Bible

 

Бытие 45

Studie

   

1 Іосифъ не могъ болје удерживаться при всјхъ, стоявшихъ около него, и сказалъ: удалите отъ меня всјхъ. И не предстоялъ ему никто, когда Іосифъ открывалъ себя братьямъ своимъ.

2 громко заплакалъ, и услышали Египтяне, и услышалъ домъ Фараоновъ.

3 И сказалъ Іосифъ братьямъ своимъ: я Іосифъ. Живъ ли еще отецъ мой? Но братья его не могли отвјчать ему, потому что они смутились предъ нимъ.

4 И сказалъ Іосифъ братьямъ своимъ: подойдите ко мнј. Они подошли. Онъ сказалъ: я Іосифъ, братъ вашъ, котораго вы продали въ Египетъ.

5 Но не печальтесь, и не сјтуйте о томъ, что вы продали мепя сюда; потому что Богъ послалъ меня передъ вами, для сохраненія вашей жизни.

6 Ибо теперь два года, какъ продолжается голодъ на землј: остается еще пять лјтъ, въ которые ни орать ни жать не будутъ.

7 Богъ послалъ меня передъ вами, чтобъ оставить васъ на землј, и сохранить вашу жизнь чудеснымъ спасеніемъ.

8 Итакъ не вы послали меня сюда, но Богъ, Который и поставилъ меня отцемъ Фараону, господиномъ во всемъ домј его, и владыкою во всей землј Египетской.

9 Поспјшайте, подите къ отцу моему, и скажите ему: такъ говоритъ сынъ твой Іосифъ: Богъ поставилъ меня господиномъ надъ всјмъ Египтомъ; приди ко мнј, не медли.

10 Ты будешь жить въ землј Гесемъ; и будешь не далеко отъ меня, ты, и сыны твои, и сыны сыновъ твоихъ, и мелкій и крупный скотъ твой, и все твое.

11 И прокормлю тебя тамъ, ибо голодъ будетъ еще пять лјтъ, чтобы не истощился ты, и домъ твой и все твое.

12 И вотъ, очи ваши и очи брата моего Веніамина видятъ, что это я говорю съ вами.

13 Скажите же отцу моему о всей славј моей въ Египтј, и о всемъ, что вы видјли; и поспјшите привести отца моего сюда.

14 И палъ онъ на шею Веніамину, брату своему, и плакалъ; также Веніаминъ плакалъ, обнимая его.

15 И цјловалъ всјхъ братьевъ своихъ, и плакалъ обнимая ихъ. Потомъ говорили съ нимъ братья его.

16 Дошелъ въ домъ Фараоновъ слухъ, что пришли братъя Іосифа; и пріятно было Фараону и рабамъ его.

17 И сказалъ Фараонъ Іосифу: скажи братьямъ твоимъ: вотъ что сдјлайте: навьючьте скотъ вашъ, и подите въ зеилю Ханаанскую;

18 и возмите отца вашего и семейства ваши и придите ко мнј; я дамъ вамъ лучшую землю въ Египтј, и вы будете јсть тукъ земли.

19 Тебј же повелјвается сказать имъ: сдјлайте сіе; возьмите себј изъ земли Египетской колесницъ для дјтей вашихъ, и для женъ вашихъ, и отца вашего привезите, и придите.

20 И не жалјйте вашихъ вещей. Ибо лучшее мјсто изъ всей земли Египетской дано будетъ вамъ.

21 Такъ и сдјлали сыны Израилевы. Іосифъ далъ имъ колесницы, какъ сказалъ Фараонъ, и далъ имъ путевый запасъ.

22 Онъ далъ каждому изъ нихъ перемјну одеждъ; а Веніамину далъ триста сиклей серебра, и пять перемјнъ одеждъ.

23 Также и отцу своему послалъ десять ословъ, навьюченныхъ лучшими произведеніями Египетскими, и десять ослицъ, навьюченныхъ пшеницею, хлјбомъ и пищею отцу своему на путь.

24 И отпустилъ братьевъ своихъ, и они пошли. И сказалъ имъ: не безпокойтесь на дорогј.

25 И пошли они изъ Египта, и пришли въ землю Ханаанскую къ Іакову, отцу своему.

26 И сказали ему, говоря: Іосифъ живъ, и теперь владычествуетъ надъ всею землею Египетскою. Но сердце его было холодно; ибо онъ не вјрилъ имъ.

27 Но когда они пересказали ему всј слова Іосифа, которыя онъ говорилъ имъ, и когда увидјлъ колесницы, которыя прислалъ Іосифъ, чтобы везти его; тогда ожилъ духъ Іакова, отца ихъ.

