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Genesis第48章

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1 And it cometh to pass, after these things, that [one] saith to Joseph, `Lo, thy father is sick;' and he taketh his two sons with him, Manasseh and Ephraim.

2 And [one] declareth to Jacob, and saith, `Lo, thy son Joseph is coming unto thee;' and Israel doth strengthen himself, and sit upon the bed.

3 And Jacob saith unto Joseph, `God Almighty hath appeared unto me, in Luz, in the land of Canaan, and blesseth me,

4 and saith unto me, Lo, I am making thee fruitful, and have multiplied thee, and given thee for an assembly of peoples, and given this land to thy seed after thee, a possession age-during.

5 `And now, thy two sons, who are born to thee in the land of Egypt, before my coming unto thee to Egypt, mine they [are]; Ephraim and Manasseh, as Reuben and Simeon they are mine;

6 and thy family which thou hast begotten after them are thine; by the name of their brethren they are called in their inheritance.

7 `And I -- in my coming in from Padan-[Aram] Rachel hath died by me in the land of Canaan, in the way, while yet a kibrath of land to enter Ephrata, and I bury her there in the way of Ephrata, which [is] Bethlehem.'

8 And Israel seeth the sons of Joseph, and saith, `Who [are] these?'

9 and Joseph saith unto his father, `They [are] my sons, whom God hath given to me in this [place];' and he saith, `Bring them, I pray thee, unto me, and I bless them.'

10 And the eyes of Israel have been heavy from age, he is unable to see; and he bringeth them nigh unto him, and he kisseth them, and cleaveth to them;

11 and Israel saith unto Joseph, `To see thy face I had not thought, and lo, God hath shewed me also thy seed.'

12 And Joseph bringeth them out from between his knees, and boweth himself on his face to the earth;

13 and Joseph taketh them both, Ephraim in his right hand towards Israel's left, and Manasseh in his left towards Israel's right, and bringeth [them] nigh to him.

14 And Israel putteth out his right hand, and placeth [it] upon the head of Ephraim, who [is] the younger, and his left hand upon the head of Manasseh; he hath guided his hands wisely, for Manasseh [is] the first-born.

15 And he blesseth Joseph, and saith, `God, before whom my fathers Abraham and Isaac walked habitually: God who is feeding me from my being unto this day:

16 the Messenger who is redeeming me from all evil doth bless the youths, and my name is called upon them, and the name of my fathers Abraham and Isaac; and they increase into a multitude in the midst of the land.'

17 And Joseph seeth that his father setteth his right hand on the head of Ephraim, and it is wrong in his eyes, and he supporteth the hand of his father to turn it aside from off the head of Ephraim to the head of Manasseh;

18 and Joseph saith unto his father, `Not so, my father, for this [is] the first-born; set thy right hand on his head.'

19 And his father refuseth, and saith, `I have known, my son, I have known; he also becometh a people, and he also is great, and yet, his young brother is greater than he, and his seed is the fulness of the nations;'

20 and he blesseth them in that day, saying, `By thee doth Israel bless, saying, God set thee as Ephraim and as Manasseh;' and he setteth Ephraim before Manasseh.

21 And Israel saith unto Joseph, `Lo, I am dying, and God hath been with you, and hath brought you back unto the land of your fathers;

22 and I -- I have given to thee one portion above thy brethren, which I have taken out of the hand of the Amorite by my sword and by my bow.'

   

来自斯威登堡的著作

 

Arcana Coelestia#6269

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6269. 'And Israel put out his right hand and placed it on Ephraim's head' means that he considered truth to occupy the first place. This is clear from the meaning of 'putting out his right hand' as considering to occupy the first place - 'right hand' meaning in first place, as is self-evident; and from the representation of' Ephraim' as the understanding, and so the truth of faith since it dwells in the understanding part of a person s mind when sight provided by the light of heaven, thus spiritual sight, exists there, see 6222. The fact that Israel put his right hand on Ephraim's head and his left on Manasseh's is referred to in this verse and also in verses 17-19 below; and by that action is meant the fact that he considered the truth of faith to occupy first place and the good of charity second place. The reason he thought that way was that the spiritual man, represented by 'Israel', 4286, 6256, does not consider them, before he has been regenerated, any differently. For the spiritual man is directly conscious of what the truth of faith is; but he is not conscious of what the good of charity is since it comes to him by an interior route, whereas the truth of faith comes by an exterior one, just as factual knowledge does.

[2] But people who are not being regenerated say quite categorically that faith occupies the first place, that is, that it is the essential element of the Church, because they can then lead whatever kind of life they like and still say that they entertain the hope of salvation. This also is the reason why at the present day charity has disappeared so completely that scarcely anyone knows what it is, or even consequently what faith is since the one does not exist without the other. If charity occupied the first place and faith the second the whole appearance of the Church would be different, for in that case no others would be called Christians but those who led a life in keeping with the truth of faith, which is a charitable life. People would also know what charity was, and they would not on the basis of particular ideas about the truths of faith distinguish between and make many Churches out of different groups. Instead they would speak of one Church that included all leading a good life, and not only those within that part of the world where the Church exists but also those outside. If they spoke in this way the Church would have an enlightened view of such things as belong to the Lord's kingdom; for charity is what brings light, and never faith without charity. And the mistaken ideas that faith separated from charity introduces would also be clearly recognizable.

[3] From this one may see how different the whole appearance of the Church would be if the good of charity were to occupy the first place, that is, if it were the essential element, and the truth of faith occupied the second place, that is, if it were the outward form that expressed it. The whole appearance of the Church would then be like that of the Ancient Church, which identified the Church with charity and had no other teachings of the Church than those concerned with charity, as a consequence of which they had wisdom from the Lord. The nature of that Church is described by these words in Moses,

Jehovah encompassed him, instructed him, and kept him as the pupil of His eye. As an eagle stirs up its nest, hovers over its young, spreads out its wings, He took him, He carried him on His wing. Jehovah alone led him, nor was any foreign god with him. He caused him to ride on the heights of the land, and He fed [Him] from the produce of the fields; He caused him to suck honey out of the rock and oil out of the flinty rock - butter from the herd, and milk from the flock, with the fat of lambs and of rams, the breed 1 of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you drink unmixed wine. Deuteronomy 32:10-14.

Those who belonged to that Church are consequently in heaven, enjoying complete happiness and glory there.

脚注:

1. literally, sons

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