5351.“约瑟给长子起名叫玛拿西”表属世层里面的一个新意愿及其性质。这从“玛拿西”的代表清楚可知，在圣言中，“玛拿西”是指属世层里面的属灵良善，因而是指一个新意愿，如下文所述。这个名字还暗示了该良善，或这个新意愿的本质。“名”暗示了这种本质，这一事实从给其他人所取的名字也可以看出来。每个名字都伴随着对性质的解释，如下面这句话就对“玛拿西”这个名字给出了解释，即“因为神使我忘了我一切的困苦和我父的全家”。这些话描述了“玛拿西”所表示的性质。此外，当经上说“起名”时，意思是，这个名字本身就包含这种性质，因为“名”和“起名”表示性质（参看144，145，1754，1896，2009，2724，3006，3421节）。
起名为玛拿西的长子之所以表示属世层，或那里新意愿里面的属灵良善，是因为该良善实际上是教会，或变成教会之人里面的长子；而真理并非长子，尽管它看上去好像是长子（352，367，2435，3325，3494，4925，4926，4928，4930节）。这一点也可从以下事实看出来：人的意愿优先于他的理解力；因为人意愿中的渴望是构成他生命的主要成分，而其理解力中的观念对它们来说是次要的；他照其意愿的渴望行事。从意愿发出之物对那些通过重生从主那里接受一个新意愿的人来说，被称为“良善”，而对那些不想接受它的人来说，则被称为“邪恶”。从理解力发出之物对重生之人来说，被称为“真理”，而对未重生之人来说，则被称为“虚假”。然而，由于若不通过人的理解力，就不可能知道他的意愿（事实上，理解力是意愿所拥有的外在形式，或意愿所取、能使它为人所知的外在形式），所以人们以为从理解力发出的真理是长子。但这无非是表象，原因如前所述。
过去的争论，即：作为信之本质的真理是教会的长子，还是作为仁之本质的良善是教会的长子，便由此而来。基于表象得出结论的人声称真理是长子，而不基于表象得出结论的人则承认良善是长子。这也解释了为何如今人们使得信成为教会的首要和绝对的本质元素，却使得仁成为教会的次要和非本质元素。但人们因声称唯独信使人得救而陷入了比古人还要深的错误。在教会，“信”表示教义的一切真理，“仁”表示生活的一切良善。诚然，他们称仁及其行为是“信的果子”；然而，当人们相信人能在生命的最后一刻因着信而得救，无论他之前过着什么样的生活时，谁会相信这些果子对得救有所贡献？此外，当人们利用教义将信与行为，即仁之产物分开，声称唯独信使人得救，无需善行，或声称属于生活的行为丝毫无助于得救时，谁还会相信这些果子对得救有所帮助？唉！这是什么样的信仰！这是什么样的教会！人们爱慕死活，却弃绝活信；然而，无仁之信如同没有灵魂的身体。众所周知，没有灵魂的身体会从视线中被移除，并被丢弃，因为它发臭；在来世，无仁之信就是这样。凡持有所谓无仁之信的人都在地狱；凡拥有仁爱的人都在天堂。因为每个人的生命都会保留下来，而他的教义不会保留，除非这教义源于他的生活。
从圣言的其它经文说明“玛拿西”表示属世层里面的新意愿，或也可说那里的属灵良善，不如说明“以法莲”表示属世层里面的新理解力，或那里的属灵真理来得容易。尽管如此，从“以法莲”的含义也能推断出“玛拿西”的含义；因为在圣言中，当二者一起被提及时，这一个表示良善，那一个表示真理。因此，从稍后关于“以法莲”的论述可以看出，“玛拿西”表示属世层里面的属灵良善，这良善就是新意愿的本质。
Potts(1905-1910) 5351
5351. And Joseph called the name of the firstborn Manasseh. That this signifies a new will in the natural, and its quality, is evident from the representation of Manasseh in the Word, as being spiritual good in the natural, and thus a new will (of which below): this name also involves the very quality of this good, or of this new will. That the "name" involves this quality may be seen from the names given to others also, the quality of which is at the same time indicated, as is the name "Manasseh" in the words, "for God hath made me forget all my toil, and all my father's house;" for in this way is described the quality signified by "Manasseh." Moreover when it is said "he called the name," there is also signified that the name itself contains the quality; for the "name" and "calling the name" signifies the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421). [2] The reason why the firstborn, who is named Manasseh, signifies spiritual good in the natural, or the new will therein, is that good is actually the firstborn in the church, or in the man who becomes a church; whereas truth is not the firstborn, and yet it appears as if it were (n. 352, 367, 2435, 3325, 3494, 4925, 4926, 4928, 4930), as may also be seen from the fact that in man the will precedes; for man's willing is the first of his life, and his understanding comes after, and applies itself in accordance with his willing. What proceeds from the will is called "good" in those who by regeneration have received from the Lord a new will, but "evil" in those who have not desired to receive it; and what proceeds from the understanding is called "truth" in the regenerate, but "falsity" in the unregenerate. Yet as man's will does not appear to the sense except through the understanding (for the understanding is the will in form, or the will formed to the sense), it is therefore supposed that the truth which proceeds from the understanding is the firstborn, and yet it is not, except in appearance, for the reason given. [3] Hence the old controversy as to whether the truth which is of faith, or the good which is of charity, is the firstborn of the church. They who decided from the appearance, said that truth is the firstborn, but they who did not decide from the appearance, acknowledged that good is the firstborn. Hence also it is that at the present day faith is made the first and very essential of the church, and charity is made secondary and not essential; but men have gone into error much further than the ancients, by declaring that faith alone saves. In the church by "faith" is meant all the truth of doctrine, and by "charity" all the good of life. They indeed call charity and its works the "fruits of faith;" but who believes that fruits do anything for salvation when it is believed that a man may be saved by faith at the last hour of his life, whatever his previous life has been, and when in their teaching they even separate works, which are of charity, from faith, saying that faith alone saves without good works, or that works, which are of the life, do nothing toward salvation? Oh, what a faith! And oh, what a church! They adore dead faith, and reject living faith; and yet faith without charity is as a body without a soul, and we know that a body without a soul is removed from sight and cast forth, because of its stench: so is it with faith without charity in the other life. All those who have been in faith so called without charity are in hell, while all who have been in charity are in heaven; for everyone's life remains, but not his doctrine except insofar as it is derived from his life. [4] That by "Manasseh" is signified the new will in the natural, or what is the same, spiritual good there, cannot be so well shown from other passages of the Word as that by "Ephraim" is signified the new understanding in the natural, or spiritual truth therein. Nevertheless the signification of "Manasseh" can be inferred from that of "Ephraim;" for in the Word where two are thus mentioned, by the one is signified good, and by the other truth; and therefore that by "Manasseh" is signified spiritual good in the natural, which good is of the new will, will be seen in what presently follows about "Ephraim."
