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1 Mose第46章

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1 Israel zog hin mit allem, das er hatte. Und da er gen Bersaba kam, opferte er Opfer dem Gott seines Vaters Isaak.

2 Und Gott sprach zu ihm des Nachts im Gesicht: Jakob, Jakob! Er sprach: Hie bin ich.

3 Und er sprach: Ich bin Gott, der Gott deines Vaters; fürchte dich nicht, nach Ägypten hinabzuziehen, denn daselbst will ich dich zum großen Volk machen.

4 Ich will mit dir hinab nach Ägypten ziehen und will auch dich heraufführen; und Joseph soll seine Hände auf deine Augen legen.

5 Da machte sich Jakob auf von Bersaba; und die Kinder Israels führeten Jakob, ihren Vater, mit ihren Kindlein und Weibern auf den Wagen, die Pharao gesandt hatte, ihn zu führen.

6 Und nahmen ihr Vieh und Habe, die sie im Lande Kanaan erworben hatten, und kamen also in Ägypten, Jakob und all sein Same mit ihm.

7 Seine Kinder und seine Kindeskinder mit ihm, seine Töchter und seine Kindestöchter und all sein Same, die brachte er mit sich nach Ägypten.

8 Dies sind die Namen der Kinder Israels, die nach Ägypten kamen: Jakob und seine Söhne. Der erstgeborne Jakobs Sohn, Ruben.

9 Die Kinder Rubens: Hanoch, Pallu Hezron und Charmi.

10 Die Kinder Simeons: Jemuel, Jamin, Ohad, Jachin, Zohar und Saul, der Sohn von dem kanaanäischen Weibe.

11 Die Kinder Levis: Gerson, Kahath und Merari.

12 Die Kinder Judas: Ger, Onan, Sela, Perez und Serah. Aber Ger und Onan waren gestorben im Lande Kanaan. Die Kinder aber Perez: Hezron und Hamul.

13 Die Kinder Isaschars: Thola, Phua, Job und Simron.

14 Die Kinder Sebulons: Sered, Elon und Jahleel.

15 Das sind die Kinder von Lea, die sie Jakob gebar in Mesopotamien, mit seiner Tochter Dina. Die machen allesamt mit Söhnen und Töchtern dreiunddreißig Seelen.

16 Die Kinder Gads: Ziphion, Haggi, Suni, Ezbon, Eri, Modi und Areli.

17 Die Kinder Assers: Jemna, Jesua, Jesui, Bria und Serah, ihre Schwester. Aber die Kinder Brias: Heber und Malchiel.

18 Das sind die Kinder von Silpa, die Laban gab Lea, seiner Tochter, und gebar Jakob diese sechzehn Seelen.

19 Die Kinder Rahels, Jakobs Weibes: Joseph und Benjamin.

20 Und Joseph wurden geboren in Ägyptenland Manasse und Ephraim, die ihm gebar Asnath, die Tochter Potipheras, des Priesters zu On.

21 Die Kinder Benjamins: Bela, Becher, Asbel, Gera, Naaman, Ehi, Ros, Muppim, Huppim und Ard.

22 Das sind die Kinder von Rahel, die Jakob geboren sind; allesamt vierzehn Seelen.

23 Die Kinder Dans: Husim.

24 Die Kinder Naphthalis: Jahzeel, Guni, Jezer und Sillem.

25 Das sind die Kinder Bilhas, die Laban seiner Tochter Rahel gab, und gebar Jakob die sieben Seelen.

26 Alle Seelen, die mit Jakob nach Ägypten kamen, die aus seinen Lenden kommen waren (ausgenommen die Weiber seiner Kinder), sind alle zusammen sechsundsechzig Seelen.

27 Und die Kinder Josephs, die in Ägypten geboren sind, waren zwo Seelen, also daß alle Seelen des Hauses Jakobs, die nach Ägypten kamen, waren siebenzig.

28 Und er sandte Juda vor ihm hin zu Joseph, daß er ihn anweisete zu Gosen. Und kamen in das Land Gosen.

29 Da spannete Joseph seinen Wagen an und zog hinauf seinem Vater Israel entgegen gen Gosen. Und da er ihn sah, fiel er ihm um seinen Hals und weinete lange an seinem Halse.

30 Da sprach Israel zu Joseph: Ich will nun gerne sterben, nachdem ich dein Angesicht gesehen habe, daß du noch lebest.

31 Joseph sprach zu seinen Brüdern und zu seines Vaters Hause: Ich will hinaufziehen und Pharao ansagen und zu ihm sprechen: Meine Brüder und meines Vaters Haus ist zu mir kommen aus dem Lande Kanaan.

32 Und sind Viehhirten, denn es sind Leute, die mit Vieh umgehen; ihr klein und groß Vieh und alles, was sie haben, haben sie mitgebracht.

33 Wenn euch nun Pharao wird rufen und sagen: Was ist eure Nahrung?

34 so sollt ihr sagen: Deine Knechte sind Leute, die mit Vieh umgehen, von unserer Jugend auf bisher, beide wir und unsere Väter, auf daß ihr wohnen möget im Lande Gosen. Denn was Viehhirten sind, das ist den Ägyptern ein Greuel.

