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1 Mose 47

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1 Und Joseph kam und berichtete dem Pharao und sprach: Mein Vater und meine Brüder und ihr Kleinvieh und ihre inder und alles, was sie haben, sind aus dem Lande Kanaan gekommen; und siehe, sie sind im Lande Gosen.

2 Und er nahm aus der Gesamtheit seiner Brüder fünf Männer und stellte sie vor den Pharao.

3 Und der Pharao sprach zu seinen Brüdern: Was ist eure Hantierung? Und sie sprachen zum Pharao: Deine Knechte sind Schafhirten, sowohl wir als auch unsere Väter.

4 Und sie sprachen zum Pharao: Wir sind gekommen, um uns im Lande aufzuhalten; denn es gibt keine Weide für das Kleinvieh, das deine Knechte haben, denn die Hungersnot ist schwer im Lande Kanaan; und nun laß doch deine Knechte im Lande Gosen wohnen.

5 Da sprach der Pharao zu Joseph und sagte: Dein Vater und deine Brüder sind zu dir gekommen.

6 Das Land Ägypten ist vor dir: laß deinen Vater und deine Brüder in dem besten Teile des Landes wohnen; sie mögen wohnen im Lande Gosen. Und wenn du weißt, daß tüchtige Männer unter ihnen sind, so setze sie als Aufseher über das Vieh, das ich habe.

7 Und Joseph brachte seinen Vater Jakob und stellte ihn vor den Pharao. Und Jakob segnete den Pharao.

8 Und der Pharao sprach zu Jakob: Wie viel sind der Tage deiner Lebensjahre?

9 Und Jakob sprach zum Pharao: Die Tage der Jahre meiner Fremdlingschaft sind 130 Jahre; wenig und böse waren die Tage meiner Lebensjahre, und sie haben nicht erreicht die Tage der Lebensjahre meiner Väter in den Tagen ihrer Fremdlingschaft.

10 Und Jakob segnete den Pharao und ging von dem Pharao hinaus.

11 Und Joseph schaffte seinem Vater und seinen Brüdern Wohnung und gab ihnen ein Besitztum in dem Lande Ägypten, im besten Teile des Landes, im Lande aemses, so wie der Pharao geboten hatte.

12 Und Joseph versorgte seinen Vater und seine Brüder und das ganze Haus seines Vaters mit Brot, nach der Zahl der Kinder.

13 Und es war kein Brot im ganzen Lande, denn die Hungersnot war sehr schwer; und das Land Ägypten und das Land Kanaan verschmachteten vor Hunger.

14 Und Joseph brachte alles Geld zusammen, das sich im Lande Ägypten und im Lande Kanaan vorfand, für das Getreide, das man kaufte; und Joseph brachte das Geld in das Haus des Pharao.

15 Und als das Geld im Lande Ägypten und im Lande Kanaan ausging, da kamen alle Ägypter zu Joseph und sprachen: Gib uns Brot! warum sollen wir denn vor dir sterben? denn das Geld ist zu Ende.

16 Und Joseph sprach: Gebet euer Vieh her, und ich will euch Brot geben um euer Vieh, wenn das Geld zu Ende ist.

17 Da brachten sie ihr Vieh zu Joseph, und Joseph gab ihnen Brot um die Pferde und um das Kleinvieh und um das indvieh und um die Esel; und so ernährte er sie mit Brot um all ihr Vieh in selbigem Jahre.

18 Als selbiges Jahr zu Ende war, da kamen sie im zweiten Jahre zu ihm und sprachen zu ihm: Wir wollen es meinem Herrn nicht verhehlen, daß, da das Geld ausgegangen ist und der Besitz des Viehes (O. der Viehbestand, die Viehherden) an meinen Herrn gekommen, nichts mehr übrigbleibt vor meinem Herrn als nur unser Leib und unser Land.

19 Warum sollen wir vor deinen Augen sterben, sowohl wir als auch unser Land? Kaufe uns und unser Land um Brot, so wollen wir und unser Land des Pharao Knechte sein; und gib Samen, daß wir leben und nicht sterben und das Land nicht wüste werde!

20 Und Joseph kaufte das ganze Land Ägypten für den Pharao; denn die Ägypter verkauften ein jeder sein Feld, weil der Hunger sie drängte. Und so ward das Land dem Pharao.

21 Und das Volk, das versetzte er in die verschiedenen Städte, (W. je nach den Städten) von einem Ende der Grenze Ägyptens bis zu ihrem anderen Ende.

22 Nur das Land der Priester kaufte er nicht; denn die Priester hatten ein Bestimmtes von dem Pharao, und sie aßen ihr Bestimmtes, das der Pharao ihnen gab; deshalb verkauften sie ihr Land nicht.

23 Und Joseph sprach zu dem Volke: Siehe, ich habe euch und euer Land heute für den Pharao gekauft; siehe, da ist Samen für euch, und besäet das Land.

24 Und es soll geschehen mit dem Ertrage, daß ihr den Fünften dem Pharao gebet, und die vier Teile sollen für euch sein zur Saat des Feldes und zur Speise für euch und für die, welche in euren Häusern sind, und zur Speise für eure Kinder.

25 Und sie sprachen: Du hast uns am Leben erhalten; möchten wir Gnade finden in den Augen meines Herrn, so wollen wir des Pharao Knechte sein.

26 Und Joseph legte es dem Lande Ägypten bis auf diesen Tag als Satzung auf, daß dem Pharao der Fünfte gehöre. Nur das Land der Priester allein ward nicht dem Pharao.

27 Und Israel wohnte im Lande Ägypten, im Lande Gosen; und sie machten sich darin ansässig und waren fruchtbar und mehrten sich sehr.

28 Und Jakob lebte im Lande Ägypten siebzehn Jahre; und der Tage Jakobs, der Jahre seines Lebens, waren 147 Jahre.

29 Und als die Tage Israels herannahten, daß er sterben sollte, da rief er seinen Sohn Joseph und sprach zu ihm: Wenn ich doch Gnade gefunden habe in deinen Augen, so lege doch deine Hand unter meine Hüfte (O. Lende) und erweise Güte und Treue an mir: begrabe mich doch nicht in Ägypten!

30 Wenn ich mit meinen Vätern liegen werde, so führe mich aus Ägypten und begrabe mich in ihrem Begräbnis. Und er sprach: Ich werde tun nach deinem Worte.

31 Da sprach er: Schwöre mir! Und er schwur ihm. Und Israel betete an zu den Häupten des Bettes. (Nach anderer Vokalisation: über seinem Stabe)

   

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Arcana Coelestia # 6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Poznámky pod čarou:

1. At this time the patriarch's name was still Abram.

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