A Bíblia

 

1 Mose 49

Estude

   

1 Und Jakob rief seine Söhne und sprach: Versammelt euch, und ich will euch verkünden, was euch begegnen wird in künftigen Tagen.

2 Kommet zusammen und höret, ihr Söhne Jakobs, und höret auf Israel, euren Vater!

3 Ruben, mein Erstgeborener bist du, meine Kraft und der Erstling meiner Stärke! Vorzug an Hoheit und Vorzug an Macht!

4 Überwallend wie die Wasser, sollst du keinen Vorzug haben, denn du hast das Lager deines Vaters bestiegen; da hast du es entweiht. Mein Bett hat er bestiegen!

5 Simeon und Levi sind Brüder, Werkzeuge der Gewalttat ihre Waffen.

6 Meine Seele komme nicht in ihren geheimen Rat, meine Ehre vereinige sich nicht mit ihrer Versammlung! Denn in ihrem Zorn haben sie den Mann erschlagen und in ihrem Mutwillen den Stier gelähmt.

7 Verflucht sei ihr Zorn, denn er war gewalttätig, und ihr Grimm, denn er war grausam! Ich werde sie verteilen in Jakob und sie zerstreuen in Israel.

8 Dich Juda, dich werden deine Brüder preisen; deine Hand wird sein auf dem Nacken deiner Feinde, vor dir werden sich niederbeugen die Söhne deines Vaters.

9 Juda ist ein junger Löwe; vom Raube, mein Sohn, bist du emporgestiegen. Er duckt sich, er legt sich nieder wie ein Löwe und wie eine Löwin; wer will ihn aufreizen?

10 Nicht weichen wird das Zepter von Juda, noch der Herrscherstab zwischen seinen Füßen hinweg, bis Schilo kommt, und ihm werden die Völker gehorchen.

11 Er bindet an den Weinstock sein Eselsfüllen und an die Edelrebe das Junge seiner Eselin; er wäscht im Weine sein Kleid und im Blute der Trauben sein Gewand;

12 die Augen sind trübe von Wein und weiß die Zähne von Milch.

13 Sebulon, am Gestade der Meere wird er wohnen, und am Gestade der Schiffe wird er sein und seine Seite gegen Sidon hin.

14 Issaschar ist ein knochiger Esel, der sich lagert zwischen den Hürden.

15 Und er sieht, daß die Ruhe gut und daß das Land lieblich ist; und er beugt seine Schulter zum Lasttragen und wird zum fronpflichtigen Knecht.

16 Dan wird sein Volk richten, wie einer der Stämme Israels.

17 Dan wird eine Schlange sein am Wege, eine Hornotter am Pfade, die da beißt in die Fersen des Rosses, und rücklings fällt sein Reiter.

18 Auf deine Rettung harre ich, Jehova!

19 Gad, Scharen werden ihn drängen, und er, er wird ihnen nachdrängen auf der Ferse.

20 Von Aser kommt Fettes, sein Brot; und er, königliche Leckerbissen wird er geben.

21 Naphtali ist eine losgelassene Hindin; er, der schöne Worte gibt.

22 Sohn eines Fruchtbaumes ist Joseph, Sohn eines Fruchtbaumes am Quell; die Schößlinge treiben über die Mauer.

23 Und es reizen ihn und schießen, und es befehden ihn die Bogenschützen;

24 aber sein Bogen bleibt fest, und gelenkig sind die Arme seiner Hände durch die Hände des Mächtigen Jakobs. Von dannen ist der Hirte, der Stein Israels:

25 von dem Gott deines Vaters, und er wird dir helfen, und dem Allmächtigen, und er wird dich segnen mit Segnungen des Himmels droben, mit Segnungen der Tiefe, die unten liegt, mit Segnungen der Brüste und des Mutterleibes.

26 Die Segnungen deines Vaters überragen die Segnungen meiner Voreltern bis zur Grenze der ewigen Hügel. Sie werden sein auf dem Haupte Josephs und auf dem Scheitel des Abgesonderten unter seinen Brüdern.

