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Génesis 42

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1 Y viendo Jacob que en Egipto había alimentos, dijo a sus hijos: ¿Por qué os estáis mirando?

2 Y dijo: He aquí, yo he oído que hay alimentos en Egipto; descended allá, y comprad de allí para nosotros, para que podamos vivir, y no nos muramos.

3 Y descendieron los diez hermanos de José a comprar trigo a Egipto.

4 Mas Jacob no envió a Benjamín, hermano de José, con sus hermanos; porque dijo: Para que no le acontezca algún desastre.

5 Y vinieron los hijos de Israel a comprar entre los que venían; porque había hambre en la tierra de Canaán.

6 Y José era el señor de la tierra, que vendía el trigo a todo el pueblo de la tierra; y llegaron los hermanos de José, y se inclinaron a él rostro por tierra.

7 Y cuando José vio a sus hermanos, los conoció; mas hizo que no los conocía, y les habló ásperamente, y les dijo: ¿De dónde habéis venido? Ellos respondieron: De la tierra de Canaán a comprar alimentos.

8 Y José conoció a sus hermanos, pero ellos no le conocieron.

9 Entonces se acordó José de los sueños que había soñado de ellos, y les dijo: Espías sois; por ver lo descubierto de la tierra habéis venido.

10 Y ellos le respondieron: No, señor mío; mas tus siervos han venido a comprar alimentos.

11 Todos nosotros somos hijos de un varón; somos hombres de la verdad; tus siervos nunca fueron espías.

12 Y él les dijo: No; a ver lo descubierto del país habéis venido.

13 Ellos respondieron: Tus siervos somos doce hermanos, hijos de un varón en la tierra de Canaán; y he aquí el menor está hoy con nuestro padre, y otro no parece.

14 Y José les dijo: Eso es lo que os he dicho, afirmando que sois espías.

15 En esto seréis probados: Vive el Faraón que no saldréis de aquí, sino cuando vuestro hermano menor viniere aquí.

16 Enviad uno de vosotros, y traiga a vuestro hermano; y vosotros quedad presos, y vuestras palabras serán probadas, si la verdad esta con vosotros; y si no, vive el Faraón, que sois espías.

17 Y los juntó en la cárcel por tres días.

18 Y al tercer día les dijo José: Haced esto, y vivid. Yo temo a Dios.

19 Si sois hombres de la verdad, quede preso en la casa de vuestra cárcel uno de vuestros hermanos; y vosotros id, llevad el alimento para el hambre de vuestra casa;

20 pero habéis de traerme a vuestro hermano menor, y serán verificadas vuestras palabras, y no moriréis. Y ellos lo hicieron así.

21 Y decían el uno al otro: Verdaderamente hemos pecado contra nuestro hermano, que vimos la angustia de su alma cuando nos rogaba, y no le oímos; por eso ha venido sobre nosotros esta angustia.

22 Entonces Rubén les respondió, diciendo: ¿No os hablé yo y dije: No pequéis contra el joven; y no escuchasteis? He aquí también su sangre es requerida.

23 Y ellos no sabían que los entendía José, porque había intérprete entre ellos.

24 Y se apartó José de ellos, y lloró; después volvió a ellos, y les habló, y tomó de entre ellos a Simeón, y le aprisionó a vista de ellos.

25 Y mandó José que llenaran sus sacos de trigo, y devolviesen el dinero de cada uno de ellos, poniéndolo en su saco, y les diesen comida para el camino; y fue hecho con ellos así.

26 Y ellos pusieron su trigo sobre sus asnos, y se fueron de allí.

27 Y abriendo uno su saco para dar de comer a su asno, en el mesón, vio su dinero que estaba en la boca de su costal.

28 Y dijo a sus hermanos: Mi dinero se me ha devuelto, y aun helo aquí en mi saco. Se les sobresaltó entonces el corazón, y espantados dijeron el uno al otro: ¿Qué es esto que nos ha hecho Dios?

29 Y venidos a Jacob su padre en tierra de Canaán, le contaron todo lo que les había acaecido, diciendo:

30 Aquel varón, señor de la tierra, nos habló ásperamente, y nos trató como a espías de la tierra:

31 Y nosotros le dijimos: Somos hombres de la verdad, nunca fuimos espías.

32 Somos doce hermanos, hijos de nuestro padre; el uno no parece, y el menor está hoy con nuestro padre en la tierra de Canaán.

