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1 Mózes 43

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1 Az éhség pedig elhatalmazott vala az országon.

2 És lõn mikor fogytán vala az eleség, melyet Égyiptomból hoztak vala, monda nékik az õ atyjok: Menjetek el ismét, vegyetek nékünk egy kevés eleséget.

3 És felele néki Júda, mondván: Erõsen fogadkozék az a férfiú, mondván: Színem elé ne kerûljetek, ha veletek nem lesz a ti atyátokfia.

4 Ha azért elbocsátod velünk a mi öcsénket, elmegyünk, és veszünk néked eleséget;

5 Ha pedig el nem bocsátod, nem megyünk, mert az a férfiú megmondá nékünk: Színem elé ne kerûljetek, ha a ti atyátokfia veletek nem lesz.

6 És monda Izráel: Miért cselekedtetek gonoszul velem, hogy megmondtátok annak a férfiúnak, hogy még van egy öcsétek?

7 Azok pedig mondának: Nagyon tudakozódék az a férfiú felõlünk és nemzetségünk felõl, mondván: Él-é még atyátok? van-é még testvéretek? És mi kérdéseihez képest feleltünk néki. Avagy tudhattuk-é mi, hogy azt mondja: Hozzátok ide a ti atyátokfiát?

8 És monda Júda Izráelnek, az õ atyjának: Bocsásd el azt a fiút én velem, és mi azonnal felkelünk és elmegyünk, hogy éljünk és meg ne haljunk se mi, se te, se a mi gyermekeink.

9 Én leszek kezes érette, az én kezembõl kérd elõ. Ha vissza nem hozom õt hozzád, és elõdbe nem állítom õt, mind éltig bûnös legyek elõtted.

10 Bizony ha nem késlekedünk vala, ez ideig már kétszer is megjöhettünk volna.

11 És monda nékik Izráel az õ atyjok: Ha csakugyan így [kell lenni,] akkor ezt cselekedjétek: Vegyetek e föld válogatott gyümölcseibõl a ti edényeitekbe, és vigyetek ajándékot annak a férfiúnak; egy kevés balzsamot, egy kevés mézet, fûszerszámokat, mirhát, diót, mandulát.

12 Pénzt pedig két annyit vigyetek magatokkal, sõt a mely pénzt meghoztatok a ti zsákjaitok szájában, azt is vigyétek vissza magatokkal, talán tévedés ez.

13 Öcséteket is vegyétek, keljetek fel és menjetek vissza ahhoz a férfiúhoz.

14 A mindenható Isten pedig engedje, hogy kedvet találjatok annál a férfiúnál, és bocsássa vissza ti veletek a másik atyátokfiát, és Benjámint. Én pedig ha megfosztottnak kell lennem, hadd legyek megfosztva.

15 Vevék azért a férfiak azt az ajándékot, és vevének kétannyi pénzt az õ kezökbe, és Benjámint, és felkelének és alámenének Égyiptomba, és megállának József elõtt.

16 A mint meglátá József õ velök Benjámint, monda az õ háza gondviselõjének: Vidd be azokat az embereket a házba, és ölj barmot, s készítsd el, mert velem ebédelnek ez emberek [ma] délben.

17 És az a férfiú aképen cselekedék, amint József parancsolta vala, és bevivé az a férfiú azokat az embereket a József házába.

18 És megfélemlének azok az emberek, a miért bevivék õket a József házába, és mondának: A pénzért hozattatánk ide be, mely elõször a mi zsákjainkba tétetett volt, hogy reánk rohanjon, megtámadjon és minket rabszolgákká tegyen a mi szamarainkkal együtt.

19 És járulának József házának gondviselõjéhez, és szólának néki a ház ajtajában.

20 És mondának: Kérünk uram! Ennekelõtte alájöttünk vala eleséget venni.

