440# “玛拿西支派中受印的有一万二千”表示由此而来的生活良善。这从“玛拿西支派”代表、因而表示什么清楚可知，“玛拿西支派”是指教会的意愿或自愿(voluntary)和由此而来的生活良善。它表示生活的良善，因为生活的良善与教会或教会之人的意愿或自愿构成一体。事实上，人所意愿的，当有可能时他就会去做，因为做无非是意愿在行动，这可从以下事实清楚看出来：当意愿停止时，做就停止了，只要意愿继续存在，做就会继续。一个重生之人的意愿所做的事，被称为生活的良善。因此，“玛拿西”和他的支派因表示教会的意愿或自愿，所以也表示生活的良善。此外，生活的良善是重生之后对邻之仁的结果，如同来自其原因的一个结果，这由“亚设和拿弗他利”来表示。因为那些处于对邻之仁的人被主重生了，那些重生的人处于生活的良善，因为他们出于仁爱行事，出于仁爱的一切行为都是生活的良善。
有两样事物构成教会，即：教义的真理和生活的良善；一个人若要成为教会之人，就必须拥有这两者。在圣言中，“以法莲和玛拿西”就代表、因而表示这两者，“以法莲”代表并表示教义的真理，“玛拿西”代表并表示生活的良善。教义的真理也被称为教会的理解力或智力，生活的良善被称为教会的意愿或自愿。因为真理属于理解力，良善属于意愿；因此，“以法莲和玛拿西”也表示教会的理解力和意愿，或智力和自愿，“以法莲”表示教会的理解力或智力，“玛拿西”表示教会的意愿或自愿。为叫“以法莲和玛拿西”可以代表、因而表示这些事物，他们在埃及地为约瑟所生。因为“约瑟”表示属天-属灵层，或与属天国度毗邻的属灵国度本身，“埃及地”表示属世层。因此，“玛拿西”表示属天-属灵层在属世层中所生的意愿的良善，“以法莲”表示属天-属灵层在属世层中所生的理解力的真理。摩西五经如此描述这些的出生：
荒年到来以前，约瑟生了两个儿子，是安城的祭司波提非拉的女儿亚西纳给他生的。约瑟给长子起名叫玛拿西；因为神使我忘了我一切的困苦和我父的全家。他给次子起名叫以法莲；因为神使我在受苦之地多结果实。(创世记41:50–52)
至于这些话在灵义上是什么意思，可参看《属天的奥秘》(5347–5356节)，即：长子的名字“玛拿西”表示属世人中的新意愿或自愿及其品质；次子的名字“以法莲”表示属世人中的新理解力或智力及其品质；或也可说，“玛拿西”表示新属世人的良善，“以法莲”表示新属世人的真理(参看AC 5351, 5354节)。
这就是“玛拿西和以法莲”的含义，这一点从以下事实明显看出来：雅各把他们当成“流便和西缅”来收养，对此，摩西五经如此描述：
雅各对约瑟说，我到埃及你那里之前，你在埃及地所生的两个儿子，现在他们是我的；以法莲和玛拿西正如流便和西缅一样是我的。他们可称在他们弟兄的名下得他们的产业。(创世记48:3, 5–6)
由于“流便”表示理解力中的真理，也就是教义的真理，“西缅”表示意愿中的真理，也就是生活的良善，所以雅各说：“以法莲和玛拿西正如流便和西缅一样归于他。”因此，“以法莲”表示理解力或智力的真理，“玛拿西”表示意愿或自愿的良善。不过，《属天的奥秘》(6234–6241节)对这些事有更充分的解释。
这一点也可从雅各，那时是以色列给以法莲和玛拿西的祝福明显看出来，这祝福如下：
他就给约瑟祝福说，愿我祖亚伯拉罕和以撒所行走于面前的神，就是自那时直到今日牧养我的神，救赎我脱离一切邪恶的那使者，赐福与这两个童子；愿他们称为我名下，也在我祖亚伯拉罕和以撒的名下；又愿他们在地的中间生养众多。(创世记48:15–16)
此处“以法莲”也表示理解力或智力的真理，“玛拿西”表示意愿或自愿的良善，这两者都在属世人中，这可见于《属天的奥秘》(6274–6285节)。又，在摩西对以法莲和玛拿西的祝福中，经上论及约瑟说：
他因头生的公牛而有威严，他的角是野牛的角，用以抵触万民，直到地极；这些是以法莲的万万，这些是玛拿西的千千。(申命记33:17)
对这些话的解释可参看前文(AE 316d, 336b节)。
440b.“以法莲”表示对真理的理解，“玛拿西”表示对良善的意愿，这两者都在属世人中，这一点也可从以下经文清楚看出来。以赛亚书：
因万军之耶和华的烈怒，地已变黑，百姓变得像火的燃料；人不怜惜弟兄；他若右手边抢夺，仍受饥饿；若左手边吞吃，仍不饱足；他们各人要吃自己膀臂上的肉；玛拿西吞吃以法莲，以法莲吞吃玛拿西；他们又一同攻击犹大。(以赛亚书9:19–21)
“玛拿西吞吃以法莲，以法莲吞吃玛拿西”在此表示教会的一切良善和真理都要灭亡，良善因虚假灭亡，真理因邪恶灭亡，可参看前文(AE 386b节)，那里详细解释了这些细节。
诗篇：
基列是我的，玛拿西也是我的；以法莲是我头的力量；犹大是我的立法者。(诗篇60:7; 108:8)
此处“玛拿西”表示教会的良善，“以法莲”表示教会的真理，“基列”表示属世人；由于属世层中来自良善的真理拥有神性能力，所以经上说：“以法莲是我头的力量。”神性能力在属世人中通过真理从良善而来，因为属世层是终端，属灵和属天的内层事物都流入这终端，并在那里一起存在并持续存在；因此，它们在那里处在其完全之中，一切神性运作都在这终端中并来自它。因此，圣言的字义拥有神性能力，因为它是属世的(对此，参看AE 346节；《属天的奥秘》，9836节)。由此可见，为何经上说以法莲是“耶和华头的力量”；说犹大是“祂的立法者”，因为“犹大”表示内在神性真理，或灵义上的圣言，“立法者”与“律法”具有相同的含义。
又：
领约瑟如领羊群的以色列的牧者啊，求你侧耳；坐在基路伯上的啊，求你发出光来。在以法莲、便雅悯和玛拿西面前，激发你的大能，来救我们。(诗篇80:1–2)
