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1 Mose第45章

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1 Da konnte sich Joseph nicht länger enthalten vor allen, die um ihn her standen, und er rief: Laßt jedermann von mir hinausgehen! Und kein Mensch stand bei ihm, da sich Joseph seinen Brüdern zu erkennen gab.

2 Und er weinte laut, daß es die Ägypter und das Gesinde des Pharao hörten,

3 und sprach zu seinen Brüdern: Ich bin Joseph. Lebt mein Vater noch? und seine Brüder konnten ihm nicht antworten, so erschraken sie vor seinem Angesicht.

4 Er aber sprach zu seinen Brüdern: Tretet doch her zu mir! Und sie traten herzu. Und er sprach: Ich bin Joseph euer Bruder, den ihr nach Ägypten verkauft habt.

5 Und nun bekümmert euch nicht und denkt nicht, daß ich darum zürne, daß ihr mich hierher verkauft habt; denn um eures Lebens willen hat mich Gott vor euch her gesandt.

6 Denn dies sind zwei Jahre, daß es teuer im Lande ist; und sind noch fünf Jahre, daß kein Pflügen und Ernten sein wird.

7 Aber Gott hat mich vor euch her gesandt, daß er euch übrig behalte auf Erden und euer Leben errette durch eine große Errettung.

8 Und nun, ihr habt mich nicht hergesandt, sondern Gott, der hat mich Pharao zum Vater gesetzt und zum Herrn über all sein Haus und zum Fürsten in ganz Ägyptenland.

9 Eilet nun und zieht hinauf zu meinem Vater und sagt ihm: Das läßt dir Joseph, dein Sohn, sagen: Gott hat mich zum Herrn in ganz Ägypten gesetzt; komm herab zu mir, säume nicht;

10 du sollst im Lande Gosen wohnen und nahe bei mir sein, du und deine Kinder und deine Kindeskinder, dein kleines und dein großes Vieh und alles, was du hast.

11 Ich will dich daselbst versorgen; denn es sind noch fünf Jahre der Teuerung, auf daß du nicht verderbest mit deinem Hause und allem, was du hast.

12 Siehe, eure Augen sehen und die Augen meines Bruders Benjamin, daß ich mündlich mit euch rede.

13 Verkündigt meinem Vater alle meine Herrlichkeit in Ägypten und alles, was ihr gesehen habt; eilt und kommt hernieder mit meinem Vater hierher.

14 Und er fiel seinem Bruder Benjamin um den Hals und weinte; und Benjamin weinte auch an seinem Halse.

15 Und er küßte alle seine Brüder und weinte über ihnen. Darnach redeten seine Brüder mit ihm.

16 Und da das Gerücht kam in Pharaos Haus, daß Josephs Brüder gekommen wären, gefiel es Pharao wohl und allen seinen Knechten.

17 Und Pharao sprach zu Joseph: Sage deinen Brüdern: Tut also, beladet eure Tiere, zieht hin;

18 und wenn ihr kommt ins Land Kanaan, so nehmt euren Vater und alle die Euren und kommt zu mir; ich will euch Güter geben in Ägyptenland, daß ihr essen sollt das Mark im Lande;

19 und gebiete ihnen: Tut also, nehmet Wagen für eure Kinder und Weiber und führet euren Vater und kommt;

20 und sehet euren Hausrat nicht an; denn die Güter des ganzen Landes Ägypten sollen euer sein.

21 Die Kinder Israels taten also. Und Joseph gab ihnen Wagen nach dem Befehl Pharaos und Zehrung auf den Weg

22 und gab ihnen allen, einem jeglichem, ein Feierkleid; aber Benjamin gab er dreihundert Silberlinge und fünf Feierkleider.

23 Und seinem Vater sandte er dabei zehn Esel, mit Gut aus Ägypten beladen, und zehn Eselinnen mit Getreide und Brot und Speise seinem Vater auf den Weg.

24 Also ließ er seine Brüder von sich, und sie zogen hin; und er sprach zu ihnen: Zanket nicht auf dem Wege!

25 Also zogen sie hinauf von Ägypten und kamen ins Land Kanaan zu ihrem Vater Jakob

26 und verkündigten ihm und sprachen: Joseph lebt noch und ist Herr im ganzen Ägyptenland. Aber sein Herz dachte gar viel anders, denn er glaubte ihnen nicht.

27 Da sagten sie ihm alle Worte Josephs, die er zu ihnen gesagt hatte. Und da er sah die Wagen, die ihm Joseph gesandt hatte, ihn zu führen, ward der Geist Jakobs, ihres Vaters, lebendig,

28 und Israel sprach: Ich habe genug, daß mein Sohn noch lebt; ich will hin und ihn sehen, ehe ich sterbe.

