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Genesis 27

Finnish: Pyhä Raamattu (1933/1938)         

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1 Kun Iisak oli tullut vanhaksi ja hänen silmänsä olivat hämärtyneet, niin ettei hän enää voinut nähdä, kutsui hän Eesaun, vanhemman poikansa, ja sanoi hänelle: "Poikani!" Tämä vastasi hänelle: "Tässä olen".

2 Niin hän sanoi: "Katso, minä olen tullut vanhaksi enkä tiedä, milloin kuolen.

3 Ota siis aseesi, viinesi ja jousesi, ja mene kedolle ja pyydystä minulle riistaa.

4 Ja laita minulle herkkuruoka, minun mieliruokani, ja tuo se syödäkseni, että minä siunaisin sinut, ennenkuin kuolen."

5 Mutta Rebekka kuuli, kuinka Iisak puhui pojallensa Eesaulle. Ja kun Eesau oli lähtenyt kedolle pyydystämään riistaa, tuodakseen isällensä,

6 puhui Rebekka pojalleen Jaakobille sanoen: "Katso, minä kuulin sinun isäsi puhuvan veljellesi Eesaulle ja sanovan:

7 'Tuo minulle riistaa ja laita minulle herkkuruoka syödäkseni, että siunaisin sinut Herran edessä, ennenkuin kuolen'.

8 Kuule siis, poikani, mitä sanon, ja tee, mitä minä käsken:

9 mene laumaan ja ota sieltä minulle kaksi hyvää vohlaa laittaakseni niistä isällesi herkkuruuan, hänen mieliruokansa.

10 Ja sinun on vietävä se isäsi syödä, että hän siunaisi sinut, ennenkuin kuolee."

11 Mutta Jaakob sanoi äidillensä Rebekalle: "Katso, veljeni Eesau on karvainen, mutta minä olen sileäihoinen.

12 Entä jos isäni tunnustelee minua? Silloin minä joudun hänen silmissään pilkkaajaksi ja hankin itselleni kirouksen enkä siunausta."

13 Hänen äitinsä sanoi hänelle: "Kohdatkoon se kirous minua, poikani; kuule vain, mitä minä sanon, mene ja nouda".

14 Niin hän meni noutamaan ne ja toi ne äidilleen; ja hänen äitinsä laittoi herkkuruuan, hänen isänsä mieliruuan.

15 Ja Rebekka otti vanhemman poikansa Eesaun parhaat vaatteet, jotka olivat hänen hallussaan talossa, ja puki ne nuoremman poikansa Jaakobin ylle.

16 Mutta vohlain nahat hän kääri hänen käsiinsä ja paljaaseen kaulaansa.

17 Sitten hän antoi herkkuruuan ynnä leipomansa leivän poikansa Jaakobin käteen.

18 Ja Jaakob meni isänsä luo ja sanoi: "Isäni!" Hän vastasi: "Tässä olen; kuka sinä olet, poikani?"

19 Jaakob sanoi isällensä: "Minä olen Eesau, esikoisesi. Olen tehnyt, niinkuin käskit minun tehdä; nouse istumaan ja syö riistaani, siunataksesi minut."

20 Mutta Iisak sanoi pojalleen: "Kuinka olet, poikani, niin pian löytänyt?" Hän vastasi: "Herra, sinun Jumalasi, johdatti sen minun eteeni".

21 Niin Iisak sanoi Jaakobille: "Tulehan lähemmä, poikani, tunnustellakseni, oletko sinä poikani Eesau vai etkö".

22 Ja Jaakob astui isänsä Iisakin luo, ja tämä tunnusteli häntä ja sanoi: "Ääni on Jaakobin ääni, mutta kädet ovat Eesaun kädet".

23 Eikä Iisak tuntenut häntä, sillä hänen kätensä olivat karvaiset, niinkuin hänen veljensä Eesaun kädet, ja hän siunasi hänet.

24 Vielä hän kysyi: "Oletko sinä todella minun poikani Eesau?" Hän vastasi: "Olen".

25 Silloin hän sanoi: "Tuo ruoka minulle, syödäkseni poikani riistaa, että siunaisin sinut". Niin hän toi hänelle sen, ja hän söi; ja hän tarjosi hänelle viiniä, ja hän joi.

