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Бытие 47

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1 И пришелъ Іосифъ къ Фараону, и извјстилъ его, и сказалъ: отецъ мой и братья мои съ мелкимъ и крупнымъ скотомъ своимъ, и всјмъ, что у нихъ есть, пришли изъ земли Ханаанской, и вотъ они въ землј Гесемъ.

2 Онъ взялъ также изъ числа братьевъ своихъ пять человјкъ, и представилъ ихъ Фараону.

3 Фараонъ спросилъ братьевъ его: какой вашъ промыселъ? Они отвјчали Фараону: пастухи овецъ и мы, рабы твои, и отцы наши.

4 И сказали они Фараону: мы пришли жить въ этой землј, потому что нјтъ пажити для скота рабовъ твоихъ; ибо въ землј Ханаанской сильный голодъ. И такъ да поселятся рабы твои въ землј Гесемъ.

5 Фараонъ обратился къ Іосифу, и сказалъ: отецъ твой и братья твои пришли къ тебј.

6 Земля Египетская предъ тобою. На лучшемъ мјстј земли посели отца твоего и братьевъ твоихъ. Пусть живутъ они въ землј Гесемъ. И если знаешь, что между ними есть способные люди; поставь ихъ смотрителями надъ моимъ скотомъ.

7 И привелъ Іосифъ Іакова, отца своего, и представилъ его Фараону: и благословилъ Іаковъ Фараона.

8 Фараонъ спросилъ Іакова: сколько лјтъ жизни твоей?

9 Іаковъ отвјчалъ Фараону: дней странствованія моего сто тридцать лјтъ; кратки и несчастны дни жизни моей; они не достигли до лјтъ жизни отцевъ моихъ, во дни странствованія ихъ.

10 И благословилъ Фараона Іаковъ, и вышелъ отъ Фараона.

11 И поселилъ Іосифъ отца своего и братьевъ своихъ въ землј Египетской, давъ имъ въ собственность лучшее мјсто земли, въ землј Рамесесъ, какъ повелјлъ Фараонъ.

12 И кормилъ Іосифъ отца своего, и братьевъ своихъ, и весь домъ отца своего, хлјбомъ, какъ дјтей.

13 Между тјмъ не стало хлјба по всей землј, потому что голодъ весьма усилился; и изнурены были отъ голода земля Египетская и земля Ханаанская.

14 Іосифъ собралъ все серебро, какое было въ землј Египетской и въ землј Ханаанской, за хлјбъ, который жители покупали, и внесъ Іосифъ серебро въ домъ Фараоновъ.

15 Наконецъ серебро истощилось и въ землј Египетской и въ землј Ханаанской. Всј Египтяне пришли къ Іосифу, и говорили: дай намъ хлјба; для чего намъ умирать въ глазахъ твоихъ? ибо серебра нјтъ

16 Іосифъ отвјчалъ: приведите скотъ вашъ, и я дамъ вамъ хлјба за скотъ вашъ, если серебра нјтъ,

17 Итакъ они привели къ Іосифу скотъ свой, и далъ имъ Іосифъ хлјба за лошадей, и за стада овецъ, и за стада воловъ, и за ословъ; и снабжалъ ихъ хлјбомъ въ тотъ годъ за весь скотъ ихъ.

18 Когда прошелъ и сей годъ: то на другой годъ они пришли къ нему, и сказали: не скроемъ отъ господина нашего. что серебро истощилось и стада скота уже у господина нашего, ничего не осталось предъ господиномъ нашимъ, кромј тјла нашего и земли нашей.

19 Для чего погибать намъ въ глазахъ господина нашего, и землј нашей? Купи насъ и землю нашу за хлјбъ; и мы будемъ съ землею нашею рабы Фараону, а ты дай намъ сјмянъ, чтобы намъ сохранить жизнъ, и не умереть, и чтобы не опустјла земля наша.

20 Такимъ образомъ Іосифъ купилъ всю землю Египетскую Фараону, потому что Египтяне продали всякъ свое поле; ибо голодъ одолјлъ ихь. И досталась земля Фараону.

21 Также и народъ сдјлалъ онъ рабами, отъ одного конца Египта до другаго.

22 Только земли жреческой не купилъ; ибо жрецамъ отъ Фараона положенъ былъ участокъ, и они питалисъ своимъ участкомъ, который давалъ имъ Фараонъ; посему и не продали земли своей.

23 И сказалъ Іосифъ народу: вотъ я купилъ теперь Фараону васъ и землю вашу, вотъ вамъ сјмена, засјвайте землю.

24 Изъ произведеній же давайте пятую часть Фараону, а четыре части останется вамъ на засјяніе полей, на пропитаніе вамъ и домашнимъ вашимъ, и на пропитаніе дјтямъ вашимъ.

25 Они сказали: ты спасъ намъ жизнь; да обрјтемъ милость въ очахъ господина нашего, и да будемъ рабами Фараону.

26 И поставилъ Іосифъ въ законъ землј Египетской, даже до сего дня: пятую часть Фараону. Одна только земля жреческая не досталась Фараону.

27 Такимъ образомъ Израильтяне поселились въ землј Египетской, въ землј Гесемъ, пріобрјли въ ней собственность, и возрасли, и весьма умножились.

