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Genezo 50

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1 Tiam Jozef jxetis sin sur la vizagxon de sia patro, kaj ploris super li kaj kisis lin.

2 Kaj Jozef ordonis al siaj servantoj kuracistoj, balzami lian patron; kaj la kuracistoj balzamis Izraelon.

3 Kaj pasis super li kvardek tagoj; cxar tiel longe dauxras la tagoj de balzamado. Kaj la Egiptoj ploris pri li sepdek tagojn.

4 Kiam pasis la tagoj de lia priplorado, Jozef ekparolis al la domanoj de Faraono, dirante: Se mi akiris vian favoron, diru al Faraono jene:

5 Mia patro jxurigis min, dirante: Jen mi mortas; en mia tombo, kiun mi elfosis al mi en la lando Kanaana, tie vi min enterigu. Nun mi volus iri, enterigi mian patron, kaj reveni.

6 Kaj Faraono diris: Iru kaj enterigu vian patron, kiel li jxurigis vin.

7 Kaj Jozef iris, por enterigi sian patron; kaj kun li iris cxiuj servantoj de Faraono, la cxefoj de lia domo kaj cxiuj cxefoj de la lando Egipta,

8 kaj la tuta domo de Jozef, kaj liaj fratoj kaj la domo de lia patro; nur siajn infanojn kaj siajn malgrandajn kaj grandajn brutojn ili restigis en la lando Gosxen.

9 Kun ili iris ankaux cxaroj kaj rajdantoj; kaj la anaro estis tre granda.

10 Ili venis al la placo Atad, kiu estas transe de Jordan, kaj ili faris tie grandan kaj fortan priploradon; kaj li funebris pri sia patro dum sep tagoj.

11 Kiam la logxantoj de la lando Kanaana vidis la funebron sur la placo Atad, ili diris: GXi estas granda funebro cxe la Egiptoj; tial la loko ricevis la nomon Abel-Micraim. GXi estas transe de Jordan.

12 Kaj liaj infanoj faris kun li, kiel li ordonis al ili.

13 Kaj liaj filoj forportis lin en la landon Kanaanan, kaj enterigis lin en la kampa duobla kaverno, kiun Abraham acxetis kune kun la kampo kiel tomban posedajxon de el Efron la HXetido, antaux Mamre.

14 Kaj Jozef revenis Egiptujon, li kaj liaj fratoj, kaj cxiuj, kiuj iris kun li, por enterigi lian patron, post kiam ili enterigis lian patron.

15 Kiam la fratoj de Jozef vidis, ke ilia patro mortis, ili diris: Eble Jozef ekmalamos nin, kaj repagos al ni pro la tuta malbono, kiun ni faris al li?

16 Tial ili sendis al Jozef, por diri al li: Via patro ordonis antaux sia morto jene:

17 Tiel diru al Jozef: Mi petas vin, pardonu la kulpon de viaj fratoj kaj ilian pekon, cxar ili faris al vi malbonon. Nun pardonu do la kulpon de la sklavoj de la Dio de via patro. Kaj Jozef ploris, kiam ili parolis al li.

18 Kaj iris liaj fratoj mem kaj jxetis sin teren antaux li, kaj diris: Jen ni estas sklavoj al vi.

19 Sed Jozef diris al ili: Ne timu; cxar cxu mi estas anstataux Dio?

20 Vi intencis fari al mi malbonon; sed Dio arangxis de tio bonon, por fari tiel, kiel nun estas, por konservi la vivon de multe da homoj.

21 Kaj nun ne timu; mi nutros vin kaj viajn infanojn. Kaj li konsolis ilin kaj parolis al ili kore.

22 Kaj Jozef logxis en Egiptujo, li kaj la domo de lia patro; kaj Jozef vivis cent dek jarojn.

23 Kaj Jozef vidis cxe Efraim infanojn gxis la tria generacio; ankaux la infanoj de Mahxir, filo de Manase, naskigxis sur la genuoj de Jozef.

24 Kaj Jozef diris al siaj fratoj: Mi mortas, sed Dio rememoros vin, kaj elkondukos vin el cxi tiu lando en la landon, pri kiu Li jxuris al Abraham, Isaak, kaj Jakob.

25 Kaj Jozef jxurigis la filojn de Izrael, dirante: Kiam Dio rememoros vin, tiam elportu miajn ostojn el cxi tie.

26 Kaj Jozef mortis en la agxo de cent dek jaroj; kaj oni balzamis lin kaj metis lin en cxerkon en Egiptujo.

   

