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Génesis 49

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1 Y LLAMO Jacob á sus hijos, y dijo: Juntaos, y os declararé lo que os ha de acontecer en los postreros días.

2 Juntaos y oid, hijos de Jacob; Y escuchad á vuestro padre Israel.

3 Rubén, tú eres mi primogénito, mi fortaleza, y el principio de mi vigor; Principal en dignidad, principal en poder.

4 Corriente como las aguas, no seas el principal; Por cuanto subiste al lecho de tu padre: Entonces te envileciste, subiendo á mi estrado.

5 Simeón y Leví, hermanos: Armas de iniquidad sus armas.

6 En su secreto no entre mi alma, Ni mi honra se junte en su compañía; Que en su furor mataron varón, Y en su voluntad arrancaron muro.

7 Maldito su furor, que fué fiero; Y su ira, que fué dura: Yo los apartaré en Jacob, Y los esparciré en Israel.

8 Judá, alabarte han tus hermanos: Tu mano en la cerviz de tus enemigos: Los hijos de tu padre se inclinarán á ti.

9 Cachorro de león Judá: De la presa subiste, hijo mío: Encorvóse, echóse como león, Así como león viejo; ¿quién lo despertará?

10 No será quitado el cetro de Judá, Y el legislador de entre sus piés, Hasta que venga Shiloh; Y á él se congregarán los pueblos.

11 Atando á la vid su pollino, Y á la cepa el hijo de su asna, Lavó en el vino su vestido, Y en la sangre de uvas su manto:

12 Sus ojos bermejos del vino, Y los dientes blancos de la leche.

13 Zabulón en puertos de mar habitará, Y será para puerto de navíos; Y su término hasta Sidón.

14 Issachâr, asno huesudo Echado entre dos tercios:

15 Y vió que el descanso era bueno, Y que la tierra era deleitosa; Y bajó su hombro para llevar, Y sirvió en tributo.

16 Dan juzgará á su pueblo, Como una de las tribus de Israel.

17 Será Dan serpiente junto al camino, Cerasta junto á la senda, Que muerde los talones de los caballos, Y hace caer por detrás al cabalgador de ellos.

18 Tu salud esperé, oh Jehová.

19 Gad, ejército lo acometerá; Mas él acometerá al fin.

20 El pan de Aser será grueso, Y él dará deleites al rey.

21 Nephtalí, sierva dejada, Que dará dichos hermosos.

22 Ramo fructífero José, Ramo fructífero junto á fuente, Cuyos vástagos se extienden sobre el muro.

23 Y causáronle amargura, Y asaeteáronle, Y aborreciéronle los archeros:

24 Mas su arco quedó en fortaleza, Y los brazos de sus manos se corroboraron Por las manos del Fuerte de Jacob, (De allí el pastor, y la piedra de Israel,)

25 Del Dios de tu padre, el cual te ayudará, Y del Omnipotente, el cual te bendecirá Con bendiciones de los cielos de arriba, Con bendiciones del abismo que está abajo, Con bendiciones del seno y de la matriz.

26 Las bendiciones de tu padre Fueron mayores que las bendiciones de mis progenitores: Hasta el término de los collados eternos Serán sobre la cabeza de José, Y sobre la mollera del Nazareo de sus hermanos.

27 Benjamín, lobo arrebatador: A la mañana comerá la presa, Y á la tarde repartirá los despojos.

28 Todos estos fueron las doce tribus de Israel: y esto fué lo que su padre les dijo, y bendíjolos; á cada uno por su bendición los bendijo.

29 Mandóles luego, y díjoles: Yo voy á ser reunido con mi pueblo: sepultadme con mis padres en la cueva que está en el campo de Ephrón el Hetheo;

30 En la cueva que está en el campo de Macpela, que está delante de Mamre en la tierra de Canaán, la cual compró Abraham con el mismo campo de Ephrón el Hetheo, para heredad de sepultura.

31 Allí sepultaron á Abraham y á Sara su mujer; allí sepultaron á Isaac y á Rebeca su mujer; allí también sepulté yo á Lea.

32 La compra del campo y de la cueva que está en él, fué de los hijos de Heth.

33 Y como acabó Jacob de dar órdenes á sus hijos, encogió sus pies en la cama, y espiró: y fué reunido con sus padres.

   

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Arcana Coelestia # 3928

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3928. 'And she called his name Naphtali' means the essential nature of it, that is to say, of the temptation in which one overcomes and also of the resistance offered by the natural man. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is that which is meant by 'Naphtali', for the name Naphtali is derived from the word 'wrestlings'. And for the same reason 'Naphtali' represents this second general truth of the Church. Temptation is the means by which the internal man is joined to the external, for they are at variance with each other but are made to agree and to correspond by means of temptations. The external man is indeed such that of itself it does not desire anything except bodily and worldly things; these are the delights of the natural man's life. But the internal man - when opened towards heaven and desiring the things of heaven, as is the case with those who are able to be regenerated - takes delight in heavenly things. And when a person undergoes temptations these two types of delight conflict with each other. The person is not directly aware of the conflict, because he is not aware of what heavenly delight is and of what hellish delight is, let alone that they are so utterly contrary to each other. But celestial angels cannot be present at all with a person in his bodily and worldly delight until this has been made subservient, that is to say, until bodily and worldly delight is no longer regarded as an end in itself but something which is meant to be subservient to heavenly delight, as shown above in 3913. Once this has been achieved the angels are able to reside with that person in both; but in this case his delight becomes blessedness, and at length happiness in the next life.

[2] Anyone who believes that the delight of the natural man prior to regeneration is not hell-like, and that devilish spirits are not in possession there, is much mistaken. He is unaware of what the situation is with man - that prior to regeneration genii and spirits from hell have possession of his natural man, no matter how much he seems to himself to be like any other person, and also that he is able to participate with everybody else in what is holy and to reason about the truths and goods of faith, indeed is able to believe that he has become strong in these. If this person does not feel within himself some measure of affection for what is right and fair in his daily work, and for what is good and true in society and in life, let him recognize that his kind of delight in things is the kind that exists with those in hell, for his delight entails no other love than self-love and love of the world. And when these constitute his delight no charity or any faith is present within it. The only means that will weaken and dispel this delight once it has become predominant is the affirmation and acknowledgement of the holiness of faith and of the good of life, which is the first means meant, as shown above, by Dan, and after this by temptation, which is the second means and is meant by Naphtali; for this second means follows the other. Indeed people who do not affirm and acknowledge the goodness and the truth which constitute faith and charity are unable to enter any conflict brought about by temptation as there is nothing within to oppose the evil and falsity towards which natural delight gravitates.

[3] In other places in the Word where Naphtali is mentioned he means a person's state following temptations, as in the prophecy of Jacob, who by then was Israel,

Naphtali is a hind let loose, giving beautiful words. Genesis 49:21.

'A hind let loose' stands for the affection for natural truth in a state that is free, which arises following temptation. This state is also what is at stake within temptations, which are meant by 'Naphtali', for the battle fought in temptations is a struggle for freedom. Likewise in Moses' prophecy,

To Naphtali he said, Naphtali, satisfied with favour, and full with the blessing of Jehovah, will possess the west and the south. Deuteronomy 33:23.

For the representations of Jacob's sons, and of the tribes, depend on the order in which they are mentioned, 3862. And in the prophecy of Deborah and Barak,

Zebulun is a people that consigned its soul to die, as did Naphtali, on the heights of the field. Judges 5:18.

This too refers in the internal sense to the conflicts brought about by temptations, and to a person's presence among those who do not fear anything evil because they are rooted in forms of truth and good, meant by 'being on the heights of the field'.

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