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Genesis 30

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1 At nang makita ni Raquel, na hindi siya nagkakaanak kay Jacob, ay nainggit si Raquel sa kaniyang kapatid; at sinabi kay Jacob, Bigyan mo ako ng anak, o kung hindi ay mamamatay ako!

2 At nagningas ang galit ni Jacob laban kay Raquel; at nagsabi, Ako ba'y nasa kalagayan ng Dios, na nagkait sa iyo ng bunga ng bahay-bata?

3 At sinabi niya, Narito ang aking alilang si Bilha, sumiping ka sa kaniya; upang manganak sa ibabaw ng aking mga tuhod, at magkaroon din naman ako ng anak sa pamamagitan niya.

4 At ibinigay niyang asawa si Bilha na kaniyang alila: at sinipingan ni Jacob.

5 At naglihi si Bilha, at nagkaanak kay Jacob, ng isang lalake.

6 At sinabi ni Raquel, Hinatulan ako ng Dios, at dininig din naman ang aking tinig, at binigyan ako ng anak: kaya't pinanganlang Dan.

7 At si Bilhang alila ni Raquel ay naglihi uli at ipinanganak ang kaniyang ikalawang anak kay Jacob.

8 At sinabi ni Raquel, Ako'y nakipagbaka ng malaking pakikipagbaka sa aking kapatid, at ako'y nanaig: at siya'y pinanganlang Nephtali.

9 Nang makita ni Lea, na siya'y hindi na nanganganak, ay kinuha si Zilpa na kaniyang alila at ibinigay na asawa kay Jacob.

10 At si Zilpa na alila ni Lea ay nagkaanak ng isang lalake kay Jacob.

11 At sinabi ni Lea, Kapalaran! at pinanganlang Gad.

12 At ipinanganak ni Zilpa na alila ni Lea, ang kaniyang ikalawang anak kay Jacob.

13 At sinabi ni Lea, Mapalad ako! sapagka't tatawagin akong mapalad ng mga babae: at tinawag niya ang kaniyang pangalan na Aser.

14 At yumaon si Ruben nang panahon ng paggapas ng trigo, at nakasumpong ng mga mandragoras sa bukid, at dinala sa kaniyang inang kay Lea. Nang magkagayo'y sinabi ni Raquel kay Lea, Ipinamamanhik ko sa iyo na bigyan mo ako ng mga mandragoras ng iyong anak.

15 At kaniyang sinabi, Kakaunti pa bang bagay na iyong kinuha ang aking asawa? at ibig mo pa ring kunin ang mga mandragoras ng aking anak? At sinabi ni Raquel, Kaya't sisiping siya sa iyo ngayong gabi, dahil sa mga mandragoras ng iyong anak.

16 At si Jacob ay umuwing galing sa bukid ng hapon, at sinalubong siya ni Lea, at sa kaniya'y sinabi, Sa akin ka dapat sumiping; sapagka't tunay na ikaw ay aking inupahan ng mga mandragoras ng aking anak. At sumiping siya sa kaniya ng gabing yaon.

17 At dininig ng Dios si Lea: at siya'y naglihi at kaniyang ipinanganak kay Jacob ang kaniyang ikalimang anak.

18 At sinabi ni Lea, Ibinigay sa akin ng Dios ang aking kaupahan, sapagka't ibinigay ko ang aking alila sa aking asawa: at kaniyang pinanganlang Issachar.

19 At naglihi uli si Lea, at kaniyang ipinanganak ang kaniyang ikaanim na anak kay Jacob.

20 At sinabi ni Lea, Binigyan ako ng Dios ng isang mabuting kaloob; ngayo'y makikisama na sa akin ang aking asawa, sapagka't nagkaanak ako sa kaniya ng anim na lalake: at kaniyang pinanganlang Zabulon.

21 At pagkatapos ay nanganak siya ng babae, at kaniyang pinanganlang Dina.

22 At naalala ng Dios si Raquel, at dininig ng Dios, at binuksan ang kaniyang bahay-bata.

23 At siya'y naglihi at nanganak ng lalake; at kaniyang sinabi, Inalis ng Dios sa akin ang kakutyaan ko:

24 At kaniyang tinawag ang pangalan niya na Jose, na sinasabi, Dagdagan pa ako ng Panginoon ng isang anak.

25 At nangyari, nang maipanganak ni Raquel si Jose, na sinabi ni Jacob kay Laban, Papagpaalamin mo ako upang ako'y makaparoon sa aking dakong tinubuan at sa aking lupain.

26 Ibigay mo sa akin ang aking mga asawa at ang aking mga anak, na siyang kadahilanan ng ipinaglingkod ko sa iyo, at papagpaalamin mo ako: sapagka't talastas mo ang paglilingkod na ipinaglingkod ko sa iyo.

27 At sinabi sa kaniya ni Laban, Kung ako'y nakasumpong ng biyaya sa harap ng iyong mga mata, matira ka: aking napagkilala, na pinagpala ako ng Panginoon dahil sa iyo.

