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Genesis第50章

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1 Toen viel Jozef op zijns vaders aangezicht, en hij weende over hem, en kuste hem.

2 En Jozef gebood zijn knechten, den medicijnmeesters, dat zij zijn vader balsemen zouden; en de medicijnmeesters balsemden Israel.

3 En veertig dagen werden aan hem vervuld; want alzo werden vervuld de dagen dergenen, die gebalsemd werden; en de Egyptenaars beweenden hem zeventig dagen.

4 Als nu de dagen zijns bewenens over waren, zo sprak Jozef tot het huis van Farao, zeggende: Indien ik nu genade gevonden heb in uw ogen, spreekt toch voor de oren van Farao, zeggende:

5 Mijn vader heeft mij doen zweren, zeggende: Zie, ik sterf; in mijn graf, dat ik mij in het land Kanaan gegraven heb, daar zult gij mij begraven! Nu dan, laat mij toch optrekken, dat ik mijn vader begrave, dan zal ik wederkomen.

6 En Farao zeide: Trek op en begraaf uw vader, gelijk als hij u heeft doen zweren.

7 En Jozef toog op, om zijn vader te begraven; en met hem togen op alle Farao's knechten, de oudsten van zijn huis, en al de oudsten des lands van Egypte;

8 Daartoe het ganse huis van Jozef, en zijn broeders, en het huis zijns vaders; alleen hun kleine kinderen, en hun schapen, en hun runderen lieten zij in het land Gosen.

9 En met hem togen op, zo wagenen als ruiteren; en het was een zeer zwaar heir.

10 Toen zij nu aan het plein van het doornbos kwamen, dat aan gene zijde van de Jordaan is, hielden zij daar een grote en zeer zware rouwklage; en hij maakte zijn vader een rouw van zeven dagen.

11 Als de inwoners des lands, de Kanaanieten, dien rouw zagen op het plein van het doornbos, zo zeiden zij: Dit is een zware rouw der Egyptenaren; daarom noemde men haar naam Abel-Mizraim, die aan het veer van de Jordaan is.

12 En zijn zonen deden hem, gelijk als hij hun geboden had;

13 Want zijn zonen voerden hem in het land Kanaan, en begroeven hem in de spelonk des akkers van Machpela, welke Abraham met den akker gekocht had tot een erfbegrafenis van Efron, den Hethiet, tegenover Mamre.

14 Daarna keerde Jozef weder in Egypte, hij en zijn broeders, en allen, die met hem opgetogen waren, om zijn vader te begraven, nadat hij zijn vader begraven had.

15 Toen Jozefs broeders zagen, dat hun vader dood was, zo zeiden zij: Misschien zal ons Jozef haten, en hij zal ons gewisselijk vergelden al het kwaad, dat wij hem aangedaan hebben.

16 Daarom ontboden zij aan Jozef, zeggende: Uw vader heeft bevolen voor zijn dood, zeggende:

17 Zo zult gij tot Jozef zeggen: Ei, vergeef toch de overtreding uwer broederen, en hun zonde; want zij hebben u kwaad aangedaan; maar nu vergeef toch de overtreding der dienaren van den God uws vaders! En Jozef weende, als zij tot hem spraken.

18 Daarna kwamen ook zijn broeders, en vielen voor hem neder, en zeiden: Zie, wij zijn u tot knechten!

19 En Jozef zeide tot hen: Vreest niet; want ben ik in de plaats van God?

20 Gijlieden wel, gij hebt kwaad tegen mij gedacht; doch God heeft dat ten goede gedacht; opdat Hij deed, gelijk het te dezen dage is, om een groot volk in het leven te behouden.

21 Nu dan, vreest niet! Ik zal u en uw kleine kinderen onderhouden. Zo troostte hij hen, en sprak naar hun hart.

22 Jozef dan woonde in Egypte, hij en het huis zijns vaders; en Jozef leefde honderd en tien jaren.

23 En Jozef zag van Efraim kinderen, van het derde gelid; ook werden de zonen van Machir, den zoon van Manasse, op Jozefs knieen geboren.

24 En Jozef zeide tot zijn broederen: Ik sterf; maar God zal u gewisselijk bezoeken, en Hij zal u doen optrekken uit dit land, in het land, hetwelk hij aan Abraham, Izak en Jakob gezworen heeft.

25 En Jozef deed de zonen van Israel zweren, zeggende: God zal u gewisselijk bezoeken, zo zult gij mijn beenderen van hier opvoeren!

