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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 # 6302

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6302. 'And Israel said to Joseph, Behold, I am dying' means a perception which spiritual good received from the internal celestial regarding new life and regarding the end of the representation. This is clear from the meaning of 'saying' as perception, dealt with above in 6220; from the representation of 'Israel' as spiritual good, also dealt with above, in 6225; from the representation of 'Joseph' as the internal celestial, dealt with in 5869, 5877; and from the meaning of 'dying' as awakening to life, dealt with in 3498, 3505, 4618, 4621, 6036, 6221, and also as the end of the former representation, 3257, 3259, 3276. That end is also meant here by 'dying', for when one who has been representing some aspect of the Church dies another takes his place to continue the line of representation. Thus after Abraham died the line of representation was continued in Isaac, then in Jacob, and after him in his sons. It was similar when Moses died; the sequence of representation continued in Joshua, and then in the judges one after another down to the kings, and so on.

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

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Arcana Coelestia # 2682

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2682. 'And she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. This is clear from the meaning of 'the boy' as spiritual truth, dealt with in 2669, 2677, and from the meaning of 'a shrub' or a bush as perception, yet so small as to be scarcely anything at all - that smallness being the reason for the use of the expression, 'under one of the shrubs' (for by 'shrubs' the same is meant, though in a minor degree, as by trees, which mean perceptions, see 103, 2163) - and also from the feeling expressed in the action, which is the feeling of despair. From this it is evident that 'she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. That being put under one of the shrubs means being left desolate so far as truth and good are concerned, to the point of despair, is evident in Job,

In poverty and in hunger, one all alone. They were fleeing to the drought, to the previous night's desolation and devastation, picking mallows on the shrub; in the cleft of the valleys to dwell, in holes of the dust and rocks; among the shrubs they were groaning, under the wild thistle they were joined together. Job 30:3-4, 6-7.

This is a reference to the desolation of truth, which is described by means of expressions used commonly in the Ancient Church - for the Book of Job is a book of the Ancient Church - such as 'in poverty and in hunger, one all alone', 'fleeing to the drought, the previous night's desolation and devastation', 'in the clefts of valleys and rocks to dwell', as well as 'picking mallows on the shrubs', and 'groaning among the shrubs'. So also in Isaiah,

They will come and all of them will rest in rivers of desolations, in the clefts of rocks, and on all bushes, and in all water-courses. Isaiah 7:19.

This also is a reference to desolation, which is described by means of similar forms of expression, namely 'resting in rivers of desolations, in the clefts of rocks, and on bushes'.

[2] In this present verse the subject is the second state of those who are being reformed, which is a state when they are reduced to ignorance, so that they do not know any truth at all, even to the point of despair. The reason they are reduced to such ignorance is so that the persuasive light which shines from the proprium may be extinguished. This light is such that it illuminates falsities as much as it does truths and so leads to a belief in what is false by means of truths and a belief in what is true by means of falsities, and at the same time to trust in themselves. They are also reduced to such ignorance in order that they may be led through actual experience into a recognition of the fact that no good or truth at all originates in themselves or what is properly their own but in the Lord. Those who are being reformed are reduced to ignorance, even to the state of despair, at which point they receive comfort and enlightenment, as is clear from what follows. For the light of truth from the Lord cannot flow into the persuasive thinking that originates in the proprium; indeed its nature is such as to extinguish that light. In the next life that persuasive thinking presents itself as the light in winter, but with the approach of the light of heaven a kind of darkness consisting in ignorance of all truth takes the place of that wintry light. This state with those who are being reformed is called a state of desolation of truth, and is also frequently the subject in the internal sense of the Word.

[3] But few are able to know about that state because few at the present day are being regenerated. To people who are not being regenerated, it is all the same whether they know the truth or whether they do not, and also whether what they do know is the truth or whether it is not, provided that they can pass a thing off as the truth. But people who are being regenerated give much thought to doctrine and to life since they give much thought to eternal salvation. Consequently if truth deserts them, they grieve at heart because truth is the object of all their thought and affection. The nature of the state of those who are being regenerated and the nature of those who are not may become clear from the following consideration: While in the body a person lives as to his spirit in heaven and as to his body in the world. He is born into both and has been so created that he is in effect able as to his spirit to be with angels, and at the same time to be with men through the things which belong to the body. But since those who believe that they have a spirit which will continue to live after death are few in number those who are being regenerated are few. To those who do believe that they have a spirit the next life forms the whole of their thought and affection, and the world in comparison none at all. But to those who do not believe that they have a spirit the world forms the whole of their thought and affection and the next life in comparison none at all. The former are those who can be regenerated, but the latter those who cannot.

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