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Juan 1

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1 En el principio ya era la Palabra, y aquel que es la Palabra era con el Dios, y la Palabra era Dios.

2 Este era en el principio con el Dios.

3 Todas las cosas por él fueron hechas; y sin él nada de lo que es hecho, fue hecho.

4 En él estaba la vida, y la vida era la luz de los hombres.

5 Y la luz en las tinieblas resplandece; mas las tinieblas no la comprendieron.

6 Hubo un hombre enviado de Dios, el cual se llamaba Juan.

7 Este vino por testimonio, para que diese testimonio de la luz, para que todos creyesen por él.

8 El no era la luz, sino para que diese testimonio de la luz.

9 Aquella Palabra era la luz verdadera, que alumbra a todo hombre que viene a este mundo.

10 En el mundo estaba, y el mundo fue hecho por él; y el mundo no le conoció.

11 A lo que era suyo vino, y los suyos no le recibieron.

12 Mas a todos los que le recibieron, les dio potestad de ser hechos hijos de Dios, a los que creen en su Nombre;

13 los cuales no son engendrados de sangre, ni de voluntad de carne, ni de voluntad de varón, sino de Dios.

14 Y aquella Palabra fue hecha carne, y habitó entre nosotros; (y vimos su gloria,) gloria como del Unigénito del Padre, lleno de gracia y de verdad.

15 Juan dio testimonio de él, y clamó diciendo: Este es del que yo decía: El que viene tras de mí, es antes de mí; porque es primero que yo.

16 Y de su plenitud tomamos todos, y gracia por gracia.

17 Porque la ley por Moisés fue dada, mas la gracia y la verdad por Jesús, el Cristo, fue hecha.

18 A Dios nadie le vio jamás; el Unigénito hijo, que está en el seno del Padre, él nos lo declaró.

19 Y éste es el testimonio de Juan, cuando los judíos enviaron de Jerusalén sacerdotes y levitas, que le preguntasen: ¿Tú, quién eres?

20 Y confesó, y no negó; confesó que no era el Cristo.

21 Y le preguntaron: ¿Qué pues? ¿Eres tú Elías? Dijo: No soy. ¿Eres tú el profeta? Y respondió: No.

22 Le dijeron: ¿Pues quién eres? Para que demos respuesta a los que nos enviaron. ¿Qué dices de ti mismo?

23 Dijo: Yo soy la voz del que clama en el desierto: Enderezad el camino del Señor, como Dijo el profeta Isaías.

24 Y los que habían sido enviados eran de los fariseos.

25 Y le preguntaron, y le dijeron: ¿Por qué pues bautizas, si tú no eres el Cristo, ni Elías, ni profeta?

26 Y Juan les respondió, diciendo: Yo bautizo con agua; mas en medio de vosotros ha estado, quien vosotros no conocéis;

27 éste es el que ha de venir tras mí, el cual es antes de mí; del cual yo no soy digno de desatar la correa del zapato.

28 Estas cosas acontecieron en Betábara, al otro lado del Jordán, donde Juan bautizaba.

29 El siguiente día ve Juan a Jesús que venía a él, y dice: He aquí el Cordero de Dios, que quita el pecado del mundo.

30 Este es del que dije: Tras mí viene un Varón, el cual es antes de mí; porque era primero que yo.

31 Y yo no le conocía; más para que fuese manifestado a Israel, por eso vine yo bautizando con agua.

32 Y Juan dio testimonio, diciendo: Vi al Espíritu que descendía del cielo como paloma, y permaneció sobre él.

33 Y yo no le conocía; mas el que me envió a bautizar con agua, aquel me dijo: Sobre quien vieres descender el Espíritu, y que permanece Sobre él, éste es el que bautiza con Espíritu Santo.

34 Y yo le vi, y he dado testimonio que éste es el Hijo de Dios.

35 El siguiente día otra vez estaba Juan, y dos de sus discípulos.

36 Y mirando a Jesús que andaba por allí , dijo: He aquí el Cordero de Dios.

37 Y los dos discípulos le oyeron hablar, y siguieron a Jesús.

38 Y volviéndose Jesús, y viéndolos seguirle, les dice: ¿Qué buscáis? Y ellos le dijeron: Rabí (que declarado quiere decir Maestro) ¿dónde moras?

39 Les dice: Venid y ved. Vinieron, y vieron dónde moraba, y permanecieron con él aquel día; porque era como la hora décima.

