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Genesi 24

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1 Or Abrahamo era vecchio e d’età avanzata; e l’Eterno avea benedetto Abrahamo in ogni cosa.

2 E Abrahamo disse al più antico servo di casa sua, che aveva il governo di tutti i suoi beni: "Deh, metti la tua mano sotto la mia coscia;

3 e io ti farò giurare per l’Eterno, l’Iddio dei cieli e l’Iddio della terra, che tu non prenderai per moglie al mio figliuolo alcuna delle figliuole de’ Cananei, fra i quali dimoro;

4 ma andrai al mio paese e al mio parentado, e vi prenderai una moglie per il mio figliuolo, per Isacco".

5 Il servo gli rispose: "Forse quella donna non vorrà seguirmi in questo paese; dovrò io allora ricondurre il tuo figliuolo nei paese donde tu sei uscito?"

6 E Abrahamo gli disse: "Guardati dal ricondurre colà il mio figliuolo!

7 L’Eterno, l’Iddio dei cieli, che mi trasse dalla casa di mio padre e dal mio paese natale e mi parlò e mi giurò dicendo: Io darò alla tua progenie questo paese, egli stesso manderà il suo angelo davanti a te, e tu prenderai di là una moglie per il mio figliuolo.

8 E se la donna non vorrà seguirti, allora sarai sciolto da questo giuramento che ti faccio fare; soltanto, non ricondurre colà il mio figliuolo".

9 E il servo pose la mano sotto la coscia d’Abrahamo suo signore, e gli giurò di fare com’egli chiedeva.

10 Poi il servo prese dieci cammelli fra i cammelli del suo signore, e si partì, avendo a sua disposizione tutti i beni del suo signore; e, messosi in viaggio, andò in Mesopotamia, alla città di Nahor.

11 E, fatti riposare sulle ginocchia i cammelli fuori della città presso a un pozzo d’acqua, verso sera, all’ora in cui le donne escono ad attinger acqua, disse:

12 "O Eterno, Dio del mio signore Abrahamo, deh, fammi fare quest’oggi un felice incontro, e usa benignità verso Abrahamo mio signore!

13 Ecco, io sto qui presso a questa sorgente; e le figlie degli abitanti della città usciranno ad attinger acqua.

14 Fa’ che la fanciulla alla quale dirò: Deh, abbassa la tua brocca perch’io beva e che mi risponderà Bevi, e darò da bere anche ai tuoi cammelli, sia quella che tu hai destinata al tuo servo Isacco. E da questo comprenderò che tu hai usato benignità verso il mio signore".

15 Non aveva ancora finito di parlare, quand’ecco uscire con la sua brocca sulla spalla, Rebecca, figliuola di Bethuel figlio di Milca, moglie di Nahor fratello d’Abrahamo.

16 La fanciulla era molto bella d’aspetto, vergine, e uomo alcuno non l’avea conosciuta. Ella scese alla sorgente, empì la brocca, e risalì.

17 E il servo le corse incontro, e le disse: "Deh, dammi a bere un po’ d’acqua della tua brocca".

18 Ed ella rispose: "Bevi, signor mio"; e s’affrettò a calarsi la brocca sulla mano, e gli diè da bere.

19 E quand’ebbe finito di dargli da bere, disse: "Io ne attingerò anche per i tuoi cammelli finché abbian bevuto a sufficienza".

20 E presto vuotò la sua brocca nell’abbeveratoio, corse di nuovo al pozzo ad attingere acqua, e ne attinse per tutti i cammelli di lui.

21 E quell’uomo la contemplava in silenzio, per sapere se l’Eterno avesse o no fatto prosperare il suo viaggio.

22 E quando i cammelli ebbero finito di bere, l’uomo prese un anello d’oro del peso di mezzo siclo, e due braccialetti del peso di dieci sicli d’oro, per i polsi di lei, e disse:

23 "Di chi sei figliuola? deh, dimmelo. V’è posto in casa di tuo padre per albergarci?"

24 Ed ella rispose: "Son figliuola di Bethuel figliuolo di Milca, ch’ella partorì a Nahor".

25 E aggiunse: "C’è da noi strame e foraggio assai, e anche posto da albergare".

26 E l’uomo s’inchinò, adorò l’Eterno, e disse:

27 "Benedetto l’Eterno, l’Iddio d’Abrahamo mio signore, che non ha cessato d’esser benigno e fedele verso il mio signore! Quanto a me, l’Eterno mi ha messo sulla via della casa dei fratelli del mio signore".

