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Genesi 37

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1 Or Giacobbe dimorò nel paese dove suo padre avea soggiornato, nel paese di Canaan.

2 E questa è la posterità di Giacobbe. Giuseppe, all’età di diciassette anni, pasceva il gregge coi suoi fratelli; e, giovinetto com’era, stava coi figliuoli di Bilha e coi figliuoli di Zilpa, mogli di suo padre. E Giuseppe riferì al loro padre la mala fama che circolava sul loro conto.

3 Or Israele amava Giuseppe più di tutti gli altri suoi figliuoli, perché era il figlio della sua vecchiaia; e gli fece una veste lunga con le maniche.

4 E i suoi fratelli, vedendo che il loro padre l’amava più di tutti gli altri fratelli, l’odiavano, e non gli potevan parlare amichevolmente.

5 Or Giuseppe ebbe un sogno, e lo raccontò ai suoi fratelli; e questi l’odiaron più che mai.

6 Egli disse loro: "Udite, vi prego, il sogno che ho fatto.

7 Noi stavamo legando de’ covoni in mezzo ai campi, quand’ecco che il mio covone si levò su e si tenne ritto; ed ecco i covoni vostri farsi d’intorno al mio covone, e inchinarglisi dinanzi".

8 Allora i suoi fratelli gli dissero: "Dovrai tu dunque regnare su noi? o dominarci?" E l’odiarono più che mai a motivo de’ suoi sogni e delle sue parole.

9 Egli ebbe ancora un altro sogno, e lo raccontò ai suoi fratelli, dicendo: "Ho avuto un altro sogno! Ed ecco che il sole, la luna e undici stelle mi s’inchinavano dinanzi".

10 Ei lo raccontò a suo padre e ai suoi fratelli; e suo padre lo sgridò, e gli disse: "Che significa questo sogno che hai avuto? Dovremo dunque io e tua madre e i tuoi fratelli venir proprio a inchinarci davanti a te fino a terra?"

11 E i suoi fratelli gli portavano invidia, ma suo padre serbava dentro di sé queste parole.

12 Or i fratelli di Giuseppe erano andati a pascere il gregge del padre a Sichem.

13 E Israele disse a Giuseppe: "I tuoi fratelli non sono forse alla pastura a Sichem? Vieni, che ti manderò da loro". Ed egli rispose: "Eccomi".

14 Israele gli disse: "Va’ a vedere se i tuoi fratelli stanno bene, e se tutto va bene col gregge; e torna a dirmelo". Così lo mandò dalla valle di Hebron, e Giuseppe arrivò a Sichem.

15 E un uomo lo trovò che andava errando per i campi e quest’uomo lo interrogò dicendo: "Che cerchi?"

16 Egli rispose: "Cerco i miei fratelli; deh, dimmi dove siano a pascere il gregge".

17 E quell’uomo gli disse: "Son partiti di qui, perché li ho uditi che dicevano: Andiamocene a Dotan". Giuseppe andò quindi in traccia de’ suoi fratelli, e li trovò a Dotan.

18 Essi lo scorsero da lontano; e prima ch’egli fosse loro vicino, macchinarono d’ucciderlo.

19 E dissero l’uno all’altro: "Ecco cotesto sognatore che viene!

20 Ora dunque venite, uccidiamolo, e gettiamolo in una di queste cisterne; diremo poi che una mala bestia l’ha divorato, e vedremo che ne sarà de’ suoi sogni".

21 Ruben udì questo, e lo liberò dalle loro mani. Disse: "Non gli togliamo la vita".

22 Poi Ruben aggiunse: "Non spargete sangue; gettatelo in quella cisterna ch’è nel deserto, ma non lo colpisca la vostra mano". Diceva così, per liberarlo dalle loro mani e restituirlo a suo padre.

23 Quando Giuseppe fu giunto presso i suoi fratelli, lo spogliarono della sua veste, della veste lunga con le maniche che aveva addosso;

24 lo presero e lo gettarono nella cisterna. Or la cisterna era vuota; non c’era punt’acqua.

25 Poi si misero a sedere per prender cibo; e avendo alzati gli occhi, ecco che videro una carovana d’Ismaeliti, che veniva da Galaad, coi suoi cammelli carichi di aromi, di balsamo e di mirra, che portava in Egitto.

26 E Giuda disse ai suoi fratelli: "Che guadagneremo a uccidere il nostro fratello e a nascondere il suo sangue?

27 Venite, vendiamolo agl’Ismaeliti, e non lo colpisca la nostra mano, poiché è nostro fratello, nostra carne". E i suoi fratelli gli diedero ascolto.

28 E come que’ mercanti Madianiti passavano, essi trassero e fecero salire Giuseppe su dalla cisterna, e lo vendettero per venti sicli d’argento a quegl’Ismaeliti. E questi menarono Giuseppe in Egitto.

29 Or Ruben tornò alla cisterna; ed ecco, Giuseppe non era più nella cisterna. Allora egli si stracciò le vesti,

30 tornò dai suoi fratelli, e disse: "Il fanciullo non c’è più; e io, dove andrò io?"

31 Essi presero la veste di Giuseppe, scannarono un becco, e intrisero del sangue la veste.

32 Poi mandarono uno a portare al padre loro la veste lunga con le maniche, e gli fecero dire: "Abbiam trovato questa veste; vedi tu se sia quella del tuo figliuolo, o no".

33 Ed egli la riconobbe e disse: "E’ la veste del mio figliuolo; una mala bestia l’ha divorato; per certo, Giuseppe è stato sbranato".

