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Genesis 48

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1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.

2 And one told Jacob, and said, Behold, thy son Joseph cometh to thee: and Israel strengthened himself, and sat upon the bed.

3 And Jacob said to Joseph, God Almighty appeared to me at Luz, in the land of Canaan, and blessed me,

4 And said to me, Behold I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee, for an everlasting possession.

5 And now, thy two sons, Ephraim and Manasseh, who were born to thee in the land of Egypt, before I came to thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.

6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.

7 And as for me, when I came from Padan, Rachel died by me in the land of Canaan, in the way, when yet there was but a little way to come to Ephrath: and I buried her there in the way of Ephrath, the same is Beth-lehem.

8 And Israel beheld Joseph's sons, and said, Who are these?

9 And Joseph said to his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, to me, and I will bless them.

10 (Now the eyes of Israel were dim for age, so that he could not see:) And he brought them near to him; and he kissed them, and embraced them.

11 And Israel said to Joseph, I had not thought to see thy face: and lo, God hath shown me also thy seed.

12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.

13 And Joseph took them both, Ephraim in his right hand towards Israel's left hand, and Manasseh in his left hand towards Israel's right hand, and brought them near to him.

14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands by design; for Manasseh was the first-born.

15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God who hath fed me all my life long to this day,

16 The angel who hath redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac: and let them grow into a multitude in the midst of the earth.

17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he lifted his father's hand, to remove it from Ephraim's head to Manasseh's head.

18 And Joseph said to his father, Not so, my father; for this is the first-born; put thy right hand upon his head.

19 And his father refused, and said, I know it, my son, I know it; he also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.

21 And Israel said to Joseph, Behold, I die; but God shall be with you, and bring you again to the land of your fathers.

22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

   

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Arcana Coelestia # 6236

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6236. They are mine. That this signifies that they are in me, is evident from the representation of Jacob, who says this of himself, as being the truth of the natural (of which below); and from the representation of Manasseh and Ephraim, as being the will and the intellectual of the church in the natural (see n. 5354, 6222). That these words, “they are mine,” denote that they are in me, is because Jacob is the truth of the natural, thus also the natural as to truth, and in the natural are the intellectual and the will which are represented by Ephraim and Manasseh; and therefore as they are in this natural, by their “being mine” is signified that they are in me. That “Jacob” is the natural, in the supreme sense the Lord’s Divine natural, may be seen above (n. 3305, 3509, 3525, 3576, 4009, 4538, 4570, 6098), and in the relative sense truth in the natural, thus also the natural as to truth (n. 3509, 3525, 3546); and as “Jacob” in general is truth in the natural, therefore his “ten sons” are the truths of the church there in particular (n. 5403, 5419, 5427, 5458, 5512), thus now also the “sons of Joseph.” By Pharaoh also is represented the natural, yet not as to truths, but as to memory-knowledges, which are lower, and into which truths can be initiated and insinuated, which was represented by the coming of Jacob and his sons into Egypt.

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

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Arcana Coelestia # 4538

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4538. And God said unto Jacob. That this signifies the perception of natural good, such as Jacob now represents, from the Divine, is evident from the signification in the historicals of the Word of “to say,” as being to perceive (n. 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509), wherefore that “God said” denotes perception from the Divine; and from the representation of Jacob, who here in the supreme sense is the Lord as to natural good. In the preceding pages it has been shown what Jacob represents in the Word; and as he represents various things, the subject shall be briefly explained.

[2] In the supreme sense Jacob represents in general the Lord’s Divine natural. But as the Lord glorified His natural, it was different in the beginning from what it was in the progression, and at the end. Therefore Jacob represented various things, namely, in the beginning the Lord’s natural as to truth, in the progression the Lord’s natural as to the good of truth, and at the end the Lord’s natural as to good. For the Lord’s glorification proceeded from truth to the good of truth, and finally to good, as has already been frequently shown. Now as this is the end, Jacob represents the Lord as to natural good. (See what has already been shown on these points, namely, that in the supreme sense Jacob represents the Lord’s Divine natural, in the beginning as to truth, n. 3305, 3509, 3525, 3546, 3576, 3599; and in the progression, the Lord’s Divine natural as to the good of truth, n. 3659, 3669, 3677, 4234, 4273, 4337.) The reason why Jacob now represents the Lord’s Divine natural as to good, is that this is the end, as before said.

[3] This was the process when the Lord made His natural Divine, and the process is similar also when the Lord regenerates man; for it pleased the Lord to make His Human Divine in the same order as that in which He makes man new. It is for this reason that it has been repeatedly stated that man’s regeneration is an image of the Lord’s glorification (n. 3138, 3212, 3296, 3490, 4402). When the Lord makes man new He first instructs him in the truths of faith, for without the truths of faith man does not know what the Lord is, what heaven is, and what hell is, nor even that they exist; and still less does he know the innumerable things relating to the Lord, to His kingdom in heaven, and to His kingdom on earth, that is, to the church; neither does he know what and of what nature are the things opposite to these, which relate to hell.

[4] Before he has learned these things, he cannot know what good is, by which is not meant civil good and moral good, for these are learned in the world by means of laws and statutes, and by reflections upon the morals of men, and therefore the nations outside the church also know such things; but by good is meant spiritual good, which good is called in the Word charity; and this good is in general to will and do good to others for no selfish reason, but from the delight of the affection. This good is spiritual good, and to it no man can attain except by means of the truths of faith, which are taught by the Lord by means of the Word and preachings of the Word.

[5] After a man has been instructed in the truths of faith, he is gradually led by the Lord to will the truth, and also from willing to do it. This truth is called the good of truth, for the good of truth is truth in will and act; and it is called the good of truth because the truth which has been of doctrine then becomes of the life. At last, when the man perceives delight in willing good and in doing it from will, it is no longer called the good of truth, but good; for he is then regenerate, and no more wills and does good from truth, but truth from good; and the truth which he then does is also as it were good, for it derives its essence from its origin, which is good. From all this it is evident why and whence it is that Jacob in the supreme sense represents the Lord’s natural as to good. The reason why Jacob here represents this good, is that in the internal sense further progress is now treated of, namely, toward the interior things of the natural, which are “Israel” (n. 4536). No one who is being regenerated by the Lord can be led to these interior things until the truth with him has become good.

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