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Genesis第45章

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1 And Joseph hath not been able to refrain himself before all those standing by him, and he calleth, `Put out every man from me;' and no man hath stood with him when Joseph maketh himself known unto his brethren,

2 and he giveth forth his voice in weeping, and the Egyptians hear, and the house of Pharaoh heareth.

3 And Joseph saith unto his brethren, `I [am] Joseph, is my father yet alive?' and his brethren have not been able to answer him, for they have been troubled at his presence.

4 And Joseph saith unto his brethren, `Come nigh unto me, I pray you,' and they come nigh; and he saith, `I [am] Joseph, your brother, whom ye sold into Egypt;

5 and now, be not grieved, nor let it be displeasing in your eyes that ye sold me hither, for to preserve life hath God sent me before you.

6 `Because these two years the famine [is] in the heart of the land, and yet [are] five years, [in] which there is neither ploughing nor harvest;

7 and God sendeth me before you, to place of you a remnant in the land, and to give life to you by a great escape;

8 and now, ye -- ye have not sent me hither, but God, and He doth set me for a father to Pharaoh, and for lord to all his house, and ruler over all the land of Egypt.

9 `Haste, and go up unto my father, then ye have said to him, Thus said Joseph thy son, God hath set me for lord to all Egypt; come down unto me, stay not,

10 and thou hast dwelt in the land of Goshen, and been near unto me, thou and thy sons, and thy son's sons, and thy flock, and thy herd, and all that thou hast,

11 and I have nourished thee there -- for yet [are] five years of famine -- lest thou become poor, thou and thy household, and all that thou hast.

12 `And lo, your eyes are seeing, and the eyes of my brother Benjamin, that [it is] my mouth which is speaking unto you;

13 and ye have declared to my father all my honour in Egypt, and all that ye have seen, and ye have hasted, and have brought down my father hither.'

14 And he falleth on the neck of Benjamin his brother, and weepeth, and Benjamin hath wept on his neck;

15 and he kisseth all his brethren, and weepeth over them; and afterwards have his brethren spoken with him.

16 And the sound hath been heard in the house of Pharaoh, saying, `Come have the brethren of Joseph;' and it is good in the eyes of Pharaoh, and in the eyes of his servants,

17 and Pharaoh saith unto Joseph, `Say unto thy brethren, This do ye: lade your beasts, and go, enter ye the land of Canaan,

18 and take your father, and your households, and come unto me, and I give to you the good of the land of Egypt, and eat ye the fat of the land.

19 `Yea, thou -- thou hast been commanded: this do ye, take for yourselves out of the land of Egypt, waggons for your infants, and for your wives, and ye have brought your father, and come;

20 and your eye hath no pity on your vessels, for the good of all the land of Egypt [is] yours.'

21 And the sons of Israel do so, and Joseph giveth waggons to them by the command of Pharaoh, and he giveth to them provision for the way;

22 to all of them hath he given -- to each changes of garments, and to Benjamin he hath given three hundred silverlings, and five changes of garments;

23 and to his father he hath sent thus: ten asses bearing of the good things of Egypt, and ten she-asses bearing corn and bread, even food for his father for the way.

24 And he sendeth his brethren away, and they go; and he saith unto them, `Be not angry in the way.'

25 And they go up out of Egypt, and come in to the land of Canaan, unto Jacob their father,

26 and they declare to him, saying, `Joseph [is] yet alive,' and that he [is] ruler over all the land of Egypt; and his heart ceaseth, for he hath not given credence to them.

27 And they speak unto him all the words of Joseph, which he hath spoken unto them, and he seeth the waggons which Joseph hath sent to bear him away, and live doth the spirit of Jacob their father;

28 and Israel saith, `Enough! Joseph my son [is] yet alive; I go and see him before I die.'

