圣经文本

 

Gênesis第41章

学习

   

1 Passados dois anos inteiros, Faraó sonhou que estava em pé junto ao rio Nilo;

2 e eis que subiam do rio sete vacas, formosas à vista e gordas de carne, e pastavam no carriçal.

3 Após elas subiam do rio outras sete vacas, feias à vista e magras de carne; e paravam junto às outras vacas à beira do Nilo.

4 E as vacas feias à vista e magras de carne devoravam as sete formosas à vista e gordas. Então Faraó acordou.

5 Depois dormiu e tornou a sonhar; e eis que brotavam dum mesmo pé sete espigas cheias e boas.

6 Após elas brotavam sete espigas miúdas e queimadas do vento oriental;

7 e as espigas miúdas devoravam as sete espigas grandes e cheias. Então Faraó acordou, e eis que era um sonho.

8 Pela manhã o seu espírito estava perturbado; pelo que mandou chamar todos os adivinhadores do Egito, e todos os seus sábios; e Faraó contou-lhes os seus sonhos, mas não havia quem lhos interpretasse.

9 Então falou o copeiro-mor a Faraó, dizendo: Dos meus pecados me lembro hoje:

10 Estando faraó mui indignado contra os seus servos, e pondo-me sob prisão na casa do captão da guarda, a mim e ao padeiro-mor.

11 Então sonhamos um sonho na mesma noite, eu e ele, cada um conforme a interpretação do seu sonho sonhamos.

12 Ora, estava ali conosco um mancebo hbreu, servo do capitão da guarda, ao qual contamos os nossos sonhos, e ele no-los interpretou, a cada um conforme o seu sonho.

13 E como ele nos interpretou, assim mesmo foi feito: a mim me fez tornar ao meu estado, e a ele fez enforcar.

14 Então enviou Faraó, e chamou a José, e o fizeram sair logo da cova; e barbeou-se e mudou os seus vestidos, e veio a Faraó.

15 E Faraó disse a José: Eu sonhei um sonho, e ninguém há que o interprete; mas de ri ouvi dizer que quando ouves um sonho o interpretas.

16 E respondeu José a Faraó, dizendo: Isso não está em mim; Deus dará resposta de paz a Faraó.

17 Então disse Faraó a José: Eis que em meu sonho estava em pé na praia do rio,

18 E eis que subiam do rio sete vacas gordas de carne e formosas à vista, e pastavam no prado.

19 E eis que outras sete vacas subiam após estas, muito feias à vista, e magras de carne; não tenho visto outras taus, quanto à fealdade, em toda a terra do Egito

20 E as vacas magras e feias comiam as primeiras sete vacas gordas;

21 E entravam em suas entranhas, mas não se conhecia que houvessem entrado em suas entranhas; porque o seu parecer era feio como no principio. Então acordei.

22 Depois vi em meu sonho, e eis que dum mesmo pé subiam sete espigas cheias e boas;

23 E eis que sete espigas secas, miúdas e queimadas do vento oriental brotavam após elas.

24 E as sete espigas miudas devoravam as sete espigas boas. E eu disse-o aos magos, mas ninguém houve que mo interpretasse.

25 Então disse José a Faraó: O sonho de Faraó é um só; o que Deus há de fazer, notificou-o a Faraó.

26 As sete vacas formosas são sete anos; as sete espigas formosas também são sete anos; o sonho é um só.

27 E as sete vacas magras e feias à vista, que subiam depois delas, são sete anos, como as sete espigas miúdas e queimadas do vento oriental; serão sete anos de fome.

28 Esta é a palavra que tenho dito a Faraó; o que Deus há de fazer, mostrou-o a Faraó.

29 E eis que vêm sete anos, e haverá grande fartura em toda a terra do Egito

30 E depois deles levantar-se-ão sete anos de fome, e toda aquela fartura será esquecida na terra do Egito, e a fome consumirá a terra:

31 e não será conhecida a abundância na terra, por causa daquela fome que seguirá; porquanto será gravíssima.

32 Ora, se o sonho foi duplicado a Faraó, é porque esta coisa é determinada por Deus, e ele brevemente a fará.

33 Portanto, proveja-se agora Faraó de um homem entendido e sábio, e o ponha sobre a terra do Egito.

34 Faça isto Faraó: nomeie administradores sobre a terra, que tomem a quinta parte dos produtos da terra do Egito nos sete anos de fartura;

35 e ajuntem eles todo o mantimento destes bons anos que vêm, e amontoem trigo debaixo da mão de Faraó, para mantimento nas cidades e o guardem;

36 assim será o mantimento para provimento da terra, para os sete anos de fome, que haverá na terra do Egito; para que a terra não pereça de fome.

