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1 Mosebok 49

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1 Og Jakob kalte sine sønner til sig og sa: samle eder, så vil jeg forkynne eder hvad som skal hende eder i de siste dager*. / {* den tid da spådommene blir opfylt.}

2 Kom sammen og hør, I Jakobs sønner, hørIsrael, eders far!

3 uben, min førstefødte er du, min kraft og min styrkes første frukt, høiest i ære og størst i makt.

4 Du bruser over som vannet, du skal intet fortrin ha; for du steg op på din fars leie; da vanhelliget du det - i min seng steg han op!

5 Simeon og Levi er brødre, voldsvåben er deres sverd.

6 Møt ikke i deres hemmelige råd, min sjel, ta ikke del i deres sammenkomster, min ære*! For i sin vrede slo de menn ihjel, og i sin selvrådighet skamskar de okser. / {* sjel.}

7 Forbannet være deres vrede, for den var vill, og deres grumhet, for den var hård! Jeg vil kaste dem omkring i Jakob og sprede dem i Israel.

8 Juda - dig skal dine brødre prise, din hånd skal være på dine fienders nakke, for dig skal din fars sønner bøie sig.

9 En ung løve er Juda; fra rov er du steget op, min sønn! Han legger sig ned, han hviler som en løve, som en løvinne; hvem våger å vekke ham?

10 Ikke skal kongespir vike fra Juda, ikke herskerstav fra hans føtter, inntil fredsfyrsten kommer, og folkene blir ham lydige.

11 Han binder til vintreet sitt unge asen og til den edle ranke sin aseninnes fole; han tvetter i vin sitt klædebon og i druers blod sin kjortel.

12 Dunkle er hans øine av vin, og hvite hans tenner av melk.

13 Sebulon - ved havets strand skal han bo, ved stranden hvor skibene lander; hans side er vendt mot Sidon.

14 Issakar er et sterktbygget asen, som hviler mellem sine hegn.

15 Og han så at hvilen var god, og at landet var fagert; da bøide han sin rygg under byrden og blev en ufri træl.

16 Dan skal dømme sitt folk, han som de andre Israels stammer.

17 Dan skal være en slange på veien, en huggorm på stien, som biter hesten i hælene, så rytteren faller bakover.

18 Efter din frelse bier jeg, Herre!

19 Gad - en fiendeflokk hugger inn på ham, men han hugger dem i hælene.

20 Fra Aser kommer fedmen, hans mat, og lekre retter som for konger har han å gi.

21 Naftali er en lekende hind; liflig er ordet han taler.

22 Et ungt frukttre er Josef, et ungt frukttre ved kilden; grenene skyter ut over muren.

23 Og de egger ham og skyter på ham, de forfølger ham - de pileskyttere.

24 Men fast står han der med sin bue, og hans hender og armer er raske - ved Jakobs Veldiges hender, fra ham, fra hyrden, Israels klippe,

25 fra din fars Gud, og han hjelpe dig, fra den Allmektige, og han velsigne dig med velsignelser fra himmelen der oppe, med velsignelser fra dypet der nede, med brysters og morslivs velsignelser!

26 Din fars velsignelser stiger høit op over mine forfedres velsignelser, de når op til de evige høiders grense; de skal komme over Josefs hode, over hans isse, han som er høvding blandt sine brødre.

27 Benjamin er en glupende ulv; om morgenen eter han op rov, og om aftenen deler han ut hærfang.

28 Alle disse er Israels stammer, tolv i tallet, og således var det deres far talte til dem; han velsignet dem, hver av dem velsignet han med den velsignelse som tilkom ham.

29 Og han bød dem og sa til dem: Jeg samles nu til mitt folk; begrav mig hos mine fedre i hulen på hetitten Efrons mark,

30 i hulen på Makpela-marken, østenfor Mamre i Kana'ans land, den mark som Abraham kjøpte av hetitten Efron til eiendoms-gravsted.