从灵义清楚可知，这些话包含向主的恳求，即恳求祂教导那些属于教会的人，通过真理把他们引向良善，从而引向天堂。主被称为“以色列的牧者”，是因为祂教导并引领人；故经上说“你领约瑟如领羊群”，“约瑟”表示那些属于教会、处于来自良善的真理之人。“坐在基路伯上的”表示在众天堂之上的主，祂从那里发出光照心智的光，故经上说“发出光来”。“在以法莲、便雅悯和玛拿西面前，激发你的大能”表示真理之光甚至可以穿透到那些处于属世真理和良善的人那里，因而穿透到教会的终端或最低层；“以法莲”表示那些处于属世真理的人；属世真理是诸如圣言字义上的真理那样的真理；“玛拿西”表示那些处于属世良善的人，这良善是行善并学习真理的快乐；“便雅悯”表示真理与良善的结合，或属世层中进行结合的媒介；“激发大能”表示光甚至穿透到那里；“来救我们”表示这些人会得救。
由于属世人所拥有的一切良善都是从主经由属灵人流入的，并且没有这种流注，良善就不可能存在于属世人里面，还由于“玛拿西”代表、因而表示属世人中来自一个属灵源头的良善，所以约旦河以外或之外，以及约旦河这一边或之内的产业给了这个支派；也就是说，约旦河以外或之外的产业给了这个半支派，约旦河这一边或之内的产业给了那个半支派(参看民数记32:33, 39–40; 申命记3:13; 约书亚记13:29–31; 17:5–13, 16–18)。约旦河以外或之外的地代表并表示外在教会，外在教会在属世人中与人同在；但约旦河这一边或之内的地代表并表示内在教会，内在教会在属灵人中与人同在(对此，参看AE 434c节)。再者，正是良善构成教会，这良善直接从属灵人流入属世人，没有这种流注，教会就不存在于人里面；这就是为何给予表示教会良善的玛拿西支派的产业既有在约旦河之内的，也有在约旦河之外的。属灵良善直接流入属世良善，但间接流入属世真理 (可参看《属天的奥秘》，3314, 3573, 3576, 3616, 3969, 3995, 4563节)。
“玛拿西”表示教会的良善，或生活的良善，这良善与意愿的良善是一样的，这一点可从“以法莲”的代表、因而含义清楚看出来，“以法莲”是指教会的真理，或教义的真理，这真理与理解力的真理是一样的；因为它们是弟兄，良善与真理在圣言中被称为弟兄。“以法莲”表示教义的真理，因而表示教会的理解力或智力，这一点可见于《属天的奥秘》(5354节)，那里从圣言引用了提到以法莲的许多经文，并解释了它们；也可参看同一本书(AC 3969, 6222, 6234, 6238, 6267, 6296节)。
440. Of the tribe of Manasseh were sealed twelve thousand.- That this signifies the goods of life thence, is evident from the representation, and thence the signification of the tribe of Manasseh, which denotes the Voluntary (voluntarium) of the church, and thence the good of life. The good of life is signified, because this makes one with the Voluntary of the church, or of the men of the church. For a man does what he wills, when it is possible a deed being nothing else but the will (voluntas) acting as is evident from this fact that action ceases when the will ceases, and continues so long as the will remains. What the will of the regenerated man does, is called the good of life. Since then Manasseh and his tribe signify the Voluntary of the church, he also signifies the good of life. Also after regeneration good of life from charity towards the neighbour succeeds as an effect from its cause, and this is signified by Asher and Naphtali. For those who are in charity towards the neighbour are regenerated by the Lord, and those who are regenerated are in the good of life, for they act from charity, and every action from charity is good of life.
