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Genesi 30

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1 Rachele, vedendo che non dava figliuoli a Giacobbe, portò invidia alla sua sorella, e disse a Giacobbe: "Dammi de’ figliuoli; altrimenti, muoio".

2 E Giacobbe s’accese d’ira contro Rachele, e disse: "Tengo io il luogo di Dio che t’ha negato d’esser feconda?"

3 Ed ella rispose: "Ecco la mia serva Bilha; entra da lei; essa partorirà sulle mie ginocchia, e, per mezzo di lei, avrò anch’io de’ figliuoli".

4 Ed ella gli diede la sua serva Bilha per moglie, e Giacobbe entrò da lei.

5 E Bilha concepì e partorì un figliuolo a Giacobbe.

6 E Rachele disse: "Iddio m’ha reso giustizia, ha anche ascoltato la mia voce, e m’ha dato un figliuolo". Perciò gli pose nome Dan.

7 E Bilha, serva di Rachele, concepì ancora e partorì a Giacobbe un secondo figliuolo.

8 E Rachele disse: "Io ho sostenuto con mia sorella lotte di Dio, e ho vinto". Perciò gli pose nome Neftali.

9 Lea, vedendo che avea cessato d’aver figliuoli, prese la sua serva Zilpa e la diede a Giacobbe per moglie.

10 E Zilpa, serva di Lea, partorì un figliuolo a Giacobbe.

11 E Lea disse: "Che fortuna!" E gli pose nome Gad.

12 Poi Zilpa, serva di Lea, partorì a Giacobbe un secondo figliuolo.

13 E Lea disse: "Me felice! ché le fanciulle mi chiameranno beata. Perciò gli pose nome Ascer.

14 Or Ruben uscì, al tempo della mietitura del grano, e trovò delle mandragole per i campi, e le portò a Lea sua madre. Allora Rachele disse a Lea: "Deh, dammi delle mandragole del tuo figliuolo!"

15 Ed ella le rispose: "Ti par egli poco l’avermi tolto il marito, che mi vuoi togliere anche le mandragole del mio figliuolo?" E Rachele disse: "Ebbene, si giaccia egli teco questa notte, in compenso delle mandragole del tuo figliuolo".

16 E come Giacobbe, in sulla sera, se ne tornava dai campi, Lea uscì a incontrarlo, e gli disse: "Devi entrare da me; poiché io t’ho accaparrato con le mandragole del mio figliuolo". Ed egli si giacque con lei quella notte.

17 E Dio esaudì Lea, la quale concepì e partorì a Giacobbe un quinto figliuolo.

18 Ed ella disse: "Iddio m’ha dato la mia mercede, perché diedi la mia serva a mio marito". E gli pose nome Issacar.

19 E Lea concepì ancora, e partorì a Giacobbe un sesto figliuolo.

20 E Lea disse: "Iddio m’ha dotata di buona dote; questa volta il mio marito abiterò con me, poiché gli ho partorito sei figliuoli". E gli pose nome Zabulon.

21 Poi partorì una figliuola, e le pose nome Dina.

22 Iddio si ricordò anche di Rachele; Iddio l’esaudì, e la rese feconda;

23 ed ella concepì e partorì un figliuolo, e disse: "Iddio ha tolto il mio obbrobrio".

24 E gli pose nome Giuseppe, dicendo: "L’Eterno m’aggiunga un altro figliuolo".

25 Or dopo che Rachele ebbe partorito Giuseppe, Giacobbe disse a Labano: "Dammi licenza, ch’io me ne vada a casa mia, nel mio paese.

26 Dammi le mie mogli, per le quali t’ho servito, e i miei figliuoli; e lasciami andare; poiché tu ben conosci il servizio che t’ho prestato".

27 E Labano gli disse: "Se ho trovato grazia dinanzi a te, rimanti; giacché credo indovinare che l’Eterno mi ha benedetto per amor tuo".

