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Genèse 37

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1 Jacob demeura dans le pays de Canaan, où avait séjourné son père.

2 Voici la postérité de Jacob. Joseph, âgé de dix-sept ans, faisait paître le troupeau avec ses frères; cet enfant était auprès des fils de Bilha et des fils de Zilpa, femmes de son père. Et Joseph rapportait à leur père leurs mauvais propos.

3 Israël aimait Joseph plus que tous ses autres fils, parce qu'il l'avait eu dans sa vieillesse; et il lui fit une tunique de plusieurs couleurs.

4 Ses frères virent que leur père l'aimait plus qu'eux tous, et ils le prirent en haine. Ils ne pouvaient lui parler avec amitié.

5 Joseph eut un songe, et il le raconta à ses frères, qui le haïrent encore davantage.

6 Il leur dit: Ecoutez donc ce songe que j'ai eu!

7 Nous étions à lier des gerbes au milieu des champs; et voici, ma gerbe se leva et se tint debout, et vos gerbes l'entourèrent et se prosternèrent devant elle.

8 Ses frères lui dirent: Est-ce que tu règneras sur nous? est-ce que tu nous gouverneras? Et ils le haïrent encore davantage, à cause de ses songes et à cause de ses paroles.

9 Il eut encore un autre songe, et il le raconta à ses frères. Il dit: J'ai eu encore un songe! Et voici, le soleil, la lune et onze étoiles se prosternaient devant moi.

10 Il le raconta à son père et à ses frères. Son père le réprimanda, et lui dit: Que signifie ce songe que tu as eu? Faut-il que nous venions, moi, ta mère et tes frères, nous prosterner en terre devant toi?

11 Ses frères eurent de l'envie contre lui, mais son père garda le souvenir de ces choses.

12 Les frères de Joseph étant allés à Sichem, pour faire paître le troupeau de leur père,

13 Israël dit à Joseph: Tes frères ne font-ils pas paître le troupeau à Sichem? Viens, je veux t'envoyer vers eux. Et il répondit: Me voici!

14 Israël lui dit: Va, je te prie, et vois si tes frères sont en bonne santé et si le troupeau est en bon état; et tu m'en rapporteras des nouvelles. Il l'envoya ainsi de la vallée d'Hébron; et Joseph alla à Sichem.

15 Un homme le rencontra, comme il errait dans les champs. Il le questionna, en disant: Que cherches-tu?

16 Joseph répondit: Je cherche mes frères; dis-moi, je te prie, où ils font paître leur troupeau.

17 Et l'homme dit: Ils sont partis d'ici; car je les ai entendus dire: Allons à Dothan. Joseph alla après ses frères, et il les trouva à Dothan.

18 Ils le virent de loin; et, avant qu'il fût près d'eux, ils complotèrent de le faire mourir.

19 Ils se dirent l'un à l'autre: Voici le faiseur de songes qui arrive.

20 Venez maintenant, tuons-le, et jetons-le dans une des citernes; nous dirons qu'une bête féroce l'a dévoré, et nous verrons ce que deviendront ses songes.

21 Ruben entendit cela, et il le délivra de leurs mains. Il dit: Ne lui ôtons pas la vie.

22 Ruben leur dit: Ne répandez point de sang; jetez-le dans cette citerne qui est au désert, et ne mettez pas la main sur lui. Il avait dessein de le délivrer de leurs mains pour le faire retourner vers son père.

23 Lorsque Joseph fut arrivé auprès de ses frères, ils le dépouillèrent de sa tunique, de la tunique de plusieurs couleurs, qu'il avait sur lui.

24 Ils le prirent, et le jetèrent dans la citerne. Cette citerne était vide; il n'y avait point d'eau.

25 Ils s'assirent ensuite pour manger. Ayant levé les yeux, ils virent une caravane d'Ismaélites venant de Galaad; leurs chameaux étaient chargés d'aromates, de baume et de myrrhe, qu'ils transportaient en Egypte.

26 Alors Juda dit à ses frères: Que gagnerons-nous à tuer notre frère et à cacher son sang?

27 Venez, vendons-le aux Ismaélites, et ne mettons pas la main sur lui, car il est notre frère, notre chair. Et ses frères l'écoutèrent.

28 Au passage des marchands madianites, ils tirèrent et firent remonter Joseph hors de la citerne; et ils le vendirent pour vingt sicles d'argent aux Ismaélites, qui l'emmenèrent en Egypte.

29 Ruben revint à la citerne; et voici, Joseph n'était plus dans la citerne. Il déchira ses vêtements,

30 retourna vers ses frères, et dit: L'enfant n'y est plus! Et moi, où irai-je?

31 Ils prirent alors la tunique de Joseph; et, ayant tué un bouc, ils plongèrent la tunique dans le sang.

32 Ils envoyèrent à leur père la tunique de plusieurs couleurs, en lui faisant dire: Voici ce que nous avons trouvé! reconnais si c'est la tunique de ton fils, ou non.

33 Jacob la reconnut, et dit: C'est la tunique de mon fils! une bête féroce l'a dévoré! Joseph a été mis en pièces!

34 Et il déchira ses vêtements, il mit un sac sur ses reins, et il porta longtemps le deuil de son fils.

35 Tous ses fils et toutes ses filles vinrent pour le consoler; mais il ne voulut recevoir aucune consolation. Il disait: C'est en pleurant que je descendrai vers mon fils au séjour des morts! Et il pleurait son fils.

