Bible

 

Бытие 50

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1 Іосифъ палъ на лице отца своего, и плакалъ надъ нимъ, и цјловалъ его.

2 И повелјлъ Іосифъ рабамъ своимъ врачамъ бальзамировать отца его; и врачи набальзамировали Израиля.

3 И исполнилось ему сорокъ дней; ибо столько дней употребляется на балъзамированіе. Египтяне оплакивали его семьдесятъ дней.

4 Когда же прошли дни плача по немъ: тогда Іосифъ обратился къ придворнымъ Фараона, и сказалъ: если я обрјлъ благоволеніе въ очахъ вашихъ, то доведите до слуха Фараонова сіи слова:

5 отецъ мой обязалъ меня клятвою, сказавъ: вотъ, я умираю; похорони меня во гробј моемъ, который я выкопалъ себј въ землј Ханаанской. Итакъ пойду я, похороню отца моего, и возвращусь.

6 Фараонъ отвјчалъ: поди, похорони отца твоего, какъ онъ заклиналъ тебя.

7 И пошелъ Іосифъ хоронить отца своего. Съ нимъ пошлп всј рабы Фараона, знатнјйшіе въ домј его, и всј знатнјйшіе въ землј Египетской,

8 и весь домъ Іосифовъ, и братья его, и домъ отца его. Только дјтей своихъ, и мелкій и крупный скотъ свой оставили въ землј Гесемъ.

9 Съ нимъ отправились также колесницы и всадники, такъ, что составился сонмъ весьма великій.

10 Дошедши до гумна Атадова за Іорданомъ, они сдјлали тутъ великій и весьма сильный плачъ; и оплакивалъ Іосифъ отца своего семь дней.

11 Хананеи, жители земли той, видя плачь на гумнј Атадовомъ, говорили: какой великій плачъ у Египтянъ! отъ сего дано имя мјсту тому за Іорданомъ: Плачъ Египтянъ.

12 И исполнили сыновъя Іакова надъ нимъ то, что онъ приказывалъ имъ,

13 Сыновья его отнесли его въ землю Ханаанскую, и похоронили его въ пещерј на полј Махпела, которую Авраамъ вмјстј съ полемъ купилъ въ собственность ддя погребанія у Ефрона Хеттеянина, противъ Мамре.

14 Іосифъ, похоронивъ отца своего, возвратился въ Египетъ самъ, и братья его, и всј ходившіе съ ними хоронить отца его.

15 Братья Іосифовы, видя, что отецъ ихъ умеръ, сказали: что, если Іосифъ возненавидитъ насъ, и захочетъ отомстить намъ за все зло, которое мы ему сдјлади?

16 Итакъ они послали сказать Іосифу: отецъ твой предъ смертію своею завјщалъ, говоря:

17 такъ скажите Іосифу: прости братьямъ твоимъ вину и грјхъ ихъ; ибо они сдјлали тебј зло. Итакъ прости же рабамъ Бога отца твоего вину ихъ. Іосифъ плакалъ, когда ему говорили сіе.

18 Пришли и сами братья его, и пали предъ лицемъ его, и сказали: вотъ, мы рабы тебј.

19 Іосифъ отвјчалъ; не бойтесь; ибо я боюсь Бога.

20 Вы умышляли противъ меня зло; но Богъ обратилъ въ добро, чтобы сдјлать то, что теперь есть, и сохранить жизнь великому числу людей.

21 Итакъ, не бойтесь, Я буду питать васъ и дјтей вашихъ. И успокоилъ ихъ, и говорилъ по сердцу ихъ.

22 И жилъ Іосифъ въ Египтј самъ и домъ отца его; и жилъ сто десять лјтъ.

23 И видјлъ Іосифъ дјтей у Ефрема до третьяго рода, также и сыновья Махира, сына Манассіина, родились на колјнахъ у Іосифа.

24 И сказалъ Іосифъ братьямъ своимъ: я умираю, но Богъ вјрно посјтитъ васъ и выведетъ васъ въ землю, которую Онъ съ клятвою објщалъ Аврааму, Исааку и Іакову.

