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Genesi 32

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1 E GIACOBBE andò al suo cammino; ed egli scontrò degli Angeli di Dio.

2 E come Giacobbe li vide, disse: Quest’è un campo di Dio: perciò pose nome a quel luogo Mahanaim.

3 E Giacobbe mandò davanti a sè dei messi ad Esaù, suo fratello, nel paese di Seir, territorio di Edom.

4 E diede loro quest’ordine: Dite così ad Esaù, mio signore: Così ha detto il tuo servitore Giacobbe: Io sono stato forestiere appo Labano, e vi son dimorato infino ad ora.

5 Ed ho buoi, ed asini, e pecore, e servi, e serve; e mando significandolo al mio signore, per ritrovar grazia appo te.

6 E i messi se ne ritornarono a Giacobbe, e gli dissero: Noi siamo andati ad Esaù, tuo fratello; ed egli altresì ti viene incontro, menando seco quattrocent’uomini.

7 E Giacobbe temette grandemente, e fu angosciato; e spartì la gente ch’era seco, e le gregge, e gli armenti, e i cammelli in due schiere.

8 E disse: Se Esaù viene ad una delle schiere, e la percuote, l’altra scamperà.

9 Poi Giacobbe disse: O Dio di Abrahamo, mio padre, e Dio parimente d’Isacco, mio padre; o Signore, che mi dicesti: Ritorna al tuo paese, ed al tuo luogo natio, ed io ti farò del bene,

10 io son piccolo appo tutte le benignità, e tutta la lealtà che tu hai usata inverso il tuo servitore; perciocchè io passai questo Giordano col mio bastone solo, ed ora son divenuto due schiere.

11 Liberami, ti prego, dalle mani del mio fratello, dalle mani di Esaù; perciocchè io temo di lui, che talora egli non venga, e mi percuota, madre e figliuoli insieme.

12 E pur tu hai detto: Per certo io ti farò del bene, e farò che la tua progenie sarà come la rena del mare, la qual non si può annoverare per la sua moltitudine.

13 Ed egli dimorò quivi quella notte; e prese di ciò che gli venne in mano per farne un presente ad Esaù, suo fratello;

14 cioè dugento capre, e venti becchi; dugento pecore, e venti montoni;

15 trenta cammelle allattanti, insieme co’ lor figli; quaranta vacche, e dieci giovenchi; venti asine, e dieci puledri d’asini.

16 E diede ciascuna greggia da parte in mano ai suoi servitori; e disse loro: Passate davanti a me, e fate che vi sia alquanto spazio fra una greggia e l’altra.

17 E diede quest’ordine al primo: Quando Esaù, mio fratello, ti scontrerà, e ti domanderà: Di cui sei tu? e dove vai? e di cui son questi animali che vanno davanti a te?

18 di’: Io son del tuo servitore Giacobbe; quest’è un presente mandato al mio signore Esaù; ed ecco, egli stesso viene dietro a noi.

19 E diede lo stesso ordine al secondo, ed al terzo, ed a tutti que’ servitori che andavano dietro a quelle gregge; dicendo: Parlate ad Esaù in questa maniera, quando voi lo troverete.

20 E ditegli ancora: Ecco il tuo servitore Giacobbe dietro a noi. Perciocchè egli diceva: Io lo placherò col presente che va davanti a me; e poi potrò veder la sua faccia; forse mi farà egli buona accoglienza.

21 Quel presente adunque passò davanti a lui; ed egli dimorò quella notte nel campo.

22 Ed egli si levò di notte, e prese le sue due mogli, e le sue due serve, e i suoi undici figliuoli; e passò il guado di Iabboc.

23 E, dopo che li ebbe presi, ed ebbe loro fatto passare il torrente, fece passare tutto il rimanente delle cose sue.

24 E Giacobbe restò solo; ed un uomo lottò con lui fino all’apparir dell’alba.

25 Ed esso, veggendo che non lo potea vincere, gli toccò la giuntura della coscia; e la giuntura della coscia di Giacobbe fu smossa, mentre quell’uomo lottava con lui.