   

来自斯威登堡的著作

 

Arcana Coelestia#6136

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6136. 'Why should we die before your eyes, both we and our ground?' means that if they have been made desolate, there is no longer any spiritual life beneath the internal. This is clear from the meaning of 'before your eyes' as beneath the internal, for 'Joseph', to whom these words are addressed, represents the internal; and from the meaning of 'both we and our ground' as the receptacles of goodness and truth, as immediately above in 6135, and so the receptacles of spiritual life. Those receptacles are said 'to die' when they do not have any spiritual life at all within them; for 'to die' means desolation, that is, the deprivation of goodness and truth, the components of spiritual life.

  
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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#6135

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6135. 'Nothing is left before [my] lord apart from our bodies and our ground' means that the receptacles of goodness and truth have been made completely desolate. This is clear from the meaning of body' as the receptacle of good, dealt with below; and from the meaning of ground' as the receptacle of truth. The reason why 'ground' is the receptacle of truth is that it receives seeds, and seeds sown in it mean in a specific sense matters of faith derived from charity, thus of truth derived from good, 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373; consequently 'the ground' means the receptacle of truth. See also what has been stated and shown previously regarding the ground in 566, 1068, 3671. The fact that such receptacles have been made desolate is meant by 'nothing is left before [my] lord apart from'.

[2] In the genuine sense 'body' means the good of love and 'ground' the truth of faith. When truths and forms of the good of truth, meant by 'the silver' and 'the livestock', can be seen no longer on account of the desolation, 'body' means merely the receptacle for good and 'ground' the receptacle for truth. The reason why 'body' in the genuine sense means the good of love is that the body or the entire person meant by the body is a receptacle of life from the Lord, thus a receptacle of good; for the good of love composes the actual life in a person. The vital heat that consists in love is vital heat itself; and unless that heat exists in a person, the person is something dead. This then is the reason why in the internal sense 'body' means the good of love. Even if a person does not have heavenly love present in him but hellish love, the inmost centre of his life still owes its existence to heavenly love. For this love flows in constantly from the Lord and provides him with vital heat in its primary and original form; but as it comes to that person it is perverted by him, and this gives rise to hellish love, from which an unclean heat is radiated.

[3] I have been able to see quite clearly from the angels that 'body' in the genuine sense is the good of love. When they are present, love floods out of them, so much so that you think they are nothing but love; it floods out of their entire bodies. Also their bodies have a dazzling appearance, full of light shining from them; for the good of love is like a flame sending out from itself light, which is the truth of faith derived from that good. If this therefore is what the angels of heaven are like, what of the Lord Himself? He is the Source of every spark of love among the angels, and His Divine Love is seen as the Sun from which the whole of heaven receives its light, and from which all who are there derive their heavenly heat, that is, their love and so their life. The Lord's Divine Human is what appears in that way and is the Source of all those things. From this one may now see what is meant by the Lord's body - Divine Love, the same as is meant by His flesh, dealt with in 3813. Also, the Lord's very body - having been glorified, that is, made Divine - is nothing else than such Love; so what else can one feel the Divine, which is the Infinite, to be?

[4] From all this one may recognize that nothing else is meant by 'body' in the Holy Supper than the Lord's Divine Love towards the entire human race, described in the Gospels as follows,

Jesus, taking the bread and saying a blessing, broke and gave to the disciples and said, Take, eat, this is My body. Matthew 26:26; Mark 14:22; Luke 22:19.

He said, referring to the bread, 'this is My body' because 'bread' too means Divine Love, 276, 680, 2165, 2177, 3464, 3478, 3735, 4735, 5915.

[5] Divine Love is again meant by the Lord's body in John,

Jesus said, Destroy [this] temple and in three days I will raise it up again. But He was speaking of the temple of His body. John 2:19, 21.

'The temple of His body' is Divine Truth derived from Divine Good, for 'the temple' is the Lord's Divine Truth, see 3720. And since 'body' in the highest sense is the Divine Good of the Lord's Divine Love, all in heaven are said to be in the Lord's body.

[6] That the Lord's body is Divine Good is also clear from the following words in Daniel,

I lifted up my eyes and saw, and behold, a man clothed in linen whose loins were girded with gold of Uphaz, and his body was like tarshish, 1 and his face was like the appearance of lightning, and his eyes were like fiery torches, and his arms and his feet like the shine of burnished bronze, and the sound of his words like the sound of a multitude. Daniel 10:5-6.

'The gold of Uphaz' with which the man's loins were girded, 'the appearance of lightning' that his face had, 'the fiery torches' descriptive of his eyes, and 'the shine of bronze' descriptive of his arms and feet mean aspects of the good of love. 'Gold is the good of love, see 113, 1551, 1552, 5658, as also is 'fire', 934, 4906, 5215; and since 'fire' has that meaning, so does 'lightning'. 'Bronze' is the good of love and charity in the natural, 425, 1551; 'tarshish' which the rest of his body looked like, that is to say, which his trunk between head and loins looked like, means the good of charity and faith; for tarshish is a sparkling and precious stone.

脚注:

1. A Hebrew word for a particular kind of precious stone, possibly a beryl.

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