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Genesis 48

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1 Efter disse Begivenheder fik Josef Melding om, at hans Fader var syg. Da tog han sine Sønner, Manasse og Efraim, med sig

2 Da det nu meldtes Jakob, at hans Søn Josef var kommet, tog Israel sig sammen og satte sig oprejst på Lejet

3 Jakob sagde til Josef: "Gud den Almægtige åbenbarede sig for mig i Luz i Kana'ans Land og velsignede mig;

4 og han sagde til mig: Jeg vil gøre dig frugtbar og give dig et talrigt Afkom og gøre dig til en Mængde Stammer, og jeg vil give dit Afkom efter dig Land til evigt Eje!

5 Nu skal dine to Sønner, der er født dig i Ægypten før mit komme til dig her i Ægypten, være mine, Efraim og Manasse skal være mine så godt som uben og Simeon;

6 derimod skal de Børn, du har fået efter dem, være dine; men de skal nævnes efter deres Brødres Navne i deres Arvelod

7 Da jeg kom fra Paddan, døde akel for mig, medens jeg var undervejs i Kana'an, da vi endnu var et stykke Vej fra Efrat, og jeg jordede hende der på vejen til Efrat, det er Betlehem".

8 Da Israel så Josefs Sønner, sagde han: "Hvem bringer du der?"

9 Josef svarede sin Fader: "Det er mine Sønner, som Gud har skænket mig her." Da sagde han:"Bring dem hen til mig, at jeg kan velsignedem!"

10 Men Israels Øjne var svækkede af Alderdom, så at han ikke kunde se. Da førte han dem hen til ham. og han kyssede og omfavnede dem.

11 Og Israel sagde til Josef: "Jeg: havde ikke turdet håbe at få dit Ansigt at se, og nu har Gud endog: ladet mig se dit Afkom!"

12 Derpå tog Josef dem bort fra hans Knæ og kastede sig til Jorden. på sit Ansigt.

13 Josef tog så dem begge, Efraim i sin højre Hånd til venstre for Israel og Manasse i sin venstre Hånd til højre for Israel, og førte dem hen til ham;

14 men Israel udrakte sin højre Hånd og lagde den på Efraims Hoved, uagtet han var den yngste.. og sin venstre Hånd lagde han på Manasses Hoved, så at han lagde Hænderne over Kors; thi Manasse var den førstefødte.

15 Derpå velsignede han Josef og sagde: "Den Gud, for hvis Åsyn mine Fædre Abraham og Isak vandrede, den Gud, der har vogtet mig: fra min første Færd og til nu,

16 den Engel, der har udløst mig fra alt ondt, velsigne Drengene, så at mit Navn og mine Fædre Abrahams og Isaks Navn må blive nævnet ved dem, og de må vokse i Mængde i Landet!"

17 Men da Josef så, at hans Fader lagde sin højre HåndEfraims Hoved, var det ham imod,. og han greb sin Faders Hånd for at tage den bort fra Efraims Hoved og lægge den på Manasses;

18 og Josef sagde til sin Fader: "Nej, ikke således, Fader, thi denne er den førstefødte; læg din højre Hånd på hans Hoved!"

19 Men hans Fader vægrede sig og sagde: "Jeg ved det, min Søn, jeg ved det! Også han skal blive til et Folk, også han skal blive stor; men hans yngre Broder skal blive større end han, og hans Afkom skal blive en Mangfoldighed af Folkeslag!"

20 Således velsignede han dem på den Dag og sagde: "Med eder skal Israel velsigne og sige: Gud gøre dig som Efraim og Manasse!" Og han stillede Efraim foran Manasse.

21 Da sagde Israel til Josef: "Jeg skal snart , men Gud skal være med eder og føre eder tilbage til eders Fædres Land.

22 Dig giver jeg ud over dine Brødre en Højderyg, som jeg har fravristet Amonterne med mit Sværd og min Bue!"

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 6264

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6264. 'And behold, God has caused me to see your seed also' means that not only an inflow of love was discerned, but also the goodness and truth springing from it. This is clear from the representation of Manasseh and Ephraim, to whom 'seed' refers here, as good belonging to the will and truth belonging to the understanding, dealt with in 5354, 6222, as well as from the meaning of 'seed' also as goodness and truth, 1610, 2848, 3310, 3373, 7671. And since the words used are 'I did not think to see your face, and behold, God has caused me to see', the meaning is that not only an inflow of love was discerned, but also the goodness and truth springing from it; for 'seeing the face' means an inflow of love, see immediately above in 6263.

