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Бытие 48

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1 И было послј сихъ произшеетвій, сказали Іосифу: вотъ, отецъ твой боленъ. Тотда онъ взялъ съ собою двухъ сыновей своихъ, Манассію и Ефрема.

2 И возвјстили Іакову, и сказали: вотъ, сынъ твой Іосифъ идетъ къ тебј. Израиль укрјпился и сјлъ на постелј.

3 И сказалъ Іаковъ Іосифу: Богъ Всемогущій явился мнј въ Лузј, въ землј Ханаанской, и благословилъ меня.

4 И сказалъ мнј: се, Я возращу тебя, и размножу тебя и произведу отъ тебя сонмъ народовъ, и дамъ землю сію въ вјчное владјніе потомству твоему, послј тебя.

5 Итакъ два сына твои, родившіеся тебј въ землј Египетской, прежде нежели я пришелъ къ тебј въ Египетъ, пусть будутъ мои; Ефремъ и Манассія пусть будутъ мои, также какъ Рувимъ и Симеонъ.

6 Дјти же твои, которые родятся отъ тебя послј сихъ, будутъ твои. Они подъ именемъ братьевъ своихъ будутъ именоваться въ ихъ удјлј.

7 Ибо Рахиль по возвращеніи моемъ изъ Падана, умерла у меня въ землј Ханаанской, на дорогј, не доходя поприща земли до Ефраѕы, и я похоронилъ ее тамъ на дорогј къ Ефраѕј, (что нынј Виѕлеемъ).

8 Тутъ Израиль увидјлъ сыновъ Іосифовыхъ, и спросилъ: кто это?

9 Іосифъ отвјчалъ отцу своему: это сыновья мои, которыхъ Богъ даровалъ мнј здјсь. Тогда онъ сказалъ: подведи ихъ ко мнј, я благословлю ихъ.

10 (Очи же Израилевы тяжелы были отъ старости такъ, что онъ не могъ видјть ясно). Іосифъ подвелъ ихъ къ нему, и онъ поцјловалъ ихъ, и обнялъ ихъ.

11 сказалъ Израиль Іосифу: я не надјялся видјть лице твое, и се, Богъ даровалъ мнј увидјть и дјтей твоихъ.

12 И отвелъ ихъ Іосифъ отъ колјнъ его, и поклонился лицемъ своимъ до земли.

13 Потомъ Іосифъ взялъ обоихъ, Ефрема въ правую свою руку противъ лјвой Израиля, а Манассію въ лјвую противъ правой Израиля, и подвелъ къ нему.

14 Но Израиль простеръ правую руку свою, и положилъ на голову Ефрема, хотя сей былъ меньший, а лјвую на голову Манассіи. Такъ положилъ онъ руки свои съ намјреніемъ, хотя Манассія былъ первенецъ.

15 И благословилъ: Іосифа, и сказалъ: Богъ, иредъ лицемъ Котораго ходили отцы мои, Авраамъ и Исаакъ, Богъ, пасущій меня съ тјхъ поръ, какъ я существую до сего дня,

16 Ангелъ, избавляющій меня отъ всякаго зла, да благословитъ отроковъ сихъ, да будетъ на нихъ имя мое и имя отцевъ моихъ, Авраама и Исаака, и да возрастутъ они во множество посреди земли.

17 Когда Іосифъ увидјлъ, что отецъ его положилъ правую руку свою на голову Ефрема, то сіе было ему непріятно. И взялъ руку отца своего, чтобы переложить ее съ головы Ефрема на голову Манассіи;

18 и сказалъ Іосифъ отцу своеему: не такъ, батюшка; ибо этотъ первенецъ; положи правую руку твою на голову этому.

19 Но отецъ его не согласился, и сказалъ: знаю, сынъ мой, знаю; и отъ него произойдетъ народъ, и онъ будетъ великъ; но меньшій его братъ будетъ больше его, и потомство его будетъ полнота народовъ.

