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1 Mose 50

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1 Und Joseph fiel auf das Angesicht seines Vaters und weinte über ihm und küßte ihn.

2 Und Joseph gebot seinen Knechten, den Ärzten, seinen Vater einzubalsamieren. Und die Ärzte balsamierten Israel ein.

3 Und es wurden vierzig Tage für ihn erfüllt, denn also werden erfüllt die Tage des Einbalsamierens. Und die Ägypter beweinten ihn siebzig Tage.

4 Und als die Tage seines Beweinens vorüber waren, da redete Joseph zum Hause des Pharao und sprach: Wenn ich doch Gnade gefunden habe in euren Augen, so redet doch vor den Ohren des Pharao und saget:

5 Mein Vater hat mich schwören lassen und gesagt: Siehe, ich sterbe; in meinem Grabe, das ich mir im Lande Kanaan gegraben habe, daselbst sollst du mich begraben. Und nun laß mich doch hinaufziehen, daß ich meinen Vater begrabe und zurückkomme.

6 Und der Pharao sprach: Ziehe hinauf und begrabe deinen Vater, so wie er dich hat schwören lassen.

7 Und Joseph zog hinauf, um seinen Vater zu begraben; und mit ihm zogen hinauf alle Knechte des Pharao, die Ältesten seines Hauses, und alle Ältesten des Landes Ägypten,

8 und das ganze Haus Josephs und seine Brüder und das Haus seines Vaters; nur ihre Kinder und ihr Kleinvieh und ihre Rinder ließen sie im Land Gosen zurück.

9 Auch zogen sowohl Wagen als Reiter mit ihm hinauf, und der Zug war sehr groß.

10 Und sie kamen bis zur Tenne Atad, die jenseit des Jordan liegt, und sie hielten daselbst eine sehr große und schwere Klage; und er stellte um seinen Vater eine Trauer von sieben Tagen an.

11 Und die Bewohner des Landes, die Kanaaniter, sahen die Trauer bei der Tenne Atad, und sie sprachen: Das ist eine schwere Trauer der Ägypter; daher gab man ihr den Namen Avel-Mizraim, die jenseit des Jordan liegt.

12 Und seine Söhne taten ihm, so wie er ihnen geboten hatte;

13 und seine Söhne führten ihn in das Land Kanaan und begruben ihn in der Höhle des Feldes Machpela, die Abraham samt dem Felde zum Erbbegräbnis gekauft hatte von Ephron, dem Hethiter, vor Mamre.

14 Und Joseph kehrte wieder nach Ägypten zurück, er und seine Brüder und alle, die mit ihm hinaufgezogen waren, um seinen Vater zu begraben, nachdem er seinen Vater begraben hatte.

15 Und als die Brüder Josephs sahen, daß ihr Vater gestorben war, da sprachen sie: Wenn nun Joseph uns anfeindete und uns gar all das Böse vergelten würde, das wir ihm angetan haben!

16 Und sie entboten dem Joseph und sprachen: Dein Vater hat vor seinem Tode befohlen und gesagt:

17 So sollt ihr zu Joseph sprechen: Ach, vergib doch die Übertretung deiner Brüder und ihre Sünde! Denn sie haben dir Böses angetan. Und nun vergib doch die Übertretung der Knechte des Gottes deines Vaters! Und Joseph weinte, als sie zu ihm redeten.

18 Und auch seine Brüder gingen und fielen vor ihm nieder und sprachen: Siehe, wir sind deine Knechte.

19 Da sprach Joseph zu ihnen: Fürchtet euch nicht; denn bin ich an Gottes Statt?

20 Ihr zwar, ihr hattet Böses wider mich im Sinne; Gott aber hatte im Sinne, es gut zu machen, auf daß er täte, wie es an diesem Tage ist, um ein großes Volk am Leben zu erhalten.

21 Und nun, fürchtet euch nicht; ich werde euch und eure Kinder versorgen. Und er tröstete sie und redete zu ihrem Herzen.

22 Und Joseph wohnte in Ägypten, er und das Haus seines Vaters; und Joseph lebte hundertzehn Jahre.

23 Und Joseph sah von Ephraim Kinder des dritten Gliedes; auch die Söhne Makirs, des Sohnes Manasses, wurden auf die Knie Josephs geboren.

24 Und Joseph sprach zu seinen Brüdern: Ich sterbe; und Gott wird euch gewißlich heimsuchen und euch aus diesem Lande hinaufführen in das Land, das er Abraham, Isaak und Jakob zugeschworen hat.

25 Und Joseph ließ die Söhne Israels schwören und sprach: Gott wird euch gewißlich heimsuchen; so führet meine Gebeine von hier hinauf!