26 Senjälkeen hänen isänsä Iisak sanoi hänelle: "Tule tänne ja suutele minua, poikani".

27 Hän astui hänen luokseen ja suuteli häntä. Niin Iisak tunsi hänen vaatteidensa hajun ja siunasi hänet, sanoen: "Katso, minun poikani tuoksu on kuin kedon tuoksu, jonka Herra on siunannut.

28 Jumala antakoon sinulle taivaan kastetta ja maan lihavuutta, jyviä ja viiniä yllin kyllin.

29 Kansat palvelkoot sinua, kansakunnat sinua kumartakoot. Ole veljiesi herra, ja äitisi pojat kumartakoot sinua. Kirottu olkoon, joka sinua kiroaa, siunattu, joka sinua siunaa."

30 Kun Iisak oli ehtinyt siunata Jaakobin ja tämä juuri oli lähtenyt isänsä Iisakin luota, niin hänen veljensä Eesau tuli kotiin metsästämästä.

31 Ja hänkin laittoi herkkuruuan, vei sen isälleen ja sanoi isälleen: "Nouse, isäni, ja syö poikasi riistaa, siunataksesi minut".

32 Hänen isänsä Iisak kysyi häneltä: "Kuka olet?" Hän vastasi: "Minä olen poikasi Eesau, sinun esikoisesi".

33 Silloin Iisak säikähtyi kovin ja sanoi: "Kuka sitten oli se metsästäjä, joka toi minulle riistaa, niin että minä, ennenkuin sinä tulit, söin kaikkea ja siunasin hänet? Siunattu hän myös on oleva."

34 Kun Eesau kuuli isänsä sanat, puhkesi hän valittamaan äänekkäästi ja haikeasti ja sanoi isälleen: "Siunaa minutkin, isäni!"

35 Mutta hän vastasi: "Veljesi tuli kavalasti ja riisti sinulta siunauksen".

36 Niin hän sanoi: "Oikeinpa häntä kutsutaankin Jaakobiksi. Sillä hän on nyt kahdesti minut pettänyt: esikoisuuteni hän on minulta vienyt, ja katso, nyt hän riisti minulta myöskin siunauksen." Ja hän kysyi: "Eikö sinulla ole mitään siunausta minun varalleni?"

37 Ja Iisak vastasi ja sanoi Eesaulle: "Katso, minä olen asettanut hänet sinun herraksesi ja antanut kaikki hänen veljensä hänelle palvelijoiksi sekä varustanut hänet jyvillä ja viinillä; mitä voisin enää tehdä sinun hyväksesi, poikani?"

38 Eesau sanoi isällensä: "Tuo yksi ainoa siunausko sinulla vain onkin, isäni? Siunaa myöskin minut, isäni!" Ja Eesau korotti äänensä ja itki.

39 Niin hänen isänsä Iisak vastasi ja sanoi hänelle: "Katso, sinun asuinsijasi on oleva kaukana lihavasta maasta ja vailla taivaan kastetta ylhäältä.

40 Miekkasi varassa sinä olet elävä ja palveleva veljeäsi. Mutta valtoimena kierrellen sinä riisut hänen ikeensä niskaltasi."

41 Ja Eesau alkoi vihata Jaakobia siunauksen tähden, jolla hänen isänsä oli hänet siunannut; ja Eesau ajatteli itsekseen: "Pian tulee aika, jolloin suremme isäämme; silloin minä tapan veljeni Jaakobin".

42 Mutta Rebekalle ilmoitettiin hänen vanhemman poikansa Eesaun aikeista; ja hän kutsutti luokseen nuoremman poikansa Jaakobin ja sanoi hänelle: "Katso, veljesi Eesau uhkaa kostaa sinulle ja tappaa sinut.

43 Kuule siis, mitä sanon, poikani: nouse ja pakene minun veljeni Laabanin luo Harraniin

44 ja jää hänen luokseen joksikin aikaa, kunnes veljesi kiukku asettuu,

45 kunnes veljesi lakkaa sinua vihaamasta ja unhottaa, mitä olet hänelle tehnyt. Sitten minä lähetän noutamaan sinut sieltä. Minkätähden menettäisin teidät molemmat samana päivänä!"

