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1 Mosebok 49

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1 Och Jakob kallade sina söner till sig och sade: Församlen eder, på det att jag må förkunna eder vad som skall hända eder i kommande dagar:

2 Kommen tillhopa och hören, I Jakobs söner; hören på eder fader Israel.

3 Ruben, min förstfödde är du, min kraft och min styrkas förstling, främst i myndighet och främst i makt.

4 Du sjuder över såsom vatten, du skall icke bliva den främste, ty du besteg din faders läger; då gjorde du vad skändligt var. Ja, min bädd besteg han!

5 Simeon och Levi äro bröder; deras vapen äro våldets verktyg.

6 Min själ inlåte sig ej i deras råd, min ära tage ingen del i deras samkväm; ty i sin vrede dräpte de män, och i sitt överdåd stympade de oxar.

7 Förbannad vare deras vrede, som är så våldsam, och deras grymhet, som är så hård! Jag skall förströ dem i Jakob, jag skall förskingra dem i Israel.

8 Dig, Juda, dig skola dina bröder prisa ; din hand skall vara på dina fienders nacke, för dig skola din faders söner buga sig.

9 Ett ungt lejon är Juda; från rivet byte har du dragit ditupp, min son. Han har lagt sig ned, han vilar såsom ett lejon, såsom en lejoninna -- vem vågar oroa honom?

10 Spiran skall icke vika ifrån Juda, icke härskarstaven ifrån hans fötter, till dess han kommer till Silo och folken bliva honom hörsamma.

11 Han binder vid vinträdet sin åsna, vid ädla rankan sin åsninnas fåle. Han tvår sina kläder i vin, sin mantel i druvors blod.

12 Hans ögon äro dunkla av vin och hans tänder vita av mjölk.

13 Sebulon skall bo vid havets strand, vid stranden, där skeppen ligga; sin sida skall han vända mot Sidon.

14 Isaskar är en stark åsna, som ligger i ro i sin inhägnad.

15 Och han såg att viloplatsen var god, och att landet var ljuvligt; då böjde han sin rygg under bördor och blev en arbetspliktig tjänare.

16 Dan skall skaffa rätt åt sitt folk, han såväl som någon av Israels stammar.

17 Dan skall vara en ormvägen, en huggorm på stigen, en som biter hästen i foten, så att ryttaren faller baklänges av.

18 HERRE, jag bidar efter din frälsning!

19 Gad skall trängas av skaror , men själv skall han tränga dem på hälarna.

20 Från Aser kommer fetma, honom till mat; konungsliga läckerheter har han att giva.

21 Naftali är en snabb hind; han har sköna ord att giva.

22 Ett ungt fruktträd är Josef, ett ungt fruktträd vid källan; dess grenar nå upp över muren.

23 Bågskyttar oroa honom, de skjuta på honom och ansätta honom;

24 dock förbliver hans båge fast, och hans händer och armar spänstiga, genom dens händer, som är den Starke i Jakob, genom honom som är herden, Israels klippa,

25 genom din faders Gud -- han skall hjälpa dig. genom den Allsmäktige -- han skall välsigna dig med välsignelser från himmelen därovan, välsignelser från djupet som utbreder sig därnere, välsignelser från bröst och sköte.

26 Din faders välsignelser nå högt, högre än mina förfäders välsignelser, de nå upp till de eviga höjdernas härlighet. De skola komma över Josefs huvud, över dens hjässa, som är en furste bland sina bröder.

27 Benjamin är en glupande ulv; om morgonen förtär han rov, och om aftonen utskiftar han byte.»

28 Alla dessa äro Israels stammar, tolv till antalet, och detta är vad deras fader talade till dem, när han välsignade dem; åt var och en av dem gav han sin särskilda välsignelse.

29 Och han bjöd dem och sade till dem: »Jag skall nu samlas till mitt folk; begraven mig bredvid mina fäder, i grottan på hetiten Efrons åker,

30 i den grotta som ligger på åkern i Makpela, gent emot Mamre, i Kanaans land, den åker som Abraham köpte till egen grav av hetiten Efron,

31 där de hava begravit Abraham och hans hustru Sara, där de ock hava begravit Isak och hans hustru Rebecka, och där jag själv har begravit Lea,

32 på den åkern som jämte grottan där köptes av Hets barn

33 När Jakob hade givit sina söner denna befallning, drog han sina fötter upp i sängen; och han gav upp andan och blev samlad till sina fäder.