28 E la fanciulla corse a raccontare queste cose a casa di sua madre.

29 Or Rebecca aveva un fratello chiamato Labano. E Labano corse fuori da quell’uomo alla sorgente.

30 Com’ebbe veduto l’anello e i braccialetti ai polsi di sua sorella ed ebbe udite le parole di Rebecca sua sorella che diceva: "Quell’uomo m’ha parlato così", venne a quell’uomo, ed ecco ch’egli se ne stava presso ai cammelli, vicino alla sorgente.

31 E disse: "Entra, benedetto dall’Eterno! perché stai fuori? Io ho preparato la casa e un luogo per i cammelli".

32 L’uomo entrò in casa, e Labano scaricò i cammelli, diede strame e foraggio ai cammelli, e portò acqua per lavare i piedi a lui e a quelli ch’eran con lui.

33 Poi gli fu posto davanti da mangiare; ma egli disse: "Non mangerò finché non abbia fatto la mia ambasciata". E l’altro disse: "Parla".

34 E quegli: "Io sono servo d’Abrahamo.

35 L’Eterno ha benedetto abbondantemente il mio signore, ch’è divenuto grande; gli ha dato pecore e buoi, argento e oro, servi e serve, cammelli e asini.

36 Or Sara, moglie del mio signore, ha partorito nella sua vecchiaia un figliuolo al mio padrone, che gli ha dato tutto quel che possiede.

37 E il mio signore m’ha fatto giurare, dicendo: Non prenderai come moglie per il mio figliuolo alcuna delle figlie de’ Cananei, nel paese de’ quali dimoro;

38 ma andrai alla casa di mio padre e al mio parentado e vi prenderai una moglie per il mio figliuolo.

39 E io dissi al mio padrone: Forse quella donna non mi vorrà seguire.

40 Ed egli rispose: L’Eterno, nel cospetto del quale ho camminato, manderà il suo angelo teco e farà prosperare il tuo viaggio, e tu prenderai al mio figliuolo una moglie del mio parentado e della casa di mio padre.

41 Sarai sciolto dal giuramento che ti fo fare, quando sarai andato dal mio parentado; e, se non vorranno dartela, allora sarai sciolto dal giuramento che mi fai.

42 Oggi sono arrivato alla sorgente, e ho detto: O Eterno, Dio del mio signore Abrahamo, se pur ti piace far prosperare il viaggio che ho intrapreso,

43 ecco, io mi fermo presso questa sorgente; fa’ che la fanciulla che uscirà ad attinger acqua, alla quale dirò: Deh, dammi da bere un po’ d’acqua della tua brocca,

44 e che mi dirà: Bevi pure e ne attingerò anche per i tuoi cammelli, sia la moglie che l’Eterno ha destinata al figliuolo del mio signore.

45 E avanti che avessi finito di parlare in cuor mio, ecco uscir fuori Rebecca con la sua brocca sulla spalla, scendere alla sorgente e attinger l’acqua. Allora io le ho detto:

46 Deh, dammi da bere! Ed ella s’è affrettata a calare la brocca dalla spalla, e m’ha risposto: Bevi! e darò da bere anche ai tuoi cammelli. Così ho bevuto io ed ella ha abbeverato anche i cammelli.

47 Poi l’ho interrogata, e le ho detto: Di chi sei figliuola? Ed ella ha risposto: Son figliuola di Bethuel figlio di Nahor, che Milca gli partorì. Allora io le ho messo l’anello al naso e i braccialetti ai polsi.

48 E mi sono inchinato, ho adorato l’Eterno e ho benedetto l’Eterno, l’Iddio d’Abrahamo mio signore, che m’ha condotto per la retta via a prendere per il figliuolo di lui la figliuola del fratello del mio signore.

49 E ora, se volete usare benignità e fedeltà verso il mio signore, ditemelo; e se no, ditemelo lo stesso, e io mi volgerò a destra o a sinistra".

