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1 Mose 49

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1 Und Jakob rief seine Söhne und sprach: Versammelt euch, und ich will euch verkünden, was euch begegnen wird in künftigen Tagen. (O. am Ende der Tage)

2 Kommet zusammen und höret, ihr Söhne Jakobs, und höret auf Israel, euren Vater!

3 uben, mein Erstgeborener bist du, meine Kraft und der Erstling meiner Stärke! Vorzug an Hoheit und Vorzug an Macht!

4 Überwallend wie die Wasser, sollst du keinen Vorzug haben, denn du hast das Lager deines Vaters bestiegen; da hast du es entweiht. Mein Bett hat er bestiegen!

5 Simeon und Levi sind Brüder, Werkzeuge der Gewalttat ihre Waffen. (Der Sinn des Wortes ist zweifelhaft; And. üb.: Anschläge)

6 Meine Seele komme nicht in ihren geheimen at, meine Ehre (Viell. wie Ps. 7,5) vereinige sich nicht mit ihrer Versammlung! Denn in ihrem Zorn haben sie den Mann erschlagen und in ihrem Mutwillen den Stier gelähmt.

7 Verflucht sei ihr Zorn, denn er war gewalttätig, und ihr Grimm, denn er war grausam! Ich werde sie verteilen in Jakob und sie zerstreuen in Israel.

8 Dich Juda, dich werden deine Brüder preisen; (Der Segen Judas und Dans enthält eine Anspielung auf die Bedeutung ihrer Namen) deine Hand wird sein auf dem Nacken deiner Feinde, vor dir werden sich niederbeugen die Söhne deines Vaters.

9 Juda ist ein junger Löwe; vom aube, mein Sohn, bist du emporgestiegen. Er duckt sich, er legt sich nieder wie ein Löwe und wie eine Löwin; wer will ihn aufreizen? (Vergl. 4. Mose 24,9)

10 Nicht weichen wird das Scepter von Juda, noch der Herrscherstab (And.: Gesetzgeber) zwischen seinen Füßen hinweg, bis Schilo (d. h. der uhebringende, Friedenschaffende) kommt, und ihm werden die Völker gehorchen. (And. üb.: sich anschließen)

11 Er bindet an den Weinstock sein Eselsfüllen und an die Edelrebe das Junge seiner Eselin; er wäscht im Weine sein Kleid und im Blute der Trauben sein Gewand;

12 die Augen sind trübe von Wein, und weiß die Zähne von Milch.

13 Sebulon, am Gestade der Meere wird er wohnen, und am Gestade der Schiffe wird er sein und seine Seite gegen Sidon hin.

14 Issaschar ist ein knochiger Esel, der sich lagert zwischen den Hürden.

15 Und er sieht, daß die uhe (O. uhestätte) gut und daß das Land lieblich ist; und er beugt seine Schulter zum Lasttragen und wird zum fronpflichtigen Knecht.

16 Dan wird sein Volk richten, wie einer der Stämme Israels.

17 Dan wird eine Schlange sein am Wege, eine Hornotter am Pfade, die da beißt in die Fersen des osses, und rücklings fällt sein eiter.

18 Auf deine ettung harre ich, Jehova!

19 Gad, Scharen werden ihn drängen, und er, er wird ihnen nachdrängen auf der Ferse.

20 Von Aser kommt Fettes, sein Brot; und er, königliche Leckerbissen wird er geben.

21 Naphtali ist eine losgelassene (Viell. schlanke) Hindin; er, der schöne Worte gibt.

22 Sohn eines Fruchtbaumes (d. h. ein junger Fruchtbaum, oder Zweig eines Fruchtbaumes) ist Joseph, Sohn eines Fruchtbaumes am Quell; die Schößlinge treiben über die Mauer.

23 Und es reizen ihn und schießen, und es befehden ihn die Bogenschützen; (Eig. Pfeilschützen)

24 aber sein Bogen bleibt fest, und gelenkig (O. stark, rüstig) sind die Arme (O. ist die Kraft) seiner Hände durch die Hände des Mächtigen Jakobs. Von dannen ist der Hirte, der Stein Israels:

25 von dem Gott (El) deines Vaters, und er wird dir helfen, und dem Allmächtigen, und er wird dich segnen mit Segnungen des Himmels droben, mit Segnungen der Tiefe, die unten liegt, mit Segnungen der Brüste und des Mutterleibes.