26 En Jozef stierf, honderd en tien jaren oud zijnde; en zij balsemden hem, en men legde hem in een kist in Egypte.

   

来自斯威登堡的著作

 

Arcana Coelestia#6595

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6595. 'And they embalmed him' means preservation still. This is clear from the meaning of 'embalming' as preservation from the corruption of evil, dealt with in 6503, 6504. Since the subject here is the end of the Church, let what is meant by preservation still be stated. When the Church comes to an end, which happens when its internal ceases to exist with a person, 6587, 6592, the external still remains. Yet that external is such that it still has an internal within it. This internal however does not exist at this time with that person because he does not have it in mind; and if he did think about it, he would not feel any affection for it. But it exists with the angels who are present with the person. And because the member of the Church which has undergone vastation has nothing of the internal in mind and feels no affection for it, and for the most part is unaware of its existence, the person cannot do the internal any harm. For a person can do harm to something when he has come to know, and especially once he has come to believe it, but not to what he either has no knowledge of or does not believe to exist. In this way the internal of the Church is preserved from contamination by any evil, and in the same way the inner realities of the Church were preserved among the descendants of Jacob. For they were so concerned with outer forms without their inner meaning that they did not even want to know about anything internal. Therefore the inner realities of the Church were not revealed to them.

Inner realities were not disclosed to the descendants of Jacob, lest they should do harm to them by profaning them, see 3398, 3480.

People who have no belief in the inner realities of the Church, and especially those who do not know about them, are unable to profane them, 593, 1008, 1059, 2051, 3398, 3401, 3898, 4289, 4601.

The more internal things of the Church are not revealed until the Church has undergone vastation, because once it has undergone it there is no longer any belief in them, and so they cannot be profaned, 3398, 3399.

These are the things that are meant by preservation.

  
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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#4601

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4601. 'That Reuben went and lay with Bilhah his father's concubine' means the profanation of good by means of faith separated from charity; 'and Israel heard' means that this faith was cast aside. This is clear from the representation of 'Reuben' as faith present in doctrine and in the understanding, which is the attribute of the Church that is born first, dealt with in 3861, 3866, at this point when that faith has been separated from charity, dealt with below; and from the meaning of 'lying with Bilhah his father's concubine' as the profanation of good, for committing adultery means perverting or adulterating forms of good, 2466, 2729, 3399, but 'lying with a father's concubine' profaning them; and from the meaning of 'Israel heard' as the fact that this faith was cast aside. In the proper sense the expression 'Israel heard' means that the spiritual Church knew this and assented to it, for 'hearing' means hearkening, while 'Israel' means the spiritual Church. But the fact that the true Church does not assent to it will be evident from what is going to be said about Reuben. In the internal sense however the meaning is that that faith was cast aside, for although Jacob's feelings and thoughts concerning this unmentionable and outrageous deed are not stated, his utter disgust and abhorrence is evident from his prophecy concerning Reuben,

Reuben, you my firstborn, are my strength and the beginning of my might, excelling in eminence, and excelling in power. Unstable as water, may you not excel, for you went up to your father's bed; then you profaned It. He went up to my couch. Genesis 49:3-4.

The same is also evident from the fact that because of what he did Reuben was deprived of the birthright, 1 Chronicles 5:1. These considerations show that 'Israel heard' means that that faith was cast aside. As regards the birthright meaning the faith of the Church, see 352, 2435, 3325.

[2] The profanation of good by faith separated from charity takes place when people acknowledge and believe the truth of the Church and its good and yet lead lives contrary to these. Indeed with those who in understanding and consequently in life separate matters of faith from those of charity, evil is joined to truth and falsity to good; and it is this joining together that is called profanation. The situation is different with those who, though they know what the truth and good of faith are, nevertheless do not in their hearts have any belief in these. See what has been stated and shown already concerning profanation in 301-303, 571, 582, 593, 1001, 1003, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4050, 4289; also that the profanation of good by faith separated from charity was represented by Cain when he killed Abel, by Ham when he was cursed by his father, and by the Egyptians when they were drowned in the Red Sea, 3325, 1 as well as here by Reuben, 3325, 3870.

[3] In order that members of the spiritual Church might be saved the Lord miraculously separated the understanding part of their minds from the will part and imparted to the understanding the ability to accept a new will, 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256, 4328, 4493. When therefore the understanding takes hold of and perceives the [truth and] good of faith and makes these its own, and yet the person's own will - that is, his will to do evil - reigns and rules, truth comes to be joined to evil and good to falsity. This joining of truth to evil and of good to falsity is profanation and is meant by eating and drinking in an unworthy manner in the Holy Supper. From people like this the good meant by the body and the truth meant by the blood [cannot] be separated; for when these have been joined to falsity and evil as described, they cannot be separated ever at all, and as a consequence the deepest hell awaits those persons. But those who know what the truth and good of faith are and yet in their hearts have no belief in them, as is the case with the vast majority of people at the present day, are unable to profane them because the understanding does not accept them and absorb them into itself.

[4] The subject here is the casting aside of this faith, for in what follows immediately after this the subject is truths and goods in their genuine order, and immediately after that the joining of these to the rational or understanding part, 'the sons of Jacob' who in the verses immediately after this are mentioned by name being truths and goods in that order, 'Isaac' the rational or understanding part, and 'Jacob's coming with his sons to Isaac' being in the internal sense that joining to the understanding part.

脚注:

13325 refers to the death of the firstborn but not to the drowning in the Red Sea.

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