40 Era Andrés el hermano de Simón Pedro, uno de los dos que habían oído de Juan, y le habían seguido.

41 Este halló primero a su hermano Simón, y le dijo: Hemos hallado al Mesías (que declarado es, el Cristo).

42 Y le trajo a Jesús. Y mirándole Jesús, dijo: Tú eres Simón, hijo de Jonás; tú serás llamado Cefas (que quiere decir, Piedra).

43 El siguiente día quiso Jesús ir a Galilea, y halla a Felipe, al cual dijo: Sígueme.

44 Y era Felipe de Betsaida, la ciudad de Andrés y de Pedro.

45 Felipe halló a Natanael, y le dice: Hemos hallado a aquel de quien escribió Moisés en la ley, y los profetas: a Jesús, el hijo de José, de Nazaret.

46 Y le dijo Natanael: ¿De Nazaret puede haber algo bueno? Le dice Felipe: Ven y ve.

47 Jesús vio venir hacía sí a Natanael, y dijo de él: He aquí un verdadero israelita, en el cual no hay engaño.

48 Le dice Natanael: ¿De dónde me conoces? Respondió Jesús, y le dijo: Antes que Felipe te llamara, cuando estabas debajo de la higuera te vi.

49 Respondió Natanael, y le dijo: Rabí, tú eres el Hijo de Dios; tú eres el Rey de Israel.

50 Respondió Jesús y le dijo: Porque te dije, te vi debajo de la higuera, crees; cosas mayores que éstas verás.

51 Y le dice: De cierto, de cierto os digo: De aquí en adelante veréis el cielo abierto, y ángeles de Dios que suben y descienden sobre el Hijo del hombre.

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The New Jerusalem and its Heavenly Doctrine #277

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277. Of Influx.

Of the influx of heaven into the world, and of the influx of the soul into all things of the body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626). Nothing exists of or from itself, but from what is prior to itself, thus all things from the First (n. 4523-4524, 6040, 6056). As all things existed, they also subsist, because subsistence is perpetual existence (n. 2886, 2888, 3627-3628, 3648, 4523-4524, 6040, 6056). Influx takes place according to that order (n. 7270). Hence it is plain that all things subsist perpetually from the first esse, because they exist from it (n. 4523-4524, 6040, 6056). The all of life flows in from the First, because it is thence derived, thus from the Lord (n. 3001, 3318, 3337-3338, 3344, 3484, 3628-3629, 3741-3743, 4318-4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468-6470, 6479, 9279, 10196). Every existere is from an esse, and nothing can exist unless its esse be in it (n. 4523-4524, 6040, 6056).

All things which a man thinks and wills flow into him, from experience (n. 904, 2886-2888, 4151, 4319-4320, 5846, 5848, 6189, 6191, 6194, 6197-6199, 6213, 7147, 10219). Man's ability of examining things, and of thinking and forming analytic conclusions, is from influx (n. 2888, 4319-4320). Man could not live a moment if the influx from the spiritual world were taken away from him; but still man is in freedom, from experience (n. 2887, 5849, 5854, 6321). The life which flows in from the Lord is varied according to man's state and according to reception (n. 2069, 5986, 6472, 7343). With the evil, the good which flows from the Lord is turned into evil, and the truth into falsity, from experience (n. 3643, 4632). The good and truth, which continually flow from the Lord, are so far received, as evil and falsity do not oppose their reception (n. 2411, 3142, 3147, 5828).

All good flows in from the Lord, and all evil from hell (n. 904, 4151). At this day man believes all things to be in himself and from himself, when nevertheless they inflow, as he might know from the doctrinal of the church, that all good is from heaven, and all evil from hell (n. 4249, 6193, 6206). But if he would believe as the thing is, he would not appropriate evil to himself, but cast it back from himself into hell, neither would he make good his own, and thus would not claim any merit from it (n. 6206, 6324-6325). How happy the state of man would then be, as he would view both good and evil from within, from the Lord (n. 6325). They who deny heaven, or know nothing about it, do not know there is any influx thence (n. 4322, 5649, 6193, 6479). What influx is, illustrated by comparisons (n. 6128, 6190, 9407).

Influx is spiritual, and not physical, thus it is from the spiritual world into the natural, and not from the natural world into the spiritual (n. 3219, 5119, 5259, 5427-5428, 5477, 6322, 9109-9110). Influx is through the internal man, into the external, and not contrariwise (n. 1702, 1707, 1940, 1954, 5119, 5259, 5779, 6322, 9380). Because the internal man is in the spiritual world, and the external in the natural world (n. 978, 1015, 3628, 4459, 4523-4524, 6057, 6309, 9701-9709, 10156, 10472). It appears as if influx is from externals into internals; this is a fallacy (n. 3721). Influx is into man's rational and through this into things scientific, and not contrariwise (n. 1495, 1707, 1940). The order of influx (n. 775, 880, 1096, 1495, 7270).

