Bible

 

Genesis 49

Studie

   

1 At tinawag ni Jacob ang kaniyang mga anak, at sinabi, Magpipisan kayo, upang maisaysay ko sa inyo ang mangyayari sa inyo sa mga huling araw.

2 Magpipisan kayo at kayo'y makinig, kayong mga anak ni Jacob; At inyong pakinggan si Israel na inyong ama.

3 Ruben, ikaw ang aking panganay, ang aking kapangyarihan, at siyang pasimula ng aking kalakasan; Siyang kasakdalan ng kamahalan, at siyang kasakdalan ng kapangyarihan.

4 Kumukulong parang tubig na umaawas, hindi ka magtataglay ng kasakdalan, Sapagka't, sumampa ka sa higaan ng iyong ama: Hinamak mo nga; sumampa sa aking higaan.

5 Si Simeon at si Levi ay magkapatid; Mga almas na marahas ang kanilang mga tabak.

6 Oh kaluluwa ko, huwag kang pumasok sa kanilang payo; Sa kanilang kapisanan, ay huwag kang makiisa, kaluwalhatian ko; Sapagka't sa kanilang galit ay pumatay ng tao: At sa kanilang sariling kalooban ay pumutol ng hita ng baka.

7 Sumpain ang kanilang galit, sapagka't mabangis; At ang kanilang pagiinit, sapagka't mabagsik. Aking babahagihin sila sa Jacob. At aking pangangalatin sila sa Israel.

8 Juda, ikaw ay pupurihin ng iyong mga kapatid: Ang iyong kamay ay magpapahinga sa leeg ng iyong mga kaaway: Ang mga anak ng iyong ama ay yuyukod sa harap mo.

9 Si Juda'y isang anak ng leon, Mula sa panghuhuli, anak ko umahon ka: Siya'y yumuko, siya'y lumugmok na parang leon; At parang isang leong babae; sinong gigising sa kaniya?

10 Ang setro ay hindi mahihiwalay sa Juda, Ni ang tungkod ng pagkapuno sa pagitan ng kaniyang mga paa, Hanggang sa ang Shiloh ay dumating; At sa kaniya tatalima ang mga bansa.

11 Naitatali ang kaniyang batang asno sa puno ng ubas. At ang guya ng kaniyang asno sa puno ng piling ubas; Nilabhan niya ang kaniyang suot sa alak, At ang kaniyang damit sa katas ng ubas.

12 Ang kaniyang mga mata ay mamumula sa alak, At ang kaniyang mga ngipin ay mamumuti sa gatas.

13 Si Zabulon ay tatahan sa daongan ng dagat: At siya'y magiging daongan ng mga sasakyan; At ang kaniyang hangganan ay magiging hanggang Sidon.

14 Si Issachar ay isang malakas na asno, Na lumulugmok sa gitna ng mga tupahan:

15 At nakakita siya ng dakong pahingahang mabuti, At ng lupang kaayaaya; At kaniyang iniyukod ang kaniyang balikat upang pumasan, At naging aliping mangaatag.

16 Si Dan ay hahatol sa kaniyang bayan, Gaya ng isa sa angkan ni Israel.

17 Si Dan ay magiging ahas sa daan, At ulupong sa landas, Na nangangagat ng mga sakong ng kabayo, Na ano pa't nahuhulog sa likuran ang sakay niyaon.

18 Aking hinintay ang iyong pagliligtas, Oh Panginoon.

19 Si Gad, ay hahabulin ng isang pulutong: Nguni't siya ang hahabol sa kanila.

20 Hinggil kay Aser, ay lulusog ang tinapay niya, At gagawa ng masasarap na pagkain.

21 Si Nephtali ay isang usang babaing kawala: Siya'y nagbabadya ng maririkit na pananalita.

22 Si Jose ay sangang mabunga, Sangang mabunga na nasa tabi ng bukal; Ang kaniyang mga sanga'y gumagapang sa pader.

23 Pinamanglaw siya ng mga mamamana, At pinana siya, at inusig siya:

24 Nguni't ang kaniyang busog ay nanahan sa kalakasan, At pinalakas ang mga bisig ng kaniyang mga kamay, Sa pamamagitan ng mga kamay ng Makapangyarihan ni Jacob, (Na siyang pinagmulan ng pastor, ang bato ng Israel),

25 Sa pamamagitan nga ng Dios ng iyong ama, na siyang tutulong sa iyo, At sa pamamagitan ng Makapangyarihan sa lahat, na siyang magpapala sa iyo, Ng pagpapala ng langit sa itaas, Pagpapala ng mga kalaliman na nalalagay sa ibaba, Pagpapala ng mga dibdib at ng bahay-bata.

