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Génesis 45

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1 NO podía ya José contenerse delante de todos los que estaban al lado suyo, y clamó: Haced salir de conmigo á todos. Y no quedó nadie con él, al darse á conocer José á sus hermanos.

2 Entonces se dió á llorar á voz en grito; y oyeron los Egipcios, y oyó también la casa de Faraón.

3 Y dijo José á sus hermanos: Yo soy José: ¿vive aún mi padre? Y sus hermanos no pudieron responderle, porque estaban turbados delante de él.

4 Entonces dijo José á sus hermanos: Llegaos ahora á mí. Y ellos se llegaron. Y él dijo: Yo soy José vuestro hermano el que vendisteis para Egipto.

5 Ahora pues, no os entristezcáis, ni os pese de haberme vendido acá; que para preservación de vida me envió Dios delante de vosotros:

6 Que ya ha habido dos años de hambre en medio de la tierra, y aun quedan cinco años en que ni habrá arada ni siega.

7 Y Dios me envió delante de vosotros, para que vosotros quedaseis en la tierra, y para daros vida por medio de grande salvamento.

8 Así pues, no me enviasteis vosotros acá, sino Dios, que me ha puesto por padre de Faraón, y por señor de toda su casa, y por gobernador en toda la tierra de Egipto.

9 Daos priesa, id á mi padre y decidle: Así dice tu hijo José: Dios me ha puesto por señor de todo Egipto; ven á mí, no te detengas:

10 Y habitarás en la tierra de Gosén, y estarás cerca de mí, tú y tus hijos, y los hijos de tus hijos, tus ganados y tus vacas, y todo lo que tienes.

11 Y allí te alimentaré, pues aun quedan cinco años de hambre, porque no perezcas de pobreza tú y tu casa, y todo lo que tienes:

12 Y he aquí, vuestros ojos ven, y los ojos de mi hermano Benjamín, que mi boca os habla.

13 Haréis pues saber á mi padre toda mi gloria en Egipto, y todo lo que habéis visto: y daos priesa, y traed á mi padre acá.

14 Y echóse sobre el cuello de Benjamín su hermano, y lloró; y también Benjamín lloró sobre su cuello.

15 Y besó á todos sus hermanos, y lloró sobre ellos: y después sus hermanos hablaron con él.

16 Y oyóse la noticia en la casa de Faraón, diciendo: Los hermanos de José han venido. Y plugo en los ojos de Faraón y de sus siervos.

17 Y dijo Faraón á José: Di á tus hermanos: Haced esto: cargad vuestras bestias, é id, volved á la tierra de Canaán;

18 Y tomad á vuestro padre y vuestras familias, y venid á mí, que yo os daré lo bueno de la tierra de Egipto y comeréis la grosura de la tierra.

19 Y tú manda: Haced esto: tomaos de la tierra de Egipto carros para vuestros niños y vuestras mujeres; y tomad á vuestro padre, y venid.

20 Y no se os dé nada de vuestras alhajas, porque el bien de la tierra de Egipto será vuestro.

21 E hiciéronlo así los hijos de Israel: y dióles José carros conforme á la orden de Faraón, y suministróles víveres para el camino.

22 A cada uno de todos ellos dió mudas de vestidos, y á Benjamín dió trescientas piezas de plata, y cinco mudas de vestidos.

23 Y á su padre envió esto: diez asnos cargados de lo mejor de Egipto, y diez asnas cargadas de trigo, y pan y comida, para su padre en el camino.

24 Y despidió á sus hermanos, y fuéronse. Y él les dijo: No riñáis por el camino.

25 Y subieron de Egipto, y llegaron á la tierra de Canaán á Jacob su padre.

26 Y diéronle las nuevas, diciendo: José vive aún; y él es señor en toda la tierra de Egipto. Y su corazón se desmayó; pues no los creía.

27 Y ellos le contaron todas las palabras de José, que él les había hablado; y viendo él los carros que José enviaba para llevarlo, el espíritu de Jacob su padre revivió.

