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Genesis第46章

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1 And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.

2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.

3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:

4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.

5 And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.

6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

7 His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt.

8 And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn.

9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.

10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

11 And the sons of Levi; Gershon, Kohath, and Merari.

12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.

14 And the sons of Zebulun; Sered, and Elon, and Jahleel.

15 These be the sons of Leah, which she bare unto Jacob in Padan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.

16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.

18 These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.

19 The sons of Rachel Jacob's wife; Joseph, and Benjamin.

20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Poti-pherah priest of On bare unto him.

21 And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.

23 And the sons of Dan; Hushim.

24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

25 These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.

26 All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons' wives, all the souls were threescore and six;

27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.

29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.

30 And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.

31 And Joseph said unto his brethren, and unto his father's house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me;

32 And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.

33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?

34 That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.

   

来自斯威登堡的著作

 

Arcana Coelestia#6041

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6041. 'And to his father's house' means by the forms of good there, that is to say, a perception by them. This is clear from the meaning of 'house' as good, dealt with in 3128, 3652, 3720, 4982; and from the meaning of 'father' likewise as good, dealt with in 2803, 3703, 3704, 5581, 5902.

  
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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#3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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