Elliott(1983-1999) 5351
5351. 'And Joseph called the name of the firstborn Manasseh' means a new area of will within the natural, and the essential nature of it. This is clear from the representation of 'Manasseh' in the Word as spiritual good within the natural, and so a new area of will there, dealt with below. This name also implies the essential nature of that good or new area of will. The fact that the name implies the essential nature of this may be recognized from the names given to other people. An explanation of the essential nature accompanies each name, like that given for Manasseh in the following words, For God has made me forget all my labour and all my father's house. These words describe the essential nature of what is meant by 'Manasseh'. What is more, when the phrase 'he called the name' is used, the meaning is that the actual name too contains that essential nature, since 'name' and 'calling the name' mean the essential nature, 144, 145, 1754, 1896, 2009, 2724, 3006, 3421.
[2] The reason why the firstborn who was given the name Manasseh means spiritual good within the natural, or a new area of will there, is that good is in actual fact the firstborn in the Church. That is, with someone who is in the process of becoming a Church, truth is not the firstborn, though it appears to be so, see 352, 367, 2435, 3325, 3494, 4925, 4926, 4928, 4930. The same may also be recognized from the consideration that a person's will takes precedence over his understanding; for the desires in a person's will are the primary constituents of his life, while the ideas in his understanding are secondary to them; and he acts in accordance with the desires of his will. What goes forth from the will is called good in the case of those who through regeneration have received from the Lord a new will; but it is called evil in the case of those who have had no wish to receive such. What goes forth from the understanding however is called truth in the case of the regenerate but falsity in the case of the unregenerate. But because no knowledge of a person's will is possible except through his understanding - for the understanding is the outward form that the will possesses or the outward form taken by the will which enables it to be known - people therefore imagine that truth which goes forth from the understanding is the firstborn. But this is nothing else than the appearance, for the reason that has been stated.
[3] This explains the controversy that existed in former times over whether the truth which is the essence of faith was the firstborn of the Church or whether good which is the essence of charity was such. Those who based their conclusions on the appearance said that truth was the firstborn, whereas those who did not base theirs on the appearance acknowledged that good was. This also explains why at the present day people make faith the primary and absolutely essential constituent of the Church, but charity the secondary and non-essential element. But by supposing that faith alone is what saves a person they have sunk into far deeper error than the ancients. (In the Church faith is used to mean all the truth of doctrine, while charity is used to mean all the good of life.) They do, it is true, call charity and the works of charity the fruits of faith. Yet does anyone believe that those fruits make any contribution to salvation when the belief exists that someone can be saved by faith in the final hour of his life, no matter what kind of life he led before then? More than this, does anyone believe that those fruits contribute in any way to salvation when people use doctrine to set faith apart from works that are the product of charity, saying that faith alone saves without good works, or that works which are matters of life contribute nothing to salvation? Dear, dear! What kind of faith is that, and what kind of Church is it when people cherish faith that is dead and reject faith that is living? For faith without charity is like a body without a soul. But a body without a soul is removed from sight and put away because it stinks, as everyone knows; and in the next life faith without charity is just like this. All who possessed faith so-called which was devoid of charity are in hell; but all who had charity are in heaven. For everyone's life remains with him, whereas doctrine does so only insofar as it draws on that life.