There is immediate influx from the Lord, and also mediate influx through the spiritual world or heaven (n. 6063, 6307, 6472, 9682-9683). The immediate influx from the Lord enters into the most single of all things (n. 6058, 6474-6478, 8717, 8728). Of the mediate influx of the Lord through heaven (n. 4067, 6982, 6985, 6996). It is effected through the spirits and angels who are adjoined to man (n. 697, 5846-5866). The Lord, by means of angels, flows into the ends from which, and for the sake of which, a man so thinks, wills, and acts (n. 1317, 1645, 5846, 5854). And thus into those things which are of conscience with man (n. 6207, 6213). But by means of spirits into the thoughts, and thence into the things of the memory (n. 4186, 5854, 5858, 6192-6193, 6198-6199, 6319). This can with difficulty be believed by man (n. 6214). The Lord inflows into firsts and at the same time into ultimates, or into inmosts and at the same time into outmosts, how (n. 5147, 5150, 6473, 7004, 7007, 7270). The influx of the Lord is into good with man, and through good into truth, and not contrariwise (n. 5482, 5649, 6027, 8685, 8701,10153). Good gives the faculty of receiving influx from the Lord, but not truth without good (n. 8321[1-2]). It is not what enters the thought, but what enters the will, that is hurtful, because this is appropriated to the man (n. 6308). The Divine in the highest is tacit and pacific, but as it descends towards lower things in man, it becomes unpacific and tumultuous, on account of the things therein being in disorder (n. 8823). The quality of the Lord's influx with the prophets (n. 6212).

There is a general influx, its quality (n. 5850). It is a continual effort of acting according to order (n. 6211). This influx takes place into the lives of animals (n. 5850). And also into the subjects of the vegetable kingdom (n. 3648). That thought is formed into speech and will into gestures with man, according to this general influx (n. 5862, 5990, 6192, 6211).

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

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Arcana Coelestia #7004

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7004. 'And to put words in his mouth' means that the things he utters will go forth from the Divine Human. This is clear from the representation of 'Moses', who was to put words in Aaron's mouth, as the Lord's Divine Truth which goes forth from His Divine Human, dealt with already; and from the meaning of 'mouth' as voice and utterance, dealt with above in 6987, so that 'putting in the mouth' means giving to utter. But when the phrase is used in reference to the Lord it means to go forth, for the Word, uttered by a spirit or angel, goes forth from the Lord's Divine Human. For 'Aaron' represents teachings that present what is good and true, which are given utterance.

[2] The implications of all this are that from the Lord Divine Truth goes forth in direct and indirect ways. What goes forth directly is entirely beyond angels' power of understanding; but what goes forth by an indirect way is fully suited to angels in heaven and also to men on earth, for the way it takes passes through heaven and by going this way it takes on a nature appropriate for angels and a nature appropriate for men. But the Lord also flows directly into this truth and thereby leads angels and men not only indirectly but also directly, see 6058. For everything in general and in particular owes its existence to the Primary Being (Esse), and established order is such that the Primary Being in things derived from it is present indirectly and directly, and so is present in the last and lowest degree of order no less than in the first. For the Divine Truth itself is altogether the substance, whereas the things derived from it are nothing else than the subsequent forms that are given to that substance. From this it is also evident that the Divine also flows directly into every single thing; for all things have been created by Divine Truth, because Divine Truth is altogether the essence, 6880, and so is that from which all things receive their being. Divine Truth is what is called 'the Word' in John,

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him, and without Him nothing was made that was made. John 1:1, 3.

Through this kind of inflowing the Lord leads a person not only by the operation of His providence in a general way but also in every specific way, indeed in the most specific of all. This then is the reason why it is said that the things that are uttered will go forth from the Divine Human.

[3] I have been told from heaven, and led to perceive from actual experience, that the Lord flows in directly when He also does so indirectly, and so is present in the last and lowest degree of order no less than in the first. I have in addition been told and led to perceive that comparatively little is accomplished by indirect influx, that is, by influx through heaven and the angels there, and also that by direct influx the Lord simultaneously leads heaven and keeps every single thing there properly connected and ordered.

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