28 Entonces dijo Israel: Basta; José mi hijo vive todavía: iré, y le veré antes que yo muera.

   

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Arcana Coelestia # 5963

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5963. And he said unto them, Contend not in the way. That this signifies a perception given that they should be in tranquillity, is evident from the signification of “saying unto them,” as being a perception given by the internal, which is “Joseph” (of which often above); and from the signification of “not contending in the way,” as being to be in tranquillity; for contention with others is intranquillity, because it is a disturbance of the lower mind. The varying states in the other life of which mention has been made just above (n. 5962), are according to the perception of good and truth with those who are there, thus according to their perception of the Lord’s presence. According to this perception they have tranquillity; for they who are in the perception of the Lord’s presence are in the perception that each and all things which befall them tend to their good, and that evils do not reach them; hence they are in tranquillity. Without such faith or confidence in the Lord no one can possibly come to the tranquillity of peace, thus neither to the bliss in joy, because this bliss dwells in the tranquillity of peace.

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

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Arcana Coelestia # 4750

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4750. And Judah said unto his brethren. That this signifies the depraved in the church who are against whatever is good, is evident from the representation of Judah, as being in a good sense the good of celestial love (n. 3654, 3881), but in the opposite sense to be against all good whatever (of which hereafter); and from the signification of his “brethren,” as being those in the church who are in faith separate. That by Judah are here represented those who are against all good whatever, is because in a good sense they who are in the good of celestial love are represented in the Word by him. Celestial love is love to the Lord and the derivative love toward the neighbor. They who are in this love are most closely conjoined with the Lord, and are therefore in the inmost heaven, where they are in a state of innocence, from which they appear to the rest as little children, and wholly as loves in form. Others are not able to go near them, and therefore when they are sent to others, they are encompassed by other angels, by whom the sphere of their love is tempered, which would otherwise throw into a swoon those to whom they are sent; for the sphere of their love penetrates even to the marrows.

[2] As this love or this good of love which is called celestial is represented by Judah in a good sense, so in the opposite sense is represented by him that which is contrary to celestial good, and thus contrary to all good whatever. Most things in the Word have a twofold sense, namely, a good sense and its opposite. From the good sense the quality of the opposite one is known; for whatever is contained in the opposite sense is diametrically opposed to what is contained in the good sense.

[3] The goods of love are in general two—the good of celestial love, and the good of spiritual love. Diametrically opposed to the good of celestial love, is the evil of the love of self; and diametrically opposed to the good of spiritual love, is the evil of the love of the world. They who are in the evil of the love of self are against all good whatever; but not so much so they who are in the evil of the love of the world. In the Word, by Judah in the opposite sense are represented those who are in the love of self; and by Israel they who are in the love of the world. The reason of this is that by Judah was represented the Lord’s celestial kingdom, and by Israel His spiritual kingdom.

[4] The hells also are distinct according to these two loves. They who are in the love of self, being against all good whatever, are in the deepest and therefore the most grievous hell; but they who are in the love of the world, being not so much against all good whatever, are in hells not so deep, and therefore less grievous.

[5] The evil of the love of self is not, as is generally thought, that external elation which is called pride; but it is hatred against the neighbor, and thence a burning desire for revenge, and delight in cruelty. These are the interiors of the love of self. Its exteriors are contempt for others in comparison with self, and an aversion to those who are in spiritual good, and this sometimes with manifest elation or pride, and sometimes without it; for one who holds the neighbor in such hatred, interiorly loves no one but himself and those whom he regards as making one with himself; thus he loves them in himself, and himself in them, for the sole end of self.

[6] Such is the quality of those who are represented by Judah in the opposite sense. The Jewish nation had been in such love even from the first, for they had looked upon all in the whole world as the vilest slaves, and as worthless in comparison with themselves, and had also held them in hatred; and what is more, when the love of self and of the world had not mutually conjoined them, they persecuted even their associates and brothers with similar hatred. This disposition still remains with that nation; but because they now dwell in foreign lands on sufferance, they keep it concealed.

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