27 Benjamin ist ein Wolf, der zerreißt; am Morgen verzehrt er Raub, und am Abend verteilt er Beute.

28 Alle diese sind die zwölf Stämme Israels, und das ist es, was ihr Vater zu ihnen redete und womit er sie segnete; einen jeden nach seinem Segen segnete er sie.

29 Und er gebot ihnen und sprach zu ihnen: Bin ich versammelt zu meinem Volke, so begrabet mich zu meinen Vätern in der Höhle, die in dem Felde Ephrons, des Hethiters, ist,

30 in der Höhle, die in dem Felde Machpela vor Mamre ist, im Lande Kanaan, welche Abraham samt dem Felde von Ephron, dem Hethiter, zum Erbbegräbnis gekauft hat.

31 Dort haben sie Abraham begraben und sein Weib Sara; dort haben sie Isaak begraben und sein Weib Rebekka; und dort habe ich Lea begraben;

32 das Feld und die Höhle, die darin ist, sind erkauft von den Kindern Heth.

33 Und als Jakob geendet hatte, seinen Söhnen Befehle zu geben, zog er seine Füße aufs Bett herauf und verschied und wurde versammelt zu seinen Völkern.

   

Das Obras de Swedenborg

 

Arcana Coelestia # 6400

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6400. 'Biting the horse's heels' means false notions received from the lowest natural level. This is clear from the meaning of 'biting' as clinging to and thereby causing harm, and from the meaning of 'the horse's heels' as false notions received from the lowest natural level; for 'the heel' is the lowest and bodily part of the natural, 259, 4938-4952. While 'horse' is the understanding part of the mind, 2761, 2762, 3217, 5321, 6125. 'Horse' here means false notions because the lowest natural level of the understanding, which is that of the senses, is meant. People who are guided by truth but not as yet by good are subject to false notions received from that lowest natural level. This may be recognized from the consideration that truth is not in any light unless good resides with it or exists within it. For good is like a flame radiating light, and when that good meets some truth it not only throws light on it but also draws it into that radiating light, towards itself. People therefore who are guided by truth but not as yet by good are in a kind of gloom and darkness, because truth possesses no light at all of its own, and the light which those people receive from good is as feeble as light which fades away. When such people therefore think and engage in reasoning about truth, and from truth about good, they are like those who see apparitions in the darkness and believe them to be real bodies. Or they are like people who in the gloom see streaks on a wall and whose imagination leads them to make some shape out of them, either of a human being or of some other living creature. But when daylight comes it is seen that they are merely streaks without any such shape. It is much the same with the truths residing with them; for they see as truths what are not truths, which ought rather to be likened to apparitions or streaks on the wall. What is more, people of this kind - those who have been guided by some truth from the Word but not by any good - have been the source of all the heresies that have arisen within the Church; for heretical belief has been seen by them to be altogether the truth. So too with falsities within the Church. Those who have disseminated them have not been guided by good, as may be recognized from the consideration that they cast the good of charity far behind the truth of faith and as a consequence have for the most part invented ideas which are in no way compatible with the good of charity.

[2] Since it is said that those who are guided by truth but not as yet by good use false notions received from the lowest natural level to reason about truth and about good, let something also be said about what false notions are. Take for example a person's life after death. People subject to false notions received from lowest nature, such as those who are guided by truth but not as yet by good, do not believe that any part of a person except his body has life, or that a person can possibly rise again when he dies unless he gets back his body. If these people are told that the interior man is the one who has life within the body and who is raised up by the Lord when the body dies, and that this interior man has a body like those that spirits or angels have, and that like a person in the world he can see, hear, talk, mix with others, and seem to himself to be altogether a person, they cannot grasp any of it. False notions received from the lowest natural level cause them to believe that such things cannot be true.