31 Der begravde de Abraham og Sara, hans hustru, der begravde de Isak og ebekka, hans hustru, og der begravde jeg Lea,

32 på den mark og i den hule der som blev kjøpt av Hets barn.

33 Da Jakob var ferdig med de pålegg han vilde gi sine sønner, trakk han føttene op i sengen; og han opgav sin ånd og blev samlet til sine fedre.

   

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Arcana Coelestia # 3928

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3928. 'And she called his name Naphtali' means the essential nature of it, that is to say, of the temptation in which one overcomes and also of the resistance offered by the natural man. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is that which is meant by 'Naphtali', for the name Naphtali is derived from the word 'wrestlings'. And for the same reason 'Naphtali' represents this second general truth of the Church. Temptation is the means by which the internal man is joined to the external, for they are at variance with each other but are made to agree and to correspond by means of temptations. The external man is indeed such that of itself it does not desire anything except bodily and worldly things; these are the delights of the natural man's life. But the internal man - when opened towards heaven and desiring the things of heaven, as is the case with those who are able to be regenerated - takes delight in heavenly things. And when a person undergoes temptations these two types of delight conflict with each other. The person is not directly aware of the conflict, because he is not aware of what heavenly delight is and of what hellish delight is, let alone that they are so utterly contrary to each other. But celestial angels cannot be present at all with a person in his bodily and worldly delight until this has been made subservient, that is to say, until bodily and worldly delight is no longer regarded as an end in itself but something which is meant to be subservient to heavenly delight, as shown above in 3913. Once this has been achieved the angels are able to reside with that person in both; but in this case his delight becomes blessedness, and at length happiness in the next life.

[2] Anyone who believes that the delight of the natural man prior to regeneration is not hell-like, and that devilish spirits are not in possession there, is much mistaken. He is unaware of what the situation is with man - that prior to regeneration genii and spirits from hell have possession of his natural man, no matter how much he seems to himself to be like any other person, and also that he is able to participate with everybody else in what is holy and to reason about the truths and goods of faith, indeed is able to believe that he has become strong in these. If this person does not feel within himself some measure of affection for what is right and fair in his daily work, and for what is good and true in society and in life, let him recognize that his kind of delight in things is the kind that exists with those in hell, for his delight entails no other love than self-love and love of the world. And when these constitute his delight no charity or any faith is present within it. The only means that will weaken and dispel this delight once it has become predominant is the affirmation and acknowledgement of the holiness of faith and of the good of life, which is the first means meant, as shown above, by Dan, and after this by temptation, which is the second means and is meant by Naphtali; for this second means follows the other. Indeed people who do not affirm and acknowledge the goodness and the truth which constitute faith and charity are unable to enter any conflict brought about by temptation as there is nothing within to oppose the evil and falsity towards which natural delight gravitates.

[3] In other places in the Word where Naphtali is mentioned he means a person's state following temptations, as in the prophecy of Jacob, who by then was Israel,

Naphtali is a hind let loose, giving beautiful words. Genesis 49:21.

'A hind let loose' stands for the affection for natural truth in a state that is free, which arises following temptation. This state is also what is at stake within temptations, which are meant by 'Naphtali', for the battle fought in temptations is a struggle for freedom. Likewise in Moses' prophecy,

To Naphtali he said, Naphtali, satisfied with favour, and full with the blessing of Jehovah, will possess the west and the south. Deuteronomy 33:23.

For the representations of Jacob's sons, and of the tribes, depend on the order in which they are mentioned, 3862. And in the prophecy of Deborah and Barak,

Zebulun is a people that consigned its soul to die, as did Naphtali, on the heights of the field. Judges 5:18.

This too refers in the internal sense to the conflicts brought about by temptations, and to a person's presence among those who do not fear anything evil because they are rooted in forms of truth and good, meant by 'being on the heights of the field'.

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