50 Allora Labano e Bethuel risposero e dissero: "La cosa procede dall’Eterno; noi non possiam dirti né mal né bene.

51 Ecco, Rebecca ti sta dinanzi, prendila, va’, e sia ella moglie del figliuolo del tuo signore, come l’Eterno ha detto".

52 E quando il servo d’Abrahamo ebbe udito le loro parole si prostrò a terra dinanzi all’Eterno.

53 Il servo trasse poi fuori oggetti d’argento e oggetti d’oro, e vesti, e li dette a Rebecca; e donò anche delle cose preziose al fratello e alla madre di lei.

54 Poi mangiarono e bevvero, egli e gli nomini ch’eran con lui, e passaron quivi la notte. La mattina, quando si furono levati, il servo disse: "Lasciatemi tornare al mio signore".

55 E il fratello e la madre di Rebecca dissero: "Rimanga la fanciulla ancora alcuni giorni con noi, almeno una diecina; poi se ne andrà". Ma egli rispose loro:

56 "Non mi trattenete, giacché l’Eterno ha fatto prosperare il mio viaggio; lasciatemi partire, affinché io me ne torni al mio signore".

57 Allora dissero: "Chiamiamo la fanciulla e sentiamo lei stessa".

58 Chiamarono Rebecca, e le dissero: "Vuoi tu andare con quest’uomo?" Ed ella rispose:

59 "Sì, andrò". Così lasciarono andare Rebecca loro sorella e la sua balia col servo d’Abrahamo e la sua gente.

60 E benedissero Rebecca e le dissero: "Sorella nostra, possa tu esser madre di migliaia di miriadi, e possa la tua progenie possedere la porta de’ suoi nemici!"

61 E Rebecca si levò con le sue serve e montarono sui cammelli e seguirono quell’uomo. E il servo prese Rebecca e se ne andò.

62 Or Isacco era tornato dal pozzo di Lachai-Roi, ed abitava nel paese del mezzodì.

63 Isacco era uscito, sul far della sera, per meditare nella campagna; e, alzati gli occhi, guardò, ed ecco venir de’ cammelli.

64 E Rebecca, alzati anch’ella gli occhi, vide Isacco, saltò giù dal cammello, e disse al servo:

65 "Chi è quell’uomo che viene pel campo incontro a noi?" Il servo rispose: "E’ il mio signore". Ed ella, preso il suo velo, se ne coprì.

66 E il servo raccontò a Isacco tutto quello che avea fatto.

67 E Isacco menò Rebecca nella tenda di Sara sua madre, se la prese, ed ella divenne sua moglie, ed egli l’amò. Così Isacco fu consolato dopo la morte di sua madre.

   

Dalle opere di Swedenborg

 

Arcana Coelestia #3104

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3104. 'Half a shekel in weight' means the amount needed for the introduction. This is clear from the meaning of 'a shekel', 'half a shekel', and 'weight'. 'A shekel' means the price or valuation of good and truth, and 'half a shekel' a defined amount of it, see 2959. 'Weight' means the state of something as regards good, as will be seen [below]. From these considerations it is evident that 'half a shekel in weight' means and embodies the amount as regards the good which 'a gold nose-jewel' is used to mean - that amount being the quantity of it that was needed for the introduction, as is plain from what comes before and after this point in the story.

[2] That 'weight' is the state of something as regards good is evident from the following places in the Word:

In Ezekiel where the prophet was told to eat food each day twenty shekels in weight, and to drink water in measure the sixth of a hin,

For, behold, I am breaking the staff of bread in Jerusalem, so that they may eat bread by weight and with anxiety, and drink water by measure and with dismay; that they may be in want of bread and water. Ezekiel 4:10-11, 16-17.

This refers to the vastation of good and truth, which is represented by 'the prophet'. A state of good when vastated is meant by their having to eat food and bread 'by weight', and a state of truth when vastated by their having to drink water 'by measure' - 'bread' meaning that which is celestial, and so good, see 276, 680, 2165, 2177, and 'water' that which is spiritual, and so truth, 739, 2702, 3058. From this it is evident that 'weight' is used in reference to good, and 'measure' to truth.

[3] In the same prophet,

You shall have just balances, and a just ephah, and a just bath. Ezekiel 45:10 and following verses.