28 At kaniyang sinabi, Sabihin mo sa akin ang iyong kaupahan, at ibibigay ko sa iyo.

29 At sinabi niya sa kaniya, Nalalaman mo kung paanong pinaglingkuran kita, at kung anong lagay ng iyong mga hayop dahil sa akin.

30 Sapagka't kakaunti ang tinatangkilik mo bago ako dumating, at naging isang karamihan; at pinagpala ka ng Panginoon saan man ako pumihit; at ngayo'y kailan naman ako maghahanda ng sa aking sariling bahay?

31 At sa kaniya'y sinabi, Anong ibibigay ko sa iyo? At sinabi ni Jacob, Huwag mo akong bigyan ng anoman: kung ito'y iyong gawin sa akin, ay muli kong papastulin at aalagaan ang iyong kawan.

32 Dadaanan ko ang lahat mong kawan ngayon, na aking ihihiwalay doon ang lahat ng batikbatik at may dungis, at ang lahat na maitim sa mga tupa, at ang may dungis at batikbatik sa mga kambing: at siyang magiging aking kaupahan.

33 Gayon ako sasagutan ng aking katuwiran sa haharapin, pagparito mo, tungkol sa aking kaupahan, na nasa harap mo; yaong lahat na walang batik at walang dungis sa mga kambing, at hindi maitim sa mga tupa, na masusumpungan sa akin, ay maibibilang mong nakaw.

34 At sinabi ni Laban, Narito, mangyari nawa ayon sa iyong sabi.

35 At inihiwalay ni Laban ng araw ding yaon ang mga lalaking kambing na may batik at may dungis, at ang lahat ng babaing kambing na may batik at may dungis, lahat ng mayroong kaunting puti, at lahat ng maitim sa mga tupa, at ibinigay sa mga kamay ng kaniyang mga anak;

36 At siya'y naglakad ng tatlong araw ang pagitan kay Jacob; at pinakain ni Jacob ang nalabi sa mga kawan ni Laban.

37 At kumuha si Jacob ng mga sanga ng alamo, at almendro at kastano; at pinagbabakbakan ng mga batik na mapuputi, at kaniyang pinalitaw na gayon ang puti na nasa mga sanga.

38 At kaniyang inilagay ang mga sangang kaniyang binakbakan sa mga bangbang, sa harap ng kawan, sa mga pinagpapainuman; na pinaparoonan ng mga kawan upang uminom; at nangaglilihi pagka nagsisiparoon upang uminom.

39 At nangaglilihi ang mga kawan sa harap ng mga sanga at nanganganak ang mga kawan ng mga may guhit, may batik at may dungis.

40 At ang mga korderong ito ay inihihiwalay ni Jacob, at inihaharap ang kawan sa dakong may batik, at ang lahat ng maitim sa kawan ni Laban; sa kaniyang ibinukod ang mga kawan niya rin, at hindi isinama sa kawan ni Laban.

41 At nangyari, na kailan ma't maglilihi ang mga malakas sa kawan, ay inilalagay ni Jacob ang mga sanga sa harap ng mga mata ng kawan sa mga bangbang, upang sila'y papaglihihin sa gitna ng mga sanga.

42 Datapuwa't pagka ang kawan ay mahina ay hindi niya inilalagay, kaya't ang mahina ay nagiging kay Laban at ang malakas ay kay Jacob.

43 At ang lalake ay lumagong mainam; at nagkaroon ng malalaking kawan, at ng mga aliping babae at lalake, at ng mga kamelyo at ng mga asno.

   

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Apocalypse Explained # 439

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439. Of the tribe Naphtali twelve thousand sealed, signifies regeneration and temptation. This is evident from what is represented and thence signified by "Naphtali" and his tribe, as meaning temptation and the state after it; and as temptations occur for the sake of regeneration, regeneration too is signified by "Naphtali." (That those who are regenerated undergo temptations see in The Doctrine of the New Jerusalem 187-201.) That "Naphtali" and thence the tribe named from him, signify temptation and the state after it, and accordingly regeneration, can be seen from the words of Rachel, when Bilhah her handmaid bare him, which are these:

And Bilhah, Rachel's handmaid, conceived again, and bare Jacob a second son. And Rachel said, With wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali (Genesis 30:7, 8).

"Wrestlings of God" signify spiritual temptations; and as Rachel represented the internal church, which is spiritual, and Leah the external church, which is natural, Rachel's wrestling with her sister and prevailing signifies evidently the combat between the spiritual and the natural, since every temptation is a combat between the spiritual man and the natural; for the spiritual man loves and wills the things that are of heaven, since it is in heaven, while the natural man loves and wills the things that are of the world, since it is in the world; consequently the desires of the two are opposite, which gives rise to collision and combat, and this is called temptation.