   

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Apocalypse Explained # 581

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581. For their tails were like unto serpents, and had heads.- That this signifies that they reason craftily from sensual scientifics, which are fallacies, is evident from the signification of tails, here the tails of horses, as denoting the scientifics which are called sensual, because they are the ultimates of the understanding (see above, n. 559); and from the signification of serpents, as denoting the craftiness of the sensual man, of which in what follows; and from the signification of having heads, as denoting to reason by means of those scientifics. For the head signifies intelligence, therefore to have a head signifies to be intelligent. Reasoning by means of those scientifics, is meant, because "head," when used in reference to the sensual man, signifies knowledge (scientia), and illusory thought thence, as may be seen above (n.577:2), consequently also reasoning by means of sensual scientifics. From these things it is evident that by the tails of the horses being like serpents, and having heads, is signified, that they reason craftily from sensual scientifics, which are fallacies. It is said, that they are fallacies, because sensual scientifics become fallacies when man reasons from them concerning spiritual things; as for example, that dignities and wealth are real blessings; that the glory possessed by the great in the world is heavenly blessedness; and that the Lord desires adoration from man for the sake of His own glory; with other things of a similar nature, and these are fallacies, when they are applied to spiritual things. For the sensual man, not being endued with intelligence, thus thinks, for he cannot possibly know otherwise.

[2] That serpents, in the Word, signify the craftiness and prudence of the sensual man, is evident from the following passages. In Moses:

"The serpent was more subtle than any wild beast of the field which Jehovah God had made" (Genesis 3:1).

Here the serpent does not mean a serpent, but the sensual man, and in a general sense, the Sensual itself, which is the ultimate of the human understanding. The man and his wife, signify the Most Ancient Church, which fell away when the men of that Church began to reason concerning Divine things from sensual scientifics, and such reasoning is signified by their eating of the tree of knowledge (scientia); their craftiness in reasoning concerning Divine things from the Sensual, is described by the reasoning of the serpent with the wife of Adam, by which they were deceived. The reason why the serpent was said to be more subtle than any wild beast of the field, is that it is poisonous, and its bite therefore deadly, and that it conceals itself in hiding places. Poison signifies craft and treachery, and thence the bite of the serpent, deadly hurt; and the lurking places from which it bites, and in which it conceals itself, signify craftiness.

[3] It must be observed, that all beasts signify affections pertaining to man, and serpents signify the affections of the sensual man, because they move over the ground upon the belly just like the Sensual of man, for this is in the lowest place, and as it were creeps upon the ground beneath the rest [of the faculties]. Sensual men also, in the spiritual world, dwell in the lower parts, for they cannot be elevated towards the higher, since they are in externals, and form their judgments and conclusions about everything from externals. The evil also, who are in the hells, are mostly sensual, and many of them crafty, wherefore when they are seen from the light of heaven, they appear like serpents of various kinds, and hence it is, that the devil is called a serpent. The reason why the infernals are also crafty, is, that evil conceals in itself every kind of craftiness and cunning, just as good conceals every kind of prudence and wisdom. More may be seen upon this subject in Heaven and Hell 576-581), where the cunning and wicked arts of infernal spirits are treated of.

[4] Hence now it is that the devil or hell is called a serpent in the following passages.

In the Apocalypse:

"The dragon, the old serpent, called the devil, and satan, which deceiveth the whole world" (12:9, 14, 15; 20:2).

And in David:

"They have sharpened their tongues like a serpent; the poison of an asp is under their lips" (Psalm 140:3).

These words signify their crafty and treacherous deception.

Again:

"Their poison is like the poison of a serpent," (Psalm 58:4).

And in Job:

"He shall suck the poison of asps; the viper's tongue shall slay him" (20:16).

And in Isaiah:

"They hatched eggs of an asp, and wove the spider's web; he that eateth of their eggs dieth, and when any one crusheth it there breaketh out a viper" (59:5).

This is said of evil men, who by treachery and craft seduce others in spiritual things. The secret evils to which they allure by their craftiness, are signified by the eggs of the asp, which they are said to hatch; their treacherous falsities are signified by the spider's web which they are said to weave; the deadly hurt which they cause if they are received, is signified by "he that eateth of their eggs dieth, and when any one crusheth it there breaketh out a viper."

[5] Because the Pharisees were of such a character, therefore they are called by the Lord, "serpents, a generation of vipers" (Matthew 23:33). That the craftiness and cunning of such could inflict no injury upon those whom the Lord protects, is signified by the following words in Isaiah:

"The sucking child shall play on the hole of the viper, and the weaned child shall put his hand on the basilisk's den" (11:8).

The sucking child and the weaned child in these words signify those who are in the good of innocence, that is, those who are in love to the Lord. The hole of the viper and the den of the basilisk mean hells where treacherous and crafty spirits are, and the entrances into them also appear like dusky holes, and within, like dens.

[6] That the craftiness and cunning of infernal spirits should not hurt those whom the Lord protects, is also signified by the words of the Lord, that He would give them power to tread on serpents and scorpions, and over all the power of the enemy (Luke 10:19); also that they should take up serpents; and if they drank any deadly thing, it should not hurt them (Mark 16:18). To tread on serpents, signifies to despise and make light of the treacheries, craft, and wicked arts of the infernal crew; therefore it is also said, "and over all the power of the enemy," the enemy denoting the infernal crew, and his power, craftiness.

