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Genesis 45

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1 And Joseph could not hold·​·himself·​·back before all who were standing by him; and he called, Cause every man to go·​·out from by me! And there stood not a man with him while Joseph made· himself ·known to his brothers.

2 And he gave·​·over his voice in weeping; and the Egyptians heard, and the house of Pharaoh heard.

3 And Joseph said to his brothers, I am Joseph; does my father yet live? And his brothers could not answer him; for they were vexed before him.

4 And Joseph said to his brothers, Approach me, I pray. And they approached. And he said, I am Joseph your brother, whom you sold into Egypt.

5 And now be· not ·grieved, neither be·​·incensed in your eyes, that you sold me hither; for God sent me before you for keeping·​·alive.

6 For this two·​·years the famine is in the midst of the land; and there are still five years wherein there will be no plowing and harvest.

7 And God sent me before you to set for you a residue in the land, and to make· you ·live for a great deliverance.

8 And now it is not you who have sent me hither, but God; and He set me for a father to Pharaoh, and for a lord to all his house, and I rule in all the land of Egypt.

9 Hasten ye and go·​·up to my father, and say to him, Thus has said thy son Joseph, God has set me for lord to all Egypt; come·​·down to me, stand not back;

10 and thou shalt dwell in the land of Goshen, and thou shalt be near to me, thou, and thy sons, and thy sons’ sons, and thy flocks, and thy herds, and all that thou hast;

11 and I will sustain thee there; for there are still five years of famine; lest thou be dispossessed, thou, and thy house, and all that thou hast.

12 And behold, your eyes see, and the eyes of my brother Benjamin, that with my mouth I am speaking to you.

13 And you shall tell my father all my glory in Egypt, and all that you have seen; and hasten ye and bring·​·down my father hither.

14 And he fell upon his brother Benjamin’s necks and wept; and Benjamin wept upon his necks.*

15 And he kissed all his brothers, and wept upon them; and afterwards his brothers spoke with him.

16 And the voice was heard in the house of Pharaoh, saying, The brothers of Joseph have come; and it was·​·good in the eyes of Pharaoh, and in the eyes of his servants.

17 And Pharaoh said to Joseph, Say to thy brothers, This do ye; pack your beasts, and go, go·​·into the land of Canaan;

18 and take your father, and your houses*, and come to me; and I will give you the goodness of the land of Egypt, and you shall eat the fat of the land.

19 And now commanded, this do; take for yourselves from the land of Egypt carts for your infants, and for your women, and take·​·up your father, and come.

20 And let not your eye be sparing upon your vessels; for the goodness of the all the land of Egypt, it is for you.

21 And the sons of Israel did so; and Joseph gave them carts, by the mouth of Pharaoh, and gave them provision for the way.

22 And to all of them he gave to a man changes of raiment; and to Benjamin he gave three hundred pieces of silver, and five changes of raiment.

23 And to his father he sent according·​·to this manner: ten donkeys bearing what was from the goodness of Egypt, and ten she·​·donkeys bearing grain and bread and nourishment for his father for the way.

24 And he sent his brothers, and they went; and he said to them, Contend not in the way.

25 And they went·​·up out·​·of Egypt, and came·​·into the land of Canaan to Jacob their father.

26 And they told him, saying, Joseph is yet alive, and he is ruler in all the land of Egypt. And his heart failed, because he believed them not.

27 And they spoke to him all the words of Joseph, which he spoke to them; and he saw the carts which Joseph had sent to bear him, and the spirit of Jacob their father lived;

28 and Israel said, It is much; Joseph my son is yet alive; I will go and see him before I die.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 5959

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5959. 'And ten she-asses carrying grain and bread' means the truth of good and the good of truth, also together with much of a subservient kind. This is clear from the meaning of 'ten' as much, as above in 5958; from the meaning of 'she-asses' as that which is of a subservient kind, as also immediately above in 5958; from the meaning of 'grain' as the good of truth, dealt with in 5295, 5410, in this case the truth of good since it comes from the internal celestial, which is 'Joseph'; and from the meaning of' bread' as the good of that truth, dealt with in 276, 680, 1165, 2177, 3478, 3775, 4111, 4117, 4735, 4976. As regards 'grain' - that here it means the truth of good but elsewhere the good of truth - the situation is this: The meaning is different when an influx from the internal celestial is the subject from when an influx from the internal spiritual is the subject. What flows in from the internal celestial is nothing other than good, which does, it is true, hold truth within it, though that truth is good. But what flows in from the internal spiritual is nothing other than truth, which is called the good of truth once it has been made a matter of life. In this lies the reason why at one point 'grain' means the good of truth, and at another the truth of good - here the truth of good because it flows from the internal celestial, which is 'Joseph'. The reason the female asses carried 'grain and bread' but the male asses 'the good of Egypt' is that the males mean subservient factual knowledge insofar as this has reference to truth, while the females mean the same insofar as it has reference to good. Therefore the burdens carried by the male asses were of a kind appropriate to male asses, and the burdens carried by the female asses of a kind appropriate to female ones. Otherwise there would have been no need to mention that they were 'asses' and 'she-asses', or to say what the former carried and what the latter.