26 Ang mga basbas ng iyong ama na humigit sa basbas ng aking mga kanunuan Hanggang sa wakas ng mga burol na walang hanggan: Mangapapasa ulo ni Jose, At sa tuktok ng ulo niya na bukod tangi sa kaniyang mga kapatid.

27 Si Benjamin ay isang lobo na mangaagaw: Sa kinaumagaha'y kaniyang kakanin ang huli, At sa kinahapunan ay kaniyang babahagihin ang samsam.

28 Ang lahat ng ito ang labing dalawang angkan ng Israel: at ito ang sinalita ng ama nila sa kanila, at sila'y binasbasan; bawa't isa'y binasbasan ng ayon sa basbas sa kanikaniya,

29 At kaniyang ipinagbilin sa kanila, at sinabi sa kanila: Ako'y malalakip sa aking bayan: ilibing ninyo ako sa kasamahan ng aking mga magulang sa yungib na nasa parang ni Ephron na Hetheo,

30 Sa yungib na nasa parang ng Machpela, na nasa tapat ng Mamre, sa lupain ng Canaan, na binili ni Abraham, na kalakip ng parang kay Ephron na Hetheo, na pinakaaring libingan:

31 Na doon nila inilibing si Abraham at si Sara na kaniyang asawa; na doon nila inilibing si Isaac at si Rebeca na kaniyang asawa; at doon ko inilibing si Lea:

32 Sa parang at sa yungib na nandoon na binili sa mga anak ni Heth.

33 At nang matapos si Jacob na makapagbilin sa kaniyang mga anak, ay kaniyang itinaas at itinikom ang kaniyang mga paa sa higaan, at nalagot ang hininga, at nalakip sa kaniyang bayan.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 6398

Prostudujte si tuto pasáž

  
/ 10837  
  

6398. Dan shall be a serpent upon the way. That this signifies their reasoning about truth because good does not as yet lead, is evident from the representation of Dan, as being those who are in truth and not yet in good (see n. 6396); from the signification of a “serpent,” as being reasoning from what is sensuous (of which in what follows); and from the signification of “way,” as being truth (n. 627, 2333). Thus by “Dan being a serpent upon the way” is signified their reasoning about truth, because good does not yet lead. The quality of this reasoning and of the consequent truth, will be told in what follows.

[2] That a “serpent” denotes reasoning from what is sensuous, is because the interiors of man are represented in heaven by animals of various kinds, and hence in the Word the like are signified by the same animals. The sensuous things of man were represented by serpents because sensuous things are the lowest things in man, and are relatively earthly, and as it were creeping; as may also be seen from the forms through which sensuous things flow, concerning which, of the Lord’s Divine mercy elsewhere. Hence these sensuous things were represented by serpents, and even the Lord’s Divine sensuous was represented by the brazen serpent in the wilderness (n. 4211); and prudence and circumspection, in externals, is signified by “serpents” in Matthew:

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

But when a man is in what is sensuous, remote from what is internal, as are those who are in truth and not yet in good, and speaks from what is sensuous, then by the “serpent” is signified reasoning; here therefore, where Dan is treated of, is signified reasoning about truth, because good does not yet lead. In other cases malice, cunning, and deceit, are signified by “serpents,” but by poisonous serpents, as by “vipers” and the like, the reasoning of which is poison. (That the “serpent” denotes reasoning from what is sensuous may be seen above,n. 195-197; also that the “serpent” denotes all evil in general; and that evils are distinguished by different kinds of serpents n. 251, 254, 257)

