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Genesi 35

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1 E IDDIO disse a Giacobbe: Levati, vattene in Betel, e dimora quivi, e fa’ un altare all’IDDIO che ti apparve quando tu fuggivi per tema di Esaù, tuo fratello.

2 E Giacobbe disse alla sua famiglia, ed a tutti coloro ch’erano con lui: Togliete via gl’iddii stranieri che son fra voi, e purificatevi, e cambiatevi i vestimenti.

3 E noi ci leveremo, ed andremo in Betel; ed io farò quivi un altare all’Iddio che mi ha risposto al giorno della mia angoscia, ed è stato meco per lo viaggio che io ho fatto.

4 Ed essi diedero a Giacobbe tutti gl’iddii degli stranieri, ch’erano nelle lor mani, e i monili che aveano agli orecchi; e Giacobbe il nascose sotto la quercia, ch’è vicina a Sichem.

5 Poi si partirono. E il terror di Dio fu sopra le città ch’erano d’intorno a loro; laonde non perseguirono i figliuoli di Giacobbe.

6 E Giacobbe, con tutta la gente ch’era con lui, giunse a Luz, ch’è nel paese di Canaan, la quale è Betel.

7 Ed edificò quivi un altare, e nominò quel luogo: L’Iddio di Betel; perciocchè quivi gli apparve Iddio, quando egli si fuggiva per tema del suo fratello.

8 E Debora, balia di Rebecca, morì, e fu seppellita al disotto di Betel, sotto una quercia, la quale Giacobbe nominò: Quercia di pianto.

9 E Iddio apparve ancora a Giacobbe, quando egli veniva di Paddan-aram, e lo benedisse.

10 E Iddio gli disse: Il tuo nome è Giacobbe: tu non sarai più nominato Giacobbe, anzi il tuo nome sarà Israele; e gli pose nome Israele.

11 Oltre a ciò Iddio gli disse: Io son l’Iddio Onnipotente; cresci e moltiplica; una nazione, anzi una raunanza di nazioni, verrà da te, e re usciranno da’ tuoi lombi.

12 Ed io donerò a te, ed alla tua progenie dopo te, il paese che io diedi ad Abrahamo e ad Isacco.

13 Poi Iddio risalì d’appresso a lui, nel luogo stesso dove egli avea parlato con lui.

14 E Giacobbe rizzò un piliere di pietra nel luogo ove Iddio avea parlato con lui; e versò sopra esso una offerta da spandere, e vi sparse su dell’olio.

15 Giacobbe adunque pose nome Betel a quel luogo, dove Iddio avea parlato con lui.

16 Poi Giacobbe, co’ suoi, partì di Betel; e, restandovi ancora alquanto spazio di paese per arrivare in Efrata, Rachele partorì, ed ebbe un duro parto.

17 E, mentre penava a partorire, la levatrice le disse: Non temere; perciocchè eccoti ancora un figliuolo.

18 E, come l’anima sua si partiva perciocchè ella morì, ella pose nome a quel figliuolo: Ben-oni; ma suo padre lo nominò Beniamino.

19 E Rachele morì, e fu seppellita nella via d’Efrata, ch’è Bet-lehem.

20 E Giacobbe rizzò una pila sopra la sepoltura di essa. Quest’è la pila della sepoltura di Rachele, che dura infino al dì d’oggi.

21 E Israele si partì, e tese i suoi padiglioni di là da Migdal-eder.

22 Ed avvenne, mentre Israele abitava in quel paese, che Ruben andò, e si giacque con Bilha, concubina di suo padre; e Israele lo intese.

23 Or i figliuoli di Giacobbe furono dodici.

24 I figliuoli di Lea furono Ruben, primogenito di Giacobbe, e Simeone e Levi, e Giuda, ed Issacar, e Zabulon.

25 E i figliuoli di Rachele furono Giuseppe e Beniamino.

26 E i figliuoli di Bilha, serva di Rachele, furono Dan e Neftali.

27 E i figliuoli di Zilpa, serva di Lea, furono Gad ed Aser. Questi sono i figliuoli di Giacobbe, i quali gli nacquero in Paddan-aram.

28 E Giacobbe arrivò ad Isacco, suo padre, in Mamre, nella città di Arba, ch’è Hebron, ove Abrahamo ed Isacco erano dimorati.

