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Postanak 48

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1 Posle javiše Josifu: Eno, otac ti je bolestan. A on povede sa sobom dva sina svoja, Manasiju i Jefrema.

2 I javiše Jakovu i rekoše: Evo sin tvoj Josif ide k tebi. A Izrailj se okrepi, te sede na postelji svojoj.

3 I reče Jakov Josifu: Bog Svemogući javi se meni u Luzu u zemlji hananskoj, i blagoslovi me;

4 I reče mi: Učiniću te da narasteš i namnožiš se; i učiniću od tebe mnoštvo naroda, i daću zemlju ovu semenu tvom nakon tebe da je njihova do veka.

5 Sada dakle dva sina tvoja, što ti se rodiše u zemlji misirskoj pre nego dođoh k tebi u Misir, moji su, Jefrem i Manasija kao Ruvim i Simeun neka budu moji.

6 A deca koju rodiš posle njih, neka budu tvoja i neka se po imenu braće svoje zovu u nasledstvu svom.

7 Jer kad se vratih iz Padana, umre mi Rahilja u zemlji hananskoj na putu, kad beše još malo do Efrate; i pogreboh je na putu u Efratu, a to je Vitlejem.

8 A vide Izrailj sinove Josifove, reče: Ko su ovi?

9 A Josif reče ocu svom: Moji sinovi, koje mi Bog dade ovde. A on reče: Dovedi ih k meni, da ih blagoslovim.

10 A oči behu Izrailju otežale od starosti, te ne mogaše dobro videti. A kad mu ih privede, celiva ih i zagrli.

11 I reče Izrailj Josifu: Nisam mislio da ću videti lice tvoje; a gle, Bog mi dade da vidim i porod tvoj.

12 A Josif odmače ih od kolena njegovih i pokloni se licem do zemlje.

13 Pa ih uze Josif obojicu, Jefrema sebi s desne strane a Izrailju s leve, Manasiju pak sebi s leve strane a Izrailju s desne; i tako ih primače k njemu.

14 A Izrailj pruživši desnu ruku svoju metnu je na glavu Jefremu mlađem, a levu na glavu Manasiji, tako namestivši ruke navlaš, ako i jeste Manasija bio prvenac.

15 I blagoslovi Josifa govoreći: Bog, kome su svagda ugađali oci moji Avram i Isak, Bog, koji me je hranio od kako sam postao do današnjeg dana,

16 Anđeo, koji me je izbavljao od svakog zla, da blagoslovi decu ovu, i da se po mom imenu i po imenu otaca mojih Avrama i Isaka prozovu, i da se kao ribe namnože na zemlji!

17 A Josif kad vide gde otac metnu desnu ruku svoju na glavu Jefremu, ne bi mu milo, pa uhvati za ruku oca svog da je premesti s glave Jefremove na glavu Manasijinu.

18 I reče Josif ocu svom: Ne tako, oče; ovo je prvenac, metni desnicu njemu na glavu.

19 Ali otac njegov ne hte, nego reče: Znam, sine, znam; i od njega će postati narod, i on će biti velik; ali će mlađi brat njegov biti veći od njega, i seme će njegovo biti veliko mnoštvo naroda.

20 I blagoslovi ih u onaj dan i reče: Tobom će Izrailj blagosiljati govoreći: Bog da te učini kao Jefrema i kao Manasiju. Tako postavi Jefrema pred Manasiju.

21 Posle reče Izrailj Josifu: Evo ja ću skoro umreti; ali će Bog biti s vama i odvešće vas opet u zemlju otaca vaših.

22 I ja ti dajem jedan deo više nego braći tvojoj, koji uzeh iz ruku amorejskih mačem svojim i lukom svojim.

   

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Arcana Coelestia # 6299

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6299. 'Saying, In you will Israel bless, saying, May God make you as Ephraim and as Manasseh' means so that its own spiritual may reside in the truth of the understanding and the good of the will. This is clear from the representation of 'Israel' as spiritual good, dealt with in 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5873; and from the representation of 'Ephraim' as truth belonging to the understanding, and of 'Manasseh' as good belonging to the will, both dealt with above. So that the spiritual, which is 'Israel', may reside in them is what the words 'In you will he bless' and 'May God make you' mean.

[2] What this really means - that the spiritual, represented by 'Israel', may exist within the truth of the understanding and the good of the will, which are 'Ephraim and Manasseh' - is that the spiritual good represented by 'Israel' is the spiritual part of the internal Church, whereas the truth and good represented by 'Ephraim and Manasseh' are part of the external Church, see above in 6296. So that what is internal may be the internal part of the Church it must of necessity reside in the external part of it, for the external serves as the foundation on which the internal must stand and is the receptacle into which the internal must flow. For this reason the natural, which is the external, must of necessity be regenerated, for if it is not, the internal has no foundation or receptacle; and if it has no foundation or receptacle it is completely destroyed. This then is what is meant by 'its own spiritual may reside in the truth of the understanding and the good of the will'.

[3] Let the following example serve to shed light on this particular matter. The actual affection that charity arouses, that is to say, the calm and blissful feeling a person enjoys when he does good to his neighbour without thought of any reward, is the internal aspect of the Church. But willing it and doing it out of concern for truth, that is, because the Word prescribes it, are the external aspect of the Church. If the natural or the external is not in accord, that is, does not will or perform that action because it sees no reward and so nothing for itself in it - for such self-interest resides in the natural or external man through heredity and his own actions - the internal has no foundation or receptacle in harmony with it. Instead it has that which either turns aside, perverts, or smothers its inflow, and for that reason the internal is destroyed. That is to say, it is closed and blocked off, so that nothing from heaven can come through by way of the internal into the natural, apart from some ordinary degree of light through chinks all around which enables the person to think, will, and speak. But that ability acts in accord with what is in the natural, thus in favour of what is evil and false opposing what is good and true, to which end it makes that ordinary degree of spiritual light flowing in through the chinks all around subservient to itself.

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