28 Poi disse: "Fissami il tuo salario, e te lo darò".

29 Giacobbe gli rispose: "Tu sai in qual modo io t’ho servito, e quel che sia diventato il tuo bestiame nelle mie mani.

30 Poiché quel che avevi prima ch’io venissi, era poco; ma ora s’è accresciuto oltremodo, e l’Eterno t’ha benedetto dovunque io ho messo il piede. Ora, quando lavorerò io anche per la casa mia?"

31 Labano gli disse: "Che ti darò io?" E Giacobbe rispose: "Non mi dar nulla; se acconsenti a quel che sto per dirti, io pascerò di nuovo i tuoi greggi e n’avrò cura.

32 Passerò quest’oggi fra mezzo a tutti i tuoi greggi, mettendo da parte, di fra le pecore, ogni agnello macchiato e vaiolato, e ogni agnello nero; e di fra le capre, le vaiolate e le macchiate. E quello sarà il mio salario.

33 Così, da ora innanzi, il mio diritto risponderà per me nel tuo cospetto, quando verrai ad accertare il mio salario: tutto ciò che non sarà macchiato o vaiolato fra le capre, e nero fra gli agnelli, sarà rubato, se si troverà presso di me".

34 E Labano disse: "Ebbene, sia come tu dici!"

35 E quello stesso giorno mise da parte i becchi striati e vaiolati e tutte le capre macchiate e vaiolate, tutto quello che avea del bianco e tutto quel ch’era nero fra gli agnelli, e li affidò ai suoi figliuoli.

36 E Labano frappose la distanza di tre giornate di cammino fra se e Giacobbe; e Giacobbe pascolava il rimanente de’ greggi di Labano.

37 E Giacobbe prese delle verghe verdi di pioppo, di mandorlo e di platano; vi fece delle scortecciature bianche, mettendo allo scoperto il bianco delle verghe.

38 Poi collocò le verghe che avea scortecciate, in vista delle pecore, ne’ rigagnoli, negli abbeveratoi dove le pecore venivano a bere; ed entravano in caldo quando venivano a bere.

39 Le pecore dunque entravano in caldo avendo davanti quelle verghe, e figliavano agnelli striati, macchiati e vaiolati.

40 Poi Giacobbe metteva da parte questi agnelli, e faceva volger gli occhi delle pecore verso tutto quello ch’era striato e tutto quel ch’era nero nel gregge di Labano. Egli si formò così dei greggi a parte, che non unì ai greggi di Labano.

41 Or avveniva che, tutte le volte che le pecore vigorose del gregge entravano in caldo, Giacobbe metteva le verghe ne’ rigagnoli, in vista delle pecore, perché le pecore entrassero in caldo vicino alle verghe;

42 ma quando le pecore erano deboli, non ve le metteva; così gli agnelli deboli erano di Labano, e i vigorosi di Giacobbe.

43 E quest’uomo diventò ricco oltremodo, ed ebbe greggi numerosi, serve, servi, cammelli e asini.

   

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Arcana Coelestia # 3995

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3995. And the spotted and speckled among the goats. 1 That this signifies that then all the good of truth in which falsity and evil are mingled shall be His, is evident from the signification of “spotted,” as being falsity; and from the signification of “speckled,” as being evil; as shown above (n. 3993); and from the signification of “she-goats,” as being the good of truth, or the charity of faith (n. 3519). That all this will be His, is also signified by what follows, “and it shall be my reward.”