28 И жилъ Іаковъ въ землј Египетской семнадцать лјтъ; а всјхъ дней жизни Іаковлевой было сто сорокъ семь лјтъ.

29 Когда же дни Израилевы приближались къ смерти, тогда онъ призвалъ сына своего Іосифа и сказалъ ему: если я обрјлъ благодать въ очахъ твоихъ, положи руку подъ стегно мое, и клянись, что ты сдјлаешь со мною милость и истину, не похоронишь меня въ Египтј,

30 Я хочу лечь съ отцами моими; посему вынеси меня изъ Египта, и похорони меня въ ихъ гробј. Іосифъ отвјчалъ: я исполню по слову твоему.

31 И сказалъ: клянись мнј. И клялся ему. И наклонился Израиль на возглавіе постели.

   

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Arcana Coelestia # 6125

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6125. [In exchange] for the horses. That this signifies memory-knowledges from the intellectual, is evident from the signification of “horses,” as being things intellectual (n. 2760-2762, 3217, 5321); and because they are predicated of Egypt, by which are signified memory-knowledges, “horses” here denote memory-knowledges from the intellectual. It is here necessary to state what these memory-knowledges from the intellectual are. Man has an intellectual, and he has a will, and this not only in his internal man, but also in his external. The intellectual in a man grows and increases from his infancy to his maturity, and consists in viewing things from what belongs to experience and to memory-knowledge; and also in viewing causes from effects; and in viewing consequences in connection with their causes. Thus the intellectual consists in the comprehension and perception of such things as are of civic and moral life. It comes into existence from the influx of light from heaven; and therefore every man can be perfected in respect to the intellectual. The intellectual is given to everyone according to his application, according to his life, and according to his nature; nor is it lacking in anyone, provided he is of sound mind. It is given to man to the end that he may be in freedom and in choice, that is, in the freedom of choosing good or evil. Unless man has such an intellectual as has been described, he cannot do this of himself, thus neither could anything be appropriated to him.

[2] Be it known further, that it is man’s intellectual which receives what is spiritual, so as to be a recipient of spiritual truth and good. For nothing of good, that is, of charity, and nothing of truth, that is, of faith, can be insinuated into anyone who has not an intellectual, but they are insinuated according to his intellectual; and therefore also man is not regenerated by the Lord until in adult age and possessed of an intellectual, before which period the good of love and truth of faith fall as seed into ground that is quite barren. But when a man has been regenerated, his intellectual performs the use of seeing and perceiving what is good, and thereby what is true; for the intellectual carries over those things which are of the light of heaven into those which are of the light of nature, whereby the former appear in the latter as do the interior affections of man in a face free from pretence; and as the intellectual performs this use, therefore in the Word, in many passages where the spiritual of the church is treated of, its intellectual also is treated of, as of the Lord’s Divine mercy shall be shown elsewhere.

[3] From all this it is now evident what is meant by memory-knowledges from the intellectual, namely, that they are memory-knowledges which confirm those things that a man intellectually apprehends and perceives, whether these are evil or good. These memory-knowledges are signified in the Word by “horses from Egypt;” as in Isaiah:

Woe to them that go down into Egypt for help, and lean on horses; and trust on the chariot, because they are many, and upon the horsemen, because they are very strong; and they look not unto the Holy One of Israel, and seek not Jehovah. For Egypt is man, and not God; and his horses flesh, and not spirit (Isaiah 31:1, 3); where “horses from Egypt” denote memory-knowledges from a perverted intellectual.

[4] In Ezekiel:

He rebelled against him in sending his ambassadors into Egypt, that it might give him horses and much people. Shall he prosper? shall he escape that doeth this? (Ezekiel 17:15); where also “horses from Egypt” denote memory-knowledges from a perverted intellectual, which are consulted in matters of faith, while the Word, that is, the Lord, is not believed except from these; thus it is not believed at all, for denial reigns in a perverted intellectual.

[5] That such memory-knowledges were destroyed is represented by the horses and chariots of Pharaoh being drowned in the sea Suph; and because these knowledges are signified by “horses,” and false doctrinal things by “chariots,” therefore “horses and chariots” are so often mentioned in the Word (see Exodus 14:17-18, 23, 2 14:26, 28; and thereafter in the Song of Moses and Miriam):

The horse of Pharaoh went in, and also his chariot, and also his horsemen, into the sea; but Jehovah caused the waters of the sea to return upon them. Sing ye to Jehovah, for exalting He hath exalted Himself; the horse and his rider hath He cast into the sea (Exodus 15:19, 21).

[6] Similar memory-knowledges are also signified by what was prescribed in Moses for the king over Israel:

If they desire a king, a king from the midst of the brethren shall be set over them; only he shall not multiply horses for himself, nor bring back the people into Egypt in order that he may multiply horses (Deuteronomy 17:15-16);

a king represented the Lord as to Divine truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, 5044, 5068), thus as to intelligence, for this when genuine is from Divine truth. That intelligence ought to be procured by means of the Word, which is Divine truth, and not by means of memory-knowledges from one’s own intellectual, is signified by the injunction that the king “should not multiply horses, and should not bring back the people into Egypt in order that he may multiply horses.”

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