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Genesis第46章

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1 En Israel verreisde met al wat hij had, en hij kwam te Ber-seba, en hij offerde offeranden aan den God van zijn vader Izak.

2 En God sprak tot Israel in gezichten des nachts, en zeide: Jakob, Jakob! En hij zeide: Zie, hier ben ik!

3 En Hij zeide: Ik ben die God, uws vaders God; vrees niet van af te trekken naar Egypte; want Ik zal u aldaar tot een groot volk zetten.

4 Ik zal met u aftrekken naar Egypte en Ik zal u doen weder optrekken, mede optrekkende; en Jozef zal zijn hand op uw ogen leggen.

5 Toen maakte zich Jakob op van Ber-seba; en de zonen van Israel voerden Jakob hun vader, en hun kinderen, en hun vrouwen, op de wagenen, die Farao gezonden had, om hem te voeren.

6 En zij namen hun vee, en hun have, die zij in het land Kanaan geworven hadden, en zij kwamen in Egypte, Jakob en al zijn zaad met hem;

7 Zijn zonen, en de zonen zijner zonen met hem; zijn dochteren, en zijner zonen dochteren, en al zijn zaad bracht hij met zich in Egypte.

8 En dit zijn de namen der zonen van Israel, die in Egypte kwamen: Jakob en zijn zonen. De eerstgeborene van Jakob: Ruben.

9 En de zonen van Ruben: Hanoch, en Pallu, en Hezron, en Karmi.

10 En de zonen van Simeon: Jemuel, en Jamin, en Ohad, en Jachin, en Zoar, en Saul, de zoon ener Kanaanietische vrouw.

11 En de zonen van Levi: Gerson, Kehath en Merari.

12 En de zonen van Juda: Er, en Onan, en Sela, en Perez, en Zerah. Doch Er en Onan waren gestorven in het land van Kanaan; en de zonen van Perez waren Hezron en Hamul.

13 En de zonen van Issaschar: Tola, en Puwa, en Job, en Simron.

14 En de zonen van Zebulon: Sered, en Elon, en Jahleel.

15 Dit zijn de zonen van Lea, die zij Jakob gebaard heeft in Paddan-Aram, met Dina zijn dochter; al de zielen zijner zonen en zijner dochteren waren drie en dertig.

16 En de zonen van Gad: Zifjon en Haggi, Schuni en Ezbon, Eri en Arodi, en Areli.

17 En de zonen van Aser: Jimna, en Jisva, en Jisvi, en Berija, en Sera, hun zuster; en de zonen van Berija: Heber en Malchiel.

18 Dit zijn de zonen van Zilpa, die Laban aan zijn dochter Lea gegeven had; en zij baarde Jakob deze zestien zielen.

19 De zonen van Rachel, Jakobs huisvrouw: Jozef en Benjamin.

20 En Jozef werden geboren in Egypteland, Manasse en Efraim, die hem Asnath, de dochter van Potifera, den overste te On, baarde.

21 En de zonen van Benjamin: Bela, Becher en Asbel, Gera en Naaman, Echi en Ros, Muppim en Huppim, en Ard.

22 Dit zijn de zonen van Rachel, die Jakob geboren zijn, al te zamen veertien zielen.

23 En de zonen van Dan: Chusim.

24 En de zonen van Nafthali: Jahzeel, en Guni, en Jezer, en Sillem.

25 Dit zijn de zonen van Bilha, die Laban aan zijn dochter Rachel gegeven had; en zij baarde dezelve Jakob, zij waren allen zeven zielen.

26 Al de zielen, die met Jakob in Egypte kwamen, uit zijn heup gesproten, uitgenomen de vrouwen van de zonen van Jakob, waren allen zes en zestig zielen.

27 En de zonen van Jozef, die hem in Egypte geboren zijn, waren twee zielen. Al de zielen van het huis van Jakob, die in Egypte kwamen, waren zeventig.

28 En hij zond Juda voor zijn aangezicht heen tot Jozef, om voor zijn aangezicht aanwijzing te doen naar Gosen; en zij kwamen in het land Gosen.

29 Toen spande Jozef zijn wagen aan, en toog op, zijn vader Israel tegemoet naar Gosen; en als hij zich aan hem vertoonde, zo viel hij hem aan zijn hals, en weende lang aan zijn hals.

30 En Israel zeide tot Jozef: Dat ik nu sterve, nadat ik uw aangezicht gezien heb, dat gij nog leeft!

31 Daarna zeide Jozef tot zijn broederen, en tot zijns vaders huis: Ik zal optrekken en Farao boodschappen, en tot hem zeggen: Mijn broeders en het huis mijns vaders, die in het land Kanaan waren, zijn tot mij gekomen.

32 En die mannen zijn schaapherders; want het zijn mannen, die met vee omgaan; en zij hebben hun schapen, en hun runderen, en al wat zij hebben, medegebracht.

33 Wanneer het nu geschieden zal, dat Farao ulieden zal roepen, en zeggen: Wat is uw hantering?

34 Zo zult gij zeggen: Uw knechten zijn mannen, die van onze jeugd af tot nu toe met vee omgegaan hebben, zo wij als onze vaders; opdat gij in het land Gosen moogt wonen; want alle schaapherder is de Egyptenaren een gruwel.

