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Genesis 48

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1 After these things, it was told Joseph that his father was sick: and he set out to go to him, taking his two sons Manasses and Ephraim.

2 And it was told the old man: Behold I thy son Joseph cometh to thee. And being strengthened he sat on his bed.

3 And when Joseph was come in to him, he said : God Almighty appeared to me at Lute, which is in the land of Chanaan: and he blessed me,

4 And he said : I will cause thee to increase and multiply, and I will make of thee a multitude of people: and I will give this land to thee, and to thy seed after thee for an everlasting possession.

5 So thy two sons who were born to thee in the land of Egypt before I came hither to thee, shall be mine: Ephraim and Manasses shall be reputed to me as Ruben and Simeon.

6 But the rest whom thou shalt have after them, shall be thine, and shall be called by the name of their brethren in their possessions.

7 For, when I came out of Mesopotamia, Rachel died from me in the land of Ohanaan in the very journey, and it was springtime: and I was going to Ephrata, and I buried her near the way of Ephrata, which by another name is called Bethlehem.

8 Then seeing his sons, he said to him: Who are these?

9 He answered: They are my sons, whom God hath given me in this place. And he said: Bring them to me that I may bless them.

10 For Israel's eyes were dim by reason of his great age, and he could not see clearly. And when they were brought to him, he kissed and embraced them.

11 And said to his son: I am not deprived of seeing thee: moreover God hath shewed me thy seed.

12 And when Joseph had taken them from his father's lap, he bowed down with his face to the ground.

13 And he set Ephraim on his right bend, that is, towards the left hand of Israel; but Manasses on his left hand, to wit, towards his father's right hand, and brought them near to him.

14 But he stretching forth his right hand, put it upon the head of Ephraim the younger brother; and the left upon the head of Manasses who was the elder, changing his hands.

15 And Jacob blessed the sons of Joseph, and said: God, in whose sight my fathers Abraham and Isaac walked, God that feedeth me from my youth until this day;

16 The angel that delivereth me from all evils, bless these boys: and let my name be called upon them, and the names of my fathers Abraham, and Isaac, and may they grow into a multitude upon the earth.

17 And Joseph seeing that his father had put his right hand upon the head of Ephraim, was much displeased: and taking his father's hand he tried to lift it from Ephraims head, and to remove it to the head of Manasses.

18 And he said to his father: It should not be so, my father: for this is the first- born, put thy right hand upon his head.

19 But he refusing, said: I know, my son, I know: and this also shall become peoples, and shall be multiplied: but this younger brother shall be greater than he: and his seed shall grow into nations.

20 And he blessed them at that time, saying: In thee shall Israel be blessed, and it shall be said: God do to thee as to Ephraim, and as to Manasses. And he set Ephraim before Manasses.

21 And he said to Joseph his son: Be- hold I die, and God will be with you, and will bring you back into the land of your fathers.

22 I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite a with my sword and bow.

   

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Arcana Coelestia #6287

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6287. 'And Joseph saw that his father placed his right hand on Ephraim's head' means a discernment that he considered truth to occupy the first place. This is clear from the meaning of 'seeing' as understanding and discerning, dealt with in 2150, 2807, 3764, 4567, 4723, 5400; from the representation of 'Joseph' as the internal celestial, dealt with in 5869, 5877, 6224; from the representation of Israel, to whom 'father' refers here, as spiritual good from the natural; from the meaning of 'placing the right hand on the head' as considering to occupy the first place, dealt with above in 6269; and from the representation of 'Ephraim' as truth present in the understanding part within the natural, dealt with above in 6234, 6238, 6267. From all this it is evident that 'Joseph saw that his father placed his right hand on Ephraim's head' means a discernment by the internal celestial that spiritual good from the natural considered truth to occupy the first place. See what has been stated and shown above on these matters in 6256, 6269, 6272, 6273.

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

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Arcana Coelestia #4502

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4502. 'And they took Dinah from Shechem's house, and went away' means that they took away the affection for truth. This is clear from the representation of 'Dinah' as the affection for truth, dealt with above in 4498. The meaning according to the internal proximate sense is that they took away the affection for truth from those who were part of the remnants of the Most Ancient Church, for the phrase 'from Shechem's house' is used and by 'Shechem's house' is meant the good of truth of that Church. But as the subject here is the utter destruction of truth and good among those descended from Jacob, who are meant here by Jacob's sons, and as every detail mentioned has a specific application to the particular subject that is under discussion, 'Shechem's house' therefore means here simply the good of truth, like that which had existed with the member of the Most Ancient Church. Thus the meaning is that this good was wiped out among the nation descended from Jacob. For in the internal sense of the Word every expression or name means some aspect of the subject to which it belongs. At the same time the extinction of good and truth among Hamor and Shechem and his family is meant, because they accepted external usages, as shown in 4493.

[2] The truth of what has been explained so far regarding Simeon and Levi becomes clear from the prophetical utterances of Jacob before he died, where the following occurs,

Simeon and Levi are brothers; instruments of violence are their swords. Into their secret place let my soul not come; in their congregation let not my glory be united; for in their anger they killed a man, in their pleasure they hamstrung an ox. Cursed be their anger, for it is fierce, and their fury, for it is severe. I will divide them in Jacob, and will scatter them in Israel. Genesis 49:5-7.

'Simeon and Levi' means the truth of faith which among the descendants of Jacob was turned into falsity, and the good of charity into evil, as above in 4499, 4500. They are called 'brothers' because good is the brother of truth, or charity is the brother of faith, 4498. 'Instruments of violence are their swords' means that falsities and evils did violence to truths and goods, 4499. 'Into their secret place let my soul not come, in their congregation let not my glory be united' means severance as regards life and doctrine, for in the Word 'soul' is used to refer to life, 1000, 1040, 1742, 3299, and 'glory' to doctrine. 'For in their anger they killed a man, in their pleasure they hamstrung an ox' means that with evil intent they annihilated the truth of the Church and the good of the Church, 'a man' meaning the truth of the Church, 3134, and 'an ox' its good, 2180, 2566, 2781. 'Cursed be their anger, for it is fierce, and their fury, for it is severe' means the punishment incurred for turning away from truth and good - 'cursing' meaning turning oneself away and also being punished on that account, 245, 379, 1423, 3530, 3584, while anger means the departure from good, and 'fury' the departure from truth, 357, 3614. 'I will divide them in Jacob, and will scatter them in Israel' means that goods and truths will exist no longer within either the external or the internal aspect of their Church - 'dividing' and 'scattering' meaning separating and completely removing from them, 4424, 'Jacob' being the external aspect of the Church and 'Israel' the internal, 4286.

[3] These things are said about Simeon and Levi in this prophetical utterance because those two mean in general the truth and good of the Church, and when these cease to exist, and more so when falsities and evils take their place, the Church has been wiped out. Nothing other than this is contained in these prophetical words, as may be seen from the fact that neither the tribe of Simeon nor the tribe of Levi was cursed more than any other tribe. For the tribe of Levi was selected for the priesthood, and the tribe of Simeon existed as one of the rest of the tribes of Israel.

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