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Бытие 48

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1 После того Иосифу сказали: вот, отец твой болен. И он взял с собою двух сынов своих, Манассию и Ефрема.

2 Иакова известили и сказали: вот, сын твой Иосиф идет к тебе. Израиль собрал силы свои и сел на постели.

3 И сказал Иаков Иосифу: Бог Всемогущий явился мне в Лузе, в земле Ханаанской, и благословил меня,

4 и сказал мне: вот, Я распложу тебя, и размножу тебя, и произведу оттебя множество народов, и дам землю сию потомству твоему после тебя, в вечное владение.

5 И ныне два сына твои, родившиеся тебе в земле Египетской, до моего прибытия к тебе в Египет, мои они; Ефрем и Манассия, как Рувим и Симеон, будут мои;

6 дети же твои, которые родятся от тебя после них, будут твои; они под именем братьевсвоих будут именоваться в их уделе.

7 Когда я шел из Месопотамии, умерла у меня Рахиль в земле Ханаанской, по дороге, не доходя несколько до Ефрафы, и я похоронил ее там на дороге к Ефрафе, что ныне Вифлеем.

8 И увидел Израиль сыновей Иосифа и сказал: кто это?

9 И сказал Иосиф отцу своему: это сыновья мои, которых Бог дал мне здесь.Иаков сказал: подведи их ко мне, и я благословлю их.

10 Глаза же Израилевы притупились от старости; не мог он видеть ясно. Иосиф подвел их к нему, и он поцеловал их и обнял их.

11 И сказал Израиль Иосифу: не надеялся я видеть твое лице; но вот, Бог показал мне и детей твоих.

12 И отвел их Иосиф от колен его и поклонился ему лицем своим до земли.

13 И взял Иосиф обоих, Ефрема в правую свою руку противлевой Израиля, а Манассию в левую против правой Израиля, и подвел к нему.

14 Но Израиль простер правую руку свою и положил наголову Ефрему, хотя сей был меньший, а левую на голову Манассии. С намерением положил онтак руки свои, хотя Манассия был первенец.

15 И благословил Иосифа и сказал: Бог, пред Которым ходили отцы мои Авраам и Исаак, Бог, пасущий меня с тех пор, как я существую, до сего дня,

16 Ангел, избавляющий меня от всякого зла, да благословит отроков сих; да будет на нихнаречено имя мое и имя отцов моих Авраама и Исаака, и да возрастут они вомножество посреди земли.

17 И увидел Иосиф, что отец его положил правую руку свою на голову Ефрема; и прискорбно было ему это. И взял он руку отца своего, чтобы переложить ее с головы Ефрема на голову Манассии,

18 и сказал Иосиф отцу своему: не так, отец мой, ибо это – первенец; положи на его голову правую руку твою.

19 Но отец его не согласился и сказал: знаю, сын мой, знаю; и от него произойдет народ, и он будет велик; но меньший его брат будет больше его, и от семени его произойдет многочисленный народ.

20 И благословил их в тот день, говоря: тобою будет благословлять Израиль, говоря: Бог да сотворит тебе, как Ефрему и Манассии. И поставил Ефрема выше Манассии.

21 И сказал Израиль Иосифу: вот, я умираю; и Бог будет с вами и возвратит вас в землю отцов ваших;

22 я даю тебе, преимущественно пред братьями твоими, один участок, который я взял из рук Аморреев мечом моим и луком моим.

   

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Arcana Coelestia # 6272

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6272. He put forth his hands crosswise. That this signifies, thus not according to order, is evident from the signification of “putting forth the hands crosswise,” as being not according to order; for thereby he makes the younger the firstborn, and the reverse; consequently the truth of faith prior and higher; and the good of charity posterior and lower; for “birthright” denotes priority and superiority (see n. 3325). It is evident how much evil this introduces into the church; for thereby its people get into such obscurity that they do not know what good is, thus neither what truth is; for good is like flame, and truth like the light from it: if you take away the flame, the light also perishes; and if any light appears, it is like a deceptive light that is not from flame. Hence it is that churches are at variance with one another, and dispute about truth, and one congregation asserts a thing to be true, which another asserts to be false. And what is still worse, when once they have set faith in the prior place in the assemblage of the church, they next begin to separate faith from charity, and to make the latter of comparatively no account, and thus to care nothing for the life, a thing to which man naturally inclines. Hence the church perishes, for it is the life which makes the church with man, but not doctrine without life; thus not confidence, which is eminent faith; for genuine confidence is possible with those only who are in charity, from which is the life of confidence. (Moreover, that the good of charity is actually the firstborn, that is, in the prior place, and that the truth of faith appears to be so, may be seen above, n. 3324-3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926, 4928, 4930, 4977.)

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

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Arcana Coelestia # 4247

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4247. And the messengers returned to Jacob, saying, We came to thy brother, to Esau, and moreover he cometh to meet thee. That this signifies that good flows in continually, so as to appropriate to itself (namely, truths), is evident from the signification of “brother,” here Esau, as being good, (namely, that of the Lord’s Divine natural, of which above); and from the signification of “coming to meet,” as being to flow in (concerning which in what follows); and as influx is signified, so is appropriation.

[2] From what has been said several times before on this subject, it may be seen how the case is with good and truth, and with the influx of good into truth, and with the appropriation of truth by good, namely, that good is continually flowing in, and that truth receives it, for truths are the vessels of good. The Divine good cannot be applied to any other vessels than genuine truths, for they correspond to each other. When a man is in the affection of truth (in which he is in the beginning before he begins to be regenerated), even then good is continually flowing in, but as yet has no vessels (that is, truths) into which to apply itself (that is, to be appropriated); for in the beginning of regeneration man is not as yet in knowledges. At that time, however, as good is continually flowing in, it produces the affection of truth; which is from no other source than the continual endeavor of Divine good to flow in. From this it is evident that even at that time good is in the first place, and acts the principal part, although it appears as if it were truth that did this. But when a man is being regenerated (which takes place in adult age when he is in knowledges), good then manifests itself; for the man is not then so much in the affection of knowing truth, as in the affection of doing it. Heretofore truth had been in his understanding, but now it is in his will; and when it is in the will, it is in the man; for the will constitutes the man himself. Such is the constant circle in man that everything of knowledge is insinuated through the sight or through the hearing into the thought, and from this into the will, and from the will through the thought into act. Or again from the memory, which is like an internal eye, or internal sight, there is a similar circle-from this sight through the thought into the will, and from the will through the thought into act; or if anything hinders, into the endeavor to act, which, as soon as that which hindered is removed, goes forth into act.

[3] From this it is evident how the case is with influx, and with the appropriation of truth by good, namely, that first of all the truths of faith are insinuated through the hearing or through the sight, and are then stored up in the memory; from which they are successively elevated into knowledge, and at last flow into the will, and when in this they proceed thence through thought into act; and if they cannot go into act, they are in endeavor, which is itself an internal act, and whenever there is an opportunity this becomes an external act. Be it known, however, that while there is this circle, nevertheless it is good which produces the circle; for the life which is from the Lord does not flow in except into good, thus through good, and this from the inmosts. That the life which flows in through the inmosts produces this circle, may be seen by everyone, for without life nothing is produced; and as the life which is from the Lord does not flow in except into good and through good, it follows that good is that which produces; and that it flows into truths, and appropriates them to itself, insofar as the man is in the knowledges of truth, and is at the same time desirous to receive them.

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