聖書

 

Genesi 35

勉強

   

1 Iddio disse a Giacobbe: "Lèvati, vattene a Bethel, dimora quivi, e fa’ un altare all’Iddio che ti apparve, quando fuggivi dinanzi al tuo fratello Esaù".

2 Allora Giacobbe disse alla sua famiglia e a tutti quelli ch’erano con lui: "Togliete gli dèi stranieri che sono fra voi, purificatevi, e cambiatevi i vestiti;

3 e leviamoci, andiamo a Bethel, ed io farò quivi un altare all’Iddio che mi esaudì nel giorno della mia angoscia, e ch’è stato con me nel viaggio che ho fatto".

4 Ed essi dettero a Giacobbe tutti gli dei stranieri ch’erano nelle loro mani e gli anelli che avevano agli orecchi; e Giacobbe li nascose sotto la quercia ch’è presso a Sichem.

5 Poi si partirono; e un terrore mandato da Dio invase le città ch’erano intorno a loro; talché non inseguirono i figliuoli di Giacobbe.

6 Così Giacobbe giunse a Luz, cioè Bethel, ch’è nel paese di Canaan: egli con tutta la gente che avea seco;

7 ed edificò quivi un altare, e chiamò quel luogo El-Bethel, perché quivi Iddio gli era apparso, quando egli fuggiva dinanzi al suo fratello.

8 Allora morì Debora, balia di Rebecca, e fu sepolta al di sotto di Bethel, sotto la quercia, che fu chiamata Allon-Bacuth.

9 Iddio apparve ancora a Giacobbe, quando questi veniva da Paddan-Aram; e lo benedisse.

10 E Dio gli disse: "Il tuo nome è Giacobbe; tu non sarai più chiamato Giacobbe, ma il tuo nome sarà Israele". E gli mise nome Israele.

11 E Dio gli disse: "Io sono l’Iddio onnipotente; sii fecondo e moltiplica; una nazione, anzi una moltitudine di nazioni discenderà da te, e dei re usciranno dai tuoi lombi;

12 e darò a te e alla tua progenie dopo di te il paese che detti ad Abrahamo e ad Isacco".

13 E Dio risalì di presso a lui, dal luogo dove gli avea parlato.

14 E Giacobbe eresse un monumento di pietra nel luogo dove Iddio gli avea parlato; vi fece sopra una libazione e vi sparse su dell’olio.

15 E Giacobbe chiamò Bethel il luogo dove Dio gli avea parlato.

16 Poi partirono da Bethel; e c’era ancora qualche distanza per arrivare ad Efrata, quando Rachele partorì. Essa ebbe un duro parto;

17 e mentre penava a partorire, la levatrice le disse: "Non temere, perché eccoti un altro figliuolo".

18 E com’ella stava per rendere l’anima (perché morì), pose nome al bimbo Ben-Oni; ma il padre lo chiamò Beniamino.

19 E Rachele morì, e fu sepolta sulla via di Efrata; cioè di Bethlehem.

20 E Giacobbe eresse un monumento sulla tomba di lei. Questo è il monumento della tomba di Rachele, il quale esiste tuttora.

21 Poi Israele si partì, e piantò la sua tenda al di là di Migdal-Eder.

22 E avvenne che, mentre Israele abitava in quel paese, Ruben andò e si giacque con Bilha, concubina di suo padre. E Israele lo seppe.

23 Or i figliuoli di Giacobbe erano dodici. I figliuoli di Lea: Ruben, primogenito di Giacobbe, Simeone, Levi, Giuda, Issacar, Zabulon.

24 I figliuoli di Rachele: Giuseppe e Beniamino.

25 I figliuoli di Bilha, serva di Rachele: Dan e Neftali.

26 I figliuoli di Zilpa, serva di Lea: Gad e Ascer. Questi sono i figliuoli di Giacobbe che gli nacquero in Paddan-Aram.

27 E Giacobbe venne da Isacco suo padre a Mamre, a Kiriath-Arba, cioè Hebron, dove Abrahamo e Isacco aveano soggiornato.

28 E i giorni d’Isacco furono centottant’anni.

29 E Isacco spirò, morì, e fu raccolto presso il suo popolo, vecchio e sazio di giorni; ed Esaù e Giacobbe, suoi figliuoli, lo seppellirono.

   

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Arcana Coelestia#4538

この節の研究

  
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4538. And God said unto Jacob. That this signifies the perception of natural good, such as Jacob now represents, from the Divine, is evident from the signification in the historicals of the Word of “to say,” as being to perceive (n. 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509), wherefore that “God said” denotes perception from the Divine; and from the representation of Jacob, who here in the supreme sense is the Lord as to natural good. In the preceding pages it has been shown what Jacob represents in the Word; and as he represents various things, the subject shall be briefly explained.

[2] In the supreme sense Jacob represents in general the Lord’s Divine natural. But as the Lord glorified His natural, it was different in the beginning from what it was in the progression, and at the end. Therefore Jacob represented various things, namely, in the beginning the Lord’s natural as to truth, in the progression the Lord’s natural as to the good of truth, and at the end the Lord’s natural as to good. For the Lord’s glorification proceeded from truth to the good of truth, and finally to good, as has already been frequently shown. Now as this is the end, Jacob represents the Lord as to natural good. (See what has already been shown on these points, namely, that in the supreme sense Jacob represents the Lord’s Divine natural, in the beginning as to truth, n. 3305, 3509, 3525, 3546, 3576, 3599; and in the progression, the Lord’s Divine natural as to the good of truth, n. 3659, 3669, 3677, 4234, 4273, 4337.) The reason why Jacob now represents the Lord’s Divine natural as to good, is that this is the end, as before said.