[2] The two things which make the church, are, truth of doctrine and good of life, and a man must possess both of these in order to be a man of the church. These two were represented, and thence are signified in the Word, by Ephraim and Manasseh; the truth of doctrine, by Ephraim, and the good of life, by Manasseh. Truth of doctrine is also called the Intellectual of the church, and the good of life its Voluntary (voluntarium). For truth is of the understanding (intellectus), and good of the will (voluntas); and therefore Ephraim and Manasseh signify the Intellectual and the Voluntary of the church, Ephraim signifying the Intellectual, and Manasseh the Voluntary. In order that such things might be represented, and thence signified by Ephraim and Manasseh, they were born to Joseph in the land of Egypt. For Joseph signifies the Celestial-Spiritual, or the spiritual kingdom itself, which is adjoined to the celestial kingdom, and the land of Egypt signifies the Natural. Therefore good of the will in the Natural, born from the Celestial-Spiritual, is signified by Manasseh, and truth of the understanding in the Natural, also born from the same, is signified by Ephraim. It is said of their nativity in Moses,
"And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potipherah, priest of On, bare unto him. And Joseph called the name of the first-born Manasseh; for God hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim; for God hath caused me to be fruitful in the land of my affliction" (Arcana Coelestia 5347-5356), namely, that by the name of the first-begotten, Manasseh, is meant the new Voluntary in the Natural, and its quality, and by the name of the second, Ephraim, the new Intellectual in the Natural and its quality, or what is the same, by Manasseh, the good of the new natural man, and by Ephraim, the truth thereof (see n. 5351, 5354).
[3] That Ephraim and Manasseh have this signification, is evident from the fact that they were adopted by Jacob as Reuben and Simeon, concerning which it is thus written in Moses:
"And Jacob said unto Joseph, Now thy two sons which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine; Ephraim and Manasseh shall be mine as Reuben and Simeon; they shall be called after the name of their brethren in their inheritance" (Arcana Coelestia 6234-6241).
[4] The same is also evident from the blessing of Ephraim and Manasseh by Jacob, at that time Israel, which is as follows:
"Israel blessed Joseph, and said, God, before whom my fathers, Abraham and Isaac, did walk, the God who hath fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads, and in them shall my name be called, and the name of my fathers, Abraham and Isaac; and let them grow into a multitude in the midst of the earth" (386:2), where these things are explained in detail.