37 Esse parecer foi bom aos olhos de Faraó, e aos olhos de todos os seus servos.

38 Perguntou, pois, Faraó a seus servos: Poderíamos achar um homem como este, em quem haja o espírito de Deus?

39 Depois disse Faraó a José: Porquanto Deus te fez saber tudo isto, ninguém há tão entendido e sábio como tu.

40 Tu estarás sobre a minha casa, e por tua voz se governará todo o meu povo; somente no trono eu serei maior que tu.

41 Disse mais Faraó a José: , eu te hei posto sobre toda a terra do Egito.

42 E Faraó tirou da mão o seu anel-sinete e pô-lo na mão de José, vestiu-o de traje de linho fino, e lhe pôs ao pescoço um colar de ouro.

43 Ademais, fê-lo subir ao seu segundo carro, e clamavam diante dele: Ajoelhai-vos. Assim Faraó o constituiu sobre toda a terra do Egito.

44 Ainda disse Faraó a José: Eu sou Faraó; sem ti, pois, ninguém levantará a mão ou o em toda a terra do Egito.

45 Faraó chamou a José Zafnate-Paneã, e deu-lhe por mulher Asenate, filha de Potífera, sacerdote de Om. Depois saiu José por toda a terra do Egito.

46 Ora, José era da idade de trinta anos, quando se apresentou a Faraó, rei do Egito. E saiu José da presença de Faraó e passou por toda a terra do Egito.

47 Durante os sete anos de fartura a terra produziu a mancheias;

48 e José ajuntou todo o mantimento dos sete anos, que houve na terra do Egito, e o guardou nas cidades; o mantimento do campo que estava ao redor de cada cidade, guardou-o dentro da mesma.

49 Assim José ajuntou muitíssimo trigo, como a areia do mar, até que cessou de contar; porque não se podia mais contá-lo.

50 Antes que viesse o ano da fome, nasceram a José dois filhos, que lhe deu Asenate, filha de Potífera, sacerdote de Om.

51 E chamou José ao primogênito Manassés; porque disse: Deus me fez esquecer de todo o meu trabalho, e de toda a casa de meu pai.

52 Ao segundo chamou Efraim; porque disse: Deus me fez crescer na terra da minha aflição.

53 Acabaram-se, então, os sete anos de fartura que houve na terra do Egito;

54 e começaram a vir os sete anos de fome, como José tinha dito; e havia fome em todas as terras; porém, em toda a terra do Egito havia pão.

55 Depois toda a terra do Egito teve fome, e o povo clamou a Faraó por pão; e Faraó disse a todos os egípcios: Ide a José; o que ele vos disser, fazei.

56 De modo que, havendo fome sobre toda a terra, abriu José todos os depósitos, e vendia aos egípcios; porque a fome prevaleceu na terra do Egito.

57 Também de todas as terras vinham ao Egito, para comprarem de José; porquanto a fome prevaleceu em todas as terras.

   

来自斯威登堡的著作

 

Apocalypse Explained#655

学习本章节

  
/1232  
  

655. Where also our Lord was crucified.- That this signifies by means of which He was rejected and condemned, namely, by means of evils, and falsities therefrom springing from infernal love, is evident from this consideration, that evils themselves and their consequent falsities arising from infernal love are what reject and condemn the Lord, and these evils and the falsities therefrom are signified by Sodom and Egypt, therefore it is said concerning the city of Jerusalem that it is called so spiritually, for to be spiritually called signifies evil itself, and the falsity therefrom.

[2] The hells are separated into two kingdoms opposite the two kingdoms in the heavens; the kingdom opposite the celestial kingdom is at the back, and those who are there are called genii, and this kingdom is what is understood in the Word by "devil." But the kingdom opposite the spiritual kingdom is in front, and those who are there are called evil spirits; this kingdom is what is meant in the Word by "Satan." These hells, or these two kingdoms into which the hells are separated, are meant by Sodom and Egypt. Whether it is said evils and falsities therefrom, or those hells, it is the same thing, since from these all evils and falsities ascend.

[3] The Jews of Jerusalem crucifying the Lord signifies that the evils and the falsities therefrom which they loved crucified Him; for all things recorded in the Word concerning the Lord's passion represented the perverted state of the church with that nation. For although they accounted the Word holy, yet they perverted all things therein by their traditions until there was no longer any Divine Good and Truth remaining with them, and, when the Divine Good and Truth that are in the Word no longer remain, then evils and falsities from infernal love succeed in their place, and these are what crucify the Lord. That such things are signified by the Lord's passion, may be seen above (n. 83, 195:21, 627:16, at the end). The Lord is said to be slain because it signifies His being rejected and denied, as may be seen above (n. 328). Concerning the nature and quality of the Jews, see above (n. 122, 433:28, 619), and in the Doctrine of the New Jerusalem 248).