20 И благословилъ ихъ въ тотъ день, говоря: тобою благословлять будетъ Израиль, и будетъ говорить: Богъ да сотворитъ тебј, какъ Ефрему и Манассіи. Такимъ образомъ поставилъ Ефрема выше Манассіи.

21 И сказалъ Израиль Іосифу: вотъ, я умираю. Но Богъ будетъ съ вами, и возвратитъ васъ въ землю отцевъ вашихъ.

22 Я даю тебј преимущественно предъ братьями твоими, Одинъ участокъ, который я взялъ изъ рукъ Аморреевъ Мечемъ моимъ и лукомъ моимъ.

   

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Arcana Coelestia # 6220

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6220. 'That [someone] said to Joseph' means a pre-eminent discernment. This is clear from the meaning of 'saying' as perception, dealt with in 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2682, 3509, 5687. The reason a pre-eminent discernment is meant is that the subject in what follows is the Church's understanding and will, thus its truth and good, which come from an inflowing through the celestial internal, which is 'Joseph'.

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

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Arcana Coelestia # 1919

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1919. That 'Abram said to Sarai' means perception is clear from what has been stated above in 1898. The perception which the Lord had was represented and is here meant by 'Abram said to Sarai', but thought which sprang from that perception is meant by 'Sarai said to Abram' - perception being the source of thought. The thought possessed by those who have perception comes from no other source. Yet perception is not the same as thought. To see that it is not the same, let conscience serve to 'illustrate this consideration.

[2] Conscience is a kind of general and thus obscure dictate which presents those things that flow in from the Lord by way of the heavens. Those things that flow in manifest themselves in the interior rational man where they are enveloped so to speak in cloud. This cloud is the product of appearances and illusions concerning the goods and truths of faith. Thought is, in truth, distinct and separate from conscience; yet it flows from conscience, for people who have conscience think and speak according to it. Indeed thought is scarcely anything more than a loosening of the various strands that make up conscience, and a converting of these into separate ideas which pass into words. Hence it is that the Lord holds those who have conscience in good thoughts regarding the neighbour and withholds them from evil thoughts. For this reason conscience can never exist except with people who love the neighbour as themselves and have good thoughts regarding the truths of faith. These considerations brought forward here show how conscience differs from thought, and from this one may recognize how perception differs from thought.

[3] The Lord's perception came directly from Jehovah, and so from Divine Good, whereas His thought came from intellectual truth and the affection for it, as stated above in 1904, 1914. No idea, not even an angelic one, is adequate as a means to apprehend the Lord's Divine perception, and thus this lies beyond description. The perception which angels have - described in 1384 and following paragraphs, 1394, 1395 - adds up to scarcely anything at all when contrasted with the perception that was the Lord's. Because the Lord's perception was Divine, it was a perception of everything in heaven; and being a perception of everything in heaven it was also a perception of everything on earth. For such is the order, interconnection, and influx that anyone who has a perception of heavenly things has a perception of earthly as well.

[4] But after the Lord's Human Essence had become united to His Divine Essence, and had become at the same time Jehovah, the Lord was then above what is called perception, for He was above the order which exists in the heavens and from there upon earth. It is Jehovah who is the source of order, and therefore one may say that Jehovah is Order itself, for from Himself He governs order, not merely, as is supposed, in the universal but also in its most specific singulars, for it is these singulars that make up the universal. To speak of the universal and then separate such singulars from it would be no different from speaking of a whole that has no parts within it and so no different from speaking of something consisting of nothing. Thus it is sheer falsity - a figment of the imagination, as it is called - to speak of the Lord's Providence as belonging to the universal but not to its specific singulars; for to provide and govern universally but not specifically is to provide and govern absolutely nothing. This is true philosophically, yet, strange to say, philosophers themselves, including the more eminent, understand this matter in a different way and think in a different way.

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