[5] In David:
"Gilead is mine, and Manasseh is mine; Ephraim also is the strength of my head; Judah is my lawgiver" (346), and in the Arcana Coelestia 9836). From these considerations the reason is evident why Ephraim is called the strength of the head of Jehovah. Judah is called His lawgiver, because by Judah is signified Divine Truth internal, or the Word in the spiritual sense, and similarly by lawgiver and law.
[6] In the same:
"Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh, stir up thy strength, and come and save us" (Psalm 80:1, 2).
It is plain from the spiritual sense that these words contain a supplication to the Lord to instruct those who are of the church, and lead them by truths to good, and so to heaven. The Lord is called "shepherd of Israel" because He instructs and leads; it is therefore said, "Thou that leadest Joseph like a flock," and by Joseph are meant those of the church who are in truths from good. Thou that dwellest between the cherubim, signifies the Lord above the heavens, whence He sends forth the light which enlightens the mind and therefore it is said "shine forth." Before Ephraim and Benjamin and Manasseh, stir up thy strength, signifies that the light of truth may penetrate even to those who are in natural truth and good, thus to the ultimates in the church. Ephraim means those who are in natural truth, such as the truth of the Word in the sense of the letter; Manasseh means those who are in natural good, which is the delight of doing good and learning truth; Benjamin means the conjunctive [principle] of good and truth, or the conjoining medium in the Natural; by stirring up strength is meant to penetrate even there with light. Come and save us, signifies that they should be saved.
[7] Because all the good which is in the natural man flows in from the Lord through the Spiritual, and apart from that influx no good can exist in the Natural, and because Manasseh represented, and thence signifies, good from a spiritual source in the natural man, therefore an inheritance was given to that tribe beyond or without the Jordan, and also on this side, or within the Jordan; to half of the tribe, beyond or without the Jordan, and to the other half, on this side, or within the Jordan (see 434:11). And good is that which makes the church; this good flows in immediately out of the spiritual man into the natural; apart from this influx the church does not exist in man. This is the reason why an inheritance both within and without the Jordan was given to the tribe of Manasseh, which signified the good of the church. That spiritual good flows into natural good immediately, but into natural truth mediately, may be seen in the Arcana Coelestia (3314, 3573, 3576, 3616, 3969, 3995, 4563); and that hence there is a parallelism between spiritual good and natural good, but not between spiritual truth and natural truth (1831, 1832, 3514, 3564).
[8] That Manasseh signifies the good of the church, or the good of life, which is the same with the good of the will, is evident from the representation and thence the signification of Ephraim, which denotes the truth of the church, or the truth of doctrine, and this is the same with truth of the understanding; for they were brethren, and good and truth are termed brethren in the Word. That Ephraim signifies the truth of doctrine, and thence the Intellectual of the church, may be seen in the Arcana Coelestia 5354), where many passages from the Word, in which Ephraim is mentioned, are quoted and explained; see also in the same work (n. 3969, 6222, 6234, 6238, 6267, 6296).
440. Of the tribe of Manasseh twelve thousand sealed, signifies the goods of life therefrom. This is evident from the representation and consequent signification of "the tribe of Manasseh," as meaning the voluntary [principle] of the church, and the good of life therefrom. It means the good of life because the good of life makes one with the voluntary of the church or of the man of the church, since that which a man wills he does when he can, for doing is nothing but the will acting, as can be seen from the fact that doing stops when the will stops, and doing goes on as long as there is a will; that which the will of a regenerated man does is called the good of life. For this reason, as the voluntary of the church is signified by "Manasseh" and his tribe, so the good of life is also signified. Moreover, the good of life is the outcome of charity towards the neighbor after regeneration, which is signified by "Asher and Naphtali," like an effect from its cause; for they who are in charity towards the neighbor are regenerated by the Lord, and those who are regenerated are in the good of life, since they act from charity, and all action from charity is good of life.
