La Bibbia

 

Génesis 37

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1 Y habitó Jacob en la tierra donde peregrinó su padre, en la tierra de Canaán.

2 Estas fueron las generaciones de Jacob. José, siendo de edad de diecisiete años apacentaba las ovejas con sus hermanos; y el joven estaba con los hijos de Bilha, y con los hijos de Zilpa, mujeres de su padre; e informaba José a su padre la mala fama de ellos.

3 Y amaba Israel a José más que a todos sus hijos, porque le había tenido en su vejez; y le hizo una ropa de diversos colores.

4 Y viendo sus hermanos que su padre lo amaba más que a todos sus hermanos, le aborrecían, y no le podían hablar pacíficamente.

5 Y soñó José un sueño y lo contó a sus hermanos; y ellos vinieron a aborrecerle más todavía.

6 Y él les dijo: Oíd ahora este sueño que he soñado:

7 He aquí que atábamos manojos en medio del campo, y he aquí que mi manojo se levantaba, y estaba derecho, y que vuestros manojos estaban alrededor, y se inclinaban al mío.

8 Le respondieron sus hermanos: ¿Has de reinar sobre nosotros, o te has de enseñorear sobre nosotros? Y le aborrecieron aún más a causa de sus sueños y de sus palabras.

9 Y soñó aún otro sueño, y lo contó a sus hermanos, diciendo: He aquí que he soñado otro sueño, y he aquí que el sol y la luna y once estrellas se inclinaban a mí.

10 Y lo contó a su padre y a sus hermanos; y su padre le reprendió, y le dijo: ¿Qué sueño es éste que soñaste? ¿Hemos de venir yo y tu madre, y tus hermanos, a inclinarnos a ti a tierra?

11 Y sus hermanos le tenían envidia, mas su padre miraba el asunto.

12 Y fueron sus hermanos a apacentar las ovejas de su padre en Siquem.

13 Y dijo Israel a José: Tus hermanos apacientan las ovejas en Siquem; ven, y te enviaré a ellos. Y él respondió: Heme aquí.

14 Y él le dijo: Ve la paz de tus hermanos y la paz de las ovejas, y tráeme la respuesta. Y lo envió del valle de Hebrón, y llegó a Siquem.

15 Y lo halló un hombre, andando él perdido por el campo, y le preguntó aquel hombre, diciendo: ¿Qué buscas?

16 Y él respondió: Busco a mis hermanos; te ruego que me muestres dónde pastan.

17 Y aquel hombre respondió: Ya se han ido de aquí; yo les oí decir: Vamos a Dotán. Entonces José fue tras de sus hermanos, y los halló en Dotán.

18 Cuando ellos lo vieron de lejos, antes que llegara cerca de ellos, pensaron contra él para matarle.

19 Y dijeron el uno al otro: He aquí viene el soñador;

20 ahora pues, venid, y matémoslo y echémosle en una cisterna, y diremos: Alguna mala bestia le devoró; y veremos qué serán sus sueños.

21 Cuando Rubén oyó esto , lo libró de sus manos y dijo: No lo matemos.

22 Y les dijo Rubén: No derraméis sangre; echadlo en esta cisterna que está en el desierto, y no pongáis mano en él; por librarlo así de sus manos, para hacerlo volver a su padre.

23 Y sucedió que , cuando llegó José a sus hermanos, ellos hicieron desnudar a José su ropa, la ropa de colores que tenía sobre sí;

24 y le tomaron, y le echaron en la cisterna; mas la cisterna estaba vacía, no había en ella agua.

25 Y se sentaron a comer pan; y alzando los ojos miraron, y he aquí una compañía de ismaelitas que venía de Galaad, y sus camellos traían aromas y bálsamo y mirra, e iban a llevarlo a Egipto.

26 Entonces Judá dijo a sus hermanos: ¿Qué provecho el que matemos a nuestro hermano y encubramos su muerte?

27 Venid, y vendámosle a los ismaelitas, y no sea nuestra mano sobre él; que nuestro hermano es nuestra carne. Y sus hermanos acordaron con él.

28 Y cuando pasaban los madianitas mercaderes, sacaron ellos a José de la cisterna, y le trajeron arriba, y le vendieron a los ismaelitas por veinte piezas de plata. Y llevaron a José a Egipto.

29 Y Rubén volvió a la cisterna, y no halló a José dentro, y rasgó sus vestidos.

30 Y tornó a sus hermanos y dijo: El joven no parece; y yo, ¿adónde iré yo?

31 Entonces tomaron ellos la ropa de José, y degollaron un cabrito de las cabras, y tiñieron la ropa con la sangre;

32 y enviaron la ropa de colores y la trajeron a su padre, y dijeron: Esta hemos hallado, reconoce ahora si es o no la ropa de tu hijo.

33 Y él la conoció, y dijo: La ropa de mi hijo es; alguna mala bestia le devoró; José ha sido despedazado.

34 Entonces Jacob rasgó sus vestidos, y puso saco sobre sus lomos, y se enlutó por su hijo muchos días.

35 Y se levantaron todos sus hijos y todas sus hijas para consolarlo; mas él no quiso tomar consolación, y dijo: Porque yo tengo de descender a mi hijo enlutado hasta la sepultura. Y lo lloró su padre.

