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Genesi 45

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1 Allora Giuseppe non poté più contenersi dinanzi a tutti gli astanti, e gridò: "Fate uscir tutti dalla mia presenza!" E nessuno rimase con Giuseppe quand’egli si diè a conoscere ai suoi fratelli.

2 E alzò la voce piangendo; gli Egiziani l’udirono, e l’udì la casa di Faraone.

3 E Giuseppe disse ai suoi fratelli: "Io son Giuseppe; mio padre vive egli tuttora?" Ma i suoi fratelli non gli potevano rispondere, perché erano sbigottiti alla sua presenza.

4 E Giuseppe disse ai suoi fratelli: "Deh, avvicinatevi a me!" Quelli s’avvicinarono ed egli disse: "Io son Giuseppe, vostro fratello, che voi vendeste perché fosse menato in Egitto.

5 Ma ora non vi contristate, né vi dolga d’avermi venduto perch’io fossi menato qua; poiché Iddio m’ha mandato innanzi a voi per conservarvi in vita.

6 Infatti, sono due anni che la carestia è nel paese; e ce ne saranno altri cinque, durante i quali non ci sarà né aratura né mèsse.

7 Ma Dio mi ha mandato dinanzi a voi, perché sia conservato di voi un resto sulla terra, e per salvarvi la vita con una grande liberazione.

8 Non siete dunque voi che m’avete mandato qua, ma è Dio; egli m’ha stabilito come padre di Faraone, signore di tutta la sua casa, e governatore di tutto il paese d’Egitto.

9 Affrettatevi a risalire da mio padre, e ditegli: Così dice il tuo figliuolo Giuseppe: Iddio mi ha stabilito signore di tutto l’Egitto; scendi da me; non tardare;

10 tu dimorerai nel paese di Goscen, e sarai vicino a me; tu e i tuoi figliuoli, i figliuoli de’ tuoi figliuoli, i tuoi greggi, i tuoi armenti, e tutto quello che possiedi.

11 E quivi io ti sostenterò (perché ci saranno ancora cinque anni di carestia), onde tu non sia ridotto alla miseria: tu, la tua famiglia, e tutto quello che possiedi.

12 Ed ecco, voi vedete coi vostri occhi, e il mio fratello Beniamino vede con gli occhi suoi, ch’è proprio la bocca mia quella che vi parla.

13 Raccontate dunque a mio padre tutta la mia gloria in Egitto, e tutto quello che avete veduto; e fate che mio padre scenda presto qua".

14 E gettatosi al collo di Beniamino, suo fratello, pianse; e Beniamino pianse sul collo di lui.

15 Baciò pure tutti i suoi fratelli, piangendo. E, dopo questo, i suoi fratelli si misero a parlare con lui.

16 Il rumore della cosa si sparse nella casa di Faraone, e si disse: "Sono arrivati i fratelli di Giuseppe". Il che piacque a Faraone ed ai suoi servitori.

17 E Faraone disse a Giuseppe: "Di’ ai tuoi fratelli: Fate questo: caricate le vostre bestie, e andate, tornate al paese di Canaan;

18 prendete vostro padre e le vostre famiglie, e venite da me; io vi darò del meglio del paese d’Egitto, e voi mangerete il grasso del paese.

19 Tu hai l’ordine di dir loro: Fate questo: Prendete nel paese di Egitto de’ carri per i vostri piccini e per le vostre mogli; conducete vostro padre, e venite.

20 E non vi rincresca di lasciar le vostre masserizie; perché il meglio di tutto il paese d’Egitto sarà vostro".

21 I figliuoli d’Israele fecero così, e Giuseppe diede loro dei carri, secondo l’ordine di Faraone, e diede loro delle provvisioni per il viaggio.

22 A tutti dette un abito di ricambio per ciascuno; ma a Beniamino dette trecento sicli d’argento e cinque mute di vestiti;

23 e a suo padre mandò questo: dieci asini carichi delle migliori cose d’Egitto, dieci asine cariche di grano, di pane e di viveri, per suo padre, durante il viaggio.

24 Così licenziò i suoi fratelli, e questi partirono; ed egli disse loro: "Non ci siano, per via, delle dispute fra voi".

25 Ed essi risalirono dall’Egitto, e vennero nel paese di Canaan da Giacobbe loro padre.

26 E gli riferirono ogni cosa, dicendo: "Giuseppe vive tuttora, ed è il governatore di tutto il paese d’Egitto". Ma il suo cuore rimase freddo, perch’egli non credeva loro.