[2] There are two things that constitute the church, namely, the truth of doctrine and the good of life; both of these must be in a man that he may be a man of the church. "Ephraim and Manasseh" represented and thence signify in the Word these two, "Ephraim" the truth of doctrine, and "Manasseh" the good of life. The truth of doctrine is also called the intellectual of the church, and the good of life is called its voluntary; for truth is of the understanding, and good is of the will; for this reason also "Ephraim and Manasseh" signify the intellectual and the voluntary of the church, "Ephraim" its intellectual, and "Manasseh" its voluntary. That these might be represented and thence signified by "Ephraim and Manasseh" they were born to Joseph in the land of Egypt; for "Joseph" signifies the celestial-spiritual, or the spiritual kingdom itself that is adjoined to the celestial kingdom, and "the land of Egypt" signifies the natural; consequently "Manasseh" signifies the good of the will in the natural born of the celestial-spiritual, and "Ephraim" signifies truth of the understanding in the natural, also born from the same. The nativity of these is thus described in Moses:
And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potiphera priest of On bare unto him. And Joseph called the name of the firstborn Manasseh, For God hath made me forget all my toil and all my father's house. And the name of the second called he Ephraim, For God hath made me to be fruitful in the land of my affliction (Arcana Coelestia 5347-5356), namely, that the name of the firstborn, "Manasseh," means the new voluntary in the natural and what is its quality; and the name of the second, "Ephraim," means the new intellectual in the natural, and what is its quality; or what is the same, "Manasseh" means the good of the new natural man, and "Ephraim" its truth (See n. 5351, 5354).
[3] That this is the signification of "Manasseh and Ephraim" can be seen from the fact that they were adopted by Jacob as "Reuben and Simeon," which is thus described in Moses:
And Jacob said unto Joseph, Now thy two sons, born unto thee in the land of Egypt, before I came unto thee into Egypt, they are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine. They shall be called after the name of their brethren in their inheritance (Arcana Coelestia 6234-6241.)
[4] The same can be seen from the blessing of Ephraim and Manasseh by Jacob, then Israel, as follows:
Israel blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God which fed me from then unto this day, the Angel that hath redeemed me from all evil, bless the boys; and in them shall my name be called, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth (336).
That "Ephraim" signifies the understanding of truth, and "Manasseh" the will of good, both in the natural, can be seen also from the following passages. In Isaiah:
In the fury of Jehovah of Hosts is the land darkened, and the people are become as fuel of the fire; a man shall not pity his brother; and if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh, they together against Judah 1(Isaiah 9:19-21).
"Manasseh shall eat Ephraim, and Ephraim Manasseh," here signifies that every good and truth of the church is to perish, the good through falsity, and the truth through evil, as may be seen above (n. 386, where the particulars are explained).
[5] In David:
Gilead is Mine, and Manasseh is Mine, and Ephraim is the strength of My head; Judah is My lawgiver (346, and Arcana Coelestia 9836); from this it can be seen why Ephraim is said to be "the strength of Jehovah's head;" Judah is said to be "His lawgiver" because "Judah" signifies internal Divine truth, or the Word in the spiritual sense, and "lawgiver" and "law" have a similar signification.
[6] In the same:
Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin, and Manasseh stir up Thy might and come for salvation to us (Psalms 80:1, 2).
From the spiritual sense it is clear that these words contain a supplication to the Lord to instruct those who are of the church, and to lead them by truths to good, thus to heaven. The Lord is called "the Shepherd of Israel" because He instructs and leads; it is therefore said, "Thou that leadest Joseph like a flock," "Joseph" meaning those of the church who are in truths from good; "Thou that sittest upon the cherubim" signifies the Lord above the heavens, whence He sends forth the light that illustrates minds, therefore it is said "shine forth." That the light of truth may penetrate even to those who are in natural truth and good, thus to the lowest in the church, is signified by "before Ephraim, Benjamin, and Manasseh stir up Thy might;" "Ephraim" meaning those who are in natural truth; natural truth is such truth as the truth of the Word is in the sense of the letter; "Manasseh" means those who are in natural good, which is the delight of doing good and learning truth; "Benjamin" means the conjunctive of truth and good, or the conjoining medium in the natural; "to stir up might" means the penetration of light even to that; "come for salvation to us" means that such may be saved.