26 E quell’uomo gli disse: Lasciami andare; perciocchè già spunta l’alba. E Giacobbe gli disse: Io non ti lascerò andare, che tu non mi abbi benedetto.

27 E quell’uomo gli disse: Quale è il tuo nome?

28 Ed egli disse: Giacobbe. E quell’uomo gli disse: Tu non sarai più chiamato Giacobbe, anzi Israele; conciossiachè tu sii stato prode e valente con Dio e con gli uomini, ed abbi vinto.

29 E Giacobbe lo domandò, e gli disse: Deh! dichiarami il tuo nome. Ed egli disse: Perchè domandi del mio nome?

30 E quivi lo benedisse. E Giacobbe pose nome a quel luogo Peniel; perciocchè disse: Io ho veduto Iddio a faccia a faccia; e pur la vita mi è stata salvata.

31 E il sole gli si levò come fu passato Peniel; ed egli zoppicava della coscia.

32 Perciò i figliuoli d’Israele non mangiano fino ad oggi del muscolo della commessura dell’anca ch’è sopra la giuntura della coscia; perciocchè quell’uomo toccò la giuntura della coscia di Giacobbe, al muscolo della commessura dell’anca.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Arcana Coelestia # 4013

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4013. 'Jacob took for himself fresh rods of poplar' means the power proper to natural good. This is clear from the meaning of 'a rod' as power, and from the meaning of 'poplar' as the good of the natural, dealt with below. 'A rod' is referred to in various places in the Word, and in every case it means power, for one reason because of its use by shepherds in the exercise of power over their flocks, and for another because it served to support the body, and existed so to speak for the sake of the right hand - for 'the hand' means power, 878, 3387. And because it had that meaning a rod was also used in ancient times by a king; and the royal emblem was a short rod and also a sceptre. And not only a king used a rod, but also a priest and a prophet did so, in order that he too might denote by means of his rod the power which he possessed, as Aaron and Moses did. This explains why Moses was commanded so many times to stretch out his rod, and on other occasions his hand, when miracles were performed, the reason being that 'a rod' and 'the hand' means Divine power. And it is because 'a rod' means power that the magicians of Egypt likewise used one when performing magical miracles. It is also the reason why at the present day a magician is represented with a rod in his hand.

[2] From all these considerations it may be seen that power is meant by 'rods'. But in the original language the word used for the rod that a shepherd, or else a king, or else a priest or a prophet possessed, is different from that used for the rods which Jacob took. The latter were used by wayfarers and so also by shepherds, as becomes clear from other places, such as Genesis 32:10; Exodus 12:11; 1 Samuel 17:40, 43; Zechariah 11:7, 10. In the present verse, it is true, the rod is not referred to as one supporting the hand but as a stick cut out from a tree, that is to say, from the poplar, hazel, or plane, to be placed in the troughs in front of the flock. Nevertheless the word has the same meaning, for in the internal sense it describes the power of natural good and from that the good that empowers natural truths.

[3] As regards 'the poplar' from which a rod was made, it should be recognized that trees in general mean perceptions and cognitions - perceptions when they have reference to the celestial man, but cognitions when they have reference to the spiritual man, see 103, 2163, 2682, 2722, 2972. This being so, trees specifically mean goods and truths, for it is these that are involved in perceptions and cognitions. Some kinds of trees mean the interior goods and truths which belong to the spiritual man, such as olives and vines, other kinds mean the exterior goods and truths which belong to the natural man, such as the poplar, the hazel, and the plane. And because in ancient times each tree meant some kind of good or truth, the worship which took place in groves accorded with the kinds of trees there, 2722. The poplar referred to here is the white poplar, so called from the whiteness from which it gets its name. Consequently 'poplar' means good which was a product of truth, or what amounts to the same, the good of truth, as also in Hosea 4:13, though in this instance the good has been falsified.