46 Ja Rebekka sanoi Iisakille: "Minä olen kyllästynyt elämääni Heetin tyttärien tähden. Jos Jaakobkin ottaa vaimon Heetin tyttäristä, tässä maassa syntyneen, sellaisen kuin nämä, niin mitä varten minä enää elän?"

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 3490, 3496, 3497, 3498, 3506, 3507, 3508, ...


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 296, 367, 925, 1430, 2576, 3296, 3304, ...


References from Swedenborg's unpublished works:

Apocalypse Explained 376, 1159

Spiritual Experiences (Travel Diary) 4697

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Word/Phrase Explanations

nähdä
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kutsui
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sanoi
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tuo
As with common verbs in general, the meaning of “bring” is highly dependent on context, but in general it represents an introduction to a new...

kuuli
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puhui
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

kaksi
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kuolee
Dead (Gen. 23:8) signifies night, in respect to the goodnesses and truths of faith.

Jaakob
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kirous
The Lord is love itself, and his love for us never wavers and never changes. What does waver and change is the degree to which...

vaatteet
Soft raiment,' as in Matthew 11:9, represents the internal sense of the Word.

nahat
'Skin' corresponds to truth or to falsity in the extremes. 'The skin,' as relates to the grand human, means the natural self. There are spirits...

herra
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ääni
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siunasi
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söi
When we eat, our bodies break down the food and get from it both energy and materials for building and repairing the body. The process...

suuteli
To kiss' signifies uniting or conjunction from affection. To kiss,' as in c, signifies initiation. 'To kiss' signifies conjunction and acknowledgment.

Tuoksu
Fragrance means the affection of truth derived from good.

Jumala
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pojat
'A son,' as in Genesis 5:28, signifies the rise of a new church. 'Son,' as in Genesis 24:3, signifies the Lord’s rationality regarding good. 'A...

tulit
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sanat
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vastasi
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yksi
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tappaa
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vaimon
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Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library by following this link.


 Birth of Jacob and Esau, Jacob Steals Esau's Blessing
Lesson outline provides teaching ideas with questions for discussion, projects, and activities.
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 Jacob and Esau
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 Jacob and Esau - Level A
Complete lesson with activity choices: act out Esau selling his birthright to Jacob, make a collage showing that the Lord loves everyone, scripted story discussion, coloring picture, and a memory verse.
Sunday School Lesson | Ages 4 - 6

 Jacob and Esau - Level B
Complete lesson with activity choices: act out Jacob stealing Esau's blessing, make a pictorial chart showing the differences between Jacob and Esau, scripted story discussion, coloring picture, and a memory verse.
Sunday School Lesson | Ages 7 - 10

 Jacob and Esau - Level C
Complete lesson with activity choices: head or heart role play, map activity on the peaks and valleys of Canaan, and a scripted story discussion.
Sunday School Lesson | Ages 11 - 14

 Jacob and Esau - Level D
Complete lesson with activity choices: mask making activity on unmasking our hidden potential, philosopher's chair activity on which is more important--the will or the understanding, and a scripted story discussion.
Sunday School Lesson | Ages 15 - 17

 Jacob's Dream - Level A
Complete lesson with activity choices: make angel crowns and act out Jacob's dream, make a collage of Jacob's Ladder, scripted story discussion, coloring picture, and a memory verse.
Sunday School Lesson | Ages 4 - 6

 Jacob's Dream - Level B
Complete lesson with activity choices: make angel crowns and act out Jacob's dream, make a pocket stone or necklace to remind you that the Lord is always with you, scripted story discussion, coloring picture, and a memory verse.
Sunday School Lesson | Ages 7 - 10

 Jacob's Dream - Level C
Complete lesson with activity choices: flight or fight attitude jar, look closer at the ladder of life, and a scripted story discussion.
Sunday School Lesson | Ages 11 - 14

 Overview of Jacob and Esau Levels A B C D for ages 3-18
An overview of the Youth Journey Program "Jacob and Esau", Levels A, B, D, and D, for ages 3-18.
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 The Ladder in Jacob's Dream
Worship Talk | Ages 7 - 14