25 И заклиналъ Іосифъ сыновъ Израилевыхъ, говоря: вјрно, Богъ посјтитъ васъ; тогда вынесите отсюда кости мои.

26 И умеръ Іосифъ ста десяти лјтъ. И набальзамировали его, и положили въ ковчегј въ Египтј.

   

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Arcana Coelestia # 6518

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6518. And I will return. That this signifies presence in the natural mind, is evident from the signification of “returning,” as being presence; for in the internal sense “to set forth” and “to go” signify to live (see n. 3335, 4882, 5493, 5605), hence “to return” or “come again” is the presence of the life at the place of departure, for the mind is still present there. That the presence is in the natural mind, is because by the “land of Egypt” to which he was to return is signified the natural mind (n. 5276, 5278, 5280, 5288, 5301).

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

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Arcana Coelestia # 4966

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4966. Prince of the guards. That this signifies those which are primary for interpretation, is evident from the signification of “prince of the guards,” as being things primary for interpretation (n. 4790): things primary for interpretation are those which primarily conduce to the interpretation of the Word, and thus to the understanding of the doctrinal things of love to God and of charity toward the neighbor, which are from the Word. Be it known that the memory-knowledges of the ancients were altogether different from those of the present day. As before said the memory-knowledges of the ancients treated of the correspondence of things in the natural world with things in the spiritual world. The memory-knowledges which are now called philosophy, such as that of Aristotle and others like him, were unknown to them. This is evident also from the books of the ancient writers, most of which were written in language that signified, represented, and corresponded to interior things, as is evident from the following instances, not to mention others.

[2] They located Helicon on a mountain, and by it they meant heaven; they gave to Parnassus a place below on a hill, by which they meant memory-knowledges, where they said that a flying horse, called Pegasus, broke open a fountain with his hoof; the sciences they called virgins, with other such traditions. For they knew from correspondences and representatives that a mountain denotes heaven; a hill, that heaven which is beneath, or which is with man; a horse, the understanding; the wings with which he flew, spiritual things; a hoof, the natural mind; a fountain, intelligence; the three virgins who were called the Graces, affections of good; and the virgins who were called the Muses, affections of truth. So also they assigned to the sun horses, the food of which they called ambrosia, and their drink, nectar; for they knew that the sun signified celestial love, horses the intellectual things therefrom; and that food signifies celestial things, and drink spiritual things.

[3] From the ancients also there still survives the custom for kings at their coronation to sit upon a silver throne, to be clothed with a crimson robe, to be anointed with oil, to wear a crown on the head, and to carry a scepter, sword, and keys in their hands, to ride in royal pomp upon a white horse whose hoofs are shod with silver, and to be waited on at table by the chiefs of the kingdom, with other ceremonies; for they knew that a king represented Divine truth which is from Divine good, and hence they knew what is signified by a silver throne, a crimson robe, anointing oil, a crown, a scepter, a sword, keys, a white horse, hoofs shod with silver, and being waited on by chief men. Who at this day knows these significations, and where are the knowledges that teach them? Men call such things emblems, not knowing anything whatever about correspondence and representation. From all this it is evident of what nature were the knowledges of the ancients, and that they brought them into a knowledge of spiritual and heavenly things which at this day are scarcely known to exist.

[4] The knowledges which succeeded those of the ancients, and are properly called philosophy, rather draw away the mind from the knowledge of such things, because they can also be applied to the confirmation of falsities; and moreover when truths are confirmed by means of them, they plunge the mind into darkness, because they are for the most part bare expressions, whereby confirmations are effected which are comprehended by few, and regarding which even these few are not agreed. From this it is evident how far mankind has receded from the erudition of the ancients, which led to wisdom. The Gentiles received those knowledges from the Ancient Church, the external worship of which consisted in representatives and significatives, and the internal in those things which were represented and signified. These were the knowledges which, in the genuine sense, are signified by “Egypt.”

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