26 Die Segnungen deines Vaters überragen die Segnungen meiner Voreltern (W. Erzeuger) bis zur Grenze der ewigen Hügel. Sie werden sein auf dem Haupte Josephs und auf dem Scheitel des Abgesonderten (Eig. des Nasiräers; And.: des Gekrönten) unter seinen Brüdern.

27 Benjamin ist ein Wolf, der zerreißt; am Morgen verzehrt er aub, und am Abend verteilt er Beute.

28 Alle diese sind die zwölf Stämme Israels, und das ist es, was ihr Vater zu ihnen redete und womit er sie segnete; einen jeden nach seinem Segen segnete er sie.

29 Und er gebot ihnen und sprach zu ihnen: Bin ich versammelt zu meinem Volke, so begrabet mich zu meinen Vätern in der Höhle, die in dem Felde Ephrons, des Hethiters, ist,

30 in der Höhle, die in dem Felde Machpela vor Mamre ist, im Lande Kanaan, welche Abraham samt dem Felde von Ephron, dem Hethiter, zum Erbbegräbnis gekauft hat.

31 Dort haben sie Abraham begraben und sein Weib Sara; dort haben sie Isaak begraben und sein Weib ebekka; und dort habe ich Lea begraben;

32 das Feld und die Höhle, die darin ist, sind erkauft von den Kindern Heth.

33 Und als Jakob geendet hatte, seinen Söhnen Befehle zu geben, zog er seine Füße aufs Bett herauf und verschied und wurde versammelt zu seinen Völkern.

   

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Arcana Coelestia # 6371

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6371. The scepter shall not be removed from Judah. That this signifies that sovereignty shall not depart from the celestial kingdom, is evident from the signification of “being removed,” as being to depart; from the signification of “scepter,” as being sovereignty, and indeed the sovereignty of truth from good (see n. 4876), for a scepter is a badge of royal power, and by royalty is signified truth (n. 1672, 1728, 2015, 2069, 3009, 4575, 6148); and from the representation of Judah, as being the celestial kingdom (n. 6363). Hence it is plain that by the “scepter not being removed from Judah” is signified that the sovereignty shall not depart from the celestial kingdom.

[2] From the sense of the letter it appears that by what is contained in this verse is meant that the kingdom should not be removed from the Jewish people until the Lord came. This also is true, yet in this historic truth, as in everything else, there is an internal sense; for that the kingdom should not be removed from the Jewish people, is a worldly matter; but the spiritual truth of the internal sense appears when by “scepter” is understood sovereignty, and by “Judah” the celestial kingdom. But that sovereignty should depart from the celestial kingdom when the Lord came, is a secret that no one can know except from revelation. The case is this. Before the coming of the Lord into the world, there was influx of life with men and with spirits from Jehovah or the Lord through the celestial kingdom, that is, through the angels who were in that kingdom, and hence they then had the sovereignty. But when the Lord came into the world, and thereby made the Human in Himself Divine, He put on just that which was with the angels of the celestial kingdom, thus He put on this sovereignty. For previously the Divine transflux through that heaven had been the Divine Human; it was also the Divine Man which was presented to view when Jehovah so appeared; but this Divine Human ceased when the Lord Himself made the Human in Himself Divine. This shows how the case is with this secret. The angels of that kingdom have indeed great sovereignty now, but only insofar as they are in the Lord’s Divine Human through love to Him. (See what has already been stated and shown, n. 1990, 2803, 3061, 4180, 4687, 5110, 6280)

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

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Arcana Coelestia # 6280

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6280. That the “redeeming Angel” is the Lord as to the Divine Human, is evident from the fact that by assuming the Human and making it Divine the Lord redeemed man, that is, delivered him from hell; whence the Lord as to His Divine Human is called the “Redeemer.” That the Divine Human is called the “Angel” is because the word “angel” means “sent,” and the Lord as to the Divine Human is said to be “sent,” as is plain from many passages in the Word of the Evangelists. Moreover before the Lord’s coming into the world the Divine Human was Jehovah Himself flowing in through heaven when He spoke the Word; for Jehovah was above the heavens, but that which passed from Him through the heavens was at that time the Divine Human; for by the influx of Jehovah into heaven, He set forth a man, and the very Divine thence derived was a Divine man. This then is the Divine Human from eternity, and is what is called “Sent,” by which is meant proceeding, and this is the same as “Angel.”