 The Sixth Day of Creation
A lesson for younger children with discussion ideas and a project.
Sunday School Lesson | Ages 4 - 6

 The Steps of Truth
The Lord has given each one of us the same thing that He showed Jacob in the dream. He has given each of us the ladder that goes up to heaven, on which there are angels going up and coming down.
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Bible

 

Deuteronomy 33:13

Finnish: Pyhä Raamattu (1933/1938)         

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13 Ja Joosefista hän sanoi: "Herra siunatkoon hänen maansa kalleimmalla, kasteella, joka tulee taivaasta, kalleimmalla, mikä tulee syvyydestä alhaalta,

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Výklad(a) nebo odkazy ze Swedenborgových prací:

Arcana Coelestia 1756, 3166, 3579, 3862, 3969, 6431, 8278, ...

Apocalypse Revealed 349, 360, 789, 935

Sacred Scripture 79

True Christian Religion 247


References from Swedenborg's unpublished works:

Apocalypse Explained 401, 405, 431, 448, 538, 577

Hop to Similar Bible Verses

Genesis 27:28

Word/Phrase Explanations

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Herra
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library by following this link.


 Enter into His Gates with Thanksgiving
Worship Talk | Ages over 18

 His Everlasting Arms
Use this line drawing of the Lord to show Him holding you, your family, or planet earth in His arms. A group of children might enjoy singing "He's Got the Whole World in His Hands."
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Arcana Coelestia # 3969

Arcana Coelestia (Elliott translation)      

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3969. 'And she said, God has taken away my reproach. And she called his name Joseph, saying, May Jehovah add to me another son' in the highest sense means the Lord as regards the Divine Spiritual, in the internal sense the spiritual kingdom or the good of faith, and in the external sense salvation, also fruitfulness and multiplication. This is clear from the representation of 'Joseph' in the Word, dealt with below, also from the meaning of 'God has taken away my reproach', as well as 'May Jehovah add to me another son', for the name Joseph was derived from the verbs 'to gather up' and 'to add'. 'God has taken away my reproach' means that Rachel was now no longer barren, and so no longer 'dead', as she spoke of herself to Jacob in verse 1 above; see 3908. For 'Rachel' represents the affection for interior truth, that is, the interior man as regards truth, 3758, 3782, 3793, 3819. The interior man is so to speak dead as regards truth and good if the exterior or natural man does not correspond to it as regards goods and truths, see 3493, 3620, 3623. They must be so joined each to the other that they are not two but together form one man.

(Odkazy: Genesis 30:24)


[2] But the two cannot become joined together until the natural or external man has been prepared, that is, until it has received and acknowledged the general truths which have been meant by Jacob's ten sons by Leah and the servant-girls, and until the good of the natural man has been joined to the truths in that man, which joining together was meant by Jacob's last son by Leah, namely Zebulun, who was so called from the expression 'dwelling together', 3960, 3961. After this joining together has taken place the interior man and the exterior man enter into the heavenly marriage spoken of in 3952. The reason they do not enter it until then is a very deep arcanum, for it is the good of the interior man which in that case joins itself to the good of the exterior man, and through that exterior good to the truth in the exterior man. At the same time the good of the interior man joins itself through the affection for truth in that interior man to the good of the exterior man and also to the truth there, and so joins itself directly and indirectly. concerning this direct and indirect linking together, see 3314, 3573, 3616. Since the interior man is only then joined to the exterior, and until this joining together has taken place the interior man is seemingly non-existent and so seemingly dead, as stated above, the phrase 'God has taken away my reproach' is therefore used. This then is what is meant by 'the reproach' which God is said to have 'gathered up', that is, to have taken away, meaning to have released her from it.

