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Бытие 46

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1 И отправился Израиль со всем, что у него было, и пришел в Вирсавию, и принес жертвы Богу отца своего Исаака.

2 И сказал Бог Израилю в видении ночном: Иаков! Иаков! Он сказал: вот я.

3 Бог сказал: Я Бог, Бог отца твоего; не бойся идти в Египет, ибо там произведу от тебя народ великий;

4 Я пойду с тобою в Египет, Я и выведу тебя обратно. Иосиф своею рукою закроет глаза твои .

5 Иаков отправился из Вирсавии; и повезли сыны Израилевы Иакова отца своего, и детей своих, и жен своих на колесницах, которые послал фараон, чтобы привезти его.

6 И взяли они скот свой и имущество свое, которое приобрели в земле Ханаанской, и пришли в Египет, – Иаков и весь род его с ним.

7 Сынов своих и внуков своих с собою, дочерей своих и внучек своих и весь род свойпривел он с собою в Египет.

8 Вот имена сынов Израилевых, пришедших в Египет: Иаков и сыновьяего. Первенец Иакова Рувим.

9 Сыны Рувима: Ханох и Фаллу, Хецрон и Харми.

10 Сыны Симеона: Иемуил и Иамин, и Огад, и Иахин, и Цохар, и Саул,сын Хананеянки.

11 Сыны Левия: Гирсон, Кааф и Мерари.

12 Сыны Иуды: Ир и Онан, и Шела, и Фарес, и Зара; но Ир и Онан умерли в земле Ханаанской. Сыны Фареса были: Есром и Хамул.

13 Сыны Иссахара: Фола и Фува, Иов и Шимрон.

14 Сыны Завулона: Серед и Елон, и Иахлеил.

15 Это сыны Лии, которых она родила Иакову в Месопотамии, и Дину, дочь его. Всех душ сынов его и дочерей его – тридцать три.

16 Сыны Гада: Цифион и Хагги, Шуни и Эцбон, Ери и Ароди и Арели.

17 Сыны Асира: Имна и Ишва, и Ишви, и Бриа, и Серах, сестра их. Сыны Брии: Хевер и Малхиил.

18 Это сыны Зелфы, которую Лаван дал Лии, дочери своей; она родила их Иакову шестнадцать душ.

19 Сыны Рахили, жены Иакова: Иосиф и Вениамин.

20 И родились у Иосифа в земле Египетской Манассия и Ефрем, которых родила ему Асенефа, дочь Потифера, жреца Илиопольского.

21 Сыны Вениамина: Бела и Бехер и Ашбел; Гера и Нааман, Эхи и Рош, Муппим и Хуппим и Ард.

22 Это сыны Рахили, которые родились у Иакова, всего четырнадцать душ.

23 Сын Дана: Хушим.

24 Сыны Неффалима: Иахцеил и Гуни, и Иецер, и Шиллем.

25 Это сыны Валлы, которую дал Лаван дочери своей Рахили; она родила их Иакову всего семь душ.

26 Всех душ, пришедших с Иаковом в Египет, которые произошли из чресл его, кроме жен сынов Иаковлевых, всего шестьдесят шесть душ.

27 Сынов Иосифа, которые родились у него в Египте, две души. Всех душ дома Иаковлева, перешедших в Египет, семьдесят.

28 Иуду послал он пред собою к Иосифу, чтобы он указал путь в Гесем. И пришли в землю Гесем.

29 Иосиф запряг колесницу свою и выехал навстречу Израилю, отцу своему, в Гесем, и, увидев его, пал на шею его, и долго плакал на шее его.

30 И сказал Израиль Иосифу: умру я теперь, увидевлице твое, ибо ты еще жив.

31 И сказал Иосиф братьям своим и дому отца своего: я пойду, извещу фараона и скажу ему: братья мои и дом отца моего, которые были в земле Ханаанской, пришли ко мне;

32 эти люди пастухи овец, ибо скотоводы они; и мелкий и крупный скот свой, и все, что у них, привели они.

33 Если фараон призовет вас и скажет: какое занятие ваше?

34 то вы скажите: мы , рабы твои, скотоводами были от юности нашей доныне, и мы и отцы наши, чтобы вас поселили в земле Гесем. Ибо мерзость для Египтян всякий пастух овец.