33 Y aquel varón, señor de la tierra, nos dijo: En esto conoceré que sois hombres de verdad; dejad conmigo uno de vuestros hermanos, y tomad para el hambre de vuestras casas, y andad,

34 y traedme a vuestro hermano el menor, para que yo sepa que no sois espías, sino hombres de la verdad; así os daré a vuestro hermano, y negociaréis en la tierra.

35 Y aconteció que vaciando ellos sus sacos, he aquí que en el saco de cada uno estaba el atado de su dinero; y viendo ellos y su padre los atados de su dinero, tuvieron temor.

36 Entonces su padre Jacob les dijo: Me habéis privado de mis hijos; José no parece, ni Simeón tampoco, y a Benjamín le llevaréis; sobre mí son todas estas cosas.

37 Y Rubén habló a su padre, diciendo: Harás morir a mis dos hijos, si no te lo volviere; entrégalo en mi mano, que yo lo volveré a ti.

38 Y él dijo: No descenderá mi hijo con vosotros; que su hermano es muerto, y él solo ha quedado; y si le aconteciere algún desastre en el camino por donde vais, haréis descender mis canas con dolor a la sepultura.

   

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Arcana Coelestia # 5365

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5365. 'And the people cried out to Pharaoh for bread' means the need of good which was felt by truth. This is clear from the meaning of 'crying out' as the expression of someone enduring pain and grief, and so of someone in need; from the meaning of 'people' as truth, dealt with in 1259, 1260, 3295, 3581; from the representation of 'Pharaoh' as the natural, dealt with in 5079, 5080, 5095, 5160; and from the meaning of 'bread' as the celestial element of love, and so good, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976. From these meanings it follows that 'the people cried out to Pharaoh for bread' means the need of good that was felt by truth in the natural. This meaning seems, it is true, to be remote from the historical sense of the letter. Nevertheless, since people acquainted with the internal sense understand 'crying out', 'the people', 'Pharaoh', and 'bread' in no other way than mentioned above, such is the meaning that emerges from those words.

[2] What is implied by the need of good which was felt by truth must be stated. Truth has a need of good, and good has a need of truth; also, when truth has a need of good, truth is joined to good, and when good has a need of truth, good is joined to truth. The reciprocal joining together of good and truth - that is to say, the joining of truth to good, and of good to truth - is the heavenly marriage. During the initial phases when a person is being regenerated truth is multiplied, but good less so. And because at these times truth has no good to which it is joined, truth is therefore drawn into and deposited within the interior parts of the natural, so that it may be called forth from there in the measure that good is increased. In this state truth stands in need of good, and in the measure that good enters the natural a joining of truth to good is effected. Even so, this joining together does not lead to any fruitfulness. But once the person has been regenerated good increases, and as it does so it stands in need of truth and also acquires truth to itself and becomes joined to it. This is a joining of good to truth, and when this takes place truth is made fruitful by good, and good by truth.

[3] This process is one about which people in the world are totally ignorant, whereas those in heaven have a very good knowledge of it. If people in the world however knew, and not only knew but also had a perception of what celestial love or love to the Lord was, and what spiritual love or charity towards the neighbour was, they would also know what good was; for all good is the object of those loves. Above all they would know that good had a desire for truth, and truth had a desire for good, and that this desire and the essential nature of it determine the extent to which the two are joined together. Such would be evident to them from the fact that whenever they are thinking about truth, good presents itself linked together with that truth; and when good is stimulated, truth presents itself linked together with that good. And whenever both present themselves together they are accompanied by affection, desire, delight. or sacred yearning, from which they would then know what the joining together was essentially like. But because no knowledge is acquired by them as a result of an inner awareness or perception of what good is, such matters do not begin to be recognized by them. For what people know nothing about is unintelligible to them even if it happens to them.

[4] Also, because people are ignorant of what spiritual good is - that it is charity towards the neighbour - controversy therefore exists in the world, especially among the learned, over what the highest good may be. Scarcely anyone says 1 it is the feeling of delight, bliss, blessedness, and happiness which flows from mutual love that does not have any selfish or worldly end in view attached to it and which constitutes heaven itself. From this it is also evident that the world at the present day knows nothing at all about what spiritual good is. Still less does it know that good and truth form themselves into a marriage, or that heaven consists in this marriage, or that those in whom the marriage exists possess wisdom and intelligence, or that they enjoy feelings of bliss and happiness in endless, indescribable variety. The world knows nothing about even a single one of those variations; consequently it neither acknowledges nor believes that any such thing exists, when in fact it is heaven itself or heavenly joy itself, about which the Church has so much to say.

Poznámky pod čarou:

1. Reading dicit (says), which Swedenborg has in his rough draft, for dixit (has said)

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

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Arcana Coelestia # 4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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