[3] But the words which follow - 'May Jehovah add to me another son', from which Joseph received his name - mean a second arcanum, which is this: 'Joseph' represents the Lord's spiritual kingdom and so the spiritual man, for that kingdom exists within every spiritual man. There are two things which constitute the spiritual man - charity and faith, or what amounts to the same, good and truth. Charity from which faith, or good from which truth springs, is the thing that Joseph represents. And faith which has charity within it, or truth which has good within it, is the thing that the second son means - that Benjamin represents, dealt with at Genesis 35:16-18. So Joseph means the celestial-spiritual man, and Benjamin the spiritual-celestial. The nature of the difference between them may be seen from what has been said fairly often already about good from which truth springs and truth that has good within it. This then is what is meant by Rachel's second utterance 'May Jehovah add to me another son'. But these arcana cannot be seen except by those who are governed by charity from which faith springs, for interiorly those people are dwelling in the light of heaven, which light also includes intelligence within it. But those arcana cannot be seen by those who are dwelling solely in the light of the world, for that light does not include intelligence except insofar as it holds the light of heaven within itself. To angels who dwell in the light of heaven these arcana belong among the most ordinary things they know.

[4] From these considerations one may now see that the words 'God has taken away my reproach' and 'May Jehovah add to me another son' in the highest sense mean the Lord as regards the Divine Spiritual, and in the internal sense the Lord's spiritual kingdom or the good of faith, for such good is the spiritual as this exists in that kingdom. But the reason why those words in the external sense mean salvation, also fruitfulness and multiplication, is that these come as the product of that good, 3971. But what the Lord's spiritual kingdom is may become clear from what has been stated and shown many times already about that kingdom, that is to say, it consists of those who are governed by charity and from charity by faith. This kingdom is distinct and separate from the Lord's celestial kingdom, for the celestial kingdom consists of those who are governed by love to the Lord and from that love by charity. The latter constitute the third or inmost heaven, whereas the spiritual constitute the second or interior heaven.

[5] The reason why the name God is used first, in 'God has taken away my reproach', then Jehovah, in 'May Jehovah add to me another son', is that God has regard to the ascent from truth up to good but Jehovah to the descent from good down to truth. The spiritual man is governed by the good of faith, that is, by the good from which truth springs; but prior to his becoming spiritual he is governed by the truth of faith, that is, by truth that has good within it. For the name God is used when truth is the subject, but Jehovah when good is the subject, 2586, 2769, 2807, 2822, 3921.

[6] The fact that 'Joseph' represents the Lord's spiritual kingdom, or the spiritual man, and so represents the good of faith, becomes clear also from those places in the Word where his name is mentioned, as in the prophecy of Jacob, who by then was Israel,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring; O daughters, he trails over the wall; and the archers will exasperate him and shoot at him and hate him. And he will sit in the strength of his bow, and the arms of his hands will be made strong by the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. By the God of your father, and he will assist you; and with Shaddai, and he will bless you with the blessings of heaven from above, with the blessings of the deep lying beneath, with the blessings of the breasts and of the womb. The blessings of your father will prevail over the blessings of my ancestors, even to the desire of the everlasting hills. They will be upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Genesis 49:22-26.

These prophetic utterances in the highest sense contain a description of the Lord's Divine Spiritual, in the internal sense a description of His spiritual kingdom. What each detail entails will in the Lord's Divine mercy be discussed in the explanation of that chapter.

[7] Similarly in the prophecy of Moses,

For Joseph he said, Blessed by Jehovah is his land, of the precious things of heaven, of the dew, of the deep also lying beneath, and of the precious things of the fruits of the sun, and of the precious things of the produce of the months, and of the precious things of the mountains of the east, and of the precious things of the everlasting hills, and of the precious things of the earth and of its fullness; and the good pleasure of Him dwelling in the bramble bush. They will come upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Deuteronomy 33:13-17.

[8] Because 'Israel' represents the Lord's spiritual Church, 3305, 3654,

Jacob, who by then was Israel, said to Joseph,

Your two sons who were born to you in the land of Egypt, before I came to you in Egypt, will be mine. Ephraim and Manasseh will be as Reuben and Simeon. May the angel who has redeemed me from every evil bless the boys, that in them my name may be called, and the name of my fathers Abraham and Isaac; and may they increase into a multitude in the midst of the earth. Genesis 48:5, 16.

There are two things which constitute the spiritual Church - the understanding and the will, the understanding being represented by 'Ephraim' and the will by 'Manasseh'. From this one can see why Joseph's two sons were adopted by Jacob, by then Israel, and acknowledged as his own. Ephraim is also mentioned often in the Word, especially the prophetical part, in which places that name means the ability which the spiritual Church possesses to understand what is true and what is good.