26 Und Joseph starb, hundertzehn Jahre alt; und sie balsamierten ihn ein, und man legte ihn in eine Lade in Ägypten.

   

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Arcana Coelestia # 6400

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6400. 'Biting the horse's heels' means false notions received from the lowest natural level. This is clear from the meaning of 'biting' as clinging to and thereby causing harm, and from the meaning of 'the horse's heels' as false notions received from the lowest natural level; for 'the heel' is the lowest and bodily part of the natural, 259, 4938-4952. While 'horse' is the understanding part of the mind, 2761, 2762, 3217, 5321, 6125. 'Horse' here means false notions because the lowest natural level of the understanding, which is that of the senses, is meant. People who are guided by truth but not as yet by good are subject to false notions received from that lowest natural level. This may be recognized from the consideration that truth is not in any light unless good resides with it or exists within it. For good is like a flame radiating light, and when that good meets some truth it not only throws light on it but also draws it into that radiating light, towards itself. People therefore who are guided by truth but not as yet by good are in a kind of gloom and darkness, because truth possesses no light at all of its own, and the light which those people receive from good is as feeble as light which fades away. When such people therefore think and engage in reasoning about truth, and from truth about good, they are like those who see apparitions in the darkness and believe them to be real bodies. Or they are like people who in the gloom see streaks on a wall and whose imagination leads them to make some shape out of them, either of a human being or of some other living creature. But when daylight comes it is seen that they are merely streaks without any such shape. It is much the same with the truths residing with them; for they see as truths what are not truths, which ought rather to be likened to apparitions or streaks on the wall. What is more, people of this kind - those who have been guided by some truth from the Word but not by any good - have been the source of all the heresies that have arisen within the Church; for heretical belief has been seen by them to be altogether the truth. So too with falsities within the Church. Those who have disseminated them have not been guided by good, as may be recognized from the consideration that they cast the good of charity far behind the truth of faith and as a consequence have for the most part invented ideas which are in no way compatible with the good of charity.

[2] Since it is said that those who are guided by truth but not as yet by good use false notions received from the lowest natural level to reason about truth and about good, let something also be said about what false notions are. Take for example a person's life after death. People subject to false notions received from lowest nature, such as those who are guided by truth but not as yet by good, do not believe that any part of a person except his body has life, or that a person can possibly rise again when he dies unless he gets back his body. If these people are told that the interior man is the one who has life within the body and who is raised up by the Lord when the body dies, and that this interior man has a body like those that spirits or angels have, and that like a person in the world he can see, hear, talk, mix with others, and seem to himself to be altogether a person, they cannot grasp any of it. False notions received from the lowest natural level cause them to believe that such things cannot be true.

[3] The chief reason why they do not believe them to be true is that they cannot see those things with their physical eyes. When such people think about the spirit or soul, the only idea they can have of it is that it is like things the eye cannot see in the natural world. Consequently they consider it to be either something breath-like, or else something air-like, ether-like, or flame-like, or - according to some - something purely thought-like, which possesses scarcely any vitality until it is joined again to the body. These people think the way they do because to them everything of an interior nature is gloom and darkness and only those of an external nature are in light. This shows how easily such people can fall into error; for if they limit their thought to the body and how it will be reassembled, to the destruction of the world and the fact that it has been awaited in vain for so many centuries, to animals and the fact that they have life not unlike man's life, or to the fact that no dead persons reappear and declare their state of life, they easily recede - when they think of these and other such things - from belief in resurrection, as they do from many other matters of belief. The reason they recede from that belief is that they are not guided by good and do not through good see in the light. Such being their condition it also says, 'And its rider will fall backwards; I wait for Your salvation, O Jehovah', meaning a receding from [the truth] unless the Lord comes to their aid.

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

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Arcana Coelestia # 1495

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1495. 'Why did you say, She is my sister?' means that He knew no other at that time than that He possessed intellectual truth. This is clear from the meaning of 'a sister' as intellectual truth, and also from the fact that Abram had said so, as is clear from verse 13, which was done to the end that what was celestial should suffer no violence but should be saved. From this it was evident that when the Lord as a boy absorbed facts. He first of all knew no otherwise than that facts existed solely for the sake of the intellectual man, that is, that they existed so that from them He might come to know truths. But later on it was disclosed that they had existed so that He might attain to celestial things. This took place so that celestial things should suffer no violence but be saved. When a person is being instructed the progression is from facts to rational truths, then on to intellectual truths, and finally to celestial truths, which are meant here by 'a wife'. If that progression passes from facts and rational truths straight to celestial truths and not by means of intellectual truths, then that which is celestial suffers violence; for no connection is then possible, linking rational truths, based on facts, with celestial truths, except through intellectual truths, which are means. What celestial truths are, and what intellectual truths are, will be seen in what follows shortly

[2] To enable people to know what is implied in all this, something must be said about order. Order consists in the celestial flowing into the spiritual and adapting this to be of service to itself; the spiritual in the same way flowing into the rational and adapting this to itself; the rational in the same way into factual knowledge and adapting this to itself. But when a person is receiving instruction during earliest childhood, the same order in fact exists, but it appears to be otherwise; that is to say, he appears to progress from facts to rational things, from these to spiritual, and so at length to celestial things. The reason why his instruction appears to follow such a course is that a way must thereby be opened to celestial things, which are inmost. All instruction is simply the opening of a way; and as the way is opened - or what amounts to the same, as vessels are opened - an ordered influx accordingly takes place, as has been stated, of rational things derived from celestial-spiritual things with celestial-spiritual things flowing into rational, and celestial things into celestial-spiritual. Such celestial things are presenting themselves uninterruptedly, and are also preparing for themselves and forming the vessels which are being opened. This is also made clear by the fact that in themselves factual knowledge and rational conception are dead, but that they give the appearance of being alive because of the interior life flowing into them. This may become plain to anyone from the powers of thought and of forming judgements.

[3] Hidden within those powers lie all the secrets of analytical art and science, which are so many that not one ten-thousandth part of them can ever be explored; and these secrets lie hidden not only with the adult person but also with children. All their thought and everything they speak from it is full of such things - though not one, not even the most learned, is aware of this; yet this could not be unless celestial and spiritual things within had been presenting themselves, flowing in, and bringing forth all these thoughts and utterances.

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