28 И сказалъ Израиль: довольно! еще живъ сынъ мой Іосифъ; пойду, и увижу его, пока я не умеръ.

   

Komentář

 

Ten

  

In most places in the Word, "ten" represents "all," or in some cases "many" or "much." The Ten Commandments represent all the guidance we get from the Lord in life; the ten horns on the beast of Revelation represent all power of falsity; the ten virgins with lamps in Matthew 25 represent all people of the church.

Yet in other places, ten, or especially a "tenth," signifies representing remnants, or tiny scraps of goodness preserved for the future. These can be the remnants of a church -- a few good people that can be built up into a new church. Or they can be tiny subconscious memories of love and joy which the Lord stores in each of us in early childhood, feelings He can use later to draw us toward a life of goodness and affection.

These two meanings seem nearly opposite, but they're actually not. Love is whole and indivisible, so that the tiniest feeling buried inside someone contains all the elements of the love it can become. In a similar way, a remnant of a church that has preserved that church's knowledge has everything it needs to grow into a new church. In a sense, then, those remnants are indeed "all," they're just a version of "all" that is still in a state of potential.

Ze Swedenborgových děl

 

Arcana Coelestia # 755

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755. That 'the six hundredth year, the second month, and the seventeenth day' means the second state of temptation follows from what has been stated so far, for verse 6 down to this present verse 11 has dealt with the first state of temptation, which was temptation involving things of his understanding. Now however the second state is dealt with, namely temptation involving things of the will. This is the reason why his age is repeated. Previously it was said that 'he was a son of six hundred years', here that the Flood took place in 'the six hundredth year of his life, in the second month, on the seventeenth day'. No one would ever imagine that Noah's age, worked out to the exact year, month, and day, is used to mean a state of temptation involving things of the will. Yet, as has been stated, this was how the most ancient people spoke and wrote. And they found their chief delight in being able to work out periods of time and names and then to organize them into a semblance of history. It was in this that their wisdom consisted.

[2] It was shown at verse 6 above however that 'six hundred years' means nothing other than an initial state of temptation. Here similarly 'six hundred years' is mentioned. But so that it might mean a second state of temptation, months and days have been added - two months in fact, or rather 'in the second month', which means conflict itself, as becomes clear from the meaning of the number two given already at verse 6 of this chapter. As has been shown and may be seen there, two has the same meaning as six, that is, labour and conflict and also dispersion. The number seventeen however means not only the onset of temptation but also the end of temptation, the reason being that it is the sum of the numbers seven and ten. When this number means the onset of temptation it then entails 'seven days' or a week, which means the onset of temptation, as shown already at verse 4 of this chapter. But when it means the end of temptation, as it does later on in 8:4, seven is then a holy number to which ten, meaning remnants, has been added; for without remnants nobody is able to be regenerated.

[3] That seventeen means the onset of temptation is clear in Jeremiah's being commanded to buy the field from Hanamel his cousin who was in Anathoth, and to weigh out seventeen shekels of silver, Jeremiah 32:9. What comes after that in this chapter of the prophet shows that this number also means their captivity in Babylon, which represents the temptation of people who have faith and the devastation of those who have not. Indeed it represents the onset of temptation and at the same time the end of temptation, which is liberation. That captivity is mentioned in Jeremiah 32:36, and the liberation in Verse 37 onwards. Such a number, like every other word that is used, would never have appeared in this prophet if it did not embody arcana.

[4] That seventeen means the onset of temptation becomes clear also from the age of Joseph, who was seventeen years old when he was sent off to his brothers and was sold into Egypt, Genesis 37:2. His being sold into Egypt represents the same kinds of things, as will in the Lord's Divine mercy be shown in that chapter. There the representative historical events did take place as described; here however they are made-up historical events carrying a spiritual meaning, which did not actually take place as described in the sense of the letter. Nevertheless the former embody arcana of heaven, right down to every word, as is the case here. This is bound to seem strange, for when any historical event occurs, true or made-up, the mind (animus) is confined to the letter from which it cannot extricate itself. Hence the conviction that nothing else is meant or represented.

[5] Yet it may become clear to anyone who is intelligent that some internal sense exists which has the life of the Word in it, but not in the letter, which devoid of the internal sense is dead. Without the internal sense what would any historical description be but history as found in any secular author? And so what would be the use of knowing Noah's exact age, or the month and day when the Flood took place, if it did not embody a heavenly arcanum? And who cannot see that 'all the fountains of the great deep were split open, and the floodgates of heaven were opened' is a prophetic utterance, as is much else besides?

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