聖書

 

Genesis 48

勉強

   

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#6115

この節の研究

  
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6115. 'And Joseph caused the silver to come to Pharaoh's house' means that all that factual knowledge was brought into association with the general whole within the natural. This is clear from the meaning of 'causing to come' as bringing into association with and introducing into; from the meaning of 'silver' as factual knowledge that holds truth in it and is appropriate, dealt with in 6112; and from the representation of 'Pharaoh' as the natural in general, dealt with in 5160, 5799, 6015, and therefore 'Pharaoh's house' is the general whole within the natural since this includes everything there in its entirety.

[2] Regarding this matter of bringing known facts that hold truths in them and that are appropriate into association with a general whole, it should be recognized that all known facts, and truths as well, if they are to be anything, must without exception be brought into association with a general whole. They must be placed with and contained within the general whole and be made subject to it; otherwise they are instantly scattered to the winds. Indeed, if known facts and truths are to be anything, they must be brought into a form in which they have a mutual relationship with one another, and this cannot be done if they do not exist in association with one another subject to a general whole. This therefore is what preserves them in the form they receive and gives each fact or truth there its specific character. That general whole too, together with others like it, must be brought into association with one another subject to a more general whole, and these in turn must be subject to the most general of all. If they are not, even the general wholes, and the more general ones too, are scattered to the winds.

[3] The most general and all-embracing whole, the source from which everything is held in place, is the Lord Himself; and what holds everything in place is Divine Truth going forth from Him. The more general wholes are general communities in the spiritual world into which Divine Truth flows, which makes them distinct and separate from one another on a general level; and the general wholes are less general communities subject to a more general one. The more general communities are those to which the members, organs, and viscera in a person correspond; through the amazing way that they are linked together they exist in a kind of form in which they have regard to one another and thus hold one another in place, and also present themselves as a single whole. In the human being the most general and all-embracing whole, holding every single thing in place, is the soul. It is also Divine Truth going forth from the Lord, for Divine Truth flows constantly into the soul and makes it what it is.

[4] Divine Truth going forth from the Lord is what is called the Word, through which all things were created, John 1:1-3, that is, through which all things came into being, and therefore through which all things are kept in being. The truth that all things in the entire natural world exist subject to a general whole, each specific thing to its own general whole, and that otherwise they cannot remain in being, anyone will plainly discover who is willing to turn his attention to those things in the natural creation.

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