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#4539

この節の研究

  
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4539. Arise, go up to Bethel. That this signifies that the perception is concerning the Divine natural, is evident from the signification of “arising,” as being elevation (see n. 2401, 2785, 2912, 2927, 3171, 4103), here the elevation of the natural to the Divine; from the signification of “to go up,” as being more toward the interiors (of which in what follows); and from the signification of “Bethel,” as being the Divine in the natural, or in the ultimate of order (n. 4089). For in the original language “Bethel” means the “house of God,” and as the house of God is where the knowledges of good and truth are, by “Bethel” in the proximate sense are signified these knowledges (as shown above, n. 1453). But as the interiors are terminated and closed in the ultimates of order, and are together there, and as it were dwell together in one house; and as the natural in man is the ultimate with him in which his interiors are terminated, therefore by “Bethel” or the “house of God” is properly signified the natural (n. 3729, 4089), and indeed the good therein, for in the internal sense a “house” is good (n. 2233, 2234, 3720, 3729); moreover knowledges are in the natural, or in the ultimate of order.

[2] That “to go up” denotes toward the interiors is because interior things are what are called higher things (n. 2148), and therefore when progress toward interior things is treated of in the internal sense, the expression “to go up” is employed, as “to go up” from Egypt to the land of Canaan, and in the land of Canaan itself “to go up” to the interior parts, and from all parts of it to Jerusalem, and in Jerusalem itself to the house of God there. For example “to go up” from the land of Egypt to the land of Canaan, in Moses:

Pharaoh said to Joseph, Go up and bury thy father; and Joseph went up, and all the servants of Pharaoh went up with him; and there went up with him both chariots and horsemen (Genesis 50:6-7, 9).

And in the book of Judges:

And the angel of Jehovah went up from Gilgal to Bochim, and he said, I made you go up out of Egypt (Judg. 2:1);

for by “Egypt” in the internal sense is signified that memory-knowledge which is to serve for apprehending the things of the Lord’s kingdom; and by the “land of Canaan” is signified the Lord’s kingdom. And as memory-knowledges are lower, or what is the same, are exterior, and the things of the Lord’s kingdom are higher, or what is the same, interior, therefore one is said “to go up from Egypt to the land of Canaan,” and on the other hand “to go down from the land of Canaan to Egypt” (Genesis 42:2-3; 43:4-5, 15).

[3] In the land of Canaan itself “to go up” to its interior parts, in Joshua:

Joshua said, Go up and spy out the land; and the men went up and spied out Ai; and they returned unto Joshua and said unto him, Let not all the people go up; let about two thousand men or about three thousand men go up; so there went up thither of the people about three thousand men (Josh. 7:2-4);

as the “land of Canaan” signifies the Lord’s kingdom, the parts which were more remote from its ultimate boundaries signified things interior, and therefore the expression “to go up” is here used. In like manner from all the surrounding parts to Jerusalem; and in Jerusalem to the house of God (1 Kings 12:27-28; 2 Kings 20:5, 8; Matthew 20:18; Mark 10:33; Luke 18:31 other places). For Jerusalem was the inmost of the land, because by it was signified the Lord’s spiritual kingdom; and the house of God was the inmost of Jerusalem, because by it was signified the Lord’s celestial kingdom, and in the supreme sense the Lord Himself. Hence men spoke of “going up” to them. From all this it is evident what is signified by “arise, go up to Bethel,” namely, progress toward the interiors, which is the subject treated of in this chapter (n. 4536).

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

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Arcana Coelestia#3128

この節の研究

  
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3128. And told her mother’s house according to these words. That this signifies toward natural good of every kind whithersoever enlightenment could reach, is evident from the signification of the “mother’s house,” as being the good of the external man, that is, natural good. (That a “house” denotes good may be seen above, n. 2233, 2234, 2559; also that man’s external or natural is from the mother, but the internal from the father, n. 1815.) The good with man is compared in the Word to a “house,” and on this account a man who is in good is called a “house of God;” but internal good is called the “father’s house,” and the good that is in the same degree is called the “house of the brethren;” but external good, which is the same as natural good, is called the “mother’s house.” Moreover all good and truth are born in this manner, namely, by the influx of internal good as of a father into external good as of a mother.

[2] As this verse treats of the origin of the truth which is to be conjoined with good in the rational, it is therefore said that Rebekah (by whom this truth is represented) ran to the house of her mother, for that was the origin of this truth. For as before said and shown, all good flows in by an internal way (that is, by the way of the soul) into man’s rational, and through this into his faculty of knowing, even into that which is of the senses; and by enlightenment there it causes truths to be seen. Truths are called forth thence, and are divested of their natural form, and are conjoined with good in the midway, that is, in the rational, and at the same time they make the man rational, and at last spiritual. But how these things are accomplished is utterly unknown to man; because at this day it is scarcely known what good is, and that it is distinct from truth; still less that man is reformed by means of the influx of good into truth, and by the conjunction of the two; neither is it known that the rational is distinct from the natural. And when these things, which are most general, are not known, it cannot possibly be known how the initiation of truth into good, and the conjunction of the two, is effected-which are the subjects treated of in this chapter in its internal sense. But whereas these arcana have been revealed, and are manifest to those who are in good, that is, who are angelic minds, therefore however obscure they may appear to others, they nevertheless are to be set forth, because they are in the internal sense.

[3] Concerning the enlightenment from good through truth in the natural man, which is here called the “mother’s house,” the case is this: Divine good with man inflows into his rational, and through the rational into his natural, and indeed into its memory-knowledges, that is, into the knowledges and doctrinal things therein, as before said; and there by a fitting of itself in, it forms truths for itself, through which it then enlightens all things that are in the natural man. But if the life of the natural man is such that it does not receive the Divine good, but either repels it, or perverts it, or suffocates it, then the Divine good cannot be fitted in, thus it cannot form for itself truths; and consequently the natural can no longer be enlightened; for enlightenment in the natural man is effected from good through truths; and when there is no longer enlightenment, there can be no reformation. This is the reason why in the internal sense the natural man also is much treated of in regard to its quality; thus whence truth is, namely, that it is from good there.

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