This refers to the holy land, by which the Lord's kingdom in heaven is meant, as may be recognized from every detail at this point in this prophet, where what are required are not balances, an ephah, and a bath that are just but the goods and truths meant by those weights and measures.

In Isaiah,

Who has measured the waters in the hollow of His hand and weighed the heavens in [His] palm, and gathered the dust of the earth in a measure, and weighed the mountains in a balance, and the hills in the scales? Isaiah 40:12.

'Weighing the mountains in a balance and the hills in the scares' stands for the truth that the Lord is the source of the heavenly things of love and charity, and that He alone orders the states of these things. For 'the mountains' and 'the hills' referred to in connection with those weights mean the heavenly things of love, see 795, 796, 1430, 2722.

[4] In Daniel,

The writing on the wall of Belshazzar's palace was, Mene, Mene, Tekel, Upharsin. This is the interpretation: Mene, God has numbered your kingdom and brought it to an end; Tekel, you have been weighed in the scales and have been found wanting; Peres, your kingdom has been divided and given to the Medes and Persians. Daniel 5:25-28.

Here 'mene' or 'He has numbered' has reference to truth, but 'tekel' or 'weighed in the scales' to good. Described in the internal sense is the time when the age is drawing to a close.

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

Dalle opere di Swedenborg

 

Arcana Coelestia #2165

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2165. That 'I will take a piece of bread' means something heavenly or celestial to go with [that something natural] is clear from the meaning of 'bread' as that which is celestial, dealt with already in 276, 680, 681, 1798. The reason 'bread' here means that which is celestial is that bread means all food in general, and so in the internal sense all heavenly or celestial food. What celestial food is has been stated in Volume One, in 56-58, 680, 681, 1480, 1695. That 'bread' means all food in general becomes clear from the following places in the Word: One reads of Joseph telling the man in charge of his house to bring the men, that is, his brothers, into the house, and then to slaughter what needed to be slaughtered and made ready. And after that, when these things had been made ready and the men were to eat them, he said, Set on bread, Genesis 43:16, 31, by which he meant that the table was to be made ready by them. Thus 'bread' stood for all the food that made up the entire meal. Regarding Jethro one reads that Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God, Exodus 18:12. Here also 'bread' stands for all the food that made up the entire meal. And regarding Manoah, in the Book of Judges,

Manoah said to the angel of Jehovah, Let us now detain you, and let us make ready a kid before you. And the angel of Jehovah said to Manoah, If you detain me I will not eat your bread. Judges 13:15-16.

Here 'bread' stands for the kid. When Jonathan ate from the honeycomb the people told him that Saul had commanded the people with an oath, saying,

Cursed be the man who eats bread this day. 1 Samuel 14:27-28.

Here 'bread' stands for all food. Elsewhere, regarding Saul,

When Saul sat down to eat bread he said to Jonathan, Why has not the son of Jesse come either yesterday or today, to bread? 1 Samuel 20:24, 27.

This stands for coming to the table, where there was food of every kind. Regarding David who said to Mephibosheth, Jonathan's son,

You will eat bread at my table always. 2 Samuel 9:7, 10.

Similarly regarding Evil-Merodach who said that Jehoiachin the king of Judah was to eat bread with him always, all the days of his life, 2 Kings 25:29. Regarding Solomon the following is said,

Solomon's bread for each day was thirty cors 1 of fine flour, sixty cors of meal, ten fatted oxen, twenty pasture-fed oxen, and a hundred sheep, besides harts and wild she-goats and roebucks and fatted fowl. 1 Kings 4:22-23.

Here 'bread' plainly stands for all the provisions that are mentioned.

[2] Since then 'bread' means every kind of food in general it consequently means in the internal sense all those things that are called heavenly or celestial foods. This becomes even clearer still from the burnt offerings and sacrifices that were made of lambs, sheep, 2 she-goats, kids, he-goats, young bulls, and oxen, which are referred to by the single expression bread offered by fire to Jehovah, as is quite clear from the following places in Moses where the various sacrifices are dealt with and which, it says, the priest was to burn on the altar as the bread offered by fire to Jehovah for an odour of rest, Leviticus 3:11, 16. All those sacrifices and burnt offerings were called such. In the same book,

The sons of Aaron shall be holy to their God, and they shall not profane the name of their God, for it is the fire-offerings to Jehovah, the bread of their God, that they offer. You shall sanctify him, for it is the bread of your God that he offers. No man of Aaron's seed who has a blemish in himself shall approach to offer the bread of his God. Leviticus 21:6, 8, 17, 21.

