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Genesis 48

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1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick. And he took with him his two sons Manasseh and Ephraim.

2 And one told Jacob and said, Behold, thy son Joseph is coming to thee. And Israel strengthened himself, and sat upon the bed.

3 And Jacob said to Joseph, The Almighty ùGod appeared to me at Luz in the land of Canaan, and blessed me,

4 and he said to me, Behold, I will make thee fruitful and multiply thee, and I will make of thee a company of peoples; and will give this land to thy seed after thee [for] an everlasting possession.

5 And now thy two sons, who were born to thee in the land of Egypt before I came to thee into Egypt, shall be mine: Ephraim and Manasseh shall be mine, as Reuben and Simeon.

6 And thy family which thou hast begotten after them shall be thine: they shall be called after the name of their brethren in their inheritance.

7 And as for me, when I came from Padan, Rachel died by me in the land of Canaan on the way, when there was yet a certain distance to come to Ephrath; and I buried her there on the way to Ephrath, that is, Bethlehem.

8 And Israel beheld Joseph's sons, and said, Who are these?

9 And Joseph said to his father, They are my sons, whom God has given me here. And he said, Bring them, I pray thee, to me, that I may bless them.

10 But the eyes of Israel were heavy from age: he could not see. And he brought them nearer to him; and he kissed them, and embraced them.

11 And Israel said to Joseph, I had not thought to see thy face; and behold, God has let me see also thy seed.

12 And Joseph brought them out from his knees, and bowed down with his face to the earth.

13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought [them] near to him.

14 But Israel stretched out his right hand, and laid [it] on Ephraim's head -- now he was the younger -- and his left hand on Manasseh's head; guiding his hands intelligently, for Manasseh was the firstborn.

15 And he blessed Joseph, and said, The God before whom my fathers Abraham and Isaac walked, the God that shepherded me all my life long to this day,

16 the Angel that redeemed me from all evil, bless the lads; and let my name be named upon them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the land!

17 When Joseph saw that his father laid his right hand on the head of Ephraim, it was evil in his eyes; and he took hold of his father's hand to remove it from Ephraim's head to Manasseh's head.

18 And Joseph said to his father, Not so, my father, for this is the firstborn: put thy right hand on his head.

19 But his father refused and said, I know, my son, I know: he also will become a people, and he also will be great; but truly his younger brother will be greater than he; and his seed will become the fulness of nations.

20 And he blessed them that day, saying, In thee will Israel bless, saying, God make thee as Ephraim and Manasseh! And he set Ephraim before Manasseh.

21 And Israel said to Joseph, Behold, I die; and God will be with you, and bring you again to the land of your fathers.

22 And *I* have given to thee one tract [of land] above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

   

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Arcana Coelestia # 6299

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6299. 'Saying, In you will Israel bless, saying, May God make you as Ephraim and as Manasseh' means so that its own spiritual may reside in the truth of the understanding and the good of the will. This is clear from the representation of 'Israel' as spiritual good, dealt with in 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5873; and from the representation of 'Ephraim' as truth belonging to the understanding, and of 'Manasseh' as good belonging to the will, both dealt with above. So that the spiritual, which is 'Israel', may reside in them is what the words 'In you will he bless' and 'May God make you' mean.

[2] What this really means - that the spiritual, represented by 'Israel', may exist within the truth of the understanding and the good of the will, which are 'Ephraim and Manasseh' - is that the spiritual good represented by 'Israel' is the spiritual part of the internal Church, whereas the truth and good represented by 'Ephraim and Manasseh' are part of the external Church, see above in 6296. So that what is internal may be the internal part of the Church it must of necessity reside in the external part of it, for the external serves as the foundation on which the internal must stand and is the receptacle into which the internal must flow. For this reason the natural, which is the external, must of necessity be regenerated, for if it is not, the internal has no foundation or receptacle; and if it has no foundation or receptacle it is completely destroyed. This then is what is meant by 'its own spiritual may reside in the truth of the understanding and the good of the will'.

[3] Let the following example serve to shed light on this particular matter. The actual affection that charity arouses, that is to say, the calm and blissful feeling a person enjoys when he does good to his neighbour without thought of any reward, is the internal aspect of the Church. But willing it and doing it out of concern for truth, that is, because the Word prescribes it, are the external aspect of the Church. If the natural or the external is not in accord, that is, does not will or perform that action because it sees no reward and so nothing for itself in it - for such self-interest resides in the natural or external man through heredity and his own actions - the internal has no foundation or receptacle in harmony with it. Instead it has that which either turns aside, perverts, or smothers its inflow, and for that reason the internal is destroyed. That is to say, it is closed and blocked off, so that nothing from heaven can come through by way of the internal into the natural, apart from some ordinary degree of light through chinks all around which enables the person to think, will, and speak. But that ability acts in accord with what is in the natural, thus in favour of what is evil and false opposing what is good and true, to which end it makes that ordinary degree of spiritual light flowing in through the chinks all around subservient to itself.

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