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Genesis 48

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1 And it cometh to pass, after these things, that [one] saith to Joseph, `Lo, thy father is sick;' and he taketh his two sons with him, Manasseh and Ephraim.

2 And [one] declareth to Jacob, and saith, `Lo, thy son Joseph is coming unto thee;' and Israel doth strengthen himself, and sit upon the bed.

3 And Jacob saith unto Joseph, `God Almighty hath appeared unto me, in Luz, in the land of Canaan, and blesseth me,

4 and saith unto me, Lo, I am making thee fruitful, and have multiplied thee, and given thee for an assembly of peoples, and given this land to thy seed after thee, a possession age-during.

5 `And now, thy two sons, who are born to thee in the land of Egypt, before my coming unto thee to Egypt, mine they [are]; Ephraim and Manasseh, as Reuben and Simeon they are mine;

6 and thy family which thou hast begotten after them are thine; by the name of their brethren they are called in their inheritance.

7 `And I -- in my coming in from Padan-[Aram] Rachel hath died by me in the land of Canaan, in the way, while yet a kibrath of land to enter Ephrata, and I bury her there in the way of Ephrata, which [is] Bethlehem.'

8 And Israel seeth the sons of Joseph, and saith, `Who [are] these?'

9 and Joseph saith unto his father, `They [are] my sons, whom God hath given to me in this [place];' and he saith, `Bring them, I pray thee, unto me, and I bless them.'

10 And the eyes of Israel have been heavy from age, he is unable to see; and he bringeth them nigh unto him, and he kisseth them, and cleaveth to them;

11 and Israel saith unto Joseph, `To see thy face I had not thought, and lo, God hath shewed me also thy seed.'

12 And Joseph bringeth them out from between his knees, and boweth himself on his face to the earth;

13 and Joseph taketh them both, Ephraim in his right hand towards Israel's left, and Manasseh in his left towards Israel's right, and bringeth [them] nigh to him.

14 And Israel putteth out his right hand, and placeth [it] upon the head of Ephraim, who [is] the younger, and his left hand upon the head of Manasseh; he hath guided his hands wisely, for Manasseh [is] the first-born.

15 And he blesseth Joseph, and saith, `God, before whom my fathers Abraham and Isaac walked habitually: God who is feeding me from my being unto this day:

16 the Messenger who is redeeming me from all evil doth bless the youths, and my name is called upon them, and the name of my fathers Abraham and Isaac; and they increase into a multitude in the midst of the land.'

17 And Joseph seeth that his father setteth his right hand on the head of Ephraim, and it is wrong in his eyes, and he supporteth the hand of his father to turn it aside from off the head of Ephraim to the head of Manasseh;

18 and Joseph saith unto his father, `Not so, my father, for this [is] the first-born; set thy right hand on his head.'

19 And his father refuseth, and saith, `I have known, my son, I have known; he also becometh a people, and he also is great, and yet, his young brother is greater than he, and his seed is the fulness of the nations;'

20 and he blesseth them in that day, saying, `By thee doth Israel bless, saying, God set thee as Ephraim and as Manasseh;' and he setteth Ephraim before Manasseh.

21 And Israel saith unto Joseph, `Lo, I am dying, and God hath been with you, and hath brought you back unto the land of your fathers;

22 and I -- I have given to thee one portion above thy brethren, which I have taken out of the hand of the Amorite by my sword and by my bow.'

   

Komentář

 

Pairs of hands, eyes, etc.

  

'Pairs of hands, eyes, etc.' relate to the will and understanding, or to good and truth. The right side to the will or good, and the left to the understanding or truth.

(Odkazy: Conjugial Love 310)

Ze Swedenborgových děl

 

Conjugial Love # 310

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310. 14. After the wedding the marriage of the spirit becomes also one of the body and thus complete. Everything that a person does in the body flows in from his spirit. For as we know, the mouth does not speak of itself, but the thought of the mind by means of it. Neither do the hands act or the feet move of themselves, but the will of the mind by means of them. Consequently we see that it is the mind that speaks in the body by means of its organ of speech, and the mind that acts in the body by means of its organs of action. It is apparent therefore that as the mind is, such are the utterances of the mouth and actions of the body.

It follows as a conclusion from this that the mind continually flows into the body and directs the body toward activities in harmony with it and its development. Accordingly, viewed in themselves, human bodies are simply replicas of minds outwardly organized to carry out the bidding of the soul.

This much is said by way of introduction to make perceptible why it is that a couple's minds or spirits should be united to each other and as though married first, before they are united also in respect to the body; namely, that the marriage may be a marriage of the spirit when it becomes one of the body; consequently, that the partners may love each other because of the spirit and in body as a result of that.

[2] From this perspective let us now consider marriage. When conjugial love joins a couple's minds and molds them into a marriage, it also then joins and molds their bodies for it; for as said, the form of the mind is also, inwardly, the form of the body, with the single difference, that the form of the body is outwardly organized to carry out the ends to which its interior form is directed by the mind. When the mind has been molded by conjugial love, moreover, not only is it inwardly present in the whole body so as to radiate throughout, but it is inwardly present further in the organs dedicated to reproduction, which are situated in their own area below the other areas of the body. In people who are united by conjugial love, their cast of mind finds final expression there. Consequently the affections and thoughts of their minds are channeled to them. In this the operations of their minds differ from those arising from other loves, loves which do not extend to those organs.

It follows in conclusion from this that as conjugial love is in a couple's minds or spirits, such is it inwardly in the organs belonging to it.

Besides, it is evident in itself that a marriage of the spirit after the wedding becomes also one of the body, thus complete. Consequently, that if the marriage is chaste in spirit and draws its quality from its sanctity in the spirit, it is of the same character when it comes into its complete expression in the body; and of the opposite character if the marriage in spirit is unchaste.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.