Here also sacrifices and burnt offerings are referred to as 'bread', as they are also in Leviticus 22:25. Elsewhere in the same author,

Command the children of Israel, and say to them, My gift, My bread, for fire-offerings of an odour of rest, you shall take care to offer to Me at their appointed times. Numbers 28:2.

Here also 'bread' stands for all the sacrifices that are mentioned in that chapter. In Malachi,

Offering polluted bread on My altar. Malachi 1:7.

This also has regard to sacrifices. The consecrated parts of the sacrifices which they ate were called 'bread' as well, as is clear from these words in Moses,

The person who has touched anything unclean shall not eat any of the consecrated offerings, but he shall surely bathe his flesh in water, and when the sun has set he will be clean. And afterwards he shall eat of the consecrated offerings, because it is his bread. Leviticus 22:6-7.

[3] Burnt offerings and sacrifices in the Jewish Church represented nothing else than the heavenly things of the Lord's kingdom in heaven, and of the Lord's kingdom on earth, which is the Church. They also represented the things of the Lord's kingdom or Church as it exists with every individual; and in general they represented all those things that are composed of love and charity, for those things are celestial or of heaven. In addition each type of sacrifice represented some specific thing. In those times all of the sacrifices were called 'bread', and therefore when the sacrifices were abolished and other things serving for external worship took their place, the use of bread and wine was commanded.

[4] From all this it is now clear what is meant by that 'bread', namely that it means all those things which were represented in the sacrifices, and thus in the internal sense means the Lord Himself. And because 'bread' there means the Lord Himself it means love itself towards the whole human race and what belongs to love. It also means man's reciprocal love to the Lord and towards the neighbour. Thus the bread now commanded means all celestial things, and wine accordingly all spiritual things, as the Lord also explicitly teaches in John,

They said, Our fathers ate the manna in the wilderness; as it is written, He gave them bread from heaven to eat. Jesus said to them, Truly, truly, I say to you, It was not Moses who gave you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world. They said to Him, Lord, give us this bread always. Jesus said to them, I am the Bread of life he who comes to Me will not hunger, and he who believes in Me will never thirst. John 6:31-35.

And in the same chapter,

Truly I say to you, He who believes in Me has eternal life. I am the Bread of life. Your fathers ate the manna in the wilderness, and they died. This is the Bread which comes down from heaven, that a man may eat of it and not die. I am the living Bread which came down from heaven; if anyone eats of this Bread he will live for ever. John 6:47-51.

[5] Now because this 'Bread' is the Lord it exists within the celestial things of love which are the Lord's, for the Lord is the celestial itself, because He is love itself, that is, mercy itself. This being so, 'bread' also means everything celestial, that is, all the love and charity existing with a person, for these are derived from the Lord. People who are devoid of love and charity therefore do not have the Lord within them, and so are not endowed with the forms of good and of happiness which are meant in the internal sense by 'bread'. This external symbol [of love and charity] was commanded because the worship of the majority of the human race is external, and therefore without some external symbol scarcely anything holy would exist among them. Consequently when they lead lives of love to the Lord and of charity towards the neighbour, that which is internal exists with them even though they do not know that such love and charity constitute the inner core of worship. Thus in their external worship they are confirmed in the kinds of good which are meant by 'the bread'.

[6] In the Prophets as well 'bread' means the celestial things of love, as in Isaiah 3:1, 7; 30:23; 33:15-16; 55:2; 58:7-8; Lamentations 5:9; Ezekiel 4:16-17; 5:16; 14:13; Amos 4:6; 8:11; Psalms 105:16. Those things are in a similar way meant by 'the loaves of the Presence' on the table, referred to in Leviticus 24:5-9; Exodus 25:30; 40:23; Numbers 4:7; 1 Kings 7:48.

Note a piè di pagina:

1. A cor, or a homer, was a Hebrew measure of about 6 bushels or 220 litres.

2. The Latin has a word meaning oxen (boves), but comparison with other places where Swedenborg gives the same list of animals suggests that he intended sheep (oves).

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