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Genesis 47

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1 Nang magkagayo'y pumasok si Jose at isinaysay kay Faraon, at sinabi, Ang aking ama, at ang aking mga kapatid, at ang kanilang mga kawan, at ang kanilang mga bakahan, at ang lahat nilang tinatangkilik, ay dumating na mula sa lupain ng Canaan; at, narito, sila'y nasa lupain ng Gosen.

2 At sa kaniyang mga kapatid ay nagsama siya ng limang lalake, at mga iniharap niya kay Faraon.

3 At sinabi ni Faraon sa kaniyang mga kapatid, Ano ang inyong hanapbuhay? At kanilang sinabi kay Faraon, Ang iyong mga lingkod ay mga pastor, kami at gayon din ang aming mga magulang.

4 At kanilang sinabi kay Faraon, Upang makipamayan sa bayang ito ay naparito kami; sapagka't walang makain ang mga kawan ng iyong mga lingkod; dahil sa ang kagutom ay mahigpit sa lupain ng Canaan: ngayon nga, ay isinasamo namin sa iyo, na pahintulutan mo na ang iyong mga lingkod ay tumahan sa lupain ng Gosen.

5 At sinalita ni Faraon kay Jose, na sinasabi, Ang iyong ama at ang iyong mga kapatid ay naparito sa iyo:

6 Ang lupain ng Egipto ay nasa harap mo; sa pinakamabuti sa lupain ay patirahin mo ang iyong ama at ang iyong mga kapatid; sa lupain ng Gosen patirahin mo sila: at kung may nakikilala kang mga matalinong lalake sa kanila, ay papamahalain mo sa aking hayop.

7 At ipinasok ni Jose si Jacob na kaniyang ama, at itinayo niya sa harap ni Faraon, at binasbasan ni Jacob si Faraon.

8 At sinabi ni Faraon kay Jacob, Ilan ang mga araw ng mga taon ng iyong buhay?

9 At sinabi ni Jacob kay Faraon, Ang mga araw ng mga taon ng aking pakikipamayan ay isang daan at tatlong pung taon; kaunti at masasama ang mga naging araw ng mga taon ng aking buhay, at hindi umabot sa mga araw ng mga taon ng buhay ng aking mga magulang sa mga araw ng kanilang pakikipamayan.

10 At binasbasan ni Jacob si Faraon at umalis sa harapan ni Faraon.

11 At itinatag ni Jose ang kaniyang ama, at ang kaniyang mga kapatid, at sila'y binigyan ng pag-aari sa lupain ng Egipto, sa pinakamabuti sa lupain, sa lupain ng Rameses, gaya ng iniutos ni Faraon.

12 At pinakain ni Jose ng tinapay ang kaniyang ama, at ang kaniyang mga kapatid, at ang buong sangbahayan ng kaniyang ama, ayon sa kanikaniyang sangbahayan.

13 At walang tinapay sa buong lupain; sapagka't ang kagutom ay totoong malala, na ano pa't ang lupain ng Egipto, at ang lupain ng Canaan ay nanglulupaypay dahil sa kagutom.

14 At tinipon ni Jose ang lahat ng salapi na nasumpungan sa lupain ng Egipto, at sa lupain ng Canaan, dahil sa trigong kanilang binibili: at ipinasok ni Jose ang salapi sa bahay ni Faraon.

15 At nang ang salapi ay maubos na lahat sa lupain ng Egipto, at sa lupain ng Canaan, ay naparoon kay Jose ang lahat ng mga Egipcio, at nagsabi; Bigyan mo kami ng tinapay: sapagka't bakit kami mamamatay sa iyong harap? dahil sa ang aming salapi ay naubos.

16 At sinabi ni Jose, Ibigay ninyo ang inyong mga hayop; at bibigyan ko kayo dahil sa inyong mga hayop; kung naubos na ang salapi.

17 At kanilang dinala ang kanilang mga hayop kay Jose, at binigyan sila ni Jose ng tinapay na pinakapalit sa mga kabayo, at sa mga kawan, at sa mga bakahan, at sa mga asno; at kaniyang pinakain sila ng tinapay na pinakapalit sa kanilang lahat na hayop sa taong yaon.

