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Genesis 48

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1 His ita transactis, nuntiatum est Joseph quod ægrotaret pater suus : qui, assumptis duobus filiis Manasse et Ephraim, ire perrexit.

2 Dictumque est seni : Ecce filius tuus Joseph venit ad te. Qui confortatus sedit in lectulo.

3 Et ingresso ad se ait : Deus omnipotens apparuit mihi in Luza, quæ est in terra Chanaan : benedixitque mihi,

4 et ait : Ego te augebo et multiplicabo, et faciam te in turbas populorum : daboque tibi terram hanc, et semini tuo post te in possessionem sempiternam.

5 Duo ergo filii tui, qui nati sunt tibi in terra Ægypti antequam huc venirem ad te, mei erunt : Ephraim et Manasses, sicut Ruben et Simeon reputabuntur mihi.

6 Reliquos autem quos genueris post eos, tui erunt, et nomine fratrum suorum vocabuntur in possessionibus suis.

7 Mihi enim, quando veniebam de Mesopotamia, mortua est Rachel in terra Chanaan in ipso itinere, eratque vernum tempus : et ingrediebar Ephratam, et sepelivi eam juxta viam Ephratæ, quæ alio nomine appellatur Bethlehem.

8 Videns autem filios ejus dixit ad eum : Qui sunt isti ?

9 Respondit : Filii mei sunt, quos donavit mihi Deus in hoc loco. Adduc, inquit, eos ad me, ut benedicam illis.

10 Oculi enim Israël caligabant præ nimia senectute, et clare videre non poterat. Applicitosque ad se, deosculatus et circumplexus eos,

11 dixit ad filium suum : Non sum fraudatus aspectu tuo : insuper ostendit mihi Deus semen tuum.

12 Cumque tulisset eos Joseph de gremio patris, adoravit pronus in terram.

13 Et posuit Ephraim ad dexteram suam, id est, ad sinistram Israël : Manassen vero in sinistra sua, ad dexteram scilicet patris, applicuitque ambos ad eum.

14 Qui extendens manum dexteram, posuit super caput Ephraim minoris fratris : sinistram autem super caput Manasse qui major natu erat, commutans manus.

15 Benedixitque Jacob filiis Joseph, et ait : Deus, in cujus conspectu ambulaverunt patres mei Abraham, et Isaac ; Deus qui pascit me ab adolescentia mea usque in præsentem diem :

16 angelus, qui eruit me de cunctis malis, benedicat pueris istis : et invocetur super eos nomen meum, nomina quoque patrum meorum Abraham et Isaac, et crescant in multitudinem super terram.

17 Videns autem Joseph quod posuisset pater suus dexteram manum super caput Ephraim, graviter accepit : et apprehensam manum patris levare conatus est de capite Ephraim, et transferre super caput Manasse.

18 Dixitque ad patrem : Non ita convenit, pater : quia hic est primogenitus, pone dexteram tuam super caput ejus.

19 Qui renuens, ait : Scio, fili mi, Scio : et iste quidem erit in populos, et multiplicabitur : sed frater ejus minor, major erit illo : et semen illius crescet in gentes.

20 Benedixitque eis in tempore illo, dicens : In te benedicetur Israël, atque dicetur : Faciat tibi Deus sicut Ephraim, et sicut Manasse. Constituitque Ephraim ante Manassen.

21 Et ait ad Joseph filium suum : En ego morior, et erit Deus vobiscum, reducetque vos ad terram patrum vestrorum.

22 Do tibi partem unam extra fratres tuos, quam tuli de manu Amorrhæi in gladio et arcu meo.

   

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Arcana Coelestia # 6226

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6226. 'And sat on the bed' means which was turned towards the natural. This is clear from the meaning of 'the bed' as the natural, dealt with in 6188. The reason why 'Israel sat on the bed' means that spiritual good was turned towards the natural is that in the last verse of the previous chapter, Chapter 47, 'Israel bowed himself over the head of the bed' meant that spiritual good turned itself towards things of the interior natural, see 6188, and therefore moving himself from the head and sitting on the bed means that spiritual good turned itself towards the natural. Nothing intelligible can be said to show what turning itself to the interior natural is, or to the exterior natural, because very few people know of the existence of the interior natural and the exterior natural, or that thought takes place at one time in the first, at another in the second. And people who do not know these things do not stop to reflect on them and consequently cannot have gained any knowledge of this particular matter by anything they have experienced. Yet this turning to one and then to the other goes on in everyone, though with variations; for at one time a person's thought is raised to things on a higher level, and at another it comes down to those on a lower level, so that at one time his thought looks upwards, at another time downwards.

[2] Apart from all this anyone can see that 'Israel bowed himself over the head of the bed' and that after that 'he sat on the bed' are matters which would have been too trivial for mention in the most holy Word unless they had held some arcanum within them. That arcanum cannot be brought to light except by means of the internal sense, except therefore through a knowledge of what each individual word means in the spiritual sense, that is, the sense that angels understand. For angels thoughts are not based, as men's are, on worldly, bodily, and earthly objects, but on heavenly ones. The nature of the difference between those two kinds of objects is particularly evident from correspondences, which are the subject at the ends of a number of chapters.

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