   

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Arcana Coelestia # 6033

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6033. 'And fell on his neck' means a joining together. This is clear from the meaning of 'falling on the neck' as a close and intimate joining together, dealt with in 5926. The reason 'falling on the neck' means a joining together is that the neck joins together the head and the body; and since 'the head' means interior things, and 'the body' exterior ones, 'the neck' means a joining together of interior and exterior things, see 3542, 5320, 5328. From this arises a communication of interior things with exterior ones, as well as of celestial things with spiritual ones, see those same paragraphs. A communication such as this resulting from a joining together is meant in addition by the same words, for 'Joseph' is the internal, and 'Israel' considered in relation to it is the external.

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

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Arcana Coelestia # 5365

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5365. 'And the people cried out to Pharaoh for bread' means the need of good which was felt by truth. This is clear from the meaning of 'crying out' as the expression of someone enduring pain and grief, and so of someone in need; from the meaning of 'people' as truth, dealt with in 1259, 1260, 3295, 3581; from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160; and from the meaning of 'bread' as the celestial element of love, and so good, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976. From these meanings it follows that 'the people cried out to Pharaoh for bread' means the need of good that was felt by truth in the natural. This meaning seems, it is true, to be remote from the historical sense of the letter. Nevertheless, since people acquainted with the internal sense understand 'crying out', 'the people', 'Pharaoh', and 'bread' in no other way than mentioned above, such is the meaning that emerges from those words.

[2] What is implied by the need of good which was felt by truth must be stated. Truth has a need of good, and good has a need of truth; also, when truth has a need of good, truth is joined to good, and when good has a need of truth, good is joined to truth. The reciprocal joining together of good and truth - that is to say, the joining of truth to good, and of good to truth - is the heavenly marriage. During the initial phases when a person is being regenerated truth is multiplied, but good less so. And because at these times truth has no good to which it is joined, truth is therefore drawn into and deposited within the interior parts of the natural, so that it may be called forth from there in the measure that good is increased. In this state truth stands in need of good, and in the measure that good enters the natural a joining of truth to good is effected. Even so, this joining together does not lead to any fruitfulness. But once the person has been regenerated good increases, and as it does so it stands in need of truth and also acquires truth to itself and becomes joined to it. This is a joining of good to truth, and when this takes place truth is made fruitful by good, and good by truth.

[3] This process is one about which people in the world are totally ignorant, whereas those in heaven have a very good knowledge of it. If people in the world however knew, and not only knew but also had a perception of what celestial love or love to the Lord was, and what spiritual love or charity towards the neighbour was, they would also know what good was; for all good is the object of those loves. Above all they would know that good had a desire for truth, and truth had a desire for good, and that this desire and the essential nature of it determine the extent to which the two are joined together. Such would be evident to them from the fact that whenever they are thinking about truth, good presents itself linked together with that truth; and when good is stimulated, truth presents itself linked together with that good. And whenever both present themselves together they are accompanied by affection, desire, delight. or sacred yearning, from which they would then know what the joining together was essentially like. But because no knowledge is acquired by them as a result of an inner awareness or perception of what good is, such matters do not begin to be recognized by them. For what people know nothing about is unintelligible to them even if it happens to them.

[4] Also, because people are ignorant of what spiritual good is - that it is charity towards the neighbour - controversy therefore exists in the world, especially among the learned, over what the highest good may be. Scarcely anyone says 1 it is the feeling of delight, bliss, blessedness, and happiness which flows from mutual love that does not have any selfish or worldly end in view attached to it and which constitutes heaven itself. From this it is also evident that the world at the present day knows nothing at all about what spiritual good is. Still less does it know that good and truth form themselves into a marriage, or that heaven consists in this marriage, or that those in whom the marriage exists possess wisdom and intelligence, or that they enjoy feelings of bliss and happiness in endless, indescribable variety. The world knows nothing about even a single one of those variations; consequently it neither acknowledges nor believes that any such thing exists, when in fact it is heaven itself or heavenly joy itself, about which the Church has so much to say.

Poznámky pod čarou:

1. Reading dicit (says), which Swedenborg has in his rough draft, for dixit (has said)

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