18 At nang matapos ang taong yaon ay naparoon sila sa kaniya ng ikalawang taon, at kanilang sinabi sa kaniya: Hindi namin ililihim sa aming panginoon, na kung paanong ang aming salapi ay naubos, at ang mga kawan ng hayop ay sa aking panginoon; wala nang naiiwan sa paningin ng aking panginoon kundi ang aming katawan at ang aming mga lupa.

19 Bakit nga kami mamamatay sa harap ng iyong mga mata, kami at ang aming lupa? bilhin mo ng tinapay kami at ang aming lupa at kami at ang aming lupa ay paaalipin kay Faraon: at bigyan mo kami ng binhi, upang kami ay mabuhay, at huwag mamatay, at ang lupa ay huwag masira.

20 Sa ganito'y binili ni Jose ang buong lupain ng Egipto para kay Faraon; sapagka't ipinagbili ng bawa't isa sa mga Egipcio ang kaniyang bukid, dahil sa ang kagutom ay totoong mahigpit sa kanila: at ang lupain ay naging kay Faraon.

21 At tungkol sa mga tao ay kanilang ibinago sila sa mga bayan mula sa isang dulo ng hanganan ng Egipto hanggang sa kabilang dulo,

22 Ang lupa lamang ng mga saserdote ang hindi niya nabili: sapagka't ang mga saserdote'y may bahagi kay Faraon, at kanilang kinakain ang kanilang bahagi na ibinibigay sa kanila ni Faraon; kaya hindi nila ipinagbili ang kanilang lupa.

23 Nang magkagayo'y sinabi ni Jose sa bayan: Narito, aking binili kayo ng araw na ito, at ang inyong lupa'y para kay Faraon: narito, ito ang ipangbibinhi ninyo, at inyong hahasikan ang lupa.

24 At mangyayari sa pag-aani ay inyong ibibigay ang ikalimang bahagi kay Faraon, at ang apat na bahagi ay sa inyo, sa binhi sa bukid at sa inyong pagkain, at sa inyong mga kasangbahay, at pinakapagkain sa inyong mga bata.

25 At kanilang sinabi, Iyong iniligtas ang aming buhay: makasumpong nawa kami ng biyaya sa paningin ng aking panginoon, at kami ay maging mga alipin ni Faraon.

26 At ginawang kautusan ni Jose sa lupain ng Egipto sa araw na ito, na mapapasa kay Faraon ang ikalimang bahagi, liban lamang ang lupa ng mga saserdote na hindi naging kay Faraon.

27 At si Israel ay tumahan sa lupain ng Egipto, sa lupain ng Gosen; at sila'y nagkaroon ng mga pag-aari roon, at pawang sagana at totoong dumami.

28 At si Jacob ay tumira sa lupain ng Egipto na labing pitong taon; kaya't ang mga araw ni Jacob, ang mga taon ng kaniyang buhay, ay isang daan at apat na pu't pitong taon.

29 At ang panahon ay lumalapit na dapat nang mamatay si Israel: at kaniyang tinawag ang kaniyang anak na si Jose, at sinabi niya sa kaniya, Kung ngayo'y nakasumpong ako ng biyaya sa iyong paningin, ay ilagay mo, isinasamo ko sa iyo, ang iyong kamay sa ilalim ng aking hita, at pagpakitaan mo ako ng kaawaan at katotohanan; isinasamo ko sa iyong huwag mo akong ilibing sa Egipto:

30 Kundi pagtulog kong kasama ng aking mga magulang ay dadalhin mo ako mula sa Egipto, at ililibing mo ako sa kanilang libingan. At kaniyang sinabi, Aking gagawin ang gaya ng iyong sabi.

31 At kaniyang sinabi, Sumumpa ka sa akin: at sumumpa siya sa kaniya. At yumukod si Israel sa ulunan ng higaan.

   

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Arcana Coelestia # 6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Poznámky pod čarou:

1. At this time the patriarch's name was still Abram.

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