[4] Since it is here said "where our Lord was crucified," it shall be explained what crucifixion, or suspension upon wood, signified with the Jews. There were two punishments of death with them, crucifixion and stoning; and by crucifixion was signified condemnation and a curse on account of the destruction of good in the church, and by stoning was signified condemnation and a curse on account of the destruction of truth in the church. Crucifixion signified condemnation and a curse on account of the destruction of good in the church, because wood, upon which they were suspended, signified good, and, in the opposite sense, evil, both pertaining to the will. Stoning signified condemnation and a curse on account of the destruction of truth in the church, because stone, with which stoning was effected, signified truth, and, in the opposite sense falsity, both pertaining to the understanding. For all things instituted with the Israelitish and Jewish nation were representative, and thence significative. That wood signifies good, and, in the opposite sense, evil, and that stone signifies truth, and, in the opposite sense, falsity, may be seen in the Arcana Coelestia 643, 3720, 8354). But because it has been hitherto unknown whence the punishment of the cross and of stoning came to the Jews and Israelites, and since it is nevertheless important that this should be known, I will also adduce confirmations from the Word to show that these two punishments also were representative.

[5] That suspension upon wood, or crucifixion, was inflicted on account of the destruction of good in the church, and that thus was represented evil from infernal love, from which comes condemnation and a curse is evident from the following passages.

In Moses:

"If there be a stubborn and rebellious son, obeying not the voice of his father and mother, all the men of the city shall stone him with stones that he die. And if there be in a man sin and judgment of death, and he be slain, thou shalt hang him upon wood; his carcase shall not remain all night upon wood, but burying thou shalt bury him the same day; for he that is hanged is the curse of God, and thou shalt not defile thy land." (Deuteronomy 21:18, 20-23.)

Not obeying the voice of father and mother, signifies in the spiritual sense, to live contrary to the precepts and truths of the church; the punishment for it was therefore stoning. The men of the city who shall stone him signify those who are in the doctrine of the church, a city denoting doctrine. If there be in a man sin and judgment of death, thou shalt hang him upon wood, means if one has done evil against the good of the Word and of the church. Because this was a capital crime, he was to be hung upon wood, for wood, in the Word, signifies good, and in the opposite sense evil. His carcase shall not remain all night upon the wood, but thou shalt bury him the same day, signifies lest there be a representative of eternal damnation. Thou shalt not defile thy land, signifies that it would be a scandal to the church.

[6] In Lamentations:

"Our skins are become black as an oven, because of the storms of famine; they ravished the women in Zion, the virgins in the cities of Judah; their princes were hanged up by the hand, the faces of the elders are not honoured, the young men they have led away to grind, and the boys stumble under wood" (5:10-13).

Zion means the celestial church, which is in the good of love to the Lord; was represented by the Jewish nation. The virgins in the cities of Judah signify the affections for truth from the good of love; the perishing of truths from good by falsities from evil is signified by, their princes were hanged up by the hand. The faces of the elders which are not honoured signify the goods of wisdom; the young men who are led away to grind signify truths from good; and grinding signifies to acquire falsities and to confirm them from the Word; the boys who stumble under wood signify goods just springing up and perishing through evils.

[7] Since a baker, just as bread, signifies the good of love, and a butler, just as wine, signifies the truth of doctrine, therefore the baker was hanged on account of his crime against king Pharaoh. (Genesis 40:19-22; 41:13.) This may be seen explained in the Arcana Coelestia 5139-5169). Since Moab means those who adulterate the goods of the church, and Baalpeor signifies the adulteration of good, therefore it came to pass, that all the chiefs of the people were hung up before the sun, because the people committed whoredom with the daughters of Moab, and bowed themselves down to their gods, and joined themselves to Baalpeor (Numbers 25:1-4). To commit whoredom with the daughters of Moab signifies to adulterate the goods of the church; and to be hung up before the sun signifies condemnation and a curse on account of the destruction of the good of the church.

[8] Because Ai signified knowledges of good and in the opposite sense, confirmations of evil, therefore the king of Ai was hanged on wood, and afterwards thrown down at the entrance of the gate of the city, and the city itself was burned (Joshua 8:26-29). And because the five kings of the Amorites signified evils and falsities therefrom, destroying the goods and truths of the church, therefore those kings were hanged by Joshua, and afterwards cast into the cave of Makkedah (Joshua 10:26, 27). The cave of Makkedah signifies direful falsity from evil.

