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1 Niin Joseph tuli ja ilmoitti Pharaolle, ja sanoi: minun isäni ja minun veljeni, heidän karjansa, pienet ja suuret, ja kaikki, mitä heillä on, ovat tulleet Kanaanin maalta; ja katso, he ovat Gosenin maalla.

2 Ja hän otti viisi nuorimmista veljistänsä, ja asetti Pharaon eteen.

3 Niin Pharao sanoi hänen veljillensä: mikä teidän virkanne on? He vastasivat: sinun palvelias ovat paimenet, sekä me että meidän isämme.

4 Ja sanoivat vielä Pharaolle: me olemme tulleet asumaan teidän kanssanne tälle maalle; sillä sinun palvelioillas ei ole laidunta karjallensa, niin kova nälkä on Kanaanin maalla. Niin suo sinun palvelias asua Gosenin maalla.

5 Niin Pharao puhui Josephille, sanoen: sinun isäs ja veljes ovat tulleet sinun tykös.

6 Egyptin maa on altis sinun edessäs; aseta isäs asumaan ja veljes kaikkein parhaasen paikkaan tässä maassa: asukaan Gosenin maalla. Ja jos sinä ymmärrät, että heidän seassansa on kelvollisia miehiä, niin aseta heitä minun karjani päälle.

7 Ja Joseph toi isänsä, Jakobin, sisälle, ja asetti hänen Pharaon eteen. Ja Jakob siunasi Pharaota.

8 Niin Pharao sanoi Jakobille: kuinka vanha sinä olet?

9 Jakob sanoi Pharaolle: minun kulkemiseni aika on sata ja kolmekymmentä ajastaikaa: vähä ja paha on minun elämäni aika ja ei ulotu minun isäini kulkemisen aikaan.

10 Ja Jakob siunasi Pharaota, ja läksi hänen tyköänsä.

11 Niin Joseph toimitti isänsä ja veljensä asumaan, ja antoi heille omaisuuden Egyptin maalla, parhaassa maan paikassa; nimittäin Rameseksen maalla, niinkuin Pharao oli käskenyt.

12 Ja Joseph elätti isänsä, veljensä ja koko isänsä huoneen, sen jälkeen kuin heillä lapsia oli.

13 Ja ei ollut leipää kaikessa maassa; sillä sangen raskas nälkä oli, niin että Egyptin ja Kanaanin maa nääntyi näljän tähden.

14 Ja Joseph kokosi kaiken rahan kuin löytiin Egyptin ja Kanaanin maalla, jyväin edestä kuin he ostivat. Ja Joseph vei rahan Pharaon huoneesen.

15 Koska raha oli kulunut Egyptin ja Kanaanin maalta, niin tulivat kaikki Egyptiläiset Josephin tykö, sanoen: anna meille leipää, miksi meidän pitää kuoleman edessäs, että raha on puuttunut?

16 Joseph sanoi: tuokaat teidän karjanne, ja minä annan teille karjanne edestä, jos raha on puuttunut?

17 Ja he toivat karjansa Josephille, ja Joseph antoi heille leipää hevosten, ja lammasten, ja karjan ja aasein edestä. Niin hän ruokki heitä leivällä sen vuoden, kaiken heidän karjansa edestä.

18 Koska se vuosi oli kulunut, tulivat he hänen tykönsä toisna vuonna, ja sanoivat hänelle: emme taida salata meidän herraltamme, ettei ainoastansa raha ole kulunut, mutta myös kaikki karja on meidän herrallamme, ja ei ole mitään jäänyt meidän herramme edessä, paitsi meidän ruumistamme ja meidän peltoamme.

19 Miksi meidän pitää kuoleman edessäs ja meidän peltomme tulee kylmille? Osta meitä ja meidän maamme leivän edestä, niin me ja meidän maamme tulemme Pharaon oamksi. Anna siemeniä, että me eläisimme ja emme kuolisi, ja ei maa tulisi kylmille.