21 És lõn mikor éjjeli szállásra jutánk és kioldjuk vala a mi zsákjainkat: ímé mindenikünknek pénze az õ zsákjának szájában vala, tulajdon pénzünk teljes mértéke szerint; és visszahoztuk azt magunkkal.

22 De más pénzt is hoztunk le magunkkal eleséget venni; nem tudjuk ki tette a mi pénzünket zsákjainkba.

23 És monda: Legyetek békén, ne féljetek; a ti Istentek és a ti atyátok Istene adta néktek azt a kincset zsákjaitokba; pénzetek az én kezemhez jutott. És kihozá hozzájok Simeont.

24 Bevivé azután a férfiú azokat az embereket a József házába, és vizet hozata, és megmosák lábaikat, és abrakot is ada az õ szamaraiknak.

25 Õk pedig elkészíték az ajándékot mire József délben megjöve; mert megértették vala, hogy ott ebédelnek.

26 Mikor József haza jöve, bevivék néki az ajándékot, mely kezökben vala, a házba, és leborulának elõtte a földig.

27 És kérdezõsködék egészségök felõl, s monda: Egészségben van-é a ti vén atyátok, a kirõl nékem szóltatok? él-é még?

28 Azok pedig mondának: Egészségben van a te szolgád, a mi atyánk, még él. És meghajták magokat és leborulának.

29 És felemelé szemeit és látá Benjámint az õ atyjafiát, az õ anyjának fiát, és monda: Ez-é a ti legkisebbik atyátokfia, a ki felõl nékem szóltatok vala? És [ismét] monda: Az Isten légyen hozzád kegyelmes, fiam!

30 Akkor elsiete onnan József, mert felgerjede szíve az õ öcscse iránt, és erõlteti vala a sírás; beméne azért szobájába, és ott síra.

31 Azután megmosá orczáját, és kiméne, és megtartóztatá magát, és monda: Hozzatok enni valót.

32 És elhozák néki külön, azoknak is külön, és az Égyiptombelieknek is, kik vele esznek vala, külön: Mert nem ehettek az Égyiptombeliek együtt a héberekkel, mert utálatos az az Égyiptombeliek elõtt.

33 Leûlének azért õ elõtte, az elsõszülött az õ elsõszülöttsége szerint, és a fiatalabb az õ fiatalsága szerint. És az emberek álmélkodva nézének egymásra.

34 Õ pedig részt juttata azoknak maga elõl és a Benjámin része ötszörte nagyobb vala mindnyájok részénél. És ivának és megittasodának õ nála.

   

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The New Jerusalem and its Heavenly Doctrine # 218

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218. Of Bread.

"Bread," when mentioned in relation to the Lord, signifies the Divine good of the Lord's Divine love, and the reciprocal of the man who eats it (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545). "Bread" involves and signifies all food in general (n. 2165, 6118). "Food" signifies everything that nourishes the spiritual life of man (n. 4976, 5147, 5915, 6277, 8418). Thus "bread" signifies all celestial and spiritual food (n. 276[1-2], 680[1-5], 2165, 2177, 3478, 6118, 8410). Consequently, "everything which proceeds out of the mouth of God," according to the Lord's words (Matt. 4:4; n . 681). "Bread" in general signifies the good of love (n. 2165, 2177, 10686). The same is signified by "wheat," of which bread is made (n. 3941, 7605). "Bread and water," when mentioned in the Word, signify the good of love and the truth of faith (n. 9323). Breaking of bread was a representative of mutual love in the ancient churches (n. 5405). Spiritual food is science, intelligence, and wisdom, thus good and truth, because the former are derived from the latter (n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003). And because they nourish the mind (n. 4459, 5293, 5576, 6277, 8418). Sustenance by food signifies spiritual nourishment, and the influx of good and truth from the Lord (n. 4976, 5915, 6277).

The "bread" on the table in the tabernacle, signified the Divine good of the Lord's Divine love (n. 3478, 9545). The "meal-offerings" of cakes and wafers in the sacrifices, signified worship from the good of love (n. 4581, 10079, 10137). What the various meal-offerings signified in particular (n. 7978, 9992-9994, 10079).

