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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 # 5798

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5798. And let not thine anger be kindled against thy servant. That this signifies lest he turn away, is evident from the signification of “anger,” as being a turning away (see n. 5034), because one who is angry with another turns away, for in that state he does not think like him, but against him. That “anger” is a turning away is plain from many passages in the Word, especially from those where anger and wrath are ascribed to Jehovah or the Lord, by which is signified a turning away-not that Jehovah or the Lord ever turns away, but that man does so; and when he turns away it seems to him as if the Lord did so, for he is not heard. The Word so speaks in accordance with the appearance. And because “anger” is a turning away, it is also an assault on good and truth on the part of those who have turned away; while on the part of those who have not turned away, there is no assault, but repugnance on account of aversion to what is evil and false.

[2] That “anger” is an assault has been shown above (n. 3614); that it is also a turning away, and likewise the penalty when truth and good are assailed, is plain from the following passages.

In Isaiah:

Woe to them that decree decrees of iniquity. They shall fall under the bound, and under the slain. For all this His anger is not turned away. Woe to Asshur, the rod of Mine anger. I will send him against a hypocritical nation, and against the people of wrath will I give him a charge. He thinketh not right, and his heart doth not meditate right (Isaiah 10:1, 4-7);

“anger” and “wrath” denote a turning away and opposition on man’s part, and the attendant punishing and not hearing appear like anger; and as it is on man’s part, it is said, “Woe to them that decree decrees of iniquity. He thinketh not right, and his heart doth not meditate right.”

[3] In the same:

Jehovah, with the vessels of His anger, [comes] to destroy the whole land. Behold, the day of Jehovah cometh, cruel, with indignation, wrath and anger, to make the earth a waste, that He may destroy the sinners thereof out of it. I will shake the heaven, and the earth shall be shaken out of her place in the indignation of Jehovah Zebaoth, and in the day of the wrath of His anger (Isaiah 13:5, 9 (Isaiah 13:9), 13).

The “heaven” and the “earth” here denote the church, which having turned away from truth and good, its vastation and destruction are described by the “indignation, anger, and wrath” of Jehovah; when in fact it is quite the contrary, namely, that the man who is in evil is indignant, angry, and wroth, and sets himself in opposition to good and truth. The penalty which is from the evil is attributed to Jehovah on account of the appearance. Elsewhere occasionally in the Word the last time of the church and its destruction are called the “day of the anger of Jehovah.”

[4] Again:

Jehovah hath broken the staff of the wicked, the rod of the rulers. Thou wilt smite the peoples in fury, with an incurable stroke, ruling the nations with anger (Isaiah 14:5-6); where the meaning is similar. This is as with a culprit who is punished by the law, and who ascribes the evil of the penalty to the king or judge; not to himself. Again:

Jacob and Israel because they would not walk in the ways of Jehovah, neither heard they His law; He poured upon him the wrath of anger, and the violence of war (Isaiah 42:24-25).

In Jeremiah:

I will fight against you in an outstretched hand and a strong arm, and in anger, and in wrath, and in great heat. Lest my fury go forth like fire, and burn and be not quenched, because of the wickedness of your works (Jeremiah 21:5, 12);

in this passage “fury,” “anger,” and “great heat” are nothing else than the evils of penalty because of the turning away from what is good and true, and an assault thereon.

[5] By Divine law all evil is attended with the penalty, and wonderful to say, in the other life the evil and the penalty cleave together; for as soon as an infernal spirit does evil more than usual, punishing spirits are at hand, and punish him, and this without advertence. That evil of penalty because of turning away is meant, is plain, for it is said, “because of the wickedness of your works.”

In David:

He sent upon them the wrath of His anger, indignation and fury, and distress, and an inroad of evil angels. He leveled a path for His anger, He spared not their soul from death (Psalms 78:49-50). See also Isaiah 30:27, 30; 34:2; 54:8; 57:17; 63:3, 6; 66:15; Jeremiah 4:8; 7:20; 15:14; 33:5; Ezekiel 5:13, 15; Deuteronomy 9:19-20; 29:20, 22-23; Revelation 14:9-10; 15:7.

[6] “Wrath,” “anger,” “indignation,” “fury,” in these passages also denote a turning away, assault, and consequent penalty. That the penalty for turning away and assault is ascribed to Jehovah or the Lord, and is called “anger,” “wrath,” and “fury in Him,” is because the race sprung from Jacob had to be kept in the representatives of a church, which are merely external; and they could not have been kept in them except through fear and dread of Jehovah, and unless they had believed that He would do them evil from anger and wrath. They who are in externals without an internal cannot otherwise be brought to do external things; for there is nothing interior that binds them. Moreover the simple within the church, from the appearance apprehend no otherwise than that God is angry when anyone does evil. Yet everyone who reflects can see that there is nothing of anger, still less of fury, with Jehovah or the Lord; for He is mercy itself and good itself, and is infinitely above willing evil to anyone. Nor does the man who is in charity toward the neighbor do evil to anyone. All the angels in heaven are such; and how much more the Lord Himself!

[7] But in the other life the case is this. When the Lord reduces heaven and its societies into order, which is continually being done on account of new comers, and gives them bliss and happiness, and when this flows into the societies which are in the opposite (for in the other life all the societies of heaven have opposed to them societies in hell, whence there is equilibrium), and these feel a change owing to the presence of heaven, they are then angry and wrathful, and burst forth into evil, and at the same time rush into the evil of the penalty. Moreover when evil spirits or genii approach the light of heaven, they begin to be in anguish and torment (see n. 4225, 4226), which they attribute to heaven, and consequently to the Lord; when in fact it is they themselves that bring the torment upon themselves; for evil is tortured when it comes near to good. Hence it is evident that nothing but good is from the Lord, and that all evil is from those who turn away, who are in the opposite, and who attack. From this arcanum it is evident how the matter stands.

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