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 4211

Prostudujte si tuto pasáž

  
/ 10837  
  

4211. And called his brethren to eat bread. That this signifies the appropriation of good from the Lord’s Divine natural, is evident from the signification of “brethren,” as being those who were now conjoined by a covenant, that is, by friendship; and in the internal sense those who are in good and truth (that these are called “brethren” may be seen above, n. 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the signification of “eating,” as being appropriation (see n. 3168, 3513, 3832; and that banquets and feasts with the ancients signified appropriation and conjunction by love and charity, see above, n. 3596); and from the signification of “bread,” as being the good of love (n. 276, 680, 1798, 3478, 3735), and in the supreme sense the the Lord, (n. 2165, 2177, 3478, 3813). As in the supreme sense “bread” signifies the Lord, it therefore signifies everything holy which is from Him, that is, everything good and true; and because there is nothing else good, which is good, except that which is of love and charity, “bread” signifies love and charity. Nor did the sacrifices of old signify anything else, for which reason they were called by the one word “bread” (n. 2165). They also ate together of the flesh of the sacrifices, in order that the heavenly feast might be represented, that is, conjunction by the good of love and charity. This is what is now signified by the Holy Supper; for this succeeded in the place of sacrifices, and of the feasts from the sanctified things; and the Holy Supper is an external of the church that contains within itself an internal, and by means of this internal it conjoins the man who is in love and charity with heaven, and through heaven with the Lord. For in the Holy Supper also, “eating” signifies appropriation, the “bread” celestial love, and the “wine” spiritual love; and this so entirely that when a man is in a holy state while eating it, nothing else is perceived in heaven.

[2] The reason why the expression “the appropriation of good from the Lord’s Divine natural” is made use of, is that the subject treated of is the good of the Gentiles, and it is this good which is now represented by Laban (n. 4189). Man’s conjunction with the Lord is not a conjunction with His Supreme Divine Itself, but with His Divine Human; for man can have no idea whatever of the Lord’s Supreme Divine, which so transcends his idea as altogether to perish and become nothing; but he can have an idea of His Divine Human. For everyone is conjoined by thought and affection with one concerning whom he has some idea, but not with one concerning whom he has no idea. If when anyone is thinking about the Lord’s Human, he has holiness in his idea, he is thinking also of that holy which coming from the Lord fills heaven, so that he is also thinking of heaven; for in its complex heaven bears relation to a man, and it does this from the the Lord, (n. 684, 1276, 2996, 2998, 3624-3649); and this accounts for the fact that no conjunction is possible with the Lord’s Supreme Divine, but only with His Divine Human, and through His Divine Human with His Supreme Divine. Hence it is said in John that no one hath seen God at any time, except the Only begotten Son (1:18); and that no one can come to the Father except through Him; and hence also He is called the Mediator. That such is the case may be very well known from the fact that all within the church who say they believe in a Supreme Being, and make no account of the Lord, are precisely those who believe nothing at all, not even that there is a heaven, or that there is a hell, and who worship nature. Moreover, if such persons are willing to be instructed by experience, they will see that the evil, even the worst of them, say the same thing.

[3] But as regards the Lord’s Human, men think in various ways, one in one way and another in another, and one in a more holy way than another. They who are within the church are able to think that His Human is Divine, and also that as He says He is one with the Father, and that the Father is in Him, and He in the Father. But they who are without the church cannot do this, both because they know nothing about the Lord and because they have no idea of the Divine except from the images which they see with their eyes, and the idols which they can touch with their hands. And yet the Lord conjoins Himself with these by means of the good of their charity and obedience that is within their gross idea of Him. For this reason it is here said that such have an “appropriation of good from the Lord’s Divine natural;” for the conjunction of the Lord with man is according to the state of his thought and the derivative affection. They who are in the most holy idea concerning the Lord, and at the same time in the knowledges and affections of good and truth-as those can be who are within the church-are conjoined with the Lord in respect to His Divine rational; whereas they who are not in such holiness, nor in such interior idea and affection, and yet are in the good of charity, are conjoined with the Lord in respect to His Divine natural. They who have a holiness of a still grosser kind are conjoined with the Lord in respect to His Divine sensuous; and this conjunction is what is represented by the brazen serpent, in that those who looked at it recovered from the bite of the serpents (Numbers 21:9). In this conjunction are those among the Gentiles who worship idols, and yet live in charity in accordance with their religion. From all this it is now evident what is meant by the appropriation of good from the Lord’s Divine natural, which is signified by Jacob’s calling his brethren to eat bread.

  
/ 10837  
  

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