The ancients, when they mentioned bread, meant all food in general (see Gen. 43: 16, 31; Exod. 18:12; Judges 13:15, 16; 1 Sam. 1_Samuel 14:28-29; 20: 24, 27; 2 Sam. 9: 7, 10; 1_Kings 4:22-23; 2 Kings 25:29).

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

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Arcana Coelestia # 9295

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9295. This second feast, which was called 'the feast of the harvest of the firstfruits of works', also 'of the firstfruits of wheat' as well as 'the feast of weeks', means the planting of truth in good. This is clear from the establishment of it, spoken of in Moses as follows,

Say to the children of Israel, When you have come into the land which I am giving you, and you reap its harvest, you shall bring a sheaf of the firstfruits of your harvest to the priest, who shall wave the sheaf before Jehovah, so that you may be acceptable; on the day after the sabbath the priest shall wave it. And you shall offer on that day a he-lamb 1 as a burnt offering, also a minchah and a drink-offering. But you shall not eat bread or parched ears or green ones until that very day. After this you shall count for yourselves from the day after the sabbath, from the day you bring the sheaf of the wave-offering, seven sabbaths shall there be complete. Until the day after the seventh sabbath you shall count fifty days, and offer a new gift to Jehovah. You shall bring from your dwellings the bread of the wave-offering; it shall be baked with yeast, as firstfruits to Jehovah. Besides the bread you shall offer seven lambs, one young bull, and two rams, as a burnt offering, together with their minchah and drink-offering. Leviticus 23:10-21; Deuteronomy 16:9-12.

[2] No one can know what the meaning is of these details except from their internal sense. In that sense the seeds which are sown in the field are truths of faith which are planted in good. Harvest means their growing ripe when forms of good develop from them; for wheat and barley are forms of good, and ears containing them are truths accordingly linked to good. A sheaf is an ordered sequence and bringing together of such truths; for the truths have been arranged into sheaf-like groups. Waving means giving life to, for truths with a person are not living ones until they are rooted in good. The priest who waved the sheaf, that is, who gave life to forms of the good of truth, represented the Lord; for He is the Source of life in its entirety. Doing this on the day after the sabbath meant the holiness of goodness and truth joined together. Their not being permitted before then to eat bread, parched ears, or green ones meant not making the life of good their own before then, bread being the good of love, parched ears the good of charity, green ones the good of truth, and eating making one's own. The requirement that from then seven sabbaths were to be counted until the feast, which therefore was held on the fiftieth day, meant a complete planting of truth in good until the first phase of a new state. Bread made with yeast which was offered then meant good not as yet completely purified. The waving of it meant giving it life. The burnt offering of the lambs, young bull, and rams, together with minchah and drink-offerings meant worship of the Lord that has all the essential characteristics of that good. These are the things that are meant by this feast and what happened then. And from all this it is evident that a second state in deliverance from damnation was meant, which was a state when truth was planted in good.

[3] Since this feast was called the feast of the firstfruits of harvest one needs to know what 'harvest' means in the Word. In a broad sense 'the field' that contains the harvest means the whole human race or the whole world, in a less broad sense the Church, in a narrower sense a member of the Church, and in an even narrower sense the good present in a member of the Church since this good receives the truths of faith as the field receives seeds. From the meaning of 'the field' it is evident what 'harvest' means. That is to say, in the broadest sense it means the state of the whole human race in respect of its reception of good through truth, in a less broad sense the state of the Church in respect of the reception of the truths of faith in good, in a narrower sense the state of a member of the Church in respect of that reception, and in a still narrower sense the state of good in respect of the reception of truth, and so the planting of truth in good.

[4] All this shows what 'harvest' means in the following places, as in Matthew,

He who sows the good seed is the Son of Man; the field is the world; the seed is the sons of the kingdom; the tares are the sons of the kingdom of the evil one; 2 the enemy who sows them is the devil; but the harvest is the close of the age, while the harvesters are the angels. Matthew 13:37-39.