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

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Arcana Coelestia # 2682

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2682. 'And she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. This is clear from the meaning of 'the boy' as spiritual truth, dealt with in 2669, 2677, and from the meaning of 'a shrub' or a bush as perception, yet so small as to be scarcely anything at all - that smallness being the reason for the use of the expression, 'under one of the shrubs' (for by 'shrubs' the same is meant, though in a minor degree, as by trees, which mean perceptions, see 103, 2163) - and also from the feeling expressed in the action, which is the feeling of despair. From this it is evident that 'she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. That being put under one of the shrubs means being left desolate so far as truth and good are concerned, to the point of despair, is evident in Job,

In poverty and in hunger, one all alone. They were fleeing to the drought, to the previous night's desolation and devastation, picking mallows on the shrub; in the cleft of the valleys to dwell, in holes of the dust and rocks; among the shrubs they were groaning, under the wild thistle they were joined together. Job 30:3-4, 6-7.

This is a reference to the desolation of truth, which is described by means of expressions used commonly in the Ancient Church - for the Book of Job is a book of the Ancient Church - such as 'in poverty and in hunger, one all alone', 'fleeing to the drought, the previous night's desolation and devastation', 'in the clefts of valleys and rocks to dwell', as well as 'picking mallows on the shrubs', and 'groaning among the shrubs'. So also in Isaiah,

They will come and all of them will rest in rivers of desolations, in the clefts of rocks, and on all bushes, and in all water-courses. Isaiah 7:19.

This also is a reference to desolation, which is described by means of similar forms of expression, namely 'resting in rivers of desolations, in the clefts of rocks, and on bushes'.

[2] In this present verse the subject is the second state of those who are being reformed, which is a state when they are reduced to ignorance, so that they do not know any truth at all, even to the point of despair. The reason they are reduced to such ignorance is so that the persuasive light which shines from the proprium may be extinguished. This light is such that it illuminates falsities as much as it does truths and so leads to a belief in what is false by means of truths and a belief in what is true by means of falsities, and at the same time to trust in themselves. They are also reduced to such ignorance in order that they may be led through actual experience into a recognition of the fact that no good or truth at all originates in themselves or what is properly their own but in the Lord. Those who are being reformed are reduced to ignorance, even to the state of despair, at which point they receive comfort and enlightenment, as is clear from what follows. For the light of truth from the Lord cannot flow into the persuasive thinking that originates in the proprium; indeed its nature is such as to extinguish that light. In the next life that persuasive thinking presents itself as the light in winter, but with the approach of the light of heaven a kind of darkness consisting in ignorance of all truth takes the place of that wintry light. This state with those who are being reformed is called a state of desolation of truth, and is also frequently the subject in the internal sense of the Word.

[3] But few are able to know about that state because few at the present day are being regenerated. To people who are not being regenerated, it is all the same whether they know the truth or whether they do not, and also whether what they do know is the truth or whether it is not, provided that they can pass a thing off as the truth. But people who are being regenerated give much thought to doctrine and to life since they give much thought to eternal salvation. Consequently if truth deserts them, they grieve at heart because truth is the object of all their thought and affection. The nature of the state of those who are being regenerated and the nature of those who are not may become clear from the following consideration: While in the body a person lives as to his spirit in heaven and as to his body in the world. He is born into both and has been so created that he is in effect able as to his spirit to be with angels, and at the same time to be with men through the things which belong to the body. But since those who believe that they have a spirit which will continue to live after death are few in number those who are being regenerated are few. To those who do believe that they have a spirit the next life forms the whole of their thought and affection, and the world in comparison none at all. But to those who do not believe that they have a spirit the world forms the whole of their thought and affection and the next life in comparison none at all. The former are those who can be regenerated, but the latter those who cannot.

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