20 Niin Joseph osti koko Egyptin maan Pharaolle; sillä Egyptiläiset myivät itsekukin peltonsa, että nälkä heitä niin kovin ahdisti: ja maa tuli Pharaon omaksi.

21 Ja hän siirsi kansan kaupunkeihin yhdestä Egyptin äärestä niin toiseen.

22 Paitsi pappein peltoa, jota ei hän ostanut: sillä se oli säätty Pharaolta, että papit söisivät sen nimitetyn osan, kuin Pharao heille antoi: sentähden ei he myyneet maatansa.

23 Niin Joseph sanoi kansalle: katso, minä olen ostanut tänäpänä teidän ja teidän maanne Pharaolle: katso, tässä on teille siemenet, kylväkäät teidän maanne.

24 Ja teidän pitää antaman tulosta viidennen osan Pharaolle; mutta neljä osaa pitää oleman teille pellon siemeneksi, ja teille ravinnoksi, ja niille, jotka ovat teidän huoneessanne, ja ruaksi teidän lapsillenne.

25 Niin he sanoivat: sinä olet meitä elämässä pitänyt: anna ainoastansa meidän löytää armo sinun meidän herramme edessä, ja me tahdomme olla Pharaon orjat.

26 Ja Joseph teki sen määrän koko Egyptin maalle, hamaan tähän päivään asti, että Pharaolle piti annettaman viides osa; paitsi pappein maata, se ei tullut Pharaon oamksi.

27 Niin Israel asui Egyptissä Gosenin maalla; ja he omistivat sen, ja kasvoivat ja suuresti lisääntyivät.

28 Ja Jakob eli Egyptin maalla, seitsemäntoistakymmentä ajastaikaa, ja koko hänen ikänsä oli sata ja seitsemänviidettäkymmentä ajastaikaa.

29 Ja koska Israelin päivät joutuivat kuolla, kutsui hän poikansa Josephin, ja sanoi hänelle: jos minä olen löytänyt armon sinun edessäs, niin laske nyt kätes minun kupeeni alle, ettäs tekisit laupiuden ja totuuden minun kanssani, ettes hautaisi minua Egyptiin.

30 Mutta minä tahdon maata minun isäini tykönä, ja sinun pitää viemän minua Egyptistä, ja hautaaman minua heidän hautaansa. Ja hän sanoi: minä teen sinun sanas jälkeen.

31 Hän sanoi: vanno minulle. Ja hän vannoi hänelle. Ja Israel kallisti itsensä päänalaiselle.

   


SWORD version by Tero Favorin (tero at favorin dot com)

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Arcana Coelestia #6098

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6098. And they have not attained to the days of the years of the life of my fathers. That this signifies that it has not been uplifted to the state of their life, is evident from the signification of “attaining to,” as here being to be uplifted (of which in what follows) and from the signification of “days” and of “years of life,” as being states of spiritual life (see n. 6093, 6095, 6097). That “attaining to” is here to be uplifted, is because his fathers Isaac and Abraham represented more uplifted, that is, more interior things, than he; for in the supreme sense Abraham represented the Lord’s Divine Itself, Isaac the Lord’s Divine rational, and Jacob His Divine natural. (That Abraham represented the Lord’s Divine Itself, see n. 1965, 1989, 2011, 3245, 3251, 3305, 3439, 3703, 4615; that Isaac represented the Divine rational, n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4615; and that Jacob represented the Divine natural as to truth and as to good, n. 3305, 3509, 3525, 3546, 3576, 3599, 4286, 4538, 4570, 4615.) Therefore also by Abraham is represented the celestial with man, by Isaac the spiritual, and by Jacob the natural, for the reason that the regeneration of man is an image of the glorification of the Lord (see n. 3138, 3212, 3296, 3490, 4402, 5688). From all this it is now plain that by the words “and they have not attained to the days of the years of the life of my fathers” is signified that it has not been uplifted to the state of their life.

