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Génesis 48

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1 Y sucedió después de estas cosas, que fue dicho a José: He aquí tu padre está enfermo. Y él tomó consigo sus dos hijos Manasés y Efraín.

2 Y se hizo saber a Jacob, diciendo: He aquí tu hijo José viene a ti. Entonces se esforzó Israel, y se sentó sobre la cama;

3 y dijo a José: El Dios Omnipotente me apareció en Luz en la tierra de Canaán, y me bendijo,

4 y me dijo: He aquí, yo te hago crecer, y te multiplicaré, y te pondré por estirpe de pueblos; y daré esta tierra a tu simiente después de ti por heredad perpetua.

5 Y ahora tus dos hijos Efraín y Manasés, que te nacieron en la tierra de Egipto, antes que viniese a ti a la tierra de Egipto, míos son; como Rubén y Simeón, serán míos;

6 y los que después de ellos has engendrado, serán tuyos; por el nombre de sus hermanos serán llamados en sus heredades.

7 Porque cuando yo venía de Padan-aram, se me murió Raquel en la tierra de Canaán, en el camino, como media legua de tierra viniendo a Efrata; y la sepulté allí en el camino de Efrata, que es Belén.

8 Y vio Israel los hijos de José, y dijo: ¿Quiénes son éstos?

9 Y respondió José a su padre: Son mis hijos, que Dios me ha dado aquí. Y él dijo: Allégalos ahora a mí, y los bendeciré.

10 Y los ojos de Israel estaban ya tan agravados de la vejez, que no podía ver. Y les hizo llegar a él, y él los besó y abrazó.

11 Y dijo Israel a José: No pensaba yo ver tu rostro, y he aquí Dios me ha hecho ver también tu simiente.

12 Entonces José los sacó de entre sus rodillas, y se inclinó a tierra.

13 Y los tomó José a ambos, Efraín a su diestra, a la siniestra de Israel; y a Manasés a su siniestra, a la diestra de Israel; y les hizo llegar a él.

14 Entonces Israel extendió su diestra, y la puso sobre la cabeza de Efraín, que era el menor, y su siniestra sobre la cabeza de Manasés, haciendo entender a sus manos, aunque Manasés era el primogénito.

15 Y bendijo a José, y dijo: El Dios en cuya presencia anduvieron mis padres Abraham e Isaac, el Dios que me mantiene desde que yo soy hasta este día,

16 el Angel que me liberta de todo mal, bendiga a estos jóvenes; y mi nombre sea llamado en ellos, y el nombre de mis padres Abraham e Isaac; y se multipliquen en gran manera en medio de la tierra.

17 Entonces viendo José que su padre ponía la mano derecha sobre la cabeza de Efraín, le pesó en sus ojos; y tomó la mano de su padre, por quitarla de sobre la cabeza de Efraín a la cabeza de Manasés.

18 Y dijo José a su padre: No así, padre mío, porque éste es el primogénito; pon tu diestra sobre su cabeza.

19 Mas su padre no quiso, y dijo: Lo sé, hijo mío, lo sé; también él vendrá a ser un pueblo, y será también acrecentado; pero su hermano menor será más grande que él, y su simiente será plenitud de gentiles.

20 Y los bendijo aquel día, diciendo: En ti bendecirá Israel, diciendo: Póngate Dios como a Efraín y como a Manasés. Y puso a Efraín delante de Manasés.

21 Y dijo Israel a José: He aquí, yo muero, mas Dios será con vosotros, y os hará volver a la tierra de vuestros padres.

22 Y yo te he dado a ti una parte sobre tus hermanos, la cual tomé yo de mano del amorreo con mi espada y con mi arco.

   

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Arcana Coelestia # 6235

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6235. 'prior to my coming to you, to Egypt' means before the truth of the natural existed within factual knowledge. This is clear from the meaning of 'prior to my coming to you' as before it was present; from the representation of Jacob, who says this regarding himself, as the truth of the natural, dealt with above in 6223; and from the meaning of 'Egypt' as factual knowledge within the natural, dealt with in 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 6004. The coming of Jacob and his sons into Egypt represented the instillation of truths into the Church's factual knowledge, as the two previous chapters have shown, see 6004.

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

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Arcana Coelestia # 6004

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6004. 'Do not be afraid of going down to Egypt' means that natural truth and all that accompanies it must be introduced into the facts known to the Church. This is clear from the representation of Jacob, the one who is told that he should 'go down to Egypt', as natural truth, dealt with just above in 6001; from the meaning of 'going down' as being introduced into, for in order that the introduction might be represented Jacob went down into Egypt together with all who were his; and from the meaning of 'Egypt' as the facts known to the Church, dealt with in 1462, 4749, 4964, 4966.

[2] What an introduction of truth into the facts known to the Church implies is this: The Church's factual knowledge at that time consisted of representatives and meaningful signs contained in ritual observances, for all the ritual observances of the Church sprang from those representatives and signs, as also did the factual knowledge which helped members of the Church to understand teachings about charity. From that factual knowledge they knew who were really meant by the poor, the needy, the wretched, the afflicted, the oppressed, widows, orphans, strangers, those bound in prison, the naked, the sick, the hungry, the thirsty, the lame, the blind, the deaf, the maimed, and many others whom they identified as distinct kinds of the neighbour. By making such distinctions they taught how charity should be exercised. This was what their factual knowledge at that time was like. But at the present day that knowledge has been completely wiped out, as is evident from the consideration that where these deprived persons are mentioned in the Word scarcely anyone knows more than that those who are literally so deprived are meant, for example that those who are literally widows are meant when 'widows' are mentioned, those literally strangers when 'strangers' are mentioned, those literally in prison when they are mentioned, and so on. The kind of knowledge spoken of here flourished in Egypt, which is why 'Egypt' means factual knowledge. The need for natural truth, which is 'Jacob', to be introduced into such knowledge is represented by Jacob's going down into Egypt with all that was his.

[3] Truths are said to be introduced into factual knowledge when they are gathered together into it so as to exist within it. This is done to the end that when some fact comes to mind the truths that have been gathered into it may be recollected at the same time. When for example someone thinks of a stranger, then because 'a stranger' means people who are to receive instruction, all the ways of exercising charity towards such people instantly spring to mind, which is to say that truths spring to mind. The same thing happens when he thinks of any of the other kinds of deprived persons. Once known facts have been filled with those truths any thought based on those facts expands and spreads far and wide, reaching indeed into many communities in heaven simultaneously. For since such factual knowledge consists of so many truths contained within itself, it opens out in that way without the person's being aware of it. But they must be truths that are held within it. It is also an essential feature of Divine order that interior things should gather themselves into exterior ones, or what amounts to the same, prior things into posterior ones, so that finally everything prior should be gathered into what is last and lowest and coexist with it. This is what happens in the entire natural creation. If this were not true, no one could be fully regenerated; for such a gathering of truths within known facts enables interior things and exterior ones, which would otherwise be at variance, to exist in agreement and act as one. If they are at variance the person cannot be governed by good because he lacks sincerity. Besides, factual knowledge dwells in virtually the same inferior light as a person's physical sight. This inferior light is such that, unless it is brightened from within by the light received from truths, it leads to falsities, especially those that are a product of the illusions of the senses, and to evils that are a product of falsities. The truth of this will be seen from my experience presented at the ends of chapters under Influx.

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