[2] A few words as to what the good of truth is, or the charity of faith. When a man is being regenerated the truth which is of faith apparently comes first, and the good which is of charity apparently follows; but when the man has been regenerated, then the good which is of charity manifestly takes the precedence, and the truth which is of faith manifestly follows. (That the former is the appearance, and the latter the real truth, may be seen above, n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3616, 3701.) For when a man is being regenerated, he does what is good from the truth he has learned, because from truth he learns what is good; nevertheless it is the good within that effects this. For good flows in from the Lord by an internal way, that is, by the way of the soul; but truth flows in by an external way, or by the way of the senses, which is that of the body. The truth that enters by the latter way is adopted by the good that is within, and is conjoined with it, and this even until the man has been regenerated. A revolution then takes place, and truth is done from good. From this it is evident what the good of truth is, and what the truth of good. This is the reason why so many now say that the goods of charity are the fruits of faith; for so it appears in the beginning of regeneration, and from the appearance they draw this conclusion. Nor do they know otherwise, because there are few who are being regenerated, and no one can know this except the man who has been regenerated, that is, who is in the affection of good, or in charity. From the affection of good, or from charity, this can be clearly seen, and also perceived; but they who have not been regenerated do not even know what the affection of good, or charity, is; but reason about it as about something that is foreign to them, or outside of them; for which reason they call charity the fruit of faith, when yet faith is from charity. However, it is not very important for the simple to know which is prior and which posterior, provided they live in charity; for charity is the life of faith.

[3] By “cattle” here are meant not only lambs, but also sheep, kids, she-goats, rams, and he-goats, although only lambs and she-goats are mentioned; and this because by “lambs” is signified innocence; and by “she-goats,” the charity of faith; for these are the things here treated of in the internal sense. For this reason “spotted” is expressed in the original language by a word that also means “lambs” (as in Isaiah 40:10-11); and “speckled” by a word that also means a “herdman” (asin 2 Kings 3:4; Amos 1:1).

Poznámky pod čarou:

1. Strictly, she-goats; but the common word for the flock of goats. [Rotch ed.]

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

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Arcana Coelestia # 3519

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3519. And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of “kids of the she-goats,” as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together.

[2] That “kids of the she-goats” signify the truths of good, may be seen from those passages of the Word where “kids” and “she-goats” are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a “lamb,” another by a “kid,” another by a “sheep,” by a “she-goat,” a “ram,” a “he-goat,” a “bullock,” an “ox;” another also by a “horse” and by a “camel;” another likewise by birds; and also another by the beasts of the sea, as by “whales” and “fishes.” There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner.

[3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by “kids” and “she-goats” may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female “lambs” signified the innocence of the internal or rational man, and that “kids” and “she-goats” signified the innocence of the external or natural man, thus the truth and good thereof.

[4] That the truth and good of the innocence of the external or natural man is signified by “kids” and “she-goats” is evident from the following passages in the Word.

In Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep 1 together; and a little child shall lead them (Isaiah 11:6); where the Lord’s kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The “lamb” and the “kid” denote those who are in innocence, and because these are the safest of all, they are mentioned first.

[5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exodus 12:5, 7, 13). The “firstborn of Egypt” denotes the good of love and charity extinct (n. 3325); “lambs” and “kids” are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses.

[6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23.

[7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Genesis 38:17, 20, 23). That a “kid” and a “she-goat” signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Leviticus 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:

The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother’s milk (Exodus 23:19; 34:26); where by the “first-fruits of the ground, which they were to bring into the house of Jehovah,” is signified the state of innocence which is in infancy; and by “not seething a kid in its mother’s milk,” that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together.

[8] Because as before said “kids” and “she-goats” signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the “wool of she-goats” is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the “curtains” of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the “two good kids of the she-goats” concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau.

Poznámky pod čarou:

1. The Hebrew for “sheep” (ovis) here is meri, which in the A. V. is rendered “fatling” three times, “fat cattle” twice, “fat beast” once, “fed beast” once. By Swedenborg it is rendered saginatum seven times, pinguis once, pingue pecus once, and ovis once. In the passage before us he has rendered it saginatum in n. 10132; True Christian Religion789; Apocalypse Explained514, 780, 781; pingue pecus in n. 430 and ovis here in n. 3519 of the same work. The commentators usually understand by it a fattened calf; some rabbis a wild ox (buffalo or bubalus); none have “sheep.”

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