[7] The cunning and craftiness of infernal spirits, who are called collectively the devil and satan, are also meant by serpents in the following passages.

Thus in Moses:

Jehovah God "led thee through that great and terrible wilderness, of the serpent, the fiery flying serpent, and scorpion" (Deuteronomy 8:15).

The journeyings of the sons of Israel in the wilderness, represented, and thence signified, the temptations of the faithful; the infestations which then take place from the hells by means of evil spirits and genii, are signified by the serpents, fiery flying serpents, and scorpions.

[8] Again in Isaiah:

"Rejoice not thou, whole Philisthea, that the rod of him that smote thee is broken; for out of the serpent's root shall come forth a basilisk, and his fruit shall be a fiery flying serpent" (14:29).

Philisthea here signifies faith separated from charity; the turning aside of many by the deceptive arguments by which that faith is confirmed, is signified by out of the serpent's root shall come forth a basilisk, and his fruit shall be a flying fiery serpent.

Again in Jeremiah:

"Behold, I send serpents, basilisks, among you, which will not be charmed, and they shall bite you" (8:17).

Again:

"The voice thereof shall go like a serpent" (46:22).

And in Amos:

"Though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them" (9:3).

Craftiness is also signified in Isaiah by "Leviathan, that crooked serpent" (27:1).

[9] That serpents, in the Word, signify the craft, and also the prudence of sensual men, is evident from the words of the Lord in Matthew:

"Be ye prudent (wise) as serpents, and harmless as doves" (10:16).

Those who are in good are called prudent, and those who are in evil, are called crafty, for prudence is of truth from good, and craftiness is of falsity from evil; and since these words were spoken to those who were in truths from good, therefore by serpents, in this place, is meant prudence. Because the craftiness of the evil is diabolical, therefore those who practise it are said to eat the dust.

[10] Thus in Moses:

It was said to the serpent," Thou art cursed above every beast, and above every wild beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life" (Genesis 3:14).

And in Isaiah:

"Dust shall be the serpent's bread" (Isaiah 65:2 5).

And in Micah:

"They shall lick the dust like a serpent" (7:17).

Dust signifies what is cursed; and going upon the belly signifies the Sensual, which is the ultimate of the life of man; and since it is the ultimate of the life, it therefore does not possess intelligence and wisdom, but craft and cunning, which are contrary to intelligence and wisdom.

[11] Again, in Moses:

"Dan shall be a serpent by the way, an arrow-serpent on the path, biting the horse's heels, and its rider shall fall backwards" (Genesis 49:17).

No one can know the signification of this prophecy concerning Dan unless he understand the signification of a horse and its heels, and also of a serpent. A horse signifies the understanding of truth, and a rider, intelligence; a serpent signifies the Sensual, which is the ultimate of the intellectual life; the heels of a horse signify truths in ultimates, which are sensual scientifics. That the Sensual, by reasonings from fallacies, hurts the understanding and leads it astray, is signified by the serpent biting the heels of the horse, and the horseman falling backwards. These things are said concerning Dan, because the tribe named after him was the last of the tribes, and therefore signified the ultimates of truth and good, consequently the ultimates of the church, as may be seen in Arcana Coelestia 1710, 3923, 6396, 10335), where this prophecy is explained.

[12] The Sensual, which is the ultimate of the intellectual life, is also signified by the crooked serpent, in Isaiah (27:1); Job (26:13); also by the serpent into which the rod of Moses was turned (Exodus 4:3, 4; 7:9-12); see in the Arcana Coelestia 6949, 7293). The sensual things also, which are the ultimates of the life of man, are signified by "the fiery flying serpents" sent amongst the people, who desired to return to Egypt; but the healing of the wound made by such serpents by the Divine Sensual of the Lord, is signified by the "brazen serpent," placed upon a pole, at the sight of which they revived (Num. 21:5-9). It is said the Divine Sensual of the Lord, because the Lord, when in the world, glorified, that is made Divine, His whole Human, even to the ultimate thereof, as is evident from this fact, that He left nothing in the sepulchre, and that He said unto His disciples, that He had flesh and bones, which a spirit had not (Luke 24:39). The ultimate Sensual, which the Lord also glorified or made Divine, is signified by the brazen serpent set upon a pole, of which the Lord Himself thus spoke in John:

"As Moses lifted up the serpent, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life" (3:14, 15).

The Lord was represented by this sign before the Israelitish and Jewish people, because they were utterly sensual, and the sensual man cannot raise his thought, when directed to the Lord, beyond and above the Sensual. For every one looks at the Lord according to the elevation of his understanding; the spiritual man looks to the Divine Rational, and so on. It is evident from these considerations, that the brazen serpent also signifies the Sensual, but the glorified or Divine Sensual of the Lord.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.