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

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Arcana Coelestia #878

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878. And he put forth his hand and took her, and brought her in unto him into the ark. That this signifies his own power, and that he did what was good and thought what was true from himself, is evident from the signification of “hand” as being power, and thus here his own power from which he did these things. For to “put forth his hand and take the dove and bring her in to himself” is to apply and attribute to himself the truth meant by the “dove.” That by “hand” is signified power, also authority [potestas], and the derivative self-confidence, is evident from many passages in the Word, as in Isaiah:

I will visit upon the fruit of the greatness of heart of the king of Assyria, because he hath said, By the strength of my hand I have done it and by my wisdom, for I am intelligent (Isaiah 10:12-13),where “hand” manifestly denotes his own strength to which he attributed what he did, and this was the cause of the visitation upon him. Again:

Moab shall spread forth his hands in the midst of him, as he that swimmeth spreadeth forth his hands to swim, and he shall lay low his pride together with the cataracts of his hands (Isaiah 25:11); where “hands” denote man’s own power, from regarding himself as above others, thus from pride.

[2] Again:

Their inhabitants were short of hand, they were dismayed and put to shame (Isaiah 37:27);

“short of hand” meaning of no power. Again:

Shall the clay say to the potter, What makest thou? or thy work, He hath no hands? (Isaiah 45:9).

Here “he hath no hands” means that he has no power.

In Ezekiel:

The king shall mourn, and the prince shall be clothed with stupefaction, and the hands of the people of the land shall be troubled (Ezekiel 7:27),

where “hands” denote power.

In Micah:

Woe to them that devise iniquity, and work evil upon their beds; when the morning is light they practice it, because their hand is their god (Micah 2:1),

where “hand” denotes their own power in which they trust as their god.

In Zechariah:

Woe to the worthless shepherd that leaveth the flock; the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened (Zechariah 11:17).

[3] Because “hands” signify powers, man’s evils and falsities are continually called in the Word “the works of his hands.” Evils are from the Own of man’s will, falsities are from the Own of his understanding. That this is the source of evils and falsities is evident enough from the nature of man’s Own, which is nothing but evil and falsity (as may be seen above, n. 39, 41, 141, 150, 154, 210, 215). As “hands” in general signify power, “hands” are many times in the Word attributed to Jehovah, or the Lord, and then by “hands” is understood in the internal sense Omnipotence, as in Isaiah:

Jehovah, Thy hand is lifted up (Isaiah 26:11),

denoting the Divine power. Again:

Jehovah stretched out His hand, all are consumed (Isaiah 31:3),

Concerning the work of My hands command ye Me; My hands have stretched out the heavens and all their army have I commanded (Isaiah 45:11-12),

denoting the Divine power. The regenerate are often called in the Word “the work of the hands of Jehovah.” In the same

Mine hand hath laid the foundation of the earth, and My right hand hath measured the heavens with the palm (Isaiah 48:13), where “hand” and “right hand” denote omnipotence.

[4] Again:

Is My hand shortened at all that it cannot redeem? or have I no power to deliver? (Isaiah 1:2),

denoting the Divine power.

In Jeremiah:

Thou hast made the heaven and the earth by Thy great power and by Thy stretched out arm; and didst bring forth Thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched-out arm (Jeremiah 32:17, 21),

denoting the Divine power; “power” being named in the seventeenth verse [Genesis 8:17], and “hand” in the twenty-first. That Israel was brought out of Egypt with “a strong hand and with a “stretched-out arm” is often said.

In Ezekiel:

Thus saith the Lord Jehovih, In the day when I chose Israel, and lifted up Mine hand unto the seed of the house of Jacob, and made My self known unto them in the land of Egypt; I lifted up Mine hand unto them, to bring them forth out of the land of Egypt (Ezekiel 20:5-6, 23).

In Moses: Israel saw the great hand which Jehovah executed upon the Egyptians (Exodus 14:31).