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

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Arcana Coelestia # 3310

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3310. 'A man of the field' means the good of life that has its origin in matters of doctrine. This is clear from the meaning of 'the field'. In the Word reference is made in many places to the earth (or the land), the ground, and the field. When used in a good sense 'the earth' means the Lord's kingdom in heaven and on earth, and so the Church, which is the Lord's kingdom on earth. 'The ground' is used in a similar though more limited sense, 566, 662, 1066-1068, 1262, 1413, 1733, 1850, 2117, 2118 (end), 2928; and the same things are also meant by 'the field', though in a more limited sense still, 368, 2971. And since the Church is not the Church by virtue of matters of doctrine except insofar as these have the good of life as the end in view, or what amounts to the same, unless matters of doctrine are joined to the good of life, 'the field' therefore means primarily the good of life. But in order that such good may be that of the Church, matters of doctrine from the Word which have been implanted within that good must be present. In the absence of matters of doctrine the good of life does indeed exist, but it is not as yet that of the Church, and so not as yet truly spiritual, except in the sense that it has the potentiality to become so, like the good of life as this exists with gentiles who do not possess the Word and therefore do not know the Lord.

[2] That 'the field' is the good of life in which the things of faith, that is, spiritual truths existing with the Church, are implanted, becomes quite clear from the Lord's parable about the sower in Matthew,

A sower went out to sow, And as he sowed some fell on the pathway, and the birds came and devoured them. Some fell on rocky ground where they did not have much soil, 1 and immediately they sprang up, since they had no depth of soil 2 , but when the sun rose they were scorched; and since they had no root they withered away. Some fell among thorns, and the thorns came up and choked them. But some fell on good soil 2 and yielded fruit, some a hundredfold, some sixty, some thirty. He who has an ear to hear let him hear. Matthew 13:4-9; Mark 4:3-9; Luke 8:5-8.

This describes four types of land or ground within the field, that is, within the Church. The fact that here 'the seed' is the Lord's Word, and so the truth which is called the truth of faith, and that 'the good soil' is the good which is called the good of charity is evident to anyone, for it is the good in man that receives the Word. 'The pathway' is falsity, 'rocky ground' is truth which is not rooted in good, 'thorns' are evils.

[3] With regard to the good of life which has its origin in matters of doctrine being meant by 'a man of the field', the position is that those who are being regenerated first of all do good as matters of doctrine direct them, for they do not of themselves know what good is. They learn to do good from matters of doctrine concerning love and charity; from these they know who the Lord is, who the neighbour is, what love is, and what charity is, and so what good is. Those who have come into this stage are stirred by the affection for truth and are called 'men (vir) of the field'. But after that, once they have been regenerated they do good not from matters of doctrine but from love and charity, for the good itself which they have learned about through matters of doctrine exists with them, and they are in that case called 'men (homo) of the field'. It is like someone who is by nature inclined to commit adultery, steal, and murder but who learns from the Ten Commandments that such practices belong to hell and so refrains from them. In this state he is influenced by the Commandments, for he fears hell and learns from those Commandments and similarly from much else in the Word how he ought to conduct his life. In his case when he does what is good he does it from the Commandments. But when good exists with him he starts to loathe adultery, theft, and murder to which he was previously inclined. In this state he no longer does what is good from the Commandments but from the good which by now resides with him. In the first state the truth he learns directs him to good, but in the second state good is the source of truth taught by him.

[4] The same also applies to spiritual truths which are called doctrinal and are more interior Commandments still. For matters of doctrine are interior truths which the natural man possesses, the first truths there being sensory ones, the second truths being factual, and interior truths matters of doctrine. The latter are based on factual truths inasmuch as a person can have and retain no idea, notion, or concept of them except from factual truths. But the foundations on which factual truths are based are sensory truths, for without sensory truths nobody is able to possess factual ones. Such truths, that is to say, factual and sensory, are meant by 'a man skilled in hunting', but matters of doctrine are meant by 'a man of the field'. Such is the order in which those kinds of truths stand in relation to one another in man. Until a person has become adult therefore, and through sensory and factual truths possesses matters of doctrine, he is incapable of being regenerated, for he cannot be confirmed in the truths contained in matters of doctrine except through ideas based on factual and sensory truths - for nothing is ever present in a person's thought, not even the deepest arcanum of faith there, which does not involve some natural or sensory idea, though generally a person is not aware of the essential nature of such ideas. But in the next life the nature of them is revealed before his understanding, if he so desires, and also a visual representation before his sight, if he wants it; for in the next life such things can be presented before one's eyes in a visual form. This seems unbelievable but it is nevertheless what happens there.

Poznámky pod čarou:

1. literally, ground

2. literally, earth or land

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