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

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Arcana Coelestia # 4111

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4111. 'And Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'. This is clear from the meaning of 'stealing' here as taking away that which is cherished and holy, and so changing the state; from the meaning of 'the teraphim' as truths, dealt with below; and from the meaning of 'father', who in this case is Laban, as the good meant by him, dealt with already. 'Father' too means good, 3703. From this it is evident that 'Rachel stole the teraphim which belonged to her father' means a change, as regards truth, of the state meant by 'Laban'.

[2] What is implied in all this may be seen from the state in which spirits dwell when they are being separated. The states of good and truth in which spirits dwell are determined by the communities they are in, for as shown already, all thought flows in through others, doing so most immediately through those in whose community they are at the time. When therefore they are removed from one community and sent into another the states of their thoughts and affections are changed, and so therefore are the states of truth and good in which they dwell. If however they are sent into communities unlike themselves they take no delight in it, and consequently feel coerced; and therefore they are separated from them and taken to communities which are like themselves. This explains why the evil are unable to be present in and to stay among communities of the good, or the good to do so among communities of the evil, and also why all spirits and angels are distinguished into separate communities in accordance with those affections that belong to love. But every affection belonging to love contains many and varying features, 3078, 3189, 4005, though one feature is predominant. Each spirit therefore is capable of being in a number of communities, but he strives to get to the one in which his predominant affection reigns, and to which at length he is brought.

[3] As regards the good meant by 'Laban' and a change in the state of that good, as long as it was present with the good represented by 'Jacob' it was closer to the Divine; for 'Jacob' means that good within the Natural, and being closer to the Divine was also at that time in a more perfect state of truth and good. But when it was separated from it, it entered another state as regards truth and good, for in general changes of state in the next life are nothing else than movements towards the Divine or away from the Divine. This then shows what is understood by a change of state when the good meant by 'Laban' was separated.

[4] The reason why 'Rachel stole the teraphim which belonged to her father' means a change of state as regard truth is that by 'the teraphim' are meant his gods, as is evident from what follows below. For in verse 30 Laban says to Jacob, 'Why did you steal my gods?' and in verse 32 Jacob replies, 'Anyone with whom you find your gods shall not live in the presence of our brothers'. In the internal sense 'gods' means truths, which is also the reason why the name 'God' is used in the Word when truth is the subject, see 2586, 2769, 2807, 2822.

[5] The teraphim were idols which were used when people consulted God or asked Him something. And because the replies which they received were to those people Divine truths, truths were therefore meant by them, as in Hosea,

The children of Israel sat many days with no king and with no prince and with no sacrifice, nor ephod and teraphim. Hosea 3:4.

'Ephod and teraphim' stands for Divine truths which they received through the replies given, for when they asked God something they also put on the ephod, 1 Samuel 23:9-12. In Zechariah,

The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity. Zechariah 10:2.

Here too 'the teraphim' stands for replies, but in that state iniquitous ones.

[6] And because 'the teraphim' had this kind of meaning, some also had them in their houses, even though this was forbidden. One such person was Micah, in the Book of Judges,

Micah had a house of God and he made an ephod and teraphim, and he consecrated 1 one of his sons to be his priest. And some of the Danites said to their brethren, Do you know that in these houses there is an ephod and teraphim, and a graven image and a molten image? And when they had entered Micah's house and took the graven image, the ephod and the teraphim, and the molten image... And the priest's heart was glad, 2 and he took the ephod and the teraphim, and the graven image. And Micah pursued the children of Dan, then he said, You have taken my gods which I made, and the priest, and have gone away. What have I more? Judges 17:5; 18:14, 18, 20, 24.

Michal too, David's wife, had them, as described in 1 Samuel,

Michal, David's wife, took the teraphim, and placed them in the bed and covered them over with a garment. Saul's messengers came, but behold, the teraphim were in the bed. 1 Samuel 19:13, 16.

The fact that they were however idols which were forbidden is evident from what is said in reference to them in 1 Samuel 15:23; 2 Kings 23:24; Ezekiel 21:21.

Poznámky pod čarou:

1. literally, filled the hand

2. literally, good

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