36 Les Madianites le vendirent en Egypte à Potiphar, officier de Pharaon, chef des gardes.

   

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Arcana Coelestia # 4776

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4776. 'An evil wild animal has devoured him' means that desires for evil annihilated it. This is clear from the meaning of 'an evil wild animal' as a lie invented out of a life of evil desires, dealt with in 4729, and therefore as such desires; and from the meaning of 'devouring' as annihilating, because it has reference to the truth of the Church. The one great Truth the Church possesses is that love to the Lord and love towards the neighbour are first and foremost, Mark 12:29-31, a truth that evil desires annihilate. For those who lead a life of evil desires cannot lead a life of love and charity since these two kinds of life are complete opposites. A life of evil desires is one in which a person loves only himself and not his neighbour except out of self-interest or for his own sake. People like this therefore annihilate charity among themselves, and those who annihilate charity also annihilate love to the Lord; for charity is the only means through which anyone loves the Lord, and the Lord dwells within charity. An affection that belongs to charity is a genuine heavenly affection, which comes from the Lord alone. From this it may be seen that desires for evil annihilate the one great truth the Church possesses; and once it has been annihilated some other means is invented which is called the way to salvation; and this is faith. When faith moreover is separated from charity actual truths are defiled, for in that case no knowledge exists any longer of what charity is, or even of what the neighbour is. Nor as a consequence does any knowledge exist about the inner essence of a human being, nor indeed of what heaven is. For the essence of a human being, or heaven within him, is charity, which consists in goodwill to others, to his community, to his country, to the Church, to the Lord's kingdom, and so to the Lord Himself. From this one may deduce what truth possessed by the Church must be like when there is no knowledge of the essential truths and when evil desires reign, standing opposed to these essential truths. When a life of evil desires speaks about them, are not truths defiled to such an extent that they cease to be recognizable?

[2] The truth that no one can be saved unless he has led a good charitable life, and so has acquired affections for that life, which exist in him as goodwill shown to others and as good deeds done to them which are motivated by that goodwill; also, the truth that no one can possibly accept the truths of faith - that is to say, take them in and make them his own - except him who leads a charitable life, have been made perfectly plain to me from those in heaven to whom I have been allowed to speak. Everyone there is a form of charity, the beauty and goodness of that form depending on the nature of the charity. The pleasure, bliss, and happiness of those there flow from their being able - because they are motivated by goodwill - to do good to others. Anyone who has not been leading a charitable life cannot possibly know that heaven and heavenly joy consist in goodwill and in good deeds motivated by that goodwill. To one of his kind heaven consists in goodwill shown to himself, with any good deeds done to others being motivated by this selfish goodwill. But this is in fact hell; for as has been stated, heaven is distinguished from hell in that heaven consists in doing good because one is motivated by goodwill, and hell in doing ill because one is motivated by ill will. Those governed by love towards the neighbour are motivated by goodwill to do good deeds, but those governed by self-love are motivated to do ill ones by ill will. The reason the latter are like this is that they love no one but themselves, and others only insofar as they see themselves in others, and others in themselves. They also hate these others, that hatred revealing itself the moment these go away from them and are no longer part of them. They are like robbers who love one another while they are in league with one another; but at heart they long to kill one another if any spoils can be gained by doing so.

[3] From all this one may see what heaven is, namely love towards the neighbour, and what hell is, namely self-love. Those governed by love towards the neighbour are able to accept all truths of faith, to take them in and make them their own; for love towards the neighbour holds every truth of faith within it since it has heaven within it and the Lord within it. But those governed by self-love cannot possibly accept the truths of faith since hell lies within that love. In no way can they accept the truths of faith apart from doing so for the sake of improving their own positions and for the sake of material gain; thus they cannot possibly take them in and make them their own. What they do take in and make their own are denials of the truth. For in their hearts they do not believe in the existence of hell and heaven, or in the life after death. Nor therefore do they believe anything that is said about hell and heaven, or about the life after death, and so nothing whatever from the Word and from doctrine regarding faith and charity. They seem to themselves to be believers when they take part in worship, but they do so because that state has been instilled into them since early childhood. But as soon as they leave that worship behind them they also leave that state of belief behind them. At this point, now left to think for themselves, they do not have any belief at all; and what is more, the life that their love fires them to lead causes them to think up ideas to justify it. These ideas they call truths, and also back them up from the literal sense of the Word; but they are in fact falsities. This is what all are like who in life and doctrine are adherents to faith separated from charity.

[4] In addition it should be recognized that a person's love includes everything, for his love determines the life he leads, and therefore only into a person's love does the Lord enter with His life. As is people's love therefore, so is their life because so is their reception of it. Love towards the neighbour receives the life of heaven, while self-love receives the life of hell. Thus everything of heaven lies within love towards the neighbour, and everything of hell within self-love. The fact that love includes everything may be illustrated by many observations of nature. All living creatures, not only those that walk on dry land but also those which fly in the air or swim in water, move in response to their own love. Into their love comes whatever is of use to them in the life they lead, that is, to their feeding, housing, and reproducing themselves. Therefore every genus knows its own food, dwelling-places, and mating habits such as pairing off, building nests, laying eggs, and rearing chicks.

[5] Bees likewise know how to build cells, extract honey from flowers, fill honeycombs with it, and make provision for the winter. Indeed they know how to establish a system of government under a single ruler, besides many other remarkable activities. All this is a product of what is entering their love, it being merely the different forms their affections take that lead to the different results their life produces. Their love includes all this. So what would heavenly love include if the human being was governed by heavenly love? Would not the whole of wisdom and intelligence as these exist in heaven be included? From this too it is evident that those who have led charitable lives, these and no others, are accepted into heaven, and that because they have charity they have the ability to accept and take in all truths, that is, every truth of faith. The reverse however takes place with adherents to faith separated from charity, that is, to those who know some truths but have no charity. Their love accepts ideas such as are suited to itself; that is to say, self-love and love of the world accept ideas that are the reverse of truths, the kind that exist in hell.

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