29 Or il tempo della vita d’Isacco fu di centottant’anni. (H35-30) Poi Isacco trapassò, e morì, e fu raccolto a’ suoi popoli, vecchio e sazio di giorni. Ed Esaù e Giacobbe, suoi figliuoli, lo seppellirono.

   


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 # 1616

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1616. And Abram pitched his tent, and came and dwelt in the oak-groves of Mamre that are in Hebron. That this signifies that the Lord attained to a perception still more internal, is evident from the signification of “pitching a tent,” that is, of moving and fixing a tent, as being to be conjoined,—for a “tent” is the holy of worship (as shown before, n. 414, 1452), by which the external man is conjoined with the internal-and from the signification of an “oak-grove,” as being perception, as explained above (n. 1442, 1443), where it was “the oak-grove of Moreh,” which is the first perception; but here, “the oak-groves of Mamre,” in the plural, which signify more perception, that is, perception more internal. This perception is called “the oak-groves of Mamre that are in Hebron.” “Mamre” is also mentioned elsewhere (as in Genesis 14:13; 18:1; 23:17-19; 35:27), and Hebron likewise (as in Genesis 35:27; 37:14; Josh. 10:36, 39; 14:13-14, 15; 15:13, 54; 20:7; 21:11, 13; Judges 1:10, 20; and in other places); but with what signification, will of the Lord’s Divine mercy be seen where these passages are explained.

[2] As to “the oak-groves of Mamre that are in Hebron” signifying a still more internal perception, the case is as follows. As the things that are of the external man are conjoined with the celestial things of the internal man, so perception increases and becomes more internal. Conjunction with celestial things gives perception; for in the celestial things that are of love to Jehovah is the very life of the internal man; or what is the same, in the celestial things that are of love, that is, in celestial love, Jehovah is present, which presence is not perceived in the external man until conjunction has been effected, all perception being from conjunction.

[3] From the internal sense it is here evident how the case was with the Lord, namely, that His external man, or the Human Essence, was conjoined with the Divine Essence by degrees, according to the multiplication and fructification of knowledges. In no way can anyone, as a man, be conjoined with Jehovah or the Lord, except by means of knowledges, for by means of knowledges a man becomes a man; and so the Lord, because born as are other men, was also instructed as they are, but into His knowledges as receptacles celestial things were constantly being insinuated, so that the knowledges continually became the recipient vessels of celestial things, and themselves also became celestial.

[4] He continually advanced in this way to the celestial things of infancy for, as before said, the celestial things that are of love are insinuated from the earliest infancy up to childhood, and also to youth, when being a man he is then and afterwards imbued with knowledges [scientiae et cognitiones]. If the man is such that he can be regenerated, these knowledges are then filled with the celestial things that are of love and charity, and are thus implanted in the celestial things with which he has been gifted from infancy up to childhood and youth; and thus his external man is conjoined with his internal man.

They are first implanted in the celestial things with which he was gifted in youth, next in those with which he was gifted in childhood, and finally in those with which he was gifted in infancy; and then he is a “little child,” of whom the Lord said that “of such is the kingdom of God.” This implantation is effected by the Lord alone; and for this reason nothing celestial is possible with man, nor can be, that is not from the Lord, and that is not the Lord’s.

[5] But the Lord from His own power conjoined His external man with His internal man, and filled His knowledges with celestial things, and implanted them in the celestial things, and this in fact according to Divine order; first in the celestial things of His childhood, next in the celestial things of the age between childhood and infancy; and finally in the celestial things of His infancy; and thus at the same time became, as to the Human Essence, innocence itself and love itself, from which are all innocence and all love in the heavens and on earth. Such innocence is true infancy, because it is at the same time wisdom. But the innocence of infancy, unless by means of knowledges it becomes the innocence of wisdom, is of no use; and therefore in the other life infants are imbued with knowledges. As the Lord implanted knowledges in celestial things, so had He perception, for, as before said, all perception is from conjunction. He had His first perception when He implanted the memory-knowledges of childhood, which perception is signified by “the oak-grove of Moreh;” and His second, treated of here, which is more internal, when He implanted knowledges, which perception is signified by “the oak-groves of Mamre that are in Hebron.”

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