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Genesis第48章

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1 At nangyari, pagkatapos ng mga bagay na ito, na sinabi ng isa kay Jose, Narito, ang iyong ama ay may sakit: at kaniyang ipinagsama ang kaniyang dalawang anak, si Manases at si Ephraim.

2 At may nagsaysay kay Jacob, at nagsabi, Narito, pinaparituhan ka ng anak mong si Jose: at si Israel ay nagpakalakas at umupo sa higaan.

3 At sinabi ni Jacob kay Jose, Ang Dios na Makapangyarihan sa lahat ay napakita sa akin sa Luz sa lupain ng Canaan, at binasbasan ako.

4 At sinabi sa akin, Narito, palalaguin kita, at pararamihin kita, at gagawin kitang isang kapisanan ng mga bayan; at aking ibibigay ang lupaing ito sa iyong lahi pagkamatay mo, na pinakaari magpakailan man.

5 At ang iyo ngang dalawang anak na ipinanganak sa iyo sa lupain ng Egipto bago ako naparito sa iyo sa Egipto, ay akin; si Ephraim at si Manases, gaya ni Ruben at ni Simeon ay magiging akin.

6 At ang iyong mga anak, na iyong mga naging anak na sumunod sa kanila ay magiging iyo; sila'y tatawagin ayon sa pangalan ng kanilang mga kapatid sa kanilang mana.

7 At tungkol sa akin, nang ako'y dumating mula sa Padan, si Raquel ay namatay sa akin sa lupain ng Canaan sa daan, nang kulang pa ng kaunti upang dumating sa Ephrata: at aking inilibing siya roon sa daan ng Ephrata (na siya ring Bethlehem).

8 At nakita ni Israel ang mga anak ni Jose, at sinabi, Sino sino ito?

9 At sinabi ni Jose sa kaniyang ama, Sila'y aking mga anak, na silang mga ibinigay ng Dios sa akin dito. At kaniyang sinabi, Isinasamo ko sa iyo, na iyong dalhin sila rito sa akin, at sila'y aking babasbasan.

10 Ang mga mata nga ni Israel ay malabo na dahil sa katandaan, na ano pa't hindi na siya makakita. At kaniyang inilapit sila sa kaniya; at sila'y kaniyang hinagkan, at niyakap.

11 At sinabi ni Israel kay Jose, Hindi ko akalaing makita ang iyong mukha: at, narito, ipinakita sa akin ng Dios pati ng iyong binhi.

12 At sila'y pinagkuha ni Jose sa pagitan ng kaniyang mga tuhod; at siya'y nagpatirapa sa lupa.

13 At kapuwa dinala ni Jose, si Ephraim sa kaniyang kanang kamay, sa dakong kaliwang kamay ni Israel, at si Manases sa kaniyang kaliwang kamay, sa dakong kanang kamay ni Israel, at inilapit niya sa kaniya.

14 At iniunat ni Israel ang kaniyang kanang kamay, at ipinatong sa ulo ni Ephraim, na siyang bunso, at ang kaniyang kaliwang kamay ay sa ulo ni Manases, na pinapatnubayang sadya ang kaniyang mga kamay; sapagka't si Manases ang panganay.

15 At kaniyang binasbasan si Jose, at sinabi, Ang Dios na sa harap niya ay lumakad ang aking mga magulang na si Abraham at si Isaac, ang Dios na nagpakain sa akin sa buong buhay ko hanggang sa araw na ito,

16 Ang anghel na tumubos sa akin sa buong kasamaan, ay siya nawang magpala sa mga batang ito; at tawagin nawa sila sa aking pangalan, at sa pangalan ng aking mga magulang na si Abraham at si Isaac; at magsidami nawa silang totoo sa ibabaw ng lupa.

17 At nang makita ni Jose na ipinatong ng kaniyang ama ang kaniyang kanang kamay sa ulo ni Ephraim, ay minasama niya; at itinaas niya ang kamay ng kaniyang ama, upang ilipat sa ulo ni Manases mula sa ulo ni Ephraim.