   

来自斯威登堡的著作

 

Arcana Coelestia#6049

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6049. 'And you are to say, Your servants have been keepers of livestock from our boyhoods and right up to now' means that the truths which lead to good have been present from the beginning and are present still. This is clear from the meaning of 'keepers of livestock' as truths that lead to good, dealt with in 6016, 6045; and from the meaning of 'from our boyhoods and right up to now' as from the beginning and remaining so still. Regarding the meaning of 'livestock' as truths that lead to good, it should be recognized that livestock includes all draught animals, large and small - both those in the flock and those in the herd, and in addition camels, horses, mules, and asses. The latter mean things connected with truths, whereas the former - members of the herd and of the flock - mean things connected with good. This then is why all these draught-animals in general, which are 'livestock', mean truths that lead to good. In the original language 'livestock' is derived from a word which also means acquisition, and 'acquisition' in the spiritual sense also means truth that leads to good, for the reason that good is acquired by means of truth. But the smaller animals mean interior forms of good since they are members of the flock, such as lambs, sheep, kids, she-goats, and rams.

[2] 'Livestock' also means truths that lead to good in other places in the Word, as in Isaiah,

Then He will give rain for your seed with which you will sow the land, and bread the produce [of the land]; and there will be fatness and wealthiness. On that day they will feed your livestock in a broad grassland. Isaiah 30:23.

'Feeding' stands for receiving instruction in truths and forms of good, 5201, while 'a broad grassland' stands for the doctrine of truth, the expression 'broad' being used because 'breadth' means truth, 3433, 3434, 4482. From this it is evident that 'livestock' means truths that lead to good. In Ezekiel,

To bring back your hand upon the inhabited waste places and upon the people that were gathered out of the nations, that are working with livestock and a possession - dwellers upon the navel of the earth. Ezekiel 38:11-12.

'Livestock' in a similar way stands for truths leading to good, 'a possession 'for good.

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

来自斯威登堡的著作

 

Arcana Coelestia#4482

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4482. 'Behold, the land is broad and spacious before them' means extension, that is to say, of truth which is the truth of doctrine. This is clear from the meaning of 'the land' as the Church, dealt with just above in 4480, and from the meaning of 'broad and spacious' as extension as regards truths, and so as regards those taught by doctrine. When in the Word the measurements of something are given, it is not those measurements that are meant in the internal sense but the essential characteristics of a state that is being described. For measurements involve spatial dimensions and in the next life there are no intervals of space, as there are no periods of time, but states which correspond to these, see 2625, 2837, 3356, 3387, 3404, 4321. That being so, lengths, breadths, and heights, which are spatial measurements, mean the aspects of a state - length meaning holiness, height good, and breadth truth, see 650, 1613, 3433, 3434. This then is why 'the land is broad and spacious' means the extension of truth which is the truth of doctrine within the Church.

[2] Anyone who does not know of the existence of anything spiritual in the Word other than that which stands out in the literal sense is bound to be amazed by the statement that 'the land is broad and specious' means the extension of truth which is the truth of doctrine within the Church. But the truth of this statement may be established from places where 'breadth' is mentioned in the Word, as in Isaiah,

Asshur will go through Judah, it will deluge it and pass through and will reach even to the neck; and the outstretchings of its wings will fill the breadth of the land. Isaiah 8:8.

In David,

O Jehovah, You have not shut me up into the hand of the enemy. You have made my feet stand in a broad place. Psalms 31:8.

In the same author,

Out of my distress I called on Jah; He answered me in a broad place. Psalms 118:5.

In Habakkuk,

I am rousing the Chaldeans, a bitter and hasty nation, marching' into the breadths of the earth. Habakkuk 1:6.

'Breadths' here means nothing other than the truth of the Church.

[3] The reason why breadth has this meaning is that in the spiritual world, that is, in heaven, the Lord is the centre of all, for He is the Sun there. Those in a state of good are more interior, their exact position towards the middle being determined by the character and the amount of the good present in them. This is why 'height' is used in reference to good. Those who are in a similar degree of good are also in a similar degree of truth, and so dwell so to speak at the same distance from the centre, or one might say, dwell on the same contour; and this is why 'breadth' is used in reference to truths. Therefore when a person reads the Word the angels present with him do not understand by 'breadth' anything other than truths. When in the Historical sections, for example, the ark, the altar, the temple, and the spaces outside cities are referred to, states of good and truth are perceived by the dimensions indicating the lengths, breadths, and heights of these. The same is so with the new earth, new Jerusalem, and new Temple - described in Chapters 40-47 of Ezekiel - by which heaven and a new Church are meant, as may be seen from the detailed descriptions in those chapters. So also in John where it is said of the New Jerusalem that it will be foursquare, 'its length being as great as its breadth', Revelation 21:16.

[4] Things which in the spiritual world are interior are described as those that are higher, while those that are exterior are described by those that are lower, 2148, for while in the world, no one can conceive of interior things and exterior ones in any other way, for the reason that he dwells within space and time, and things that belong to space and time have entered in among the ideas comprising his thought and have conditioned the majority of these. From this it is also evident that expressions which give the spatial measurements of things such as the height, length, and breadth of them, are in the spiritual sense expressions used to indicate the magnitude of affections for good and affections for truth.

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