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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 # 447

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447. Verse 8. Of the tribe of Zebulun twelve thousand sealed, signifies the conjunction with the Lord of those who are in the third heaven. This is evident from the representation and consequent signification of "Zebulun" and the tribe named from him, as meaning the conjunction with the Lord of those who are in the third heaven; because "Zebulun" in the Hebrew means cohabitation, and cohabitation signifies in the spiritual sense conjunction, such as exists with those who love each other. Here "Zebulun" signifies the conjunction with the Lord of those who are in the third heaven, because the nine preceding tribes signify all those who are in the heavens and who come into the heavens; and there are three heavens, the inmost, the middle, and the lowest, and no one comes into heaven except those whom the Lord conjoins to Himself; therefore the three tribes last mentioned signify conjunction with the Lord, "the tribe of Zebulun" the conjunction with the Lord of those who are in the third heaven, "the tribe of Joseph" the conjunction with the Lord of those who are in the second heaven, and "the tribe of Benjamin" the conjunction with the Lord of those who are in the lowest heaven.

[2] "Zebulun" signifies in the highest sense the union of the Divine Itself and the Divine Human in the Lord, in the internal sense the Lord's conjunction with heaven and the church; and in particular, the conjunction of good and truth therein, for by this conjunction the conjunction with the Lord of those who are in the three heavens and in the church is effected; for with such the Lord flows in with the good of love and charity, and conjoins that good to the truths that are with them, and thereby conjoins man and angel to Himself. This is what is signified by "cohabitation," which is the meaning of "Zebulun." That this is the meaning of "Zebulun" can be seen in the Arcana Coelestia 3960, 3961), where the words of Leah his mother when he was born are explained, which are as follows:

And Leah conceived, and bare a sixth son to Jacob. And Leah said, God hath endowed me with a good dowry; this time will my husband cohabit with me, because I have borne him six sons; and she called his name Zebulun (Genesis 30:19, 20).

[3] From this signification of "Zebulun" what is signified by him in the following passages can be seen. As in the prophecy of Israel respecting his sons:

Zebulun shall dwell at the haven of the seas; and he shall dwell at a haven of ships; and his side shall be unto Zidon (Genesis 49:13).

Here "Zebulun" signifies the conjunction of good and truth, which is called the heavenly marriage; "to dwell at a haven of the sea" signifies the conjunction of things spiritual with natural truths, "seas" meaning knowledges (scientifica), which are natural truths; "to dwell at a haven of ships" signifies the spiritual conjunction with doctrinals from the Word, "ships" meaning doctrinals and knowledges of all kinds; "his side shall be unto Zidon" signifies extension to the knowledges of good and truth from the celestial kingdom. (For further explanation of this see Arcana Coelestia 6382-6386.)

[4] The like is meant in the prophecy of Moses respecting the sons of Israel:

Of Zebulun he said, Be glad, Zebulun; in thy going out, and Issachar in thy tents. They shall call the peoples 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).

Here, too, "Zebulun" signifies the marriage of good and truth, as may be seen in the preceding article n. 445, where the prophecy is explained. So again in the prophecy of Deborah and Barak in the book of Judges:

Out of Machir shall come down lawgivers, and out of Zebulun they that draw the staff of the scribe. Zebulun was a people that devoted the soul to death, and Naphtali upon the heights of the field. The kings came, they fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of silver. They fought from heaven; the stars from their courses fought with Sisera (Judges 5:14, 18-20).

This prophecy treats of the combat of truth from good against falsity from evil; "the king of Canaan" who reigned in Hazor, and "Sisera" the captain of his army who fought against Barak and Deborah, signify the falsity of evil, and "Barak and Deborah" the truth of good; and as "the tribes of Naphtali and Zebulun" signify combat from truth that is from good, "the tribe of Naphtali" combat, and "the tribe of Zebulun" the conjunction of good and truth, therefore these two tribes only, and not the other tribes, were taken to fight (See Judges 4:6). That this was what this combat signified can be seen from the prophecy uttered by Barak and Deborah, which treats in the spiritual sense of the victory of truth from good over falsity from evil, and of the purification and reformation of the church. So here "Out of Machir shall come down lawgivers" signifies that the truths of good shall flow forth from the good of life, for "Machir" has a like signification as "Manasseh," because Machir was the son of Manasseh (Genesis 50:23; Joshua 13:31); and "lawgivers" signify those who are in the truths of good, and in an abstract sense the truths of good; "and out of Zebulun they that draw the staff of the scribe" signifies intelligence from the conjunction of truth and good, "Zebulun" signifying here, as above, the conjunction of truth and good, and the "staff of the scribe" intelligence. "Zebulun was a people that devoted the soul to death, and Naphtali upon the heights of the field," signifies combat in the natural man by means of truths from the spiritual man and from its influx and conjunction, "the heights of the field" signifying the interior things that are of the spiritual man, from which the natural man combats; "the kings came, they fought, then fought the kings of Canaan" signifies the falsities of evil against which is combat; "in Taanach by the waters of Megiddo" signifies those falsities and of what quality they are; "they took no gain of silver" signifies that they took and carried away nothing of truth from good, "silver" meaning truth from good; "they fought from heaven, the stars from their courses fought with Sisera" signifies combat by means of the knowledges of truth and good, which are from the Lord through heaven, "stars" meaning such knowledges, and "courses" truths.

[5] Again, "Zebulun and Naphtali" signify the conjunction of truth and good through combat against falsities and evils, and consequent reformation. In Matthew:

Jesus leaving Nazareth, came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali; that it might be fulfilled which was spoken through Isaiah the prophet, saying, The land of Zebulun and the land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the nations; the people sitting in darkness saw a great light; and to those sitting in the region and shadow of death to them did light spring up. From that time Jesus began to preach, and to say, Repent ye, for the kingdom of the heavens hath come nigh (Matthew 4:13-17; Isaiah 9:1, 2).

In Isaiah this was evidently said respecting the Lord, for it is said "that it might be fulfilled which was spoken through the prophet;" therefore "the land of Zebulun and the land of Naphtali, and Galilee of the nations," signify the establishment of the church with the Gentiles that are in the good of life and that receive truths and are thus in the conjunction of good and truth, and in combat against evils and falsities. That this means the establishment of the church and the reformation of such nations is evident also from its being said "beyond Jordan, Galilee of the nations," and also "the people sitting in darkness saw a great light, and to those sitting in the region and shadow of death did light spring up."

[6] "Zebulun and Naphtali" signify in the highest sense the union of the Divine Itself and the Lord's Divine Human by means of temptations admitted into Himself, and victories gained by His own power; as in David, Psalms 68:27-29 (which may be seen explained above, n. 439. Because of this signification of "Zebulun":

The tribe of Judah, together with the tribe of Issachar and the tribe of Zebulun, pitched to the east about the tent of meeting (Numbers 2:3-10);

for the encampments of the sons of Israel about the tent of meeting represent and thence signify the arrangements of the angelic societies in heaven; and to the east in heaven are those who are in conjunction with the Lord through love to Him; for "the tribe of Judah" represented love to the Lord, and "the tribe of Zebulun" conjunction with Him.

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