ബൈബിൾ

 

Genesis 48

പഠനം

   

1 Pärast seda sündmust öeldi Joosepile: 'Vaata, su isa on haige!' Siis ta võttis oma kaks poega enesega, Manasse ja Efraimi.

2 Ja Jaakobile anti teada ning öeldi: 'Näe, su poeg Joosep tuleb sinu juurde!' Iisrael võttis siis jõu kokku ning tõusis voodis istukile.

3 Ja Jaakob ütles Joosepile: 'Kõigeväeline Jumal ilmutas ennast mulle Luusis Kaananimaal, ja õnnistas mind

4 ning ütles mulle: Vaata, ma teen sind viljakaks ja paljuks ja teen sinust rahvaste hulga ja annan selle maa sinu soole pärast sind igaveseks omandiks.

5 Ja nüüd olgu su kaks poega, kes sulle Egiptusemaal on sündinud, enne kui ma tulin sinu juurde Egiptusesse, minu omad: Efraim ja Manasse olgu minu omad nagu Ruuben ja Siimeongi.

6 Aga su järeltulijad, kes sulle pärast neid sünnivad, olgu sinu päralt ja neid nimetatagu nende vendade nime järgi nende pärisosades.

7 Kui ma Mesopotaamiast tulin, suri mul Raahel Kaananimaal, tee peal, kui veel tükk maad oli minna Efratasse. Ja ma matsin tema Efrata tee äärde, see on Petlemma.'

8 Kui Iisrael nägi Joosepi poegi, siis ta küsis: 'Kes need on?'

9 Ja Joosep vastas oma isale: 'Need on mu pojad, keda Jumal mulle siin on andnud!' Siis ta ütles: 'Too nad minu juurde, et ma neid õnnistaksin!'

10 Aga Iisraeli silmad olid vanadusest tuhmid ja ta ei näinud enam. Siis Joosep viis nad tema juurde ja tema andis neile suud ning süleles neid.

11 Ja Iisrael ütles Joosepile: 'Ei oleks uskunud, et saan näha su nägu, aga vaata, Jumal on mind lasknud näha ka su järglasi.'

12 Siis Joosep võttis nad ära tema põlvilt ja kummardas silmili maha.

13 Ja Joosep võttis nad mõlemad, Efraimi oma paremale käele, Iisraelist vasakule poole, ja Manasse oma vasakule käele, Iisraelist paremale poole, ja viis nad tema juurde.

14 Aga Iisrael sirutas oma parema käe ja pani Efraimi pea peale, kes oli noorem, ja oma vasaku käe Manasse pea peale; ta pani oma käed ristamisi, sest Manasse oli esmasündinu.

15 Ja ta õnnistas Joosepit ning ütles: 'Jumal, kelle palge ees mu isad Aabraham ja Iisak on rännanud, Jumal, kes on olnud mu karjane kogu mu elu kuni tänapäevani,

16 ingel, kes mind on päästnud kõigest kurjast, õnnistagu neid poisse; neid nimetades nimetatagu minu nime ja mu isade Aabrahami ja Iisaki nime! Ja nad siginegu rohkesti keset maad!'

17 Aga kui Joosep nägi, et ta isa oma parema käe asetas Efraimi pea peale, siis ta pani seda pahaks ja haaras kinni oma isa käest, et seda Efraimi pea pealt tõsta Manasse pea peale.

18 Ja Joosep ütles oma isale: 'Mitte nõnda, mu isa, sest see on mu esmasündinu! Pane oma parem käsi tema pea peale!'

19 Aga ta isa keeldus ja ütles: 'Ma tean, mu poeg, ma tean, ka tema peab saama rahvaks ja temagi peab olema suur! Ometi peab ta noorem vend saama temast suuremaks ja selle sugu olema rahvarohke!'

20 Ja ta õnnistas neid sel päeval, öeldes: 'Sinu nimel õnnistatagu Iisraelis, öeldagu: Jumal tehku sind Efraimi ja Manasse sarnaseks!' Nõnda seadis ta Efraimi Manassest ettepoole.

