Библията

 

Бытие 49

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1 Наконецъ Іаковъ призвалъ сыновъ своихъ и сказалъ: Соберитесь, и я возвјщу вамъ, Что случится съ вами въ грядущіе дни.

2 Сойдитесь, и послушайте, сыны Іакова, Послушайте Израиля, отца вашего

3 Рувимъ! ты мой первенецъ, Крјпость моя, и начатокъ силы моей, Верхъ достоинства, и верхъ могущества.

4 Но ты бушевалъ, какъ вода, - не будешь высшимъ; Ибо ты взошелъ на ложе отца твоего; Тогда осквернилъ ты постелю мою, На которую взошелъ.

5 Симеонъ и Левій братья; Орудія жестокости мечи ихъ.

6 Въ тайну ихъ да не внидетъ душа моя, И къ сонмищу ихъ да не пріобщится слава моя. Ибо они во гнјвј своемъ избили мужей; И въ своевольствј своемъ перерјзали жилы тельцевъ.

7 Проклятъ гнјвъ ихъ, ибо жестокъ; И ярость ихъ, ибо свирјпа; Раздјлю ихъ во Іаковј, И разсјю ихъ во Израилј.

8 Іуда! тебя восхвалятъ братія твои. Рука твоя на хребтј враговъ твоихъ. Поклонятся тебј сыны отца твоего.

9 Іуда юный левъ. Ты идешь съ ловитвы, сынъ мой. Онъ преклонился, возлегъ, Какъ левъ, и какъ львица. Кто возбудитъ его?

10 Не отнимется скипетръ отъ Іуды, И законоположникъ отъ чреслъ его, Пока не придетъ Примиритель, И Ему покорность народовъ.

11 Онъ привязываетъ къ виноградной лозј осленка своего, Омываетъ виномъ одежду свою, И кровію гроздовъ одјяніе свое.

12 Очи его красны отъ вина, И зубы его бјлы отъ молока.

13 Завулонъ при берегахъ моря жить будетъ, И при берегахъ, гдј корабли. И прострется до Сидона.

14 Иссахаръ оселъ крјпкій, Лежащій между протоками водъ.

15 Онъ видитъ, что покоище хорошо, И что земля пріятна; И преклоняетъ рамена свои для ношенія бременъ, И работаетъ, чтобы платить дань.

16 Данъ будетъ судить народъ свой, Подобно другимъ колјнамъ Израилевымъ.

17 Данъ будетъ змјй на пути, Аспидъ на дорогј, Уязвитъ ногу коня, И всадникъ упадетъ назадъ.

18 Твоего сиасенія жду я, Іегова!

19 Гадъ, толпа нападетъ на него, Но онъ отразитъ ее,

20 Отъ Ассира лучшій хлјбъ; онъ будетъ доставлять яства царскія.

21 Нефѕалимъ терпентинъ вјтвистый, Распускающій прекрасныя вјтви.

22 Іосифъ отрасль плодоноснаго древа, Отрасль плодоноснаго древа надъ источникомъ; Вјтви его простираются черезъ стјну.

23 Огорчаютъ его, стрјляютъ въ него, Враждуютъ на него стрјльцы.

24 Но твердъ останется лукъ его. Отъ крјпкаго Бот Іаковлева, - Оттолј пастырь онъ, камень Израиля,

25 Отъ Бога отца твоего, Который и помогаетъ тебј, И отъ Всемогущаго, Который и благословляетъ тебя Благословеніями небесъ свыше, Благословеніями бездны, лежащія долу, Благословеніями сосцевъ и утробы.

26 Благословенія отца твоего превышаютъ благословенія горъ древнихъ и пріятности холмовъ вјчныхъ. Да пріидутъ онј на главу Іосифа И на чело избраннаго между братьями своими!

27 Веніаминъ хищный волкъ, Утромъ будетъ јсть ловитву, И вечеромъ будетъ дјлить добычу.