18 At sinabi ni Jose sa kaniyang ama, Hindi ganyan, ama ko: sapagka't ito ang panganay; ipatong mo ang iyong kanang kamay sa kaniyang ulo.

19 At tumanggi ang kaniyang ama, at sinabi, Talastas ko, anak ko, talastas ko; siya man ay magiging isang bayan, at siya man ay magiging dakila: gayon ma'y ang kaniyang kapatid na bata ay magiging lalong dakila kay sa kaniya, at ang kaniyang binhi ay magiging isang makapal na bansa.

20 At kaniyang binasbasan sila ng araw na yaon, na sinasabi Sa iyo magbabasbas ang Israel, na magsasabi, Gawin ka nawa ng Dios na gaya ni Ephraim at gaya ni Manases, at kaniyang ipinagpauna si Ephraim bago si Manases.

21 At sinabi ni Israel kay Jose, Narito, ako'y namamatay: nguni't ang Dios ay sasainyo, at dadalhin kayo uli sa lupain ng inyong mga magulang.

22 Bukod dito'y binigyan kita ng isang bahaging higit kay sa iyong mga kapatid, na aking kinuha ng aking tabak at ng aking busog sa kamay ng Amorrheo.

   

来自斯威登堡的著作

 

Arcana Coelestia#6272

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6272. 'Crosswise he put out his hands' means thus out of keeping with true order. This is clear from the meaning of 'crosswise putting out one's hands' as not in keeping with true order; for by acting in that way Israel makes the younger the firstborn and the older the later-born, so that the truth of faith is made prior and higher and the good of charity posterior and lower. (For the birthright consists in holding the prior and higher position, 3325.) How much evil is introduced into the Church by that exchange of positions is perfectly plain, for by making the exchange people cast themselves into such obscurity that they do not know what good is, or thus what truth is. For good is like a flame and truth is like the light that shines from it. If you take away the flame the light perishes too; or if any light is visible it is like a false light which does not come from the flame. That exchange of positions also causes Churches to clash and quarrel with one another about what is true, one group declaring that this idea is true, another that it is false. Worse than that, once they make faith take precedence in a group of people forming the Church, they begin to separate faith from charity, to rate charity as nothing in comparison with faith, and so to have no concern about the life they lead - a way of thinking to which a person is by natural disposition also inclined. The Church as a consequence perishes, for the life he leads is what constitutes the Church in a person, not doctrine divorced from life. Nor thus does trust, which is a high degree of faith, constitute the Church; for genuine trust cannot exist except with those who have charity since a life filled with trust springs from charity. Besides, the good of charity is in reality the firstborn, that is, occupies the first place, while the truth of faith only appears to be, see 3324, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926, 4928, 4930, 4977.

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

来自斯威登堡的著作

 

Arcana Coelestia#3570

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3570. 'And he brought it to him, and he ate' means first of all a conjunction of good, 'and he brought him wine, and he drank' means followed by a conjunction of truth. This is clear from the meaning of 'eating' as being joined and being made one's own as regards good, dealt with just above in 3568; from the meaning of 'wine' as truth deriving from good, dealt with in 1071, 1798; and from the meaning of 'drinking' as being joined and being made one's own as regards truth, 3168. The implications of this - that the good of the rational, represented by Isaac, first of all joins good to itself, then it joins truth to itself, which it does through the natural, represented by Jacob - are as follows: While the natural dwells in that state when good occupies the external position and truth the internal one, dealt with above in 3539, 3548, 3556, 3563, many things are allowed to come in which are not good but which are nevertheless useful - such things as serve as means towards good in their own order. But the good of the rational does not join to itself and make its own anything from that source apart from that which is suited to its own good, for it receives no other kind of good. Whatever is unsuited it rejects. All else in the natural it leaves behind to serve as the means for allowing in and introducing further things suited to itself.