[5] That by “hand” is signified power is now plainly manifest from these passages. Indeed “hand” was so significant of power that it became also its representative, as is evident from the miracles that were done in Egypt, when Moses was commanded to stretch forth his rod, or hand, and so they were done; as in Exodus:

Moses stretched forth his rod toward heaven, and Jehovah rained hail upon the land of Egypt (Exodus 9:22-23);

Moses stretched forth his hand toward heaven, and there was a thick darkness (Exodus 10:21-22);

Moses stretched out his hand over the sea, and Jehovah made the sea dry land; and Moses stretched forth his hand over the sea, and the sea returned (Exodus 14:21, 27).

No one with mental capacity for right thinking can believe that there was any such power in the hand or rod of Moses, but because the lifting up and stretching forth of the hand signified the Divine power, it became a representative in the Jewish Church.

[6] It was similar when Joshua stretched out his javelin, as in Joshua:

And Jehovah said unto Joshua, Stretch out the javelin that is in thy hand toward Ai; for I will give it into thine hand; and Joshua stretched out the javelin that was in his hand toward the city, and they entered into the city and took it for Joshua drew not back his hand, wherewith he stretched out the javelin, until he had devoted all the inhabitants of Ai (Joshua 8:18, 26).From this it is also evident how the case is with the representatives that were the externals of the Jewish Church; and also how it is with the Word: that the things in its external sense do not appear to be representative of the Lord and His kingdom, as here the stretching forth of the hand, and likewise all the other things, which bear no appearance of being representative while the mind is fixed only on the historic details of the letter. It is evident also how far the Jews had fallen away from a true understanding of the Word and of the rites of the church, while making all worship consist in externals only, even to the extent of attributing power to the rod of Moses and the javelin of Joshua, when yet there was no more power in them than in wood. But because the omnipotence of the Lord was signified, and this was understood in heaven when they stretched forth their hand or rod, the signs and miracles followed.

[7] So too it was when Moses on the top of the hill held up his hands, and Joshua prevailed; and when he let down his hands, and Joshua was overcome; and therefore they stayed up his hands (Exodus 17:9-13). Thus it was that hands were laid upon those who were being consecrated, as on the Levites by the people (Numbers 8:9-10, 12), and on Joshua by Moses, when he was substituted in his place (Numbers 27:18, 23), in order that power might so be given. Hence also come the rites still observed of inauguration and benediction by the laying on of hands. To what extent the hand signified and represented power, is evident from what is said in the Word concerning Uzzah and Jeroboam. Concerning Uzzah it is said that he put forth (his hand) to the ark of God, and took hold of it, and therefore he died (2 Samuel 6:6-7). The “ark” represented the Lord, thus all that is holy and celestial. Uzzah’s putting forth (his hand) to the ark, represented man’s own power, or what is his own; and as this is profane, the word “hand” is understood, but is not expressed in the original, lest it should be perceived by the angels that such a profane thing had touched what is holy.

[8] And because Uzzah put it forth, he died. Concerning Jeroboam it is said: And it came to pass, when the king heard the saying of the man of God, which he cried against the altar, that Jeroboam put forth his hand from the altar, saying, Lay hold on him; and his hand which he put forth against him, dried up, so that he could not draw it back again to him; and he said unto the man of God, Intreat now the faces of Jehovah thy God, and pray for me, that my hand may be restored me again; and the man of God intreated the faces of Jehovah, and the king’s hand was restored him again, and became as it was before (1 Kings 13:4-6).

Here in like manner by “putting forth the hand” is signified man’s own power, or his Own, which is profane, and that it wished to violate what is holy by putting forth the hand against the man of God; wherefore the hand was dried up; but as Jeroboam was an idolater and therefore could not commit profanation, his hand was restored. That the “hand” signifies and represents power, is evident from the representatives in the world of spirits, where a naked arm sometimes comes into view, in which there is strength enough to crush one’s bones and squeeze their inmost marrow to nothing, causing such terror as to melt the heart; and in fact this strength is actually in it.

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