28 Вотъ всј двјнадцать колјнъ Израильскихъ, и вотъ что сказалъ имъ отецъ ихъ; и благословилъ ихъ, и далъ имъ каждому свое благословеніе.

29 Потомъ далъ имъ приказаніе, и сказалъ имъ: я отхожу къ народу своему; похороните меня съ отцами моими въ пещерј, которая на полј Ефрона Хеттеяннна;

30 въ пещерј, которая на полј, Махпела, что противъ Мамре, въ землј Ханаанской, которое поле Авраамъ купилъ у Ефрона Хеттеянина въ собственность для погребенія.

31 Тамъ похоронили Авраама и жену его Сарру; тамъ похоронили Исаака и жену его Реввеку; тамъ похоронилъ я Лію.

32 Это поле съ пещерою, которая на немъ, куплено у сыновъ Хеттеевыхъ.

33 Окончивъ сіе завјщаніе сынамъ своимъ, Іаковъ положилъ ноги свои на одръ, и испустилъ духъ, и присоединился къ народу своему.

   

От "Съчиненията на Сведенборг

 

Arcana Coelestia #2916

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2916. That 'give me possession of a grave among you' means that they were able to be regenerated is clear from the meaning of 'a grave'. In the internal sense of the Word 'a grave' means life, which is heaven, and in the contrary sense death, which is hell. The reason it means life or heaven is that angels, who possess the internal sense of the Word, have no other concept of a grave, because they have no other concept of death. Consequently instead of a grave they perceive nothing else than the continuation of life, and so resurrection. For man rises again as to the spirit and is buried as to the body, see 1854. Now because 'burial' means resurrection, it also means regeneration, since regeneration is the primary resurrection of man, for when regenerated he dies as regards his former self and rises again as regards the new. It is through regeneration that from being a dead man he becomes a living man, and it is from this that the meaning of 'a grave' is derived in the internal sense. When the idea of a grave presents itself the idea of regeneration comes to mind with angels, as is also evident from what has been told about young children in 2299.

[2] The reason 'a grave' in the contrary sense means death or hell is that the evil do not rise again to life but to death. When therefore the evil are referred to and a grave is mentioned, no other idea comes to mind with angels than that of hell; and this also is the reason why hell in the Word is called the grave.

[3] That 'a grave' means resurrection and also regeneration is evident in Ezekiel,

Therefore prophesy and say to them, Thus says the Lord Jehovih, Behold, I will open your graves, and cause you to come up out of your graves, O My people, and I will bring you to the land of Israel, and you will know that I am Jehovah when I open your graves and cause you to come up out of your graves, O My people. And I will put My spirit within you and you will live, and I will place you on your own land. Ezekiel 37:12-14.

Here the prophet refers to bones that have been made to live, and in the internal sense to regeneration. Its being a reference to regeneration is quite evident, for it is said, 'when I will put My spirit within you and you will live, and I will place you on your own land'. Here 'graves' stands for the former self and its evils and falsities, while the opening of them and the coming up from them means being regenerated. Thus the idea of a grave perishes and so to speak is discarded when the idea of regeneration or new life enters instead.

[4] The description in Matthew 27:52-53, about graves being opened and many bodies of the saints who were sleeping being raised, coming out of their graves after the Lord's resurrection, entering the holy city, and appearing to many, embodies the same idea, that is to say, a resurrection taking place as a result of the Lord's resurrection, and in the inner sense every individual resurrection. The Lord's raising of Lazarus from the dead, John 11:1 and following verses, likewise embodies the re-establishment of the Church from among gentiles; for all the miracles that the Lord performed, because they were Divine, embodied the states of His Church. Something similar is also meant by the man who, having been cast into the grave of Elisha, came to life again on touching the prophet's bones, 2 Kings 13:20-21, for Elisha represented the Lord.