21 Ja Iisrael ütles Joosepile: 'Vaata, ma suren, aga Jumal on teiega ja viib teid tagasi teie isade maale.

22 Ja ma annan sulle ühe mäeseljandiku rohkem kui su vendadele, mille olen mõõga ja ammuga võtnud emorlastelt.'

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #6226

ഈ ഭാഗം പഠിക്കുക

  
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6226. 'And sat on the bed' means which was turned towards the natural. This is clear from the meaning of 'the bed' as the natural, dealt with in 6188. The reason why 'Israel sat on the bed' means that spiritual good was turned towards the natural is that in the last verse of the previous chapter, Chapter 47, 'Israel bowed himself over the head of the bed' meant that spiritual good turned itself towards things of the interior natural, see 6188, and therefore moving himself from the head and sitting on the bed means that spiritual good turned itself towards the natural. Nothing intelligible can be said to show what turning itself to the interior natural is, or to the exterior natural, because very few people know of the existence of the interior natural and the exterior natural, or that thought takes place at one time in the first, at another in the second. And people who do not know these things do not stop to reflect on them and consequently cannot have gained any knowledge of this particular matter by anything they have experienced. Yet this turning to one and then to the other goes on in everyone, though with variations; for at one time a person's thought is raised to things on a higher level, and at another it comes down to those on a lower level, so that at one time his thought looks upwards, at another time downwards.

[2] Apart from all this anyone can see that 'Israel bowed himself over the head of the bed' and that after that 'he sat on the bed' are matters which would have been too trivial for mention in the most holy Word unless they had held some arcanum within them. That arcanum cannot be brought to light except by means of the internal sense, except therefore through a knowledge of what each individual word means in the spiritual sense, that is, the sense that angels understand. For angels thoughts are not based, as men's are, on worldly, bodily, and earthly objects, but on heavenly ones. The nature of the difference between those two kinds of objects is particularly evident from correspondences, which are the subject at the ends of a number of chapters.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3417

ഈ ഭാഗം പഠിക്കുക

  
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3417. 'And camped in the Valley of Gerar and dwelt there' means that He did so for lower rational concepts, that is, He abandoned interior appearances for exterior. This is clear from the meaning of 'camping' as arranging into order, from the meaning of 'the Valley of Gerar' as lower rational concepts or exterior appearances of truth - for 'a valley' means lower things, or what amounts to the same, exterior things, 1723, while 'Gerar' means matters of faith and so of truth, 1209, 2504, 3365, 3384, 3385; and from the meaning of 'dwelling' as having one's being and life, dealt with in 3384. From this it is evident that 'he camped in the Valley of Gerar and dwelt there' means that the Lord arranged truths so that they would also be suitable for the mental grasp and the disposition of those who are not concerned so much with life as they are with matters of doctrine concerning faith, as may be seen from the Word, in which likewise truths are suited to people's ability to grasp them.

[2] For example, people who are concerned with matters of doctrine and not so much with life do not know anything other than this, that the heavenly kingdom is like kingdoms on earth, in that people are made great there when they govern others. The delight that comes from this is the only delight they know of; and this they prefer to all other delight. For this reason the Lord has also spoken in the Word according to that appearance, as in Matthew,

He who does and teaches so will be called great in the kingdom of heaven. Matthew 5:19.

And in David,

I said, You are gods, and sons of the Most High, all of you. Psalms 82:6; John 10:34-35.

And because at first the disciples themselves did not have any other conception of the heavenly kingdom than that of greatness and position over others, like that on earth - as is clear in Matthew 18:1; Mark 9:34; Luke 9:46, and also the idea of their sitting on the right hand and on the left of a king, Matthew 20:20-21, 24; Mark 10:37 - the Lord therefore replied according to their mental grasp and also inclination of mind when an argument arose among them about which one of them was to be greatest,

You will eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. Luke 22:24, 30; Matthew 19:28.

For at that time they did not know that the delight of heaven is not the delight that goes with being great and having position over others, but the delight that goes with being humble and with the affection for serving others; and so it does not consist in wishing to be the greatest but to be the least, as the Lord teaches in Luke,

Whoever presents himself as least among you all will be great. Luke 9:48.

[3] Thus people who have a knowledge of cognitions but are devoid of the life of charity cannot know of the existence of any other delight than that which results from having position over others. And since that delight alone occupies their minds and constitutes the whole of their life, therefore they do not have any knowledge at all of the heavenly delight which results from humility and from the affection for serving others. That is, they do not know the delight that accompanies love to the Lord and charity towards the neighbour, and the consequent bliss and happiness. The reason why the Lord adapted what He had to say to their imperfect outlook was so that they could be aroused and led on to good, to learn it, to teach it, and to do it. And yet He does teach what greatness and position actually are in heaven, as in Matthew 19:30; 20:16, 25-28; Mark 10:31, 42-45; Luke 9:48; 13:30; 22:25-28. These and other ideas like them belong to the lower degree of appearances of truth, for in relation to others those in heaven are made great, and are given positions, power, and authority over others, in that one single angel is more powerful than ten thousands of spirits in hell, yet not so from himself but from the Lord. And he has that power from the Lord in the measure that he believes he can achieve nothing from himself and is accordingly the least. And he is able to have such a belief in the measure that humility and an affection for serving others exist in him, that is, insofar as the good that is essentially love to the Lord and charity towards the neighbour is present in him.

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