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创世记 48

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1 这事以,有人告诉约瑟:你的父亲病了。他就带着两个儿子玛拿西以法莲同去。

2 有人告诉雅各:请看,你儿子约瑟到你这里来了以色列就勉强在床上

3 雅各对约瑟全能的神曾在迦南的路斯向我显现,赐福与我,

4 对我:我必使你生养众多,成为多民,又要把这你的裔,永远为业。

5 未到埃及见你之先,你在埃及所生的以法莲玛拿西这两个儿子是我的,正如流便和西缅是我的一样。

6 你在他们以所生的就是你的,他们可以归於他们弟兄的名下得产业。

7 至於我,我从巴旦的时候,拉结在我眼前,在迦南上,离以法他还有一段程,我就把他葬在以法他上〈以法他就是伯利恒〉。

8 以色列见约瑟的两个儿子,就:这是谁?

9 约瑟对他父亲:这是在这里赐我的儿子。以色列:请你领他们到我跟前,我要他们祝福

10 以色列年纪老迈,眼睛昏花,不能见。约瑟领他们到他跟前,他就和他们亲嘴,抱着他们。

11 以色列对约瑟:我想不到得见你的面,不料,又使我得见你的儿子。

12 约瑟把两个儿子从以色列两膝中领出来,自己就脸伏於下拜。

13 随後,约瑟又拉着他们两个,以法莲在他的右手里,对着以色列的左手,玛拿西在他的左手里,对着以色列的右手,领他们到以色列的跟前。

14 以色列伸出来,按在以法莲上〈以法莲乃是次子〉,又剪搭过左来,按在玛拿西上〈玛拿西原是长子〉。

15 他就给约瑟祝福:愿我祖亚伯拉罕和我父以撒所事奉的,就是一生牧养我直到今日的

16 赎我脱离一切患难的那使者,赐福与这两个童子。愿他们归在我的名下和我祖亚伯拉罕、我父以撒的名下。又愿他们在世界中生养众多。

17 约瑟见他父亲把右按在以法莲上,就不喜悦,便提起他父亲,要从以法莲上挪到玛拿西上。

18 约瑟对他父亲:我父,不是这样。这本是长子,求你把右手按在他的上。

19 父亲不从,:我知道,我儿,我知道。他也必成为一族,也必昌大。只是他的兄弟将来比他还大;他兄弟的後裔要成为多族。

20 当日就给他们祝福以色列人要指着你们祝福:愿使你如以法莲玛拿西一样。於是立以法莲玛拿西以上。

21 以色列又对约瑟:我要死了,但必与你们同在,领你们回到你们列祖之

22 并且我从前用用刀从亚摩利人下夺的那块地,我都赐你,使你比众弟兄多得分。

   

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Arcana Coelestia # 6263

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6263. I had not thought to see thy faces. That this signifies that he had no hope of the influx of his love, is evident from the signification of “faces,” as being the interiors (see n. 358, 2434, 3527, 3573, 4066, 4796, 4798, 5695), thus the affections, for these shine forth chiefly from the face (n. 4796, 5102), hence the “face of God” denotes the Divine love, consequently mercy (n. 5585); and from the signification of “I had not thought,” as being that he had had no hope. That it is the influx of love which is signified by “seeing the face,” is also plain from what precedes and what follows.

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

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Arcana Coelestia # 5695

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5695. And he washed his faces. That this signifies that it so arranged, is evident from the signification of “washing the faces,” as here being to arrange so as not to appear; for the face was washed that no trace of tears might appear; consequently it was arranged in this way. How the case is with these things will of the Lord’s Divine mercy be told in the following pages. Here something must be said about the correspondence of the face with the interiors. The face is the external representative of the interiors, for the face is so formed that the interiors may appear in it as in a representative mirror, and that another may know from it of what mind the person is toward him; so that when he speaks he shows his feelings by his face as well as by his words. The most ancient people, who were of the celestial church, had a face like this; and all the angels have it, for they have no desire to conceal from others what they think, because they think well and only well toward the neighbor, nor have they any lurking thought of wishing well to the neighbor for the sake of themselves. But the infernals, when not seen in the light of heaven, have a different face from that which corresponds to their interiors. The reason is that in the life of the body their faces had shown charity toward the neighbor, merely for the sake of their own honor and gain, and yet they had never wished well to the neighbor except insofar as he favored them. The result is that the makeup of their faces is so much out of agreement with their interiors that sometimes enmities, hatreds, revenges, and murderous feeling are within, while their faces are made up so as to beam with love toward the neighbor. This shows how great at the present day is the disagreement between the interiors and the exteriors, resulting in the cultivation of such arts.

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