[3] This was the process when the Lord made His natural Divine, and the process is similar also when the Lord regenerates man; for it pleased the Lord to make His Human Divine in the same order as that in which He makes man new. It is for this reason that it has been repeatedly stated that man’s regeneration is an image of the Lord’s glorification (n. 3138, 3212, 3296, 3490, 4402). When the Lord makes man new He first instructs him in the truths of faith, for without the truths of faith man does not know what the Lord is, what heaven is, and what hell is, nor even that they exist; and still less does he know the innumerable things relating to the Lord, to His kingdom in heaven, and to His kingdom on earth, that is, to the church; neither does he know what and of what nature are the things opposite to these, which relate to hell.

[4] Before he has learned these things, he cannot know what good is, by which is not meant civil good and moral good, for these are learned in the world by means of laws and statutes, and by reflections upon the morals of men, and therefore the nations outside the church also know such things; but by good is meant spiritual good, which good is called in the Word charity; and this good is in general to will and do good to others for no selfish reason, but from the delight of the affection. This good is spiritual good, and to it no man can attain except by means of the truths of faith, which are taught by the Lord by means of the Word and preachings of the Word.

[5] After a man has been instructed in the truths of faith, he is gradually led by the Lord to will the truth, and also from willing to do it. This truth is called the good of truth, for the good of truth is truth in will and act; and it is called the good of truth because the truth which has been of doctrine then becomes of the life. At last, when the man perceives delight in willing good and in doing it from will, it is no longer called the good of truth, but good; for he is then regenerate, and no more wills and does good from truth, but truth from good; and the truth which he then does is also as it were good, for it derives its essence from its origin, which is good. From all this it is evident why and whence it is that Jacob in the supreme sense represents the Lord’s natural as to good. The reason why Jacob here represents this good, is that in the internal sense further progress is now treated of, namely, toward the interior things of the natural, which are “Israel” (n. 4536). No one who is being regenerated by the Lord can be led to these interior things until the truth with him has become good.

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

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Arcana Coelestia#3720

この節の研究

  
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3720. This is none other than the house of God. That this signifies the Lord’s kingdom in the ultimate of order, is evident from the signification of the “house of God.” Mention is made of the “house of God” in many passages of the Word, and in the external sense, or according to the letter, it signifies a consecrated building where there is holy worship; but in the internal sense it signifies the church; and in a more universal sense, heaven; and in the most universal sense, the Lord’s universal kingdom; in the supreme sense, however, it signifies the Lord Himself as to the Divine Human. In the Word we sometimes read of the “house of God,” sometimes of the “temple,” both having the same signification, but with this difference-that the “house of God” is mentioned where good is treated of; but the “temple” where truth is treated of. From this it is manifest that by the “house of God” is signified the Lord’s celestial church, and in a more universal sense the heaven of the celestial angels, and in the most universal sense the Lord’s celestial kingdom, and in the supreme sense the Lord as to Divine good; and that by the “temple” is signified the Lord’s spiritual church, and in a more universal sense the heaven of the spiritual angels, in the most universal sense the Lord’s spiritual kingdom, and in the supreme sense the Lord as to Divine truth (see n. 2048). The reason why the “house of God” signifies the celestial which is of good, and the “temple” the spiritual which is of truth, is that in the Word a “house” signifies good (n. 710, 2233, 2234, 2559, 3128, 3652), and also because among the most ancient people the houses were constructed of wood, for the reason that “wood” signifies good (n. 643, 1110, 2784, 2812); whereas “temple” signifies truth, because the temples were constructed of stones; and that “stones” signify truths, may be seen above (n. 643, 1296, 1298).

[2] That “wood” and “stone” have such a signification, is not only evident from the Word where they are mentioned, but also from the representatives in the other life; for they who place merit in good works, appear to themselves to cut wood; and they who place merit in truths, in that they have believed themselves to have been better acquainted with truth than others, and yet have lived evilly, appear to themselves to cut stones; which things have often been seen by me. From this I was assured what is the signification of wood and stone, namely that “wood” signifies good, and “stone” truth; and also from the experience that when a wooden house was seen, there was instantly presented an idea of good; but when a house of stone was seen, there was presented an idea of truth; concerning which I was instructed by angels. For this reason, when mention is made in the Word of the “house of God,” there is presented to the angels the idea of good, and good of such a quality as is treated of in that connection; and when mention is made of a “temple,” there is presented to them the idea of truth, and truth of such a quality as is treated of in that connection. From this again we can infer how deep and utterly hidden are the heavenly arcana in the Word.

[3] The reason why by the “house of God” is here signified the Lord’s kingdom in the ultimate of order, is that Jacob is treated of, by whom is represented the Lord’s Divine natural, as frequently shown above. The natural is in the ultimate of order, for in this all the interior things are terminated and are together; and because they are together, and thus things innumerable are viewed together as a one, there is relative obscurity there. This relative obscurity has been spoken of several times before.

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