unto you your other brother and Benjamin. And if I be bereaved of my children, I am bereaved.

15 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

16 And when Joseph saw Benjamin with them, he said to the steward of his house, Bring the men into the house, and slay, and make ready; for the men shall dine with me at noon.

17 And the man did as Joseph bade; and the man brought the men to Joseph's house.

18 And the men were afraid, because they were brought to Joseph's house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

19 And they came near to the steward of Joseph's house, and they spake unto him at the door of the house,

20 and said, Oh, my lord, we came indeed down at the first time to buy food:

21 and it came to pass, when we came to the lodging-place, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand.

22 And other money have we brought down in our hand to buy food: we know not who put our money in our sacks.

23 And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

24 And the man brought the men into Joseph's house, and gave them water, and they washed their feet. And he gave their asses provender.

25 And they made ready the present against Joseph's coming at noon: for they heard that they should eat bread there.

26 And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down themselves to him to the earth.

27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive?

28 And they said, Thy servant our father is well, he is yet alive. And they bowed the head, and made obeisance.

29 And he lifted up his eyes, and saw Benjamin his brother, his mother's son, and said, Is this your youngest brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

30 And Joseph made haste; for his heart yearned over his brother: and he sought where to weep; and he entered into his chamber, and wept there.

31 And he washed his face, and came out; and he refrained himself, and said, Set on bread.

32 And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

33 And they sat before him, the first-born according to his birthright, and the youngest according to his youth: and the men marvelled one with another.

34 And he took [and sent] messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.

   

来自斯威登堡的著作

 

Arcana Coelestia#5658

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5658. 'Our silver in its full weight' means truths commensurate with each one's state. This is clear from the meaning of 'silver' as truth, dealt with in 1551, 2954; and from the meaning of 'weight' as the state of something as regards good, dealt with in 3104, so that truths commensurate with each one's state means commensurate with the good they are able to receive. Many places in the Word make reference to weights or to measures, but no weight nor any measure is meant in the internal sense. Rather states so far as the good involved in some reality is concerned are meant by 'weights', while states so far as the truth involved in it is concerned are meant by 'measures'. The same applies to the properties of gravity and spatial magnitude; gravity in the natural world corresponds to good in the spiritual world, and spatial magnitude to truth. The reason for this is that in heaven, where correspondences originate, neither the property of gravity nor that of spatial magnitude exists because space has no existence there. Objects possessing these properties do, it is true, seem to exist among spirits, but those objects are appearances that have their origins in the states of goodness and truth in the heaven above those spirits.

[2] It was very well known in ancient times that 'silver' meant truth; therefore the ancients divided up periods of time ranging from the earliest to the latest world epochs into the golden ages, the silver ones, the copper ones, and the iron ones, to which they also added the clay ones. They applied the expression 'golden ages' to those periods when innocence and perfection existed, when everyone was moved by good to do what was good and by righteousness to do what was right. They used 'silver ages' however to describe those times when innocence did not exist any longer, though there was still some sort of perfection, which did not consist in being moved by good to do what was good but in being moved by truth to do what was true. 'Copper ages' and 'iron ages' were the names they gave to the times that were even more inferior than the silver ones.

[3] What led those people to give periods of time these names was not comparison but correspondence. For the ancients knew that 'silver' corresponded to truth and 'gold' to good; they knew this from being in communication with spirits and angels. For when a discussion takes place in a higher heaven about what is good, this reveals itself among those underneath them in the first or lowest heaven as what is golden; and when a discussion takes place about what is true this reveals itself there as what is silvery. Sometimes not only the walls of the rooms where they live are gleaming with gold and silver but also the very air within them. Also, in the homes of those angels belonging to the first or lowest heaven who are moved by good to live among what is good, tables made of gold, lampstands made of gold, and many other objects are seen; but in the homes of those who are moved by truth to live among what is true, similar objects made of silver are seen. But who at the present day knows that correspondence was what led the ancients to call ages golden ones and silver ones? Indeed who at the present day knows anything at all about correspondence? Anyone who does not know this about the ancients, and more so anyone who thinks pleasure and wisdom lie in contesting whether such an idea is true or untrue, cannot begin to know the countless facets there are to correspondence.

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