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Genesis第48章

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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.'

   

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Firstborn

  
The Firstborn, by François Antoine de Bruycker (1816-1882)

Firstborn, in a supreme sense, represents the Lord as to divine celestial love, and also peope who were of the celestial church. The sanctification of the firstborn, as in Exodus 13, signifies faith in the Lord. The firstborn, in the spiritual sense of the Word, is good, for with infants the good of innocence is first infused by the Lord, by virtue of which man first becomes a man. Since good is of love, and man does not reflect upon his own love, but only upon the thoughts of his memory, and since good has not at first a quality, but acquires one when it is formed in truths, and without a quality nothing is perceived, hence it was unknown that good was the primary principle, or firstborn. Good is first conceived from the Lord in man, and is produced by truths, in which good is manifested, in its own form and effigy. Firstborn, as in Psalm 89:28, signifies the Lord's humanity.

来自斯威登堡的著作

 

Arcana Coelestia#4247

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4247. 'The messengers returned to Jacob, saying, We came to your brother, to Esau, and he also is coming to meet you' means that good flows in constantly so as to make them, that is to say, truths, its own. This is clear from the meaning of 'brother', who in this case is Esau, as good - that is to say, the good of the Lord's Divine Natural, dealt with above; and from the meaning of 'coming to meet' as flowing in, dealt with below. And because flowing in is meant, making its own is meant also.

[2] From what has been stated several times already on these matters one may see what the situation is with regard to good and truth, and with the influx of good into truth, and in this connection with good making truth its own. That is to say, one may see that good flows constantly into truth, and truth receives good, since truths are the vessels for good. The only vessels into which Divine Good can be placed are genuine truths, for good and truth match each other. When a person is moved by the affection for truth, as everyone is at first prior to being regenerated, good is constantly flowing in even then, but as yet it has no vessels, that is, no truths in which to place itself or make its own; for nobody at the outset of regeneration possesses any cognitions as yet. But because good at that time is flowing in constantly it produces the affection for truth, for there is no origin to the affection for truth other than the constant endeavour of Divine good to flow in. This shows that even at that time good occupies the first position and plays the leading role, although it seems as though truth did so. When a person is being regenerated however, which takes place in adult years when he possesses cognitions, good reveals itself, for he is then moved not so much by the affection for knowing truth as for doing it. For previously truth had been in the understanding, but now it is in his will, and when in his will it is in the person's true self, since the will constitutes the person's true self. With man the recurrent cycle of events exists in which every fact and every bit of knowledge is introduced through sight or hearing into his thought-process, and from there into his will, then passing from the will through thought into action. A similar cycle also exists starting from the memory which is so to speak an inner eye or inner sight. Starting from that inner sight it passes through the thought-process into the will, and from the will through thought into action; or else if some obstacle stands in the way it passes into the endeavour to act, that endeavour being actualized the moment the obstacle is removed.

[3] All of this shows the way in which good flows into truth and makes it its own. That is to say, it shows that first of all truths which belong to faith are introduced through hearing or sight and are then stored away in the memory, from where they are raised up one after another into the person's thought-process and at length introduced into his will. Once in the will they pass from there through thought into action, or if they are not able to pass into action they remain in the endeavour. The very endeavour is internal action, for as often as the opportunity exists it is made an external action. It should be realized however that although there is this cycle of events it is nevertheless good which produces the cycle. For the life which comes from the Lord flows solely into good, and thus through good, doing so from things that are inmost. It may be seen by anyone that the life flowing in through the things that are inmost produces the cycle, for without life nothing is produced. And since the life which comes from the Lord flows only into good and through good, good is consequently that which produces and that which flows into truths and makes them its own, to the extent that a person possesses cognitions of truth and at the same time is a willing recipient.

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