[2] But as Jehovah by this Divine Human of His, could not flow in any longer with men, because they had so far removed themselves from this Divine, He therefore took on the Human and made it Divine, and thus by influx from this into heaven He could reach even those of the human race who would receive the good of charity and the truth of faith from the Divine Human, which was thus made visible, and could thus deliver them from hell, which could not possibly have been effected in any other way. This deliverance is that which is called “redemption,” and the Divine Human Itself, which delivered or redeemed, is what is called the “redeeming Angel.”

[3] But be it known that in respect to the Divine Human, as well as in respect to the Divine Itself, the Lord is above heaven; for He is the Sun which illumines heaven; thus that heaven is far beneath Him. The Divine Human which is in heaven is the Divine truth which proceeds from Him, which is the light from Him as a sun. In respect to His essence the Lord is not Divine truth, for this is from Him as light from the sun, but He is Divine good itself, one with Jehovah.

[4] The Lord’s Divine Human is called “Angel” in other places also in the Word, as when He appeared to Moses in the bush, of which it is written in Exodus:

When Moses came to the mountain of God, unto Horeb, the Angel of Jehovah appeared to him in a flame of fire out of the midst of a bush. Jehovah saw that Moses turned aside to see, therefore God called unto him out of the midst of the bush. And he said further, I am the God of thy 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 which is here called the “Angel of Jehovah,” and it is plainly said that it was Jehovah Himself. That Jehovah was there in the Divine Human may be seen from the fact that the Divine Itself could not appear except through the Divine Human; according to the Lord’s words in John: “No one hath ever seen God, the only begotten Son, who is in the bosom of the Father, He hath set Him forth” (John 1:18); and in another place: “Ye have neither ever heard the voice of the Father, nor seen His shape” (John 5:37).

[5] Moreover the Lord as to the Divine Human is called the “Angel” where it treats of leading the people into the land of Canaan, of which we read in Exodus:

Behold I send an Angel before thee, to keep thee in the way, and to bring thee unto the place which I have prepared. Beware thou of His faces, for He will not bear your transgression, because My name is in the midst of Him (Exodus 23:20-21, 23).

That the “Angel” in this passage is the Divine Human, is evident from the fact that it is said, “because My name is in the midst of Him,” that is, Jehovah Himself is. By “My name” is signified the quality of Jehovah which is in the Divine Human (that the Lord as to the Divine Human is the “name of Jehovah,” may be seen above, n. 2628; and that the “name of God” is His quality, as also everything in one complex by means of which God is worshiped, n. 2724, 3006).

[6] In Isaiah:

In all their distress He had distress, and the Angel of His faces will deliver them; in His love and in His indulgence He redeemed them, and He took them, and carried them all the days of eternity (Isaiah 63:9).

That the “Angel of the faces of Jehovah” is the Lord as to the Divine Human, is manifest, for it is said that “He redeemed them.”

[7] In Malachi:

Behold the Lord whom ye seek shall suddenly come unto His temple, even the Angel of the covenant whom ye desire; Behold He cometh, saith Jehovah Zebaoth. But who shall endure the day of His coming, and who shall stand when He appeareth? Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, as in the days of eternity, and as in former years (Malachi 3:1-2, 4).

That the “Angel of the covenant” is the Lord as to the Divine Human is very evident, for the subject treated of is His coming; the “offering of Judah and Jerusalem being then sweet to Jehovah” signifies that worship from love and faith in Him will then be sweet. That by “Judah” here is not meant Judah, nor by “Jerusalem” Jerusalem, is clearly evident; for neither then nor afterward was the offering of Judah and Jerusalem sweet. That the “days of eternity” are the states of the Most Ancient Church, which was celestial; and that the “former years” are the states of the Ancient Church, which was spiritual, may be seen above (n. 6239). Moreover by an “angel” in the Word, in the internal sense, is not signified an angel, but something Divine in the the Lord, (n. 1925, 2319, 2821, 3039, 4085).

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