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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 # 4585

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4585. And they journeyed from Bethel, and there was still a tract of land to come to Ephrath. That this signifies that now was the spiritual of the celestial, is evident from the signification of “journeying from Bethel” as being what is continuous of the advancement of the Divine from the Divine natural (that “journeying” denotes what is continuous may be seen above, n. 4554, here in the supreme sense what is continuous of the advancement of the Divine, and that “Bethel” is the Divine natural, n. 4559, 4560); from the signification of a “tract of land in coming,” as being what is intermediate (of which in what follows); and from the signification of “Ephrath,” as being the spiritual of the celestial in a former state (of which below where Bethlehem is treated of, which is the spiritual of the celestial in a new state), hence it is said, “Ephrath, this is Bethlehem” (verse 19).

[2] In these verses the subject treated of is the advancement of the Lord’s Divine toward interior things, for when the Lord made His Human Divine He advanced in a like order to that in which He makes man new by regeneration, namely, from what is external to interior things, thus from the truth which is in the ultimate of order to a good which is interior, and is called spiritual good, and from this to celestial good. But these things cannot fall into the understanding of anyone unless it is known what the external man and the internal man are, and that the former is distinct from the latter, although while man is living in the body they appear as one; also unless it is known that the natural constitutes the external man, and the rational the internal; and further, unless it is known what the spiritual is and what the celestial.

[3] These things have indeed already been occasionally unfolded, nevertheless they who have previously had no idea about them in consequence of having no desire to know the things of eternal life, find it impossible to have any such idea. Such people say, “What is the internal man? Is it possible that it can be distinct from the external? What is the natural, and the rational? Are they not one? Moreover, What is the spiritual, and the celestial? Is not this a new distinction? We have heard of the spiritual, but that the celestial is something else we have not heard.” The case however is thus: They who have not previously acquired any idea on these subjects, for the reason that the cares of the world and of the body have possession of all their thought and take away all desire of knowing anything else; or because they deem it sufficient to know their doctrinal tenets as they are commonly known, and that it is of no consequence to have any further thought about the matter, saying, “We see the world, but the other life we do not see, perhaps it exists and perhaps not”—much persons put away all these subjects, for even at the first look they at heart reject them.

[4] Nevertheless as they are such things as are contained in the internal sense of the Word, and these cannot be explained without adequate terms, and we have no terms more adequate for expressing exterior things than the term natural, for interior things than the term rational, for those things which are of truth the term spiritual, and those which are of good the term celestial, it is absolutely necessary to make use of these terms, for without terms adapted to the subject nothing can be described. In order therefore that those who desire to know may receive some idea of what the spiritual of the celestial is which Benjamin represents and which “Bethlehem” signifies, I will briefly explain it. In the supreme sense the subject that has been treated of is the glorification of the Lord’s natural, and in the relative sense the regeneration of man as to his natural. That Jacob represented the man of the church as to his external, and Israel as to his internal, thus Jacob as to his exterior natural, and Israel as to his interior natural, has been shown above (n. 4286); for the spiritual man is from the natural, and the celestial man is from the rational. It has also been shown that the Lord’s glorification advanced from external things to more interior things, in like manner as the regeneration of man advances, and that for the sake of this representation Jacob was called “Israel.”

[5] But a further advance toward more interior things is now treated of, namely, toward the rational, for as just said, the rational constitutes the internal man. The intermediate between the internal of the natural and the external of the rational is what is meant by the spiritual of the celestial, which is signified by “Ephrath” and “Bethlehem,” and is represented by Benjamin. This intermediate derives somewhat from the internal of the natural which is “Israel,” and from the external of the rational which is “Joseph;” for that which is intermediate derives something from each extreme, otherwise it could not serve as an intermediate. In order that anyone from being spiritual may become celestial, he must needs advance through this intermediate, for to climb up to higher things without an intermediate is not possible.

[6] And therefore the nature of the advance through this intermediate is here described by Jacob’s coming to Ephrath, and by Rachel’s bringing forth Benjamin there. Hence it is evident that by their journeying from Bethel, and by there being yet a tract of land to come to Ephrath, is signified what is continuous of the advancement of the Lord’s Divine from the Divine natural to the spiritual of the celestial which is signified by “Ephrath” and “Bethlehem,” and is represented by Benjamin. The spiritual of the celestial is the intermediate that is spoken of, being called “spiritual” from the spiritual man, which viewed in itself is the interior of the natural man, and “celestial” from the celestial man, which viewed in itself is the rational man. “Joseph” is the exterior rational man, and therefore the celestial of the spiritual from the rational is predicated of him.

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