[2] It is the rational that exists within the internal man. What goes on there is unknown to the natural since it is above its range of discernment. Consequently anyone who leads a merely natural life cannot know anything whatever about those things that are going on with him in his internal man, that is, in his rational. The Lord re-arranges those things without a person's being at all conscious of it. Consequently he knows nothing at all about how he is regenerated; indeed he is scarcely aware of his being regenerated. If he does wish to know however let him merely pay attention to his ultimate intentions, which are rarely disclosed to anyone. If those intentions are directed towards good, that is to say, if he considers the neighbour and the Lord more than he does himself he is in a state of regeneration. But if his intentions are directed towards evil, that is to say, if he considers himself more than he does the neighbour and the Lord, let him realize that he is not in any state of regeneration.

[3] A person's ultimate aims and intentions in life determine where he is in the next life, aims which look towards what is good placing him among angels in heaven, aims which look towards what is evil placing him among devils in hell. A person's ultimate intentions are nothing else than his loves; for what a person loves he has as his end in view. And being his loves, his ultimate aims and intentions constitute his inmost life, see 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565. Aims present in a person which look towards what is good reside in his rational, and are called the rational as regards good or the good of the rational. Through those aims residing there, that is, by means of the good there, the Lord re-arranges all things that are in the natural; for the end in view is like the soul, and the natural like the body belonging to that soul. The nature of the soul determines that of the body which surrounds it, as does the nature of the rational as regards good determine that of the natural clothing it.

[4] It is well known that a person's soul begins in the mother's ovum, and is after that developed in her womb, and is there surrounded with a tiny body, which indeed is such that by means of it the soul is able to function properly in the world into which it is born. A similar situation exists when a person is born again, that is, when he is regenerated. The new soul which he acquires at that time is an end which has good in view. This end in view has its beginnings in the rational, where first of all it is so to speak in the ovum, and is after that developed so to speak in the womb. The tiny body with which that soul is surrounded is the natural, and the good there comes to be of such a nature that it acts in obedience to the soul's ends in view. The truths there are like fibres in the body, for it is from good that truths take shape, 3470. From this it is clear that a person's reformation is imaged by the formation of him in the womb. And if you are willing to believe it, it is also celestial good and spiritual truth from the Lord that are shaping him and at that time endowing him with power that enables him to receive that good and that truth gradually - and indeed in the manner and to the extent that he looks as a human being towards ends that are of heaven and not as an animal towards those that are of the world.

[5] The matter of the rational as regards good first of all joining the good, then the truth, to itself by means of the natural - meant by Jacob's bringing savoury food and bread to Isaac and his eating it, and bringing him wine and his drinking it - may also be illustrated by means of the duties the body performs for its soul. It is the soul that enables the body to desire food and it is also the soul that enables the body to savour it. Different kinds of food are introduced through the delight that goes with appetite and the delight that goes with taste, thus through external good; but not all of these pass into the life of the body. Rather, some kinds of food serve as solvents to digest food, some as neutralizers, some as openers of and others as introducers into vessels. But good types of food are selected and introduced into the bloodstream, and then become blood. And from the latter the soul joins to itself such things as are of use to it.

[6] A similar situation exists with the rational and the natural. Corresponding to the desire for food and to taste are the desire and the affection for knowing truth; and corresponding to different kinds of food are facts and cognitions, 1480. And because they so correspond a similar situation exists with them. The soul which is the good of the rational provides the desire for those things and is moved by them, so that the things which belong to knowledge and doctrine are introduced through the delight that belongs to desire, and through the good that belongs to affection. But not everything that is introduced is such that it becomes the good which nourishes life; instead some things serve as the means so to speak to digest and neutralize, some to open up and introduce. But goods which nourish life are applied by the soul, and so joined by the soul, to itself, and from these it forms truths for itself. From this it is evident how the rational re-arranges the natural so that the rational as the soul may be served by it, or what amounts to the same, so that the natural may serve the end in view, which is the soul, in developing itself so that it may be of use in the Lord's kingdom.

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