36 Y los madianitas lo vendieron en Egipto a Potifar, oficial del Faraón, capitán de los de la guardia.

   

Dalle opere di Swedenborg

 

Arcana Coelestia #4868

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4868. 'And said, Allow me now to come [in] to you' means a lustful desire to be connected with it. This is clear from the meaning of 'coming (or going in) to someone' as being joined to, dealt with in 4820. The meaning here - a lustful desire like that involved in connection with a prostitute, by whom falsity is meant in the internal sense - is self-evident. For the Jewish nation, meant here by 'Judah', 4815, 4842, 4864, looked on the internal truth of the representative Church, and still looks on it at the present day, as nothing else than falsity, see above in 4865. Dealt with here is the fact that it nevertheless linked itself to that truth, not however as a wife but as a prostitute; that is, it did not link itself to it as truth but as falsity. The expression 'a lustful desire' is used to describe a link with falsity that is like a connection with a prostitute.

[2] All who believe solely the external sense of the Word, that is, its literal sense, and completely cast aside the whole internal - that is, spiritual - sense link themselves to internal truth as to a prostitute. This is above all the case among those who employ the external or literal sense of the Word to lend support to the desires that belong to their self-love and love of the world, that is, the desires for rule and gain. Those who behave like this cannot do other than look on internal truth in that kind of way; and if they attach themselves to it they do so with a lustful desire, like that for connection with a prostitute. Members of the Jewish nation in particular do this, and so also do those meant in the Word by Babel. But those people are different who do, it is true, have a simple belief in the literal sense of the Word, yet lead lives in keeping with what is contained in the internal sense. That is to say, they are people with whom love and charity exist, and also faith derived from these (for these three are the subject in the internal sense of the Word); also they are people who base their teachings on these. For the internal sense and the external sense come together in the two commandments, to love the Lord above all things and one's neighbour as oneself.

[3] Let some examples show that the Jewish nation regards internal truth as a prostitute, and that if it associates itself with that truth it does so from a lustful desire akin to that for a connection with that kind of woman. If, for example, they are told that the Word is holy, indeed most holy, and also that every part of a letter there is holy, they acknowledge and associate themselves with what is said; yet they do so from that kind of lustful desire. For they believe that holiness lies within the actual letter of the Word and not that holiness is something which enters by means of the Word when people with an affection for what is good and true read it.

[4] If they are told that many of those mentioned in the Word are to be revered as holy ones - such as Abraham, Isaac, Jacob, Moses, Aaron, or David - they acknowledge and associate themselves with this. But they do so from a like lustful desire, for they believe that these historical figures were chosen in preference to others and are on that account holy ones, who ought therefore to be worshipped as gods. Any holiness attached to these figures however is due solely to the fact that they represented the Lord. No one by being a holy representative undergoes a change of personality; indeed one can go further and say that without exception everyone's life after death is the same as before it.

[5] If they are told that the ark among them, the temple, the altar of burnt offering, the altar of incense, the bread on the table, the lampstand with its lamps, the continual fire, the sacrifices, the incense, the oil, and also Aaron's vestments, especially the breastplate with the urim and thummim on it, were holy, they acknowledge this and associate themselves with it, but from the same kind of lustful desire. For they believe that all these objects were inherently holy, thus that wood, stone, gold, silver, bread, and fire were so; they believe that they had holiness in them because Jehovah was within them. That is to say, they believe that the holiness of Jehovah which was attached to these objects resided in actual fact within them. This is their internal truth, which however is falsity when compared with genuine truth; for holiness exists solely within good and truth which, being from the Lord, reside within love to Him and love towards the neighbour, and from these within faith. It accordingly exists only within the living, that is, within those who accept these gifts from the Lord.

[6] If they are told that the Christian Church is one with the Church that was established among them but that the Christian was internal whereas theirs was external, so that when the external features of the Church established among them are peeled away and it is laid bare, the Christian Church is seen, they do not acknowledge this truth as anything else than a harlot, that is, as something false. Nevertheless many of them who are converted from Judaism to Christianity associate themselves with this truth; but they do so from a lustful desire. Many times in the Word these kinds of things are called acts of whoredom. As regards those however who are meant in the Word by 'Babylon', they likewise look in a similar way on the internal truths of the Church; yet because they have a knowledge of internal things, and in addition acknowledge these during childhood but in adult life refuse to do so, they are described in the Word by means of foul acts of adultery and unmentionable sexual unions; for they are forms of profanation.

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

Dalle opere di Swedenborg

 

Arcana Coelestia #4842

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4842. 'Judah said' means in general the descendants of Jacob, specifically those descended through Judah. This is clear from the meaning of 'Judah' in the proximate sense as the nation descended from Jacob, and specifically those descended from Jacob through Judah, as also stated above in 4815. In the Word a distinction is indeed drawn between Judah and Israel, 'Judah' being used in the historical sense to mean the tribe of Judah, and 'Israel' to mean the ten tribes that had been separated from that tribe. But in the internal or spiritual sense 'Judah' represents the celestial element of the Church, which is good, and 'Israel' the spiritual element, which is truth. In the contrary sense however 'Judah' represents the evil of the Church and 'Israel' the falsity of the Church, wherever such evil or falsity existed, whether among Jews or among Israelites. For the internal or spiritual sense of the Word is universal and does not draw the same distinctions between the tribes as are drawn in the external or historical sense. This is the reason why in the proximate sense 'Judah' means the whole nation descended from Jacob, but specifically those descended from Jacob through Judah.

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