34 E Giacobbe si stracciò le vesti, si mise un cilicio sui fianchi, e fece cordoglio del suo figliuolo per molti giorni.

35 E tutti i suoi figliuoli e tutte le sue figliuole vennero a consolarlo; ma egli rifiutò d’esser consolato, e disse: "Io scenderò, facendo cordoglio, dal mio figliuolo, nel soggiorno de’ morti". E suo padre lo pianse.

36 E que’ Madianiti lo vendettero in Egitto a Potifar, ufficiale di Faraone, capitano delle guardie.

   

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Arcana Coelestia # 3242

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3242. 'And the sons of Midian, Ephah and Epher, and Enoch, and Abida, and Eldaah' means the derivatives from the third division. This becomes clear from the representation of 'Midian' as those governed by the truth of faith, to be dealt with below; and since those governed by the truth of faith are 'Midian', it follows that 'sons' are derivatives from it. With regard to those governed by the truth of faith the position is that no one is admitted into the Lord's kingdom except him with whom the good of faith is present since the good of faith is the life of faith. The life of faith remains, but not the doctrine of faith except insofar as it makes one with life. Nevertheless people governed by the truth of faith, that is, who profess faith and refer to it as the essential thing because they have been taught that it is, but who, in spite of that teaching have goodness of life, that is, who are Christians in their hearts and not just on their lips, are in the Lord's spiritual kingdom. For anyone can easily be made to believe that faith is the essential thing if such an idea is handed on to him by teachers and at an early age he becomes steeped in that way of thinking. He is also made to believe because those who are reputed to be very learned, even church-leaders, say the same, some of whom are afraid to talk about the good of life because when life is the criterion they stand condemned, and also - in addition - because matters of faith, when they display themselves, are perceptible, whereas matters of charity are less so. Those therefore who are governed by the truth of faith, and yet also by the good of life are called Midian. But the truths which govern their lives are 'the sons of Midian'.

[2] Just as those in whom the truth of faith is joined to the good of that faith are meant by Midian so also in the contrary sense Midian means those under the influence of falsity because the good of life is lacking in them - as becomes clear from the following: In Isaiah,

A drove of camels will cover you, dromedaries of Midian and Ephah; all those from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Jehovah. Isaiah 60:6.

This refers to the Lord's spiritual kingdom. 'Dromedaries of Midian and Ephah' stands for matters of doctrine. Matters of doctrine concerning good are meant by 'gold', those concerning truth by 'frankincense'; and both by 'the praises of Jehovah'. From this also it is evident what 'Ephah' means. 'The Midianites' who pulled Joseph out of the pit and sold him to Ishmaelites, and to Potiphar in Egypt, Genesis 37:28, 36, means people governed by truth coupled to simple good, as will in the Lord's Divine mercy be seen later on when those verses are dealt with.

[3] As regards 'Midian' also meaning those under the influence of falsity because the good of life is lacking in them, this may be seen from what is said about Midian in Moses,

The elders of Moab and the elders of Midian with deceptions in their hand came to Balaam and spoke to him the words of Balak. Numbers 22:4, 7, and following verses.

In the good sense 'Moab' stands for people with whom natural good exists and who easily allow themselves to be misled, but in the contrary sense stands for those who adulterate goods, 2468. 'Midian' in the good sense, as has been stated, stands for those who are governed by truth coupled to simple good, and so who are easily led to believe things, but in the contrary sense, as here, stands for those who falsify truths. Falsifications are meant by 'deceptions in their hand', and deeds which are the product of falsities by their sending to Balaam to act against the children of Israel, who are the goods, and from these the truths, of faith.

[4] The acts of whoredom committed by the sons of Israel with Midianite women which brought about the plague that Phinehas checked by running through with his spear the Midianite woman and the Israelite man in the brothel, Numbers 25:6-8, and following verses, has a similar meaning, for acts of whoredom represented falsifications of truth, 2466, 2729. And because falsifications of truth are what are meant in the internal sense by acts of whoredom, therefore by command twelve thousand of the children of Israel assailed them, killed their kings, all the males, and the women they had taken captive who had had carnal knowledge of a man, and divided the booty among themselves, Numbers 25:16-17; 31:1-end. The reason why 'twelve thousand' were involved was that 'twelve' means all things of faith, 577, 2089, 2129 (end), 2130 (end), by means of which falsities are destroyed. 'The kings' they killed are falsities, as also are 'the males', 'the women who had had carnal knowledge of a man' are affections for falsity, and 'the booty' which consisted of gold, silver, and cattle, are truths that have been falsified. From this it is evident that every single thing mentioned there is representative of the punishment and destruction of falsity by means of truths.

[5] The same is meant by the facts related about the Midianites in the Book of Judges,

Because the children of Israel did evil in the eyes of Jehovah they were given into the hand of Midian for seven years.

On account of Midian the children of Israel made dens for themselves in the mountains, also caves, and strongholds. And whenever Israel put in seed, Midian and Amalek and the sons of the east came up and destroyed the produce of their land.

After that they were liberated by Gideon by means of the three hundred who had lapped water with their tongue like a dog, whereas those who had sunk down on their knees to drink had been sent home.

Further references to them, in addition to these, are made in Genesis 6 Chapters-8.

Here too every single detail is representative of the falsification of truth, and on that account of punishment even to the point of their being destroyed by the kind of things meant by 'lapping water with their tongue like a dog'. But what each detail means in the internal sense would take too long to explain here. All this will in the Lord's Divine mercy be dealt with in its proper place. In Habakkuk,

He looked and scattered the nations, and the mountains of time were dissolved, and the hills of old sank down. Below Aven I saw the tents of Cushan, the curtains of the land of Midian trembled. Habakkuk 3:6-7.

This refers to the Coming of the Lord. 'The tents of Cushan' stands for a religion raised up out of evil, 'the curtains of the land of Midian' for a religion raised up out of falsity.

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