[9] To be hung upon wood, or crucified, signifies the punishment of evil destroying the good of the church, in Matthew Jesus said,

"I send unto you prophets, wise men, and scribes; some of them ye will kill, crucify, and scourge in the synagogues, and persecute them from city to city" (23:34).

All things which the Lord spoke He spoke from the Divine, but the Divine things from which He spoke fell into the ideas of natural thought and the resulting expressions according to correspondences, like those here and elsewhere in the Evangelists; and as all the words have a spiritual sense, therefore in that sense, prophets, wise men, and scribes, are not meant, but instead of them the truth and good of doctrine and of the Word. For spiritual thought and speech therefrom, like that of the angels, is without the idea of person, therefore by a prophet is signified the truth of doctrine, by wise men the good of doctrine, and by scribes the Word from which is doctrine. It therefore follows, that to kill has reference to the truth of the doctrine of the church, which is meant by a prophet, to crucify has reference to the good of doctrine, which is meant by a wise man, and to scourge has reference to the Word, which is meant by a scribe and that thus "to kill" signifies to extinguish, "to crucify" to destroy, and "to scourge" to pervert. That they will wander from one falsity of doctrine to another is signified by persecuting them from city to city, a city denoting doctrine. This is the spiritual sense of the above words.

[10] In the same,

Jesus said unto the disciples that He must suffer at Jerusalem, and that the Son of Man must be delivered to the chief priests and scribes, and that "they shall condemn him, and deliver him up to the nations to be mocked, to be scourged, and to be crucified, and that on the third day he shall rise again" (Matthew 20:18, 19; Mark 10:32-34).

The spiritual sense of these words is, that Divine Truth, in the church where mere falsities of doctrine and evils of life reign, shall be blasphemed, its truth perverted, and its good destroyed. The Son of Man signifies Divine Truth, which is the Word, and Jerusalem signifies the church where mere falsities and evils reign. The chief priests and scribes signify the adulterations of good and falsifications of truth, both of them from infernal love. By condemning and delivering Him to the nations is signified to relegate Divine Truth and Divine Good to hell, and to deliver them to the evils and falsities which are therefrom, the nations signifying the evils which are from hell and which destroy the goods of the church. To be mocked, to be scourged, and to be crucified, signifies to blaspheme, falsify, and pervert the truth, and to adulterate and destroy the good of the church and of the Word (as above). And the third day He shall rise again, signifies the complete glorification of the Lord's Human.

[11] From these things it is evident what is signified in the spiritual sense by the crucifixion of the Lord, also what is signified by the various mockings on that occasion, as that they set a crown of thorns upon His head; that they smote Him with a reed, and that they spat in His face, besides other things related in the Evangelists, signifying that the Jewish nation thus impiously treated the Divine Truth and Good itself, which the Lord was. For the Lord suffered the impious state of that church to be represented in Himself; this also was signified by His bearing their iniquities (Isaiah 53:11). For it was a common thing for a prophet to take upon himself the representation of the impious states of the church. Thus the prophet Isaiah was commanded to go naked and barefoot three years, in order to represent the church as destitute of good and truth (Isaiah 20:3, 4). The prophet Ezekiel bound in cords laid siege against a tile, on which Jerusalem was portrayed, and ate a cake of barley made with the dung of an ox, to represent that the truth and good of the church were thus besieged by falsities and polluted by evils (Ezekiel 4:1-13). The prophet Hosea was commanded to take to himself a harlot for a woman, and children of whoredoms, in order to represent what was then the quality of the church (Hosea 1:1-11); besides other things of a similar nature. That this was bearing the iniquities of the house of Israel or the church is openly declared in Ezekiel (chap. 4:5, 6). From these things it is evident that everything recorded concerning the Lord's passion was representative of the state of the church with the Jewish nation at that time.

[12] Thus much concerning the punishment of suspension upon wood, or crucifixion. It does not belong to this place to confirm from the Word that the other punishment of death, which was stoning, signified condemnation and a curse on account of the destruction of the truth of the church, still it is evident from the passages in the Word where stoning is mentioned, as in Exodus 21:28-33; Leviticus 24:10-17, 23; Numbers 15:32-37; Deuteronomy 13:10; 17:5-7; 22:20, 21, 24; Ezekiel 16:39-41; 23:45-47; Matthew 23:37; Luke 13:34; 20:6; John 8:7; 10:31, 32; and elsewhere.

  
/1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.