[2] That "Naphtali" signifies temptation and the state after it, and thence regeneration, is further evident from the following passages. From the blessing he received from his father Israel:

Naphtali is a hind let loose; giving sayings of elegance (Gen. 49:21).

"Naphtali" here signifies the state after temptation, which state is full of joy from affection, that the spiritual and the natural, and good and truth, have been conjoined, for these are conjoined by temptations; "a hind let loose" signifies the freedom of the natural affection; "giving sayings of elegance," signifies gladness of mind. (This is more fully explained in Arcana Coelestia, n. 6412-6414.)

[3] Again, from the blessing he received from Moses:

And of Naphtali he said, O Naphtali, satisfied with the good pleasure and full of the blessing of Jehovah; possess thou the west and the south (Deuteronomy 33:23).

This, too, describes the state after temptation, in which man is filled with every good of love and with truths therefrom; for after temptations he is filled with joy, and good bears fruit, and truth is multiplied with him; to be filled with the good of love is meant by "satisfied with the good pleasure of Jehovah;" and to be filled with truths therefrom is signified by "full of the blessing of Jehovah;" the consequent affection of truth and illustration are signified by "possess thou the west and the south," the affection of truth is signified by "the west," and illustration by "the south." It is said "possess thou the west and the south," because those who are raised up into heaven after having been instructed are carried through the west to the south, that is, through the affection of truth into the light of truth.

[4] "Naphtali" has a similar signification in the song of Deborah and Barak, in the book of Judges:

Zebulun, a people that devoted their soul to death, and Naphtali upon the heights of the field (Judges 5:18).

These were the two tribes that fought against Sisera, the captain of the host of Jabin, king of Canaan, and conquered him, the other ten tribes remaining quiet; and this represented the spiritual combat against the evils that infest the church; as is evident also from the prophetic song of Deborah and Barak, of which this is the subject. Only the tribes of Zebulun and Naphtali fought, because "Zebulun" signifies the conjunction of good and truth which constitutes the church, and "Naphtali" the combat against the evils and falsities that infest it and that resist the conjunction of good and truth, consequently the two signify reformation and regeneration; "the heights of the field" signify the interiors of the church, from which combat is maintained. Again "Zebulun and Naphtali" together also signify reformation and regeneration by means of temptations (in Isaiah 8:22; 9:1, 2; also in Matthew 4:12-16).

[5] In the highest sense however "Zebulun and Naphtali" signify the uniting of the Divine and the Human in the Lord, for the highest sense treats solely of the Lord, in general of the glorification of His Human, and the subjugation of the hells, and the arranging of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in David:

They have seen Thy goings, O God; the goings of my God, my King in the midst of the sanctuary. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is set over them, the princes of Judah their company, the princes of Zebulun, the princes of Naphtali. Thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem; kings shall bring oblations to Thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats. Those that are fat shall come out of Egypt. Ethiopia shall hasten her hands unto God (Psalms 68:24-31).

This treats in the spiritual sense of the coming of the Lord, of the glorification of His Human, of the subjugation of the hells, and the consequent salvation. Celebration of the Lord because of His coming is described in these words: "They have seen Thy goings, O God, the goings of my God, my King, in the sanctuary. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of Israel." (What the particulars here signify see explained above, n. 340.) The innocence of the Lord, by which He wrought and accomplished all things, is signified by "there little Benjamin is set over them;" Divine truth from Divine good is signified by "the princes of Judah their company;" His glorification, or the uniting of the Divine and Human by His own power, is signified by "the princes of Zebulun and the princes of Naphtali;" that from this the Lord's Human has Divine power is signified by "thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem," "temple" meaning here the Lord's Divine Human, and "Jerusalem" the church for which He did this. The subjugation of the hells is signified by "rebuke the wild beast of the reed, the congregation of the mighty, among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats;" "the wild beast of the reed and the congregation of the mighty" mean the knowing faculty of the natural man perverting the truths and goods of the church; "the calves of the people" mean the goods of the church; "the plates of silver" mean the truths of the church; "He hath scattered the people, they desire combats," signifies to pervert truths and reason against them.

[6] The subjugation of the hells means the subjugation of the natural man; for evils from hell are in the natural man, for in it, too, are the delights of the love of self and of the world and the knowledges [scientifica] that confirm these delights; and when these delights are regarded as ends and become dominant they are against the goods and truths of the church. That when the natural man has been subjugated it supplies accordant knowledges [scientifica)], and also cognitions of truth and good, is signified by "those that are fat shall come out of Egypt, Ethiopia shall hasten her hands unto God." "Egypt" meaning the natural man in respect to knowledges [scientifica], and "Ethiopia" the natural man in respect to cognitions of good and truth. From these few instances the signification of "Naphtali" and his tribe in the Word can be seen, namely, that it signifies in the highest sense the Lord's own power, by which He subjugated the hells and glorified His Human, in the internal sense temptation and the states after temptation, and in the external sense resistance by the natural man; therefore "Naphtali" signifies also reformation and regeneration, because these are results of temptations.

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