[4] It is less easy to show from other places in the Word that 'Manasseh' means a new area of will within the natural - or what amounts to the same, spiritual good there - than it is to show that 'Ephraim' means a new area of understanding within the natural, or spiritual truth there. Even so, inferences can be drawn regarding the meaning of 'Manasseh' from what is said about 'Ephraim', because in the Word when two are mentioned together in the way these are, one means good, the other truth. Therefore Manasseh's meaning - spiritual good within the natural, which is the essence of the new will there - will be seen in what follows shortly where Ephraim is the subject.
Latin(1748-1756) 5351
5351. `Et vocavit Joseph nomen primogeniti Menasheh': quod significet novum voluntarium in naturali, et quale ejus, constat ex repraesentatione `Menashes' in Verbo quod sit bonum spirituale in naturali, ita novum voluntarium {1}, de qua sequitur; nomen {2}id etiam ipsum quale istius boni seu istius novi voluntarii involvit; quod nomen illud quale involvat, constare potest ex nominibus quae aliis quoque indita sunt, et {3}simul explicantur quoad quale, {4}sicut nomen Menasheh his verbis `quia oblivisci fecit me Deus omnis laboris mei, et omnis domus patris mei'; ita describitur quale quod per Menashen significatur; praeterea cum dicitur `vocavit nomen', etiam significatur quod ipsum nomen quale contineat, `nomen' enim et `vocare nomen' significat quale, videatur n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421. [2] Quod primogenitus qui nominatus Menasheh significet bonum spirituale in naturali, seu novum voluntarium ibi, est quia bonum actualiter primogenitum est in Ecclesia, seu apud hominem qui fit Ecclesia, verum autem {5}non est primogenitum, sed usque apparet sicut sit, videatur n. 352, 367, 2435, 3325, 3494, 4925, 4926, 4928, 4930, quod etiam constare potest ex eo quod apud hominem voluntas praecedat, nam velle hominis est primum ejus vitae, et intelligere ejus succedit, et se applicat secundum ejus velle; quod ex voluntate procedit, hoc vocatur bonum, apud illos qui novum voluntarium per regenerationem a Domino acceperunt, at malum apud illos qui non {6}accipere voluerunt; quod autem ex intellectuali procedit, hoc vocatur verum apud regeneratos, at falsum apud non regeneratos, sed quia voluntarium hominis non apparet ad sensum nisi per intellectuale, est enim intellectus voluntas in forma seu voluntas formata ad sensum, idcirco putatur quod verum quod procedit ab intellectuali, sit primogenitum, cum tamen id non sit nisi apparentia ex dicta causa; [3] inde est quod olim controversum fuerit, num verum quod fidei, esset primogenitum Ecclesiae, vel num bonum quod charitatis; qui ex apparentia concluserunt, dixerunt esse verum; qui autem non ex apparentia, agnoverunt quod esset bonum; inde quoque est quod hodie fidem faciant primum et ipsum essentiale Ecclesiae, charitatem autem secundarium et non essentialem; sed prae antiquis processerunt in errorem multo latius, statuendo quod sola fides salvet; per fidem in Ecclesia intelligitur omne verum doctrinae, per charitatem autem omne bonum vitae; charitatem et ejus opera quidem vocant fructus fidei, sed quis credit quod fructus aliquid faciant ad salutem, cum creditur quod salvetur homo per fidem in ultima vitae suae hora, utcumque prius vixerit, et adhuc cum per doctrinale separant opera quae sunt charitatis, a fide, dicendo quod sola fides salvet absque bonis operibus, aut quod opera quae sunt vitae, nihil faciant ad salutem; O qualis fides, et O qualis Ecclesia, fidem mortuam adorant, et fidem vivam rejiciunt, cum tamen fides absque charitate est sicut corpus absque anima; quod corpus absque anima removeatur a conspectu et rejiciatur quia putet, notum est; similiter etiam fides (t)absque charitate in altera vita; omnes in inferno sunt qui in fide sic dicta absque charitate {7}fuerunt, at omnes in caelo sunt qui in charitate; vita enim unumquemque manet, doctrina autem non plus quam quantum ex vita trahit. [4] Quod per `Menashen' significetur novum voluntarium in naturali seu, quod idem, bonum spirituale ibi, non ita ex Verbo alibi constare potest, sicut quod per `Ephraimum' significetur novum intellectuale in naturali, seu verum spirituale ibi; sed usque de Menashe concludi potest ex Ephraimo; in Verbo enim ubi duo ita memorantur, per unum significatur bonum et per alterum verum, quapropter quod per Menashen significetur bonum spirituale in naturali, quod est novi voluntarii {8}, videbitur in mox sequentibus ubi de Ephraimo. @1 i ibi$ @2 ejus$ @3 quae$ @4 sicut hic de Menascheh quod nomen explicatur$ @5 apparenter$ @6 acceperunt$ @7 sunt$ @8 i ibi$