   

来自斯威登堡的著作

 

Arcana Coelestia#5895

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5895. 'In which there will be no ploughing and harvest' means that in the meanwhile no good will be seen nor any truth derived from good. This is clear from the meaning of 'ploughing' as the preparation made by good for the reception of truths, dealt with in what follows below; and from the meaning of 'harvest' as truths derived from good, for a harvest is grain that has ripened by the time it is gathered in, so that 'harvest' means truth derived from good. Before this truth is produced truths are indeed to be seen, but they are truths that lead to good, not truths derived from good. When truth guides a person in his actions his truths are truths leading to good; but when good guides him in them his truths are truths derived from good. The reason why 'ploughing' is said to mean good is that 'the field' which is ploughed means the Church as regards good, 2971, and so the good which constitutes the Church, 3310, 3317, 4982. Consequently 'ploughing' is the preparation made by good for the reception of truths; and 'the oxen' too that were used in ploughing means forms of good within the natural, 2180, 2566, 2781.

[2] Because 'ploughing' had this meaning people in the representative Church were forbidden 'to plough with an ox and an ass together', Deuteronomy 22:10. They would never have been forbidden to do this if there had not been some cause of a more internal nature, thus a cause existing in the spiritual world. Without it what would have been wrong with the two ploughing together? And what value would such a law have in the Word? That cause of a more internal nature, a cause existing in the spiritual world, is that 'ploughing with an ox' means good within the natural, and 'ploughing with an ass' means the truth there, 'an ass' being truth contained in factual knowledge, thus truth within the natural, see 5492, 5741. The more internal or spiritual cause behind the existence of this prohibition was that the angels could not have a separate idea of good and truth. The two must be joined together and make one. For this reason the angels were unwilling to see any kind of ploughing done by an ox and an ass. Celestial angels refuse even to think about truth separate from good, for all truth with them exists within good, so that also for them truth is good. It was for the same reason that people were also forbidden to wear a garment made from a mixture of wool and linen, Deuteronomy 22:11; for 'wool' meant good, and 'linen' truth.

[3] The fact that 'ploughing', also 'harrowing', 'sowing', and 'reaping', mean the kinds of activities that are connected with good and the truth that goes with it is clear in Hosea,

I will make Ephraim ride, Judah will plough, Jacob will harrow for him. Sow for yourselves in keeping with righteousness, reap in keeping with godliness, break up 'your fallow ground; and it is time to seek Jehovah, until He comes and teaches righteousness. Hosea 10:11-12.

'Riding' is used in reference to Ephraim because 'riding' means having the use of an understanding, 'Ephraim' being the Church's gift of understanding. But 'ploughing' is used in reference to Judah because 'Judah' is the good which exists in the Church.

[4] In Amos,

Will horses run upon the rock? Will one plough with oxen? in that you have turned judgement into poison and the fruit of righteousness into wormwood. Amos 6:11-12.

'Will horses run upon the rock?' stands for Will there be any understanding of the truth of faith? For 'rock' in the spiritual sense is faith, Preface to Genesis 22, while 'horses' means the powers of understanding, 2761, 2762, 3217, 5321. 'Will one plough with oxen?' stands for Will there be any doing of good? For 'oxen' means good in the natural, see 2180, 2566, 2781. The fact that no doing of it was possible is meant by the words that follow - 'because you have turned judgement into poison'.

[5] In Luke,

Jesus said, No one putting his hand to the plough, and looking back, is fit for the kingdom of God. Luke 9:62.

These words have the same meaning as those spoken by the Lord in Matthew,

Let him who is on the housetop not go down to take anything out of his house; and let him who is in the field not turn back to take his clothes. Matthew 24:17-18.

The meaning of these words is that a person governed by good should not depart from it and resort to matters of doctrine concerning faith; see 3652, where those words spoken by the Lord have been explained. Thus 'one who puts his hand to the plough' is a person governed by good; but 'looking back' means someone who then looks to matters of doctrine concerning faith and in so doing forsakes good. This explains why Elijah was displeased with Elisha who, ploughing in the field when he received his call, asked whether he might first kiss his father and mother; for Elijah said,

Go away; go back again; for what have I done to you? 1 Kings 19:19-21.

In the contrary sense 'ploughing' means evil that destroys good, and so means a laying waste, as in Jeremiah,

Zion will be ploughed [like] a field, and Jerusalem will be heaps, and the mountain of the house [will be turned] into the heights of the forest. Jeremiah 26:18; Micah 3:12.

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