[7] Because all the good that the natural man has flows in from the Lord through the spiritual, and without that influx there can be no good in the natural, and because "Manasseh" represented and thus signified good in the natural man from a spiritual origin, therefore to that tribe an inheritance was given both beyond or without Jordan and on this side or within Jordan, that is, to half the tribe beyond or without Jordan, and to the other half on this side or within Jordan (See 434. Again, it is good that constitutes the church, and this good flows in immediately out of the spiritual man into the natural, and without this influx the church is not with man; and this is the reason that to the tribe of Manasseh, by which the good of the church was signified, was given an inheritance both within and without Jordan. That spiritual good flows into natural good immediately, but into natural truth mediately, may be seen in the Arcana Coelestia 3314, 3573, 3576, 3616, 3969, 3995, 4563); thus that there is a parallelism between spiritual good and natural good, but not between spiritual truth and natural truth (n. 1831, 1832, 3514, 3564). That "Manasseh" signifies the good of the church, or the good of life, which is the same as the good of the will, can be seen from the representation and consequent signification of "Ephraim," as being the truth of the church, or the truth of doctrine, which is the same as the truth of the understanding; for these were brethren, and good and truth are called brethren in the Word. (That "Ephraim" signifies the truth of doctrine, and thus the intellectual of the church, may be seen in Arcana Coelestia 5354, where many passages from the Word in which Ephraim is mentioned are cited and explained; see also n. 3969, 6222, 6234, 6238, 6267, 6296.)
Footnotes:
1. The photolithograph has "Jehovah;" we find the Hebrew "Judah" in AC 5354.
440. "Ex tribu Menassis duodecim millia signati." - Quod significet bona vitae in de, constat ex repraesentatione et inde significatione "tribus Menassis", quod sit voluntarium ecclesiae, et inde bonum vitae; quod sit bonum vitae est quia hoc cum voluntario ecclesiae seu hominum ecclesiae unum facit; quod enim homo vult, hoc facit dum potest; factum enim non est nisi quam voluntas agens, ut constare potest ex eo, quod factum cesset quando voluntas, et quod perstet quamdiu voluntas; quod voluntas hominis regenerati facit, hoc vocatur bonum vitae: inde nunc est quod quia per "Menassen" et ejus tribum significatur voluntarium ecclesiae, etiam significetur bonum vitae. Succedit etiam bonum vitae ex charitate erga proximum post regenerationem, quae significantur per "Ascherem et Naphthali", sicut effectus ex sua causa; nam qui in charitate erga proximum sunt, regenerantur a Domino; et qui regenerati sunt in bono vitae sunt, agunt enim ex charitate, et omnis actio ex charitate est bonum vitae.
[2] Sunt duo quae faciunt ecclesiam, nempe verum doctrinae et bonum vitae; utrumque erit apud hominem ut sit homo ecclesiae: haec duo repraesentata sunt, et inde significantur in Verbo, per "Ephraimum" et "Menassen"; verum doctrinae per "Ephraimum", et bonum vitae per "Menassen." Verum doctrinae etiam vocatur intellectuale ecclesiae, ac bonum vitae vocatur voluntarium ejus; nam verum est intellectus, et bonum est voluntatis: inde est quod etiam per "Ephraimum" et "Menassen" significentur intellectuale et voluntarium ecclesiae; per "Ephraimum" intellectuale, et per "Menassen" voluntarium ejus. Ut talia repraesentarentur et inde significarentur per Ephraimum et Menassen, nati sunt Josepho in terra Aegypti; per "Josephum" enim significatur caeleste spirituale, seu ipsum regnum spirituale quod regno caelesti adjunctum est, et per "terram Aegypti" significatur naturale; quare bonum voluntatis in naturali natum ex caelesti spirituali significatur per "Menassen", et verum intellectus in naturali etiam inde natum significatur per "Ephraimum." De nativitate eorum ita legitur apud Mosen,
"Et Josepho natum, duo filii antequam venit annus famis, quos peperit ei Asenath filia Potiphaerae sacerdotis On: et vocavit Joseph nomen primogeniti Menasseh, quia oblivisci me fecit Deus omnis laboris mei, et omnis domus patris mei: et nomen secundi vocavit Ephraim, quia fructificari me fecit Deus in terra afflictionis meae" (Genesis 41:50-52):
quid per illa verba in sensu spirituali intelligitur, videatur in Arcanis Caelestibus (n. 1
5347, 5356); nempe quod per nomen primogeniti "Menasseh" intelligatur novum voluntarium in naturali et quale ejus, et per nomen secundi "Ephraim" novum intellectuale in naturali et quale ejus; seu quod idem, per "Menassen" bonum novi naturalis hominis, et per "Ephraim" verum ejus (videatur ibi n. 5351, 5354).