[9] In Ezekiel,

Jehovah said, Son of man, take a stick and write on it, For Judah and for the children of Israel, his companions. And take another stick and write on it, For Joseph - the stick of Ephraim and of the whole house of Israel, his companions and join them together, one to the other into one stick for you, that both may be one in your 1 hand. Thus said the Lord Jehovih, I, behold, I am taking the stick of Joseph which is in the hand of Ephraim and of the tribes of Israel his companions, and I will add them to the stick of Judah, and make them into one stick, and they will be one in My hand. And I will make them into one nation in the land, on the mountains of Israel; and one king will be king to them all, and they will no longer be two nations, nor will they ever be divided into two nations again. Ezekiel 37:16-17, 19, 22.

This refers to the Lord's kingdom, to the celestial and to the spiritual - 'Judah' being the celestial kingdom, 3654, 3881, 3921 (end), and 'Joseph' the spiritual. It is also said that those kingdoms will not be two but one - they were actually made one by the Lord's Coming into the world.

[10] By the Lord's Coming the spiritual were saved, see 2661, 2716, 2833, 2834. It is those who are spiritual that the Lord is speaking about in John,

And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice, and there will be one Bock and one shepherd. John 10:16.

This is what is meant by 'the two sticks', the stick of Judah and the stick of Joseph, which will be joined into one, and will be one in the Lord's hand, like one nation, even as they are one in the Lord's kingdom. For celestial angels constitute the third heaven, which is the inmost heaven, but spiritual angels the second, which is the interior heaven, and in that kingdom they are one because one flows into the other, namely the celestial heaven into the spiritual. The spiritual kingdom is so to speak the groundwork on which the celestial is based, and in this way the two are made firm and stable. For the Divine celestial within the third or inmost heaven is love to the Lord, the celestial-spiritual in that heaven being charity. The latter, namely charity, is the chief thing in the second or interior heaven where spiritual angels are. This shows the nature of influx and also how things are made firm and stable by means of influx. 'Wood' means good, both the good which belongs to love to the Lord and the good which belongs to charity towards the neighbour, 2784, 2812, 3720. For this reason the command was given to write Judah and Joseph on the two sticks which were to be made one.

(Odkazy: Arcana Coelestia 2833-2834)


[11] In Zechariah,

I will make the house of Judah powerful, and I will save the house of Joseph, and I will restore them, 2 for I have had compassion on them, and they will be as though I had not forsaken them, for I am Jehovah their God and I will answer them. Zechariah 10:6.

This too refers to the two kingdoms, the celestial and the spiritual, 'Judah' being the celestial kingdom and 'Joseph' the spiritual. Also referred to is the salvation of the spiritual.

[12] In Amos,

Thus said Jehovah to the house of Israel, Seek Me and you will live. Seek Jehovah and you will live, lest like fire He invades the house of Joseph and it devours and there is nobody quenching it. Hate evil, and desire good, and establish judgement in the gate; it may be that Jehovah God Zebaoth will have compassion on the remnant of Joseph. Amos 5:4, 6, 15.

Here also those who are spiritual are meant by 'Joseph'. 'The house of Israel' means the spiritual Church, 3305, 3654, 'Joseph' the good of that Church. Hence the statement 'Jehovah said to the house of Israel, Seek Me and you will live, lest like fire He invades the house of Joseph'.

[13] In David,

Give ear, O Shepherd of Israel, leading Joseph like a flock. You who are seated on the cherubim, shine forth before Ephraim and Benjamin and Manasseh. Stir up Your might and come to save us. Psalms 80:1-2.

Here similarly 'Joseph' means the spiritual man, 'Ephraim, Benjamin, and Manasseh' being three essentials of that Church.

(Odkazy: Psalms 80:1-3)


[14] In the same author,

Raise a song, and sound the timbrel, the sweet harp with the lyre; blow the trumpet at the new moon, at the festival, on our feast day. For it is a statute for Israel, a judgement to the God of Jacob. [As] a testimony for Joseph He appointed it, when He went out against the land of Egypt. I heard a language that I did not know. Psalms 81:2-5.

