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Genesis 48

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1 Stalo se pak potom, že povědíno jest Jozefovi: Aj, otec tvůj nemocen jest. I vzal s sebou dva syny své, Manasse a Efraima.

2 Tedy oznámeno jest Jákobovi a povědíno: Aj, syn tvůj Jozef přišel k tobě.

3 A posilniv se Izrael, usadil se na ložci a řekl Jozefovi: Bůh silný všemohoucí ukázav mi se v Lůza v zemi Kananejské, požehnal mi.

4 A řekl ke mně: Aj, já rozplodím tě a rozmnožím tebe, a učiním tě v zástupy lidí; dám také zemi tuto semeni tvému po tobě za dědictví věčné.

5 Protož nyní, dva synové tvoji, kteřížť jsou se zrodili v zemi Egyptské, prvé než jsem přišel k tobě do Egypta, moji jsou; Efraim a Manasses budou mi jako Ruben a Simeon.

6 Ale děti, kteréž po těchto zplodíš, tvoji budou; jménem bratří svých jmenováni budou v dědictvích svých.

7 Nebo když jsem se vracel z Pádan, umřela mi Ráchel v zemi Kananejské na cestě, když již nedaleko bylo do Efraty; a pochoval jsem ji tam u cesty k Efratě, jenž jest Betlém.

8 Uzřev potom Izrael syny Jozefovy, řekl: Kdo jsou onino?

9 Odpověděl Jozef otci svému: Synové moji jsou, kteréž dal mi Bůh zde. I řekl:Přiveď je medle ke mně, a požehnám jim

10 (Oči pak Izraelovy mdlé byly pro starost, a nemohl dobře viděti.) I přivedl je k němu, a on líbal a objímal je.

11 I řekl Izrael Jozefovi: Nemyslilť jsem já, abych měl kdy viděti tvář tvou, a aj, dal mi Bůh, abych viděl i símě tvé.

12 Tedy vzav je Jozef z klína jeho, sklonil se tváří až k zemi.

13 A vzav oba, Efraima na pravou stranu sobě, Izraelovi pak na levou, a Manassesa na levou sobě, Izraelovi pak na pravou, postavil je před ním.

14 Tedy vztáh Izrael pravici svou, vložil ji na hlavu Efraimovu, kterýž byl mladší, levici pak svou na hlavu Manassesovu, naschvál přeloživ ruce, ačkoli Manasses byl prvorozený.

15 I požehnal Jozefovi, řka: Bůh, před jehož oblíčejem ustavičně chodili otcové moji Abraham a Izák, Bůh, kterýž mne spravoval po všecken život můj až do dne tohoto;

16 Anděl ten, kterýž vytrhl mne ze všeho zlého, požehnejž dítek těchto; a ať slovou synové moji a synové otců mých Abrahama a Izáka; a ať se jako hmyz rozmnoží u prostřed země.

17 Vida pak Jozef, že vložil otec jeho ruku svou pravou na hlavu Efraimovu, nerád byl tomu. I zdvihl ruku otce svého, aby ji přenesl s hlavy Efraimovy na hlavu Manassesovu.

18 A řekl jemu: Ne tak, otče můj; nebo toto jest prvorozený, vložiž pravici svou na hlavu jeho.

19 Ale nepovolil otec jeho, a řekl: Vím, synu můj, vím; takéť i on bude v lid, a také i on vzroste; však bratr jeho mladší více poroste než on, a símě jeho bude u veliké množství národů.

20 I požehnal jim v ten den, řka: Skrze tebe požehnání bude dávati Izrael takto: Učiniž tobě Bůh jako Efraimovi a jako Manassesovi. I představil Efraima Manassesovi.

21 Řekl také Izrael Jozefovi: Aj, já umírám, a budeť Bůh s vámi, a zase vás přivede do země otců vašich.

22 Já pak dal jsem tobě jeden díl výš nad bratří tvé, kteréhož jsem mečem svým a lučištěm svým dosáhl z ruky Amorejského.

   

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Arcana Coelestia # 4447

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4447. 'Hamor spoke to them, saying' means the good of the Church among the Ancients. This is clear from the representation of 'Hamor' as that which was received from the Ancients, dealt with in 4431, namely the good of the Church received from them, for the good of the Church is 'a father', and the truth derived from that good, meant here by 'Shechem', is 'a son' - which also is why 'father' in the Word means good, and 'son' truth. The expression 'the good of the Church among the Ancients' is used here, not the good of the Ancient Church, for the reason that the phrase 'the Church among the Ancients' is used to mean the Church that descended from the Most Ancient Church which existed before the Flood, whereas the Ancient Church is used to mean the Church which came into existence after the Flood. Those two Churches have been dealt with several times previous to this, when it has been shown that the Most Ancient Church which existed before the Flood was celestial whereas the Ancient Church which came into existence after the Flood was spiritual. The difference between the two has also been dealt with often.