[3] The chief reason why they do not believe them to be true is that they cannot see those things with their physical eyes. When such people think about the spirit or soul, the only idea they can have of it is that it is like things the eye cannot see in the natural world. Consequently they consider it to be either something breath-like, or else something air-like, ether-like, or flame-like, or - according to some - something purely thought-like, which possesses scarcely any vitality until it is joined again to the body. These people think the way they do because to them everything of an interior nature is gloom and darkness and only those of an external nature are in light. This shows how easily such people can fall into error; for if they limit their thought to the body and how it will be reassembled, to the destruction of the world and the fact that it has been awaited in vain for so many centuries, to animals and the fact that they have life not unlike man's life, or to the fact that no dead persons reappear and declare their state of life, they easily recede - when they think of these and other such things - from belief in resurrection, as they do from many other matters of belief. The reason they recede from that belief is that they are not guided by good and do not through good see in the light. Such being their condition it also says, 'And its rider will fall backwards; I wait for Your salvation, O Jehovah', meaning a receding from [the truth] unless the Lord comes to their aid.

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

Das Obras de Swedenborg

 

Arcana Coelestia # 5212

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5212. 'And behold, seven heads of grain were coming up on one stalk' means facts known to the natural, which facts existed linked together. This is clear from the meaning of 'heads' or 'tips' as facts known to the natural, dealt with below, and from the meaning of 'on one stalk' as existing linked together, for all present on one stalk are linked together by their common origin. The reason facts are meant by 'heads' or 'tips' is that 'grain' means the good of the natural, 3580; for facts are the containers of natural good, just as heads are of grain. In general all truths are vessels for containing good; and so too are facts since these are truths of the lowest order. Truths of the lowest order, that is, the truths belonging to the exterior natural, are called known facts because they reside in a person's natural or external memory. They are also called such because for the most part they are dependent on the light of the world and can for that reason be presented and represented to others by the use of words, that is, by the use of ideas put into words that draw on things such as belong to the world and the light of the world. The contents of the interior memory however are not called facts but truths since these are dependent on the light of heaven. Without the aid of that light they are unintelligible, and without the use of words, that is, of ideas put into words that draw on things such as belong to heaven and the light of heaven they are inexpressible. The facts meant here by 'heads' or 'tips' are ones that are known to the Church, regarding which see 4749, 4844, 4964, 4965.

[2] The reason there were two dreams, one about seven cows, the other about seven heads of grain, was that in the internal sense both parts of the natural are dealt with, the interior natural and the exterior natural, the rebirth of the two being the subject in what follows. By 'the seven cows' are meant things in the interior natural which have been called the truths belonging to the natural, 5198; by 'the seven heads of grain' are meant the truths in the exterior natural, which are called facts.

[3] Interior facts and exterior ones are meant by 'the tips of the river Euphrates even to the river of Egypt' in Isaiah,

So it will be on that day, that Jehovah will smite from the tip of the river even to the river of Egypt, and you will be gathered one to another, O children of Israel. So it will be on that day, that a great trumpet will be blown, and they will come - those who are perishing in the land of Asshur, and those who are outcasts in the land of Egypt - and they will bow themselves down to Jehovah on the holy mountain, in Jerusalem. Isaiah 27:12-13.

'Those perishing in the land of Asshur' stands for interior truths, and 'the outcasts in the land of Egypt' for exterior truths, which are facts.

[4] Comparison with the blade, the tip or the ear, and the full grain also implies the rebirth of a person by means of factual knowledge, the truths of faith, and the good deeds of charity, in Mark,

Jesus said, The kingdom of God is like when someone casts seed onto the land. Then he sleeps and rises, by night and by day, but the seed sprouts and grows, he himself knowing not how; for the earth bears fruit of its own accord, first the blade, then the ear, after that the full grain in the ear. Once the fruit has been brought forth, he will immediately put in the sickle, because the harvest is established. Mark 4:26-29.

'The kingdom of God', which is compared to the blade, the ear, and the full grain, is heaven existing with a person through regeneration; for one who has been regenerated has the kingdom of God within him and he becomes an image of the kingdom of God, that is, of heaven. 'The blade' is factual knowledge, which comes first; 'the ear' is knowledge of what is true that develops out of that; and 'the full grain' is the good that develops out of this. In addition the laws laid down regarding gleanings, Leviticus 19:9; 23:22; regarding the freedom to pluck the ears on a companion's standing grain, Deuteronomy 23:25; and also regarding the non-eating of bread or of dried ears or of green ones before they had brought a gift to God, Leviticus 23:14, represented such things as are meant by 'ears'.

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