'The good seed' is the truths of faith received from the Lord; 'the Son of Man' is the Lord in respect of the Church's truths; 'the world' which 'the field' stands for is the entire human race; 'the sons of the kingdom' whom 'the seed' stands for are the Church's truths of faith; 'the sons of the kingdom of the evil one' whom 'the tares' stand for are the Church's falsities of faith; 'the devil' whom 'the enemy' stands for and who sows them is hell; 'the close of the age' which 'the harvest' stands for is the final state of the Church in respect of the reception of the truths of faith in good; and 'the angels' whom 'the harvesters' stand for are truths from the Lord. That such things are meant by those words spoken by the Lord may be recognized from their internal sense indicated throughout this explanation of them. All this also shows the manner in which the Lord spoke when He was in the world, namely by the use of images that carried a spiritual meaning, and the reason why He did so was in order that the Word might exist not only for the world but also for heaven.

[5] In Revelation,

An angel came out of the temple, crying with a loud voice to him who sat on the cloud, Thrust in 3 your sickle and reap, for the hour of harvesting has come for you; for the harvest of the earth has become dry. The one sitting on the cloud therefore thrust 4 his sickle into the earth, and the earth was harvested. Revelation 14:15-16.

'The harvest' here also stands for the final state of the Church in respect of the reception of the truths of faith in good. In Joel,

The priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Farmers have been put to shame, vinedressers have wailed over the wheat and over the barley, for the reason that the harvest of the field has perished. Joel 1:9-11.

This describes the ruination of the Church in respect of truths of faith and forms of the good of charity by means of such things as belong to the field, vineyard, and olive-grove. The Church itself is 'the field', and its final state, which the Lord called 'the close of the age', is 'the harvest'.

[6] In the same prophet,

Send out the sickle, for the harvest is ripe. Come, go down, for the winepress is full, the vats overflow - for great is their wickedness. Joel 3:13.

Here also 'the harvest' means the close of the age or final state of a Church laid waste. In Jeremiah,

Cut off the sower from Babel, and the one handling the sickle in the time of harvest. Jeremiah 50:16.

In the same prophet,

The daughter of Babel is like a threshing-floor; it is time to thresh her. Only a little while, and the time of harvest comes [to her]. Jeremiah 51:33.

'The time of harvest' stands for the final state of the Church there.

[7] In Isaiah,

Wail, O ships of Tarshish! For Tyre has been laid waste, so that there is no house nor anyone to go in. The inhabitants of the island are silent, O merchant of Sidon passing over the sea; they have replenished you. And through the great waters the seed of Shihor is the harvest of the Nile, her produce, to be the merchandise of nations. Isaiah 23:1-3.

The holy things of the Church that are described in these verses cannot be known to anyone except from the internal sense. Everyone knows that the holy things of heaven and of the Church are present throughout the Word, and that for this reason the Word is holy. The literal sense of those verses describes things connected with the commerce of Tyre and Sidon, but without a holy and more internal sense those descriptions are not holy. What their meaning is in this more internal sense is evident if they are brought to the surface. 'Ships of Tarshish' are doctrinal teachings about truth and good; 'Tyre and Sidon' are cognitions or knowledge of goodness and truth; 'no house, so that there is not anyone to go in' means that there is no longer any good in which truth can be planted; 'the inhabitants of the island who are silent' are more remote forms of good; 'the seed of Shihor' is true factual knowledge; and 'the harvest of the Nile, her produce' is good resulting from that knowledge, outside the Church.

Poznámky pod čarou:

1. literally, son of a lamb

2. The Latin means the sons of that of the evil one. Swedenborg derives this wording from the Latin Bible of Sebastian Schmidt. The Greek means simply the sons of the evil one.

3. literally, Send

4. literally, sent

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