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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!"

   


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Arcana Coelestia # 6280

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6280. As regards 'the redeeming angel' - that the Lord's Divine Human is meant - this is clear from the consideration that by His assumption of the Human and making it Divine the Lord redeemed man, that is, delivered him from hell, on account of which, in respect of His Divine Human, the Lord is called the Redeemer. The reason why the Divine Human is called an angel is that the word 'angel' means one who has been sent, and the Lord's Divine Human is called 'the One who has been sent', as is evident from quite a number of places in the Word, in the Gospels. Furthermore the Divine Human that existed before the Lord's Coming into the world was Jehovah Himself flowing in by way of heaven when He was declaring His Word. Jehovah was above the heavens, but what passed from Him through the heavens was the Divine Human at that time; for by means of Jehovah's flowing into heaven a human image was presented, and the Divine itself as present by this inflowing was the Divine Man. This is the Divine Human which has existed from eternity and is called the One who has been sent, by which is meant that which goes forth and which is one and the same as 'the angel' spoken of here.

[2] But because Jehovah was no longer able to reach men by flowing into them through that Divine Human of His, for the reason that they had distanced themselves so far away from that Divine, He took on a human form and made it Divine. Then by flowing in from this into heaven, He could reach right out to those members of the human race who would accept the good of charity and the truth of faith from His Divine Human, which had thus been made visible, and so could deliver them from hell - a deliverance which could not possibly have been accomplished in any other way. This deliverance is what is called Redemption, and the Divine Human itself effecting that deliverance or redemption is what is called 'the redeeming angel'.

[3] But the Lord's Divine Human, it should be recognized, is above heaven - as the Divine itself is - since the Lord is the Sun that gives heaven its light; thus heaven is far below Him. The Divine Human present in heaven is the Divine Truth going forth from Him, which is the light radiating from Him as from the sun. In Essence the Lord is not Divine Truth, for that Truth is what goes forth from Him like light from the sun; rather, His Essence is Divine Goodness itself, which is one with Jehovah.

[4] The Lord's Divine Human is also called 'the angel' in other places in the Word, for example when He appeared to Moses in the bramble-bush, described as follows in Exodus,

When Moses came to the mountain of God, to Horeb, the angel of Jehovah appeared to him in a flame of fire from the middle of a bramble-bush. Jehovah saw that Moses turned aside to see, therefore God called to him from the middle of the bramble-bush. And He went on to say, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Exodus 3:1-2, 4, 6.

It is the Lord's Divine Human that is referred to here by the name 'the angel of Jehovah'. He was really Jehovah, which he is also explicitly called. Jehovah's presence there within His Divine Human may be recognized from the consideration that the Divine itself could not become visible except through the Divine Human, as the Lord's words in John declare,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

And in another place,

You have never heard the Father's voice nor seen His shape. John 5:37.

[5] The Lord's Divine Human is also called 'an angel' where the leading of the people into the land of Canaan is the subject, referred to in Exodus as follows,

Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. Take notice of his face; for he will not tolerate your transgression, since My name is within him. Exodus 23:20-21, 23.

Here 'an angel' is the Divine Human. This is evident from the fact that it says 'since My name is within him', that is, Jehovah Himself is within him. 'My name' means Jehovah's essential nature, present in the Divine Human. For more about the meaning of 'the name of Jehovah' as the Lord's Divine Human, see 2628; and for more about the meaning of 'the name of God' as His essential nature, and so everything in its entirety by which God is worshipped, 1724, 3006.

[6] In Isaiah,

In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:9.

'The angel of Jehovah's face' is plainly the Lord's Divine Human, for it says that 'He redeemed them'. In Malachi,

Behold, suddenly there will come to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. But who can endure the day of His Coming, and who will stand when He appears? Then the minchah of Judah and Jerusalem will be acceptable to Jehovah, as in the days of eternity, and as in former years. Malachi 3:1-2, 4

'The angel of the covenant' quite clearly means the Lord's Divine Human, for the subject is the Lord's Coming. 'Then the minchah of Judah and Jerusalem will be acceptable to Jehovah' means that worship offered out of love and faith in Him will be acceptable then. It is perfectly plain that 'Judah' is not used in these verses to mean Judah, or 'Jerusalem' to mean Jerusalem, for neither at that time nor any later time was the minchah of Judah and Jerusalem acceptable. 'The days of eternity' are the states of the Most Ancient Church, which was a celestial Church, while 'former years' are the states of the Ancient Church, which was a spiritual one, see 6239. Furthermore 'angel' in the Word does not mean in the internal sense any angel but some Divine attribute within the Lord, 1925, 2319, 2821, 3039, 4085.

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