From each individual word or term used here it is evident that 'Joseph' means the spiritual Church or spiritual man. For there are in the Word terms which present spiritual realities and terms which present celestial ones, and these terms occur consistently throughout the Word. In this quotation terms that present spiritual realities are used - 'a song', 'the timbrel', 'the harp with the lyre', and 'blowing the trumpet at the new moon, at the festival, on a feast day'. From this also it is evident that the subject is the spiritual Church meant by 'Joseph'.

[15] In Ezekiel,

Thus said the Lord Jehovih, This is the boundary by which you will inherit the land according to the twelve tribes of Israel, the portions for Joseph. Ezekiel 47:13.

This refers to the Lord's spiritual kingdom, and therefore the phrase 'the portions for Joseph' is used. The Lord's Divine spiritual is that which is also called His kingship, for the Lord's kingship is Divine Truth, but His priesthood Divine Good, 2015, 3009, 3670. The Lord's kingship itself is that which 'Joseph' represents, in that he was made king in the land of Egypt. That representation will in the Lord's Divine mercy be dealt with when that chapter is reached.

[16] As regards the Lord's Divine spiritual, or Divine Truth, which is represented in the highest sense by 'Joseph', it does not exist within the Lord but flows from the Lord; for the Lord is nothing else than Divine Good. But Divine Truth proceeds from Divine Good. To use a comparison, it is like the sun and the light of the sun. Light does not exist within the sun but proceeds from the sun. Or it is like fire. Light does not exist in fire but proceeds from it. And in the Word Divine Good itself is compared to the sun and also to fire, and is actually called sun and fire. The Lord's celestial kingdom receives its life from the good which proceeds from the Lord, but the spiritual kingdom receives its life from the truth derived from that good. For this reason in the next life the Lord is seen as the Sun by those who are celestial, but as the Moon by those who are spiritual, see 1053, 1521, 1529-1531, 3636, 3643. For both warmth and light proceed from the sun. Its warmth is comparable to the good of love, which is also called celestial and spiritual warmth, its light to the truth flowing from it, which is also referred to as spiritual light, see 3636, 3643. But the celestial warmth and the spiritual light which proceed from the Lord as the Sun in the next life, include within them the good of love and the truth of faith, and so include wisdom and intelligence, 1521-1523, 1542, 1619-1632, 2776, 3138, 3190, 3195, 3222, 3223, 3339, 3485, 3636, 3643, 3862. For things which proceed from the Lord are living.

(Odkazy: Arcana Coelestia 3222-3223)


[17] From this one may see what the Divine Spiritual is; in what the spiritual kingdom and the celestial kingdom have their origins; and also that the spiritual kingdom is the good of faith, which good is charity, flowing in from the Lord directly, and also indirectly through the celestial kingdom. In the Word the Divine Spiritual which proceeds from the Lord is called the Spirit of truth, and is holy truth. The Divine Spiritual does not belong to any spirit but is the Lord's, who imparts it through a spirit sent by Him, as becomes clear from the Lord's own words in John,

When He the Spirit of truth comes He will guide you into all the truth, for He will not speak on His own authority, but whatever He hears He will speak. He will also declare to you the things that are to come. He will glorify Me, for He will receive from what is Mine and declare it to you. John 16:13-14.

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Footnotes:

1. The Latin means my but the Hebrew means your.

2. literally, I will cause them to dwell

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(Odkazy: Genesis 30:24)

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From Swedenborg's Works

Inbound References:

Arcana Coelestia 3971, 3987, 4607, 4669, 5113, 5307, 5444, 5584, 5586, 5600, 5689, 5922, 6241, 6417, 6427, 6583, 6854, 6945, 9199, 9277, 9325, 9340, 9404, 9670, 9671, 9684, 9780, 10283

Heaven and Hell 86

The New Jerusalem and its Heavenly Doctrine 23, 121, 186, 304, 306, 307


References from Swedenborg's unpublished works:

Apocalypse Explained 28, 39, 163, 193, 222, 237, 295, 316, 336, 355, 357, 376, 386, 440, 475


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


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