[5] As 'burial' meant resurrection in general and every individual resurrection, the ancients were therefore particularly concerned about their burials and about the places where they were to be buried - Abraham, for example, was to be buried in Hebron in the land of Canaan, as were Isaac and Jacob, together with their wives, Genesis 47:29-31; 49:30-32; Joseph's bones were to be carried up out of Egypt into the land of Canaan, Genesis 50:25; Exodus 13:19; Joshua 24:32; David and subsequent kings were to be buried in Zion, 1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20, the reason being that the land of Canaan and also Zion represented and meant the Lord's kingdom, while burial meant resurrection. But it may become clear to anyone that the place itself does not contribute anything towards resurrection.

[6] The truth that 'burial' means resurrection to life is also evident from other representatives, such as the requirement that the wicked were not to be lamented or buried, but cast aside, Jeremiah 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Revelation 11:9; and that the wicked buried already were to be cast out of their graves, Jeremiah 8:1-2; 2 Kings 23:16-18. But as regards 'a grave' in the contrary sense meaning death or hell, see Isaiah 14:19-21; Ezekiel 32:21-23, 25-26; Psalms 88:4-5, 10-11; Numbers 19:16, 18-19.

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

Библията

 

Genesis 50

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1 Joseph fell on his father's face, wept on him, and kissed him.

2 Joseph commanded his servants, the physicians, to embalm his father; and the physicians embalmed Israel.

3 Forty days were fulfilled for him, for that is how many the days it takes to embalm. The Egyptians wept for him for seventy days.

4 When the days of weeping for him were past, Joseph spoke to the house of Pharaoh, saying, "If now I have found favor in your eyes, please speak in the ears of Pharaoh, saying,

5 'My father made me swear, saying, "Behold, I am dying. Bury me in my grave which I have dug for myself in the land of Canaan." Now therefore, please let me go up and Bury my father, and I will come again.'"

6 Pharaoh said, "Go up, and bury your father, just like he made you swear."

7 Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, all the elders of the land of Egypt,

8 all the house of Joseph, his brothers, and his father's house. Only their little ones, their flocks, and their herds, they left in the land of Goshen.

9 There went up with him both chariots and horsemen. It was a very great company.

10 They came to the threshing floor of Atad, which is beyond the Jordan, and there they lamented with a very great and severe lamentation. He mourned for his father seven days.

11 When the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, "This is a grievous mourning by the Egyptians." Therefore, its name was called Abel Mizraim, which is beyond the Jordan.

12 His sons did to him just as he commanded them,

13 for his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a burial site, from Ephron the Hittite, before Mamre.

14 Joseph returned into Egypt--he, and his brothers, and all that went up with him to bury his father, after he had buried his father.

15 When Joseph's brothers saw that their father was dead, they said, "It may be that Joseph will hate us, and will fully pay us back for all of the evil which we did to him."

16 They sent a message to Joseph, saying, "Your father commanded before he died, saying,

17 'You shall tell Joseph, "Now please forgive the disobedience of your brothers, and their sin, because they did evil to you."' Now, please forgive the disobedience of the servants of the God of your father." Joseph wept when they spoke to him.

18 His brothers also went and fell down before his face; and they said, "Behold, we are your servants."

19 Joseph said to them, "Don't be afraid, for am I in the place of God?

20 As for you, you meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save many people alive.

21 Now therefore don't be afraid. I will nourish you and your little ones." He comforted them, and spoke kindly to them.

22 Joseph lived in Egypt, he, and his father's house. Joseph lived one hundred ten years.

23 Joseph saw Ephraim's children to the third generation. The children also of Machir, the son of Manasseh, were born on Joseph's knees.

24 Joseph said to his brothers, "I am dying, but God will surely visit you, and bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob."

25 Joseph took an oath of the children of Israel, saying, "God will surely visit you, and you shall carry up my bones from here."

26 So Joseph died, being one hundred ten years old, and they embalmed him, and he was put in a coffin in Egypt.