[2] Remnants of the Most Ancient Church which was celestial were still in existence in the land of Canaan, especially among those in that land who were called Hittites and Hivites. The reason why such remnants did not exist anywhere else was that the Most Ancient Church, which was called Man or Adam, 478, 479, existed in the land of Canaan, where the garden of Eden, which meant the intelligence and wisdom of the members of that Church, 100, 1588, and the trees in it their perception, 103, 2163, 2722, 2972, was therefore situated. And because intelligence and wisdom were meant by that garden or paradise the Church itself is also meant by it. And because the Church is meant, so also is heaven; and because heaven is meant, so also in the highest sense is the Lord. So it is that in the highest sense the land of Canaan also means the Lord, in the relative sense heaven and also the Church, and in the personal sense the member of the Church, 1413, 1437, 1607, 3038, 3481, 3705. So it is too that the word 'land' standing by itself in the Word has a similar meaning, 566, 662, 1066, 1067, 1413, 1607, 3355; while a new heaven and a new earth mean a new Church, internally and externally, 1733, 1850, 2117, 2118 (end), 3355 (end). The Most Ancient Church was situated in the land of Canaan, see 567, and it was from this that places there became representative. It explains why Abram was commanded to go there, and also why the land was given to his descendants from Jacob, namely that the representatives connected with the places which were to be used in the composition of the Word might be perpetuated, 3686. This was why every place in that land, including mountains and rivers, and also all the borders surrounding it, became representative, 1585, 1866, 4240.

[3] From all these considerations one may see what the expression 'Church among the Ancients' is used to mean, namely remnants of the Most Ancient Church. And because those remnants existed among the Hittites and Hivites, Abraham, Isaac, and Jacob, with their wives, acquired a burial-place among the Hittites in their land, Genesis 23:1-end; Genesis 49:29-32; 50:13; and Joseph among the Hivites, Joshua 24:32. Hamor, Shechem's father, represented the remnants of that Church, and as a consequence means the good of the Church among the Ancients and therefore the origin of interior truth from a Divine stock, 4399. What the difference is between the Most Ancient Church which existed before the Flood and the Ancient Church which came into existence after the Flood, see 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.

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

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Arcana Coelestia # 597

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597. 'Noah' means a new Church, which must be called the Ancient Church to distinguish between the Most Ancient Church before the Flood and the Church that followed it. The states of those two Churches were entirely different. The state of the Most Ancient Church was one in which people had from the Lord a perception of good and of truth deriving from it, while that of the Ancient Church, or Noah, came to be one in which it had a conscience concerning good and truth. The nature of the difference between having perception and having conscience is what determined the difference in state between the Most Ancient Church and the Ancient.

[2] Perception is not the same as conscience. Celestial people have perception, spiritual people conscience. The Most Ancient Church was celestial whereas the Ancient was spiritual. The Most Ancient Church possessed immediate revelation through direct contact with spirits and angels, and also through visions and dreams from the Lord. These experiences enabled them to know in a general way what good and truth were, and once they knew them in this general way their general or so to speak primary matters of knowledge were confirmed by means of countless details acquired through perceptions. These countless details constituted the particular and the individual aspects of the general knowledge to which they had reference. In this manner general or so to speak primary knowledge was being corroborated day by day. If anything was not in keeping with general matters of knowledge they perceived that it was not; and if anything was in keeping they perceived that it was. Such is also the state of celestial angels.

[3] The general, so to speak primary, matters of knowledge of the Most Ancient Church were celestial and eternal truths: for example, that the Lord governs the whole universe; that the Lord is the source of all good and truth; that the Lord is the source of all life; that man's proprium was nothing but evil, and in itself something dead; in addition to other general truths such as these. And they received from the Lord a perception of countless considerations confirming and harmonizing with these truths. For those people love was the chief thing of faith, and through love they were allowed by the Lord to perceive anything that was a matter of faith. Consequently faith to them was love, as stated already. The Ancient Church however became entirely different. That difference will in the Lord's Divine mercy be discussed later on.

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