27 Essi gli ripeterono tutte le parole che Giuseppe avea dette loro; ed egli vide i carri che Giuseppe avea mandato per condurlo via; allora lo spirito di Giacobbe loro padre si ravvivò, e Israele disse:

28 "Basta; il mio figliuolo Giuseppe vive tuttora; io andrò, e lo vedrò prima di morire".

   

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Arcana Coelestia # 5934

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5934. 'Saying, Joseph's brothers have come' means [a perception] that the truths of the Church within the natural were present. This is clear from the meaning of 'having come as being present; and from the representation of the sons of Jacob or 'Joseph's brothers' as the truths of the Church within the natural, dealt with in 5403, 5419, 5458, 5512. Existing within the natural there is factual knowledge of various kinds. There is factual knowledge which has to do with earthly, bodily, and worldly matters; this occupies the lowest position since it consists of impressions received directly from the external or bodily senses. There is also factual knowledge which has to do with one's country, its system of government, and laws and statutes, which occupies a slightly more internal position. There is factual knowledge which has to do with matters of right conduct, which occupies a position still more internal. And there is knowledge which has to do with spiritual life occupying positions interior to them all; this consists of the truths known to the Church. To the extent that these truths exist with a person solely as a result of religious teaching they are no more than factual knowledge; but once they stem from the good of love in him they go onto a level above factual knowledge, for they now dwell in spiritual light, from which they can look at factual knowledge arrayed in proper order beneath them. By means of such rising degrees of factual knowledge a person attains intelligence; for factual knowledge at each level opens the mind so that light from the spiritual world may flow in. From all this one may now see what is meant by the truths of the Church within the natural being present.

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

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Arcana Coelestia # 1919

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1919. That 'Abram said to Sarai' means perception is clear from what has been stated above in 1898. The perception which the Lord had was represented and is here meant by 'Abram said to Sarai', but thought which sprang from that perception is meant by 'Sarai said to Abram' - perception being the source of thought. The thought possessed by those who have perception comes from no other source. Yet perception is not the same as thought. To see that it is not the same, let conscience serve to 'illustrate this consideration.

[2] Conscience is a kind of general and thus obscure dictate which presents those things that flow in from the Lord by way of the heavens. Those things that flow in manifest themselves in the interior rational man where they are enveloped so to speak in cloud. This cloud is the product of appearances and illusions concerning the goods and truths of faith. Thought is, in truth, distinct and separate from conscience; yet it flows from conscience, for people who have conscience think and speak according to it. Indeed thought is scarcely anything more than a loosening of the various strands that make up conscience, and a converting of these into separate ideas which pass into words. Hence it is that the Lord holds those who have conscience in good thoughts regarding the neighbour and withholds them from evil thoughts. For this reason conscience can never exist except with people who love the neighbour as themselves and have good thoughts regarding the truths of faith. These considerations brought forward here show how conscience differs from thought, and from this one may recognize how perception differs from thought.

[3] The Lord's perception came directly from Jehovah, and so from Divine Good, whereas His thought came from intellectual truth and the affection for it, as stated above in 1904, 1914. No idea, not even an angelic one, is adequate as a means to apprehend the Lord's Divine perception, and thus this lies beyond description. The perception which angels have - described in 1384 and following paragraphs, 1394, 1395 - adds up to scarcely anything at all when contrasted with the perception that was the Lord's. Because the Lord's perception was Divine, it was a perception of everything in heaven; and being a perception of everything in heaven it was also a perception of everything on earth. For such is the order, interconnection, and influx that anyone who has a perception of heavenly things has a perception of earthly as well.

[4] But after the Lord's Human Essence had become united to His Divine Essence, and had become at the same time Jehovah, the Lord was then above what is called perception, for He was above the order which exists in the heavens and from there upon earth. It is Jehovah who is the source of order, and therefore one may say that Jehovah is Order itself, for from Himself He governs order, not merely, as is supposed, in the universal but also in its most specific singulars, for it is these singulars that make up the universal. To speak of the universal and then separate such singulars from it would be no different from speaking of a whole that has no parts within it and so no different from speaking of something consisting of nothing. Thus it is sheer falsity - a figment of the imagination, as it is called - to speak of the Lord's Providence as belonging to the universal but not to its specific singulars; for to provide and govern universally but not specifically is to provide and govern absolutely nothing. This is true philosophically, yet, strange to say, philosophers themselves, including the more eminent, understand this matter in a different way and think in a different way.

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