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Apocalypse Explained # 445

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445. Of the tribe of Issachar twelve thousand sealed, signifies faith and salvation. This is evident from the representation and consequent signification of "Issachar" and his tribe, as being that which makes heaven and salvation with man, for "Issachar" in the original means reward, and love and faith are what make heaven and salvation with man, consequently both are signified by "the tribe of Issachar." "Reward" is frequently spoken of in the Word, as "that reward is to be received," and by it is understood eternal life, salvation, and by many, heavenly joy; and in the nearest sense this is the signification of "reward." If a man is living according to the Lord's commandments, it is permissible for him to think of eternal life, salvation, and heavenly joy; but it is not permissible for him to keep his mind intent upon reward, for if he does so he has reward as an end, and easily falls into the thought that by his life he deserves heaven and salvation, and this thought causes him to have regard to self in every particular, and such regard to self removes him from heaven; for so far as man looks to self in what he does, he does not look to heaven. Because of this, "reward" signifies in the Word that in which heaven and salvation are, that is, in general, love and faith, and thence intelligence and wisdom, for in these are salvation and heaven, and consequently heavenly joy, so far as man does not think about reward. From this the signification of "Issachar" and his tribe can be seen.

[2] Here faith is signified, because "the tribe of Simeon" signifies obedience, and "the tribe of Levi" signifies good works, and they who are in good works from obedience are in faith; while such as are in the goods of life from the spiritual affection of truth and good are in charity, and they who are in the goods of life from celestial affection are in love to the Lord. This, too, is the way in which angels are distinguished in the heavens: those who are in the goods of life from a celestial affection are in the inmost or third heaven; those who are in the goods of life from a spiritual affection are in the middle or second heaven; and those who are in good works from obedience are in the lowest or first heaven, and these also are said to have faith, for the things they hear from the sense of the letter of the Word and from preachers they believe according to their apprehension, but they neither see nor perceive whether they are true, therefore their thought about what is to be believed is called faith; for that is properly called faith which is believed without intellectual sight and perception as to its being so, consequently such persons can believe falsity equally with truth. But when what is believed is seen and perceived this is not called faith, but apperception and perception; for the understanding illustrated by the Lord sees, and the will is affected, and action flows from the two.

[3] "Issachar" and his tribe here signify faith, because these three tribes, from each of which were twelve thousand sealed, mean all who are in the lowest or first heaven; and they who are in that heaven are said to be in good works from obedience, and in faith. Moreover, many of these call faith alone the essential of salvation, and yet do not separate faith from good works, for they say that faith is bestowed upon them by the Lord because they are in good works, and that if they were not in good works faith would not be given. But those who separate faith from good works, and declare it to be the sole means of salvation, and that they are saved by it howsoever they live, confirming this by their life, such are not in the lowest heaven but are in hell.

[4] Those who have regard to reward on account of the good works they do, and thus place merit in works, are meant by "Issachar" in the prophecy of Israel respecting his sons:

Issachar is a bony ass couching down between the burdens. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear burdens, [and shall be one who serves for hire] (Genesis 49:14, 15).

Here "Issachar" signifies reward or recompense on account of works; "a bony ass" signifies the lowest servitude; "couching down between the burdens" signifies life among works; "and he shall see rest that it is good" signifies works of good without recompense full of felicity; "and the land that it is pleasant" signifies that those who are in the Lord's kingdom are in such felicity; "and he shall bow his shoulder to bear burdens" signifies that they, nevertheless, labor in every work; "and shall be one who serves for hire" signifies with a view to merit. (For further explanation of this see Arcana Coelestia 6387-6394.)

[5] But those who do not place merit in the good works they perform, by having regard for reward, but place heaven and the felicity of eternal life in thinking and willing well, and thence in acting well, and are in the spiritual affection of truth and good, which is with those who are in the heavenly marriage, that is, in the marriage of good and truth; such are meant by these words in Moses:

Of Zebulun he said, Be glad, Zebulun, in thy going out; and Issachar in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of righteousness; for they shall suck the abundance of the seas, and the hidden things of the secret things of the sand (Deuteronomy 33:18, 19).

This is said of those who are in the marriage of good and truth, that is, in truths in respect to the understanding and thought, and in goods in respect to the will and affection. "Zebulun" signifies that marriage, and "Issachar" the affection of truth and good; "to be glad in thy going out" signifies to have delight in all genuine truths and goods, "going out" signifying all things, because it signifies the ultimate, the effect, and the conclusion; "to be glad in the tents" signifies in all worship; "to call the peoples unto the mountain" signifies, because such are in heaven, where there is the good of love; "to sacrifice the sacrifices of righteousness" signifies worship from truths that are from good; "to suck the abundance of the sea" signifies to imbibe the truths of doctrine from the Word, and thus intelligence; and "to suck the hidden things of the secret things of the sand" signifies the spiritual things that lie concealed in the sense of the letter of the Word.

[6] Because "the tribes of Judah, of Issachar, and of Zebulun," signified the heaven where the good of love is, "the tribe of Judah" that good itself, "the tribe of Issachar" its affection, and "Zebulun" its conjunction with truths:

These three tribes pitched to the east of the tent of meeting (Numbers 2:3-9);

for in heaven those dwell to the east who are in the good of love and thus in the affection of good and truth, and in the marriage or conjunction of these, that is, in truths in respect to doctrine and in goods in respect to life.

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