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Genesis 45

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1 Then Joseph, unable to keep back his feelings before those who were with him, gave orders for everyone to be sent away, and no one was present when he made clear to his brothers who he was.

2 And so loud was his weeping, that it came to the ears of the Egyptians and all Pharaoh's house.

3 And Joseph said to his brothers, I am Joseph: is my father still living? But his brothers were not able to give him an answer for they were troubled before him.

4 Then Joseph said to his brothers, Come near to me. And they came near, And he said, I am Joseph your brother, whom you sent into Egypt.

5 Now do not be troubled or angry with yourselves for sending me away, because God sent me before you to be the saviour of your lives.

6 For these two years have been years of need, and there are still five more years to come in which there will be no ploughing or cutting of grain.

7 God sent me before you to keep you and yours living on earth so that you might become a great nation.

8 So now it was not you who sent me here, but God: and he has made me as a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt.

9 Now go quickly to my father, and say to him, Your son Joseph says, God has made me ruler over all the land of Egypt: come down to me straight away:

10 The land of Goshen will be your living-place, and you will be near me; you and your children and your children's children, and your flocks and herds and all you have:

11 And there I will take care of you, so that you and your family may not be in need, for there are still five bad years to come.

12 Now truly, your eyes see, and the eyes of my brother Benjamin see, that it is my mouth which says these things to you.

13 Give my father word of all my glory in Egypt and of all you have seen; and come back quickly with my father.

14 Then, weeping, he took Benjamin in his arms, and Benjamin himself was weeping on Joseph's neck.

15 Then he gave a kiss to all his brothers, weeping over them; and after that his brothers had no fear of talking to him.

16 And news of these things went through Pharaoh's house, and it was said that Joseph's brothers were come; and it seemed good to Pharaoh and his servants.

17 And Pharaoh said to Joseph, Say to your brothers, Put your goods on your beasts and go back to the land of Canaan;

18 And get your father and your families and come back to me: and I will give you all the good things of Egypt, and the fat of the land will be your food.

19 And say to them, This you are to do: take carts from the land of Egypt for your little ones and for your wives, and get your father and come back.

20 And take no thought for your goods, for the best of all the land of Egypt is yours.

21 And the children of Israel did as he said; and Joseph gave them carts as had been ordered by Pharaoh, and food for their journey.

22 To every one of them he gave three changes of clothing; but to Benjamin he gave three hundred bits of silver and five changes of clothing.

23 And to his father he sent ten asses with good things from Egypt on their backs, and ten she-asses with grain and bread and food for his father on the journey.

24 And he sent his brothers on their way, and said to them, See that you have no argument on the road.

25 So they went up from Egypt and came to the land of Canaan, to their father Jacob.

26 And they said to him, Joseph is living, and is ruler over all the land of Egypt. And at this word Jacob was quite overcome, for he had no faith in it.

27 And they gave him an account of everything Joseph had said to them; and when he saw the carts which Joseph had sent for them, his spirit came back to him:

28 And Israel said, It is enough: Joseph my son is still living; I will go and see him before my death.

   

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Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(Referenser: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)

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Arcana Coelestia #4274

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4274. 'And a man wrestled with him' means temptation that concerns truth. This is clear from the meaning of 'wrestling' as temptation. Temptation itself is nothing other than a wrestling or conflict, for truth is attacked by the evil spirits and defended by the angels who are present with a person. And his awareness of that conflict taking place within himself is temptation, 741, 757, 761, 1661, 3927, 4249, 4256. But no temptation can arise unless the good of truth, that is, the love or affection for truth, exists in him. For anyone who does not love the truth he knows, or is not affected by it, does not trouble about it at all, whereas anyone who does love it is worried lest it should suffer harm. Nothing else constitutes the life in a person's understanding than that which he believes to be the truth, and nothing else the life of his will than that which, he has become convinced, is good. This being so, when that which he believes to be the truth is attacked the life of his understanding is attacked; and when that which, he has become convinced, is good is attacked the life of his will is attacked. And therefore when a person is being tempted his life is under attack.

[2] The reason why the conflict at first concerns truth or is about truth is that truth is what a person loves first. That which anyone loves is the object of evil spirits' attack, but once he starts to love good more than truth, which takes place when order is being turned around, the temptation of him concerns good. But few know what temptation is, because few at the present day undergo any temptation; for none are able to be tempted except those who are governed by the good of faith, that is, by charity towards the neighbour. If those who are not governed by such charity experienced temptation they would instantly give way; and in those who give way evil becomes more firmly established and falsity more firmly believed, because in their case the evil spirits with whom they are thereby associated are victorious. This is the reason why at the present day few are allowed to enter into any spiritual temptation, but only into some natural forms of distress in order that they may be held back by means of them from self-love and love of the world into which they would otherwise plunge without any restraint.

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