[3] Quod illa per" Menassen" et "Ephraimum" significentur, constare etiam potest ex eo, quod illi a Jacobo assumpti fuerint sicut Reuben et Simeon, de qua re ita apud Mosen,
"Dixit Jacob ad Josephum, ...Nunc duo filii tui nati tibi in terra Aegypti, usque ad venire me ad te in Aegyptum, mihi illi; Ephraim et Menasche sicut Reuben et Simeon erunt mihi;...super nomine fratrum suorum vocabuntur in hereditate sua" (Genesis 48:3, 5, 6):
quoniam per "Reubenem" significatur verum intellectu, quod est verum doctrinae, et per "Simeonem" significatur verum voluntate, quod est bonum vitae, ideo dicit Jacob, quod "Ephraim et Menasche essent illi sicut Reuben et Simeon", proinde "Ephraim" intellectuale verum, et "Menasche" voluntarium bonum. (Sed haec amplius explicata videantur in Arcanis Caelestibus, n. 6234-6241.)
[4] Simile etiam constare potest a benedictione Ephraimi et Menassis a Jacobo tunc Israele, quae talis,
Israel "benedixit Josepho, et dixit, Deus coram quo ambularunt patres mei, Abraham et Jischak, Deus pavens me ab illo usque ad diem hunc; Angelus redimens me ab omni malo, benedicat pueris, et Vocabitur in illis nomen meum, et nomen patrum meorum, Abrahami et Jischaki; et crescant in multitudinem in medio terrae" (Genesis 48:15, 16):
quod etiam hic per "Ephraimum" intelligatur verum intellectuale, et per "Menassen" bonum voluntarium, utrumque in naturali, videatur in Arcanis Caelestibus (n. 6274-6285). Et quoque a benedictione Ephraimi et Menassis a Mose, quae talis,
De Josepho, "Primogenito bovis ejus honor illi, et cornua monocerotis cornua ejus, his populos feriet una ad fines terrae; et hi myriades Ephraimi et chiliades Menassis" (Deuteronomius 33:17),
quae explicata videantur supra (n. 316 [d] et 336 [b]).
Quod "Ephraim" significet intellectum veri, et "Menasche" voluntatem boni, utrumque in naturali, constare etiam potest ex his locis:
Apud Esaiam,
"In excandescentia Jehovae Zebaoth obscurata est terra, et factus est populus sicut cibus ignis; vir fratri suo non parcent, et si deciderit ad dextram esuriet tamen, et si comederit ad sinistram non saturabuntur; vir carnem brachii sui comedent, Menascheh Ephraimum, et Ephraimus Menaschen; una illi contra" 2
Jehovam (9:18-20 [B.A. 19-21]):
quod hic per quod "Menascheh comedet Ephraimum et Ephraimus Menaschen" significetur quod periturum sit omne bonum et verum ecclesiae, et quod bonum per falsum et verum per malum, videatur supra (n. 386 [b] , ubi singula explicata sunt).
[5] Apud Davidem,
"Mihi Gilead et Mihi Menascheh, et Ephraim robur capitis mei; Jehudah legislator meus" (Psalms 60:9 [B.A. 7] , et 108:9 [B.A. 8]):
per "Menaschen" hic significatur bonum ecclesiae, per "Ephraimum" verum ejus, et per "Gilead" naturale; et quoniam potentia Divina est vero ex bono in naturali, ideo dicitur "Ephraim robur capitis mei": quod Divina potentia sit per verum ex bono in naturali, est quia naturale est ultimum, in quod interiora, quae sunt spiritualia et caelestia, influunt, ac ubi simul sunt et subsistunt; sunt itaque ibi in pleno, in quo et ex quo est omnis operatio Divina; inde est quod Verbi sensui litterae, quia is est naturalis, insit potentia Divina (de qua videatur supra, n. 346; et in Arcanis Caelestibus n. 9836): ex his constare potest unde est quod Ephraim dicatur "robur capitis Jehovae": quod Jehudah dicatur "legislator Ipsius", est quia per "Jehudam" significatur Divinum Verum internum, seu Verbum in sensu spirituali, ac simile per "legislatorem" et "legem."
