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Genesis 49

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1 And Jacob called his sons, and said to them: Gather yourselves together that I may tell you the things that shall befall you in the last days.

2 Gather yourselves together, and hear, O ye sons of Jacob, hearken to Israel your father:

3 Ruben, my firstborn, thou art my strength, and the beginning of my sorrow: excelling in gifts, greater in command.

4 Thou art poured out as water, grow thou not: because thou wentest up to thy father's bed, and didst defile his couch.

5 Simeon and Levi brethren: vessels of iniquity, waging war.

6 Let not my soul go into their counsel, nor my glory be in their assembly: "be- cause in their fury they slew a man, and in their selfwill they undermined a wall.

7 Cursed be their fury, because it was stubborn: and their wrath because it was cruel: I Will divide them in Jacob, and will scatter them in Israel.

8 Juda, thee shall thy brethren praise: thy hands shall be on the necks of thy enemies: the sons of thy father shall bow down to thee.

9 Juda is a lion's whelp: to the prey, my son, thou art gone up: resting thou hast couched as a lion, and as a lioness, who shall rouse him?

10 The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations.

11 Tying his foal to the vineyard, and his ass, 0 my son, to the vine. He shall wash his robe in wine, and his garment in the blood of the grape.

12 His eyes are more beautiful than wine, and his teeth whiter than milk.

13 Zabulon shall dwell on the sea shore, and in the road of ships, reaching as far as Sidon.

14 Issachar shall be a strong ass lying down between the borders.

15 He saw rest that it was good: and the land that it was excellent: and he bowed his shoulder to carry, and became a servant under tribute.

16 Dan shall judge his people like an- other tribe in Israel.

17 Let Dan be a snake in the way, a serpent in the path, that biteth the horse's heels that his rider may fall backward.

18 I will look for thy salvation, 0 Lord.

19 Gad, being girded, shall fight before him: and he himself shall be girded backward.

20 Aser, his bread shall be fat, and he shall yield dainties to kings.

21 Nephtali, a hart let loose, and giving words of beauty.

22 Joseph is a growing son, a growing son and comely to behold; the daughters run to and fro upon the wall.

23 But they that held darts provoked him, and quarrelled with him, and envied him.

24 His bow rested upon the strong, and the bands of his arms and his hands were loosed, by the hands of the mighty one of Jacob: thence he came forth a pastor, the stone of Israel.

25 The God of thy father shall be thy helper, and the Almighty shall bless thee with the blessings of heaven above, with the blessings of the deep that lieth be- neath, with the blessings of the breasts and of the womb.

26 The blessings of thy father are strengthened with the blessings of his fathers: until the desire of the everlasting hills should come; may they be upon the head of Joseph, and upon the crown of the Nazarite among his brethren.

27 Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.

28 All these are the twelve tribes of Israel: these things their father spoke to them, and he blessed every one, with their proper blessings.

29 And he charged them, saying: I am now going to be gathered to my people : bury me with my fathers in the double cave, which is in the field of Ephron the Hethite,

30 Over against Mambre in the land of Chanaan, which Abraham bought to- gather with the field of Ephron the Hethite for a possession to bury in.

31 There they buried him, and Sara his wife: there was Isaac buried with Rebecca his wife: there also Lia doth lie buried.

32 And when he had ended the commandments, wherewith he instructed his sons, he drew up his feet upon the bed, and died: and he was gathered to his people."

   

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Apocalypse Explained # 484

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484. And God shall wipe away every tear from their eyes, signifies a state of blessedness from the affection of truth, after falsities have been removed by temptations. This is evident from the signification of "wiping away tears from the eyes," as being to take away grief of mind on account of falsities and from falsities; and as blessedness through truths from good follows when that grief ceases after the temptations that have been endured, so this too is signified; for angels have all their blessedness through truths from good, or through the spiritual affection of truth; the spiritual affection of truth is from good, and good constitutes it. This is the source of all blessedness with angels, because Divine truth proceeding from the Lord constitutes heaven in general and in particular, therefore those who are in Divine truths are in the life of heaven, consequently in eternal blessedness.

[2] A "tear from the eyes" signifies grief of mind on account of falsities and from falsities, because the "eye" signifies the understanding of truth; a "tear" therefore signifies grief because there is no understanding of truth, consequently because of falsities. "Tear" has a similar signification in Isaiah:

He will swallow up death forever, and the Lord Jehovih will wipe away tears from off all faces (Isaiah 25:8).

This signifies that the Lord by His coming will remove evils and falsities with those who live from Him, so that there will be no grief of mind on account of them and from them; "death" signifies evil, because spiritual death is from it; and "tear" is predicated of falsity.

[3] It is to be noted, that both "shedding tears" and "weeping" signify grief on account of falsities and from falsities, but "shedding tears" grief of mind, and "weeping" grief of heart on account of falsities. Grief of mind is grief of the thought and understanding, which pertain to truth, and grief of heart is grief of the affection or will, which pertain to good; and as there is everywhere in the Word a marriage of truth and good, both "weeping" and "tears" are mentioned in the Word when grief is expressed on account of falsities of doctrine or of religion. That "weeping" means grief of heart can be seen from the fact that "weeping" bursts forth from the heart and breaks out into lamentations through the mouth; and that "shedding tears" is grief of mind can be seen from this, that it issues forth from the thought through the eyes. In both weeping and in the shedding of tears water comes forth which is bitter and astringent, and this occurs through an influx into man's grief from the spiritual world, where bitter water corresponds to the lack of truth because of falsities, and to consequent grief; therefore those who are in truths grieve on account of falsities. From this it can be seen why it is that in the Word, where "tears" are mentioned "weeping" also is mentioned, namely, that it is on account of the marriage of good and truth in every particular of the Word.

[4] I will only adduce the following passages in evidence of this. In Isaiah:

I will weep with weeping for Jazer, the vine of Sibmah; I will water thee with my tears, O Heshbon and Elealeh (Isaiah 16:9).

In Jeremiah:

In secret places my soul shall weep, and mine eyes shall run down with tears (Jeremiah 13:17).

In the same:

Who will give mine eyes a fountain of tears, that I may weep day and night (Jeremiah 9:1).

In Lamentations:

In weeping she will weep in the night, and her tears are on her cheeks (Lamentations 1:2).

In Malachi:

Covering the altar of Jehovah with tears, with weeping, and with sighing (Malachi 2:13).

In David:

They that sow with tears and he that weeping beareth the casting of seed (Psalms 126:5, 6).

In Jeremiah:

Refrain thy voice from weeping, and thine eyes from tears (Jeremiah 31:16).

In the same:

Let the mourning-women make haste and take up a lamentation over us, that our eyes may flow down with tears (Jeremiah 9:18).

Here we have "lamentation" in place of weeping, because it is the voice of weeping. In David:

I am weary with my sighing, all the night do I bathe my bed; with my tears I make my couch to melt (Psalms 6:6).

Here "to bathe the bed" means by weeping, which is of the mouth, because it is said of sighing; while "to drench the couch," which has a like meaning, has reference to tears. These passages have been cited that from them also it may be known that two like expressions in the Word, especially in the Prophets, are not vain repetitions, but that one has reference to good, and the other to truth.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.