   

来自斯威登堡的著作

 

Arcana Coelestia#5955

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5955. 'And to Benjamin he gave three hundred pieces of silver' means that to the intermediary a complete amount of truth from good was imparted. This is clear from the representation of 'Benjamin' as the intermediary, dealt with in 5600, 5631, 5639, 5688, 5822; from the representation of Joseph, the one who 'gave', as internal good, dealt with in 5826, 5827, 5869, 5877; from the meaning of 'three hundred' as a complete amount, dealt with below; and from the meaning of 'silver' as truth, dealt with in 1551, 2954, 5658. From all this it is evident that 'to Benjamin he gave three hundred pieces of silver' means that he imparted to the intermediary a complete amount of truth from good; for the intermediary, represented by 'Benjamin', is interior truth, through an influx into it from the internal celestial, 5600, 5631. The reason why 'three hundred' means a complete amount is that this number is the product of three multiplied by a hundred - 'three' meaning what is complete, 2788, 4495, and 'a hundred' meaning much, 4400. For the meaning held by compound numbers is clear from the simple numbers that are their factors.

[2] 'Three hundred' holds a similar meaning when mentioned elsewhere in the Word, as in Genesis 6:15, where it says that Noah's ark was three hundred cubits long, also in the reference to the three hundred men whom Gideon used to strike a blow at Midian, spoken of in Judges as follows,

The number of those who lapped in their hand to their mouth was three hundred men. Jehovah said to Gideon, By the three hundred men who were lapping I will give Midian into your hand. Gideon divided the three hundred men into three lines of battle, and he put a trumpet into the hand of each one of them, and empty water-pots, and torches in the middle of the water-pots. When they sounded the blast on the three hundred trumpets, Jehovah set the sword of [each] man against his companion and against the whole camp. Judges 7:6-8, 16, 22.

By 'the three hundred men' in this description too a complete amount is meant, and the same is meant by 'three lines of battle' into which the three hundred were divided. And by 'a hundred', the number in each line of battle, is meant much or enough, consequently that there were enough men to stand against Midian. Besides, every detail in this description was representative - the selection of those who lapped the water in their hand; the trumpet given to each man; and the water-pots with the torches inside them. This was so because 'Midian', whom they were opposing, represented truth that was not truth because there was no goodness of life in it. But such details will in the Lord's Divine mercy be explained elsewhere. The fact that numbers too were representative is evident from many other places, for example the number seven in Joshua, when they were going to capture Jericho. The command was given for seven priests to carry seven trumpets of rejoicing in front of the Ark; and on the seventh day they were to go round the city seven times, Joshua 6:4.

  
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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#5639

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5639. 'And Joseph saw Benjamin with them' means the discernment by the celestial of the spiritual that the spiritual intermediary was present with the truths. This is clear from the meaning of 'seeing' as understanding and discerning, dealt with in 2150, 2807, 3764, 4567, 4723, 5400; from the representation of the ten sons of Jacob - to whom 'with them', that is, the ones whom Joseph saw Benjamin with, refers - as the truths within the natural, dealt with in 5403, 5419, 5427, 5458, 5512; and from the representation of 'Benjamin' as the intermediary, dealt with in 5411, 5413, 5443. The reason the expression 'spiritual intermediary' is used here is that the truths which are represented by 'the ten sons of Jacob' had now to be joined to truth from the Divine, which was 'Joseph'; but that joining together does not take place except through an intermediary that is a spiritual one. Therefore immediately after that intermediary had been recognized, Joseph told the man over his house, 'Bring the men to the house, and slaughter and prepare [an animal]; for the men will eat with me at midday', meaning that they would be brought in and joined to him because they were accompanied by the intermediary.

[2] A further brief statement needs to be made about what the spiritual compared with the natural is since the majority living in the Christian world do not know what the spiritual is. They are so ignorant of what it is that when they hear the term they are at a loss, saying to themselves, What the spiritual is, no one knows. Essentially the spiritual existing with a person is his actual affection for what is good and true, loved for its own sake and not for any selfish reason, as well as an affection for what is right and fair, likewise loved for its own sake and not for any selfish reason. When a person has inward feelings of delight and pleasure, and more so if feelings of blessedness and bliss flow from them, they constitute the spiritual present with him, which does not come to him from the natural world but from the spiritual world or heaven, that is, from the Lord by way of heaven. This then is the spiritual which, when it reigns in a person, influences and so to speak gives colour to everything he thinks, wills, or does, and which causes his thoughts and acts of will to partake of what is spiritual, till at length these too become spiritual qualities present with him when he passes from the natural world into the spiritual world. In short, the spiritual consists in an affection stirred by charity and faith, that is, an affection for what is good and true, and in the delight and pleasure, and even more so in the blessedness and bliss that flow from them, which are feelings residing with a person inwardly and making him someone truly Christian.

[3] The majority in the Christian world are ignorant of what the spiritual is for the reason that they make faith, not charity, the essential virtue in the Church. Consequently, since the few who do bother about faith give little if any thought at all to charity or know what charity is, and since therefore they have no knowledge or any perception of the affection characteristic of charity, an affection that is not present in them, they cannot possibly know what the spiritual is. This is especially so at the present day when scarcely any charity exists with anyone, for now is the final period of the Church. But it should be recognized that in a general sense the spiritual means an affection both for what is good and for what is true, which is why heaven is called the spiritual world and the internal sense of the Word is called the spiritual sense. But more specifically what is essentially an affection for good is called the celestial, while that which is essentially an affection for truth is called the spiritual.

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