[6] Apud eundem,
"Pastor Israelis, adverte aurem, qui ducis sicut gregem Josephum; qui sedes super cherubis, effulge; coram Ephraimo, Benjamine et Menasche excita potentiam tuam, ac ito in salutem nobis" (Ps. 80 [2,] 3 [B.A. 1, 2]):
ex sensu spirituali patet quod haec verba contineant supplicationem ad Dominum ut instruat illos qui ab ecclesia, ac ducat per vera ad bonum, ita ad caelum; Dominus dicitur "Pastor Israelis" ex eo quod instruat et ducat; quare dicitur "Qui ducis sicut gregem Josephum"; per "Josephum" intelliguntur illi ab ecclesia qui in veris ex bono sunt: "qui sedes super cherubis" significat Dominum supra caelos, unde emittit lucem quae illustrat mentes; quare dicitur "Effulge": ut lux veri penetret usque ad illos qui in naturali vero et bono sunt, ita ad ultimos in ecclesia, significatur per "Coram Ephraimo, Benjamine et Menasche excita potentiam tuam"; per "Ephraimum" intelliguntur illi qui in naturali vero; naturale verum est quale est verum Verbi in sensu litterae; per "Menaschen" intelliguntur qui in naturali bono, quod est jucundum faciendi bonum et discendi verum; per "Benjaminem" intelligitur conjunctivum veri et boni, seu medium conjungens in naturali; per "excitare potentiam" intelligitur usque eo penetrare luce; ut salventur, significatur per "Ito in salutem nobis."
[7] Quoniam omne bonum quod est naturali homini, influit a Domino per spiritualem, et absque illo influxu non datur aliquod bonum in naturali; et quia per "Menaschen" repraesentabatur et inde significatur bonum in naturali homine ex origine spirituali, ideo data est tribui illi hereditas trans seu extra Jordanem et quoque cis seu intra Jordanem; nempe dimidiae tribui trans seu extra Jordanem, et dimidiae tribui cis seu intra Jordanem (Videatur Numeri 32:33, 39, 40; Deuteronomius 3:13; Joshua 13:29-31; 17:5-13, 16-18): per terram trans seu extra Jordanem repraesentabatur et significabatur ecclesia externa, quae est apud homines in naturali homine; per terram autem cis seu intra Jordanem representabatur et significabatur ecclesia interna, quae est apud homines in spirituali homine (de qua re videatur supra, n. 434 [c]) ac bonum est quod facit ecclesiam; ac id bonum influit immediate e spirituali homine in naturalem, et absque illo influxu non est ecclesia apud hominem; haec causa est quod tribui Menassis, per quam significabatur bonum ecclesiae, data sit hereditas tam intra quam extra Jordanem. Quod bonum spirituale influat in bonum naturale immediate, in verum autem naturale mediate, videatur in Arcanis Caelestibus (n. 3314, 3573, 3576, 3616, 3969, 3995, 4563); et inde quod parallelismus sit inter bonum spirituale et bonum naturale, non autem inter verum spirituale et verum naturale (n. 1831, 1832, 3514, 3564).
Quod "Menascheh" significet bonum ecclesiae seu bonum vitae, quod idem est cum bono voluntatis, constare potest ex repraesentatione et inde significatione "Ephraimi", quod sit verum ecclesiae, seu verum doctrinae, quod idem est cum vero intellectus; erant enim fratres, et bonum ac verum in Verbo dicuntur fratres.
(Quod "Ephraim" significet verum doctrinae, ac inde intellectuale ecclesiae, videatur in Arcanis Caelestibus, n. 5354, ubi plura loca e verbo, ubi Ephraim nominatur, allata et explicata sunt; ac praeterea ibi, n. 3969, 6222, 6234, 6238, 6267, 6296.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.