ბიბლია

 

Genesi 28

Სწავლა

   

1 ISACCO adunque chiamò Giacobbe, e lo benedisse, e gli comandò, e gli disse: Non prender moglie delle figliuole di Canaan.

2 Levati, vattene in Paddan-aram, alla casa di Betuel, padre di tua madre, e prenditi di là moglie, delle figliuole di Labano, fratello di tua madre.

3 E l’Iddio Onnipotente ti benedica, e ti faccia fruttare, e crescere; talchè tu diventi una raunanza di popoli.

4 E ti dia la benedizione di Abrahamo; a te, ed alla tua progenie teco; acciocchè tu possegga il paese dove sei andato peregrinando, il quale Iddio donò ad Abrahamo.

5 Isacco adunque ne mandò Giacobbe; ed egli si ne andò in Paddan-aram, a Labano, figliuolo di Betuel, Sirio, fratello di Rebecca, madre di Giacobbe e di Esaù.

6 Ed Esaù vide che Isacco avea benedetto Giacobbe, e l’avea mandato in Paddan-aram, acciocchè di là si prendesse moglie; e che, benedicendolo, gli avea vietato e detto: Non prender moglie delle figliuole di Canaan;

7 e che Giacobbe avea ubbidito a suo padre ed a sua madre, e se n’era andato in Paddan-aram.

8 Esaù vedeva, oltre a ciò, che le figliuole di Canaan dispiacevano ad Isacco suo padre.

9 Ed egli andò ad Ismaele, e prese per moglie Mahalat, figliuola d’Ismaele, figliuolo di Abrahamo, sorella di Nebaiot; oltre alle sue altre mogli.

10 OR Giacobbe partì di Beerseba, ed andando in Charan,

11 capitò in un certo luogo, e vi stette la notte; perciocchè il sole era già tramontato, e prese delle pietre del luogo, e le pose per suo capezzale; e giacque in quel luogo.

12 E sognò; ed ecco una scala rizzata in terra, la cui cima giungeva al cielo; ed ecco gli angeli di Dio salivano e scendevano per essa.

13 Ed ecco, il Signore stava al disopra di essa. Ed egli disse: Io sono il Signore Iddio di Abrahamo tuo padre, e l’Iddio d’Isacco; io darò a te, ed alla tua progenie, il paese sopra il quale tu giaci.

14 E la tua progenie sarà come la polvere della terra; e tu ti spanderai verso occidente, e verso oriente, e verso settentrione, e verso mezzodì; e tutte le nazioni della terra saranno benedette in te, e nella tua progenie.

15 Ed ecco, io son teco, e ti guarderò dovunque tu andrai, e ti ricondurrò in questo paese; perciocchè io non ti abbandonerò, finchè io abbia fatto ciò che ti ho detto.

16 E quando Giacobbe si fu risvegliato dal suo sonno, disse: Per certo il Signore è in questo luogo, ed io nol sapeva.

17 E temette, e disse: Quanto è spaventevole questo luogo! questo luogo non è altro che la casa di Dio, e questa è la porta del cielo.

18 E Giacobbe si levò la mattina a buon’ora, e prese la pietra, la quale avea posta per suo capezzale, e ne fece un piliere, e versò dell’olio sopra la sommità di essa.

19 E pose nome a quel luogo Betel; conciossiachè prima il nome di quella città fosse Luz.

20 E Giacobbe fece un voto, dicendo: Se Iddio è meco, e mi guarda in questo viaggio che io fo, e mi del pane da mangiare, e de’ vestimenti da vestirmi;

21 e se io ritorno sano e salvo a casa di mio padre, il Signore sarà il mio Dio.

22 E questa pietra, della quale ho fatto un piliere, sarà una casa di Dio, e del tutto io ti darò la decima di tutto quel che tu mi avrai donato.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 3725

შეისწავლეთ ეს პასაჟი.

  
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3725. 'Which he had placed as his headrest' means with which communication took place with the Divine. This is clear from the meaning of 'a headrest' or pillow as a very general communication, dealt with above in 3695.

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

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 3688

შეისწავლეთ ეს პასაჟი.

  
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3688. 'The sister of Nebaioth, as a wife in addition to the wives he had' means an affection for celestial truth more internally. This is clear from the meaning of 'a sister' as intellectual or rational truth, dealt with in 1495, 2508, 2524, 2556, 3386; from the representation of 'Nebaioth' as the good that constitutes the spiritual Church, dealt with in 3268 - therefore 'the sister of Nebaioth' means the affection for celestial truth, or what amounts to the same, the affection for spiritual good; from the meaning of 'wives' or the daughters of Heth as affections for truth from a non-genuine source, dealt with in 3470, 3620-3622, 3686, and from the meaning of 'taking a wife' as being brought into association or joined together. From all these meanings it is evident that these words, together with those that come immediately before them, mean the joining together of the good represented by 'Esau' with truth from a Divine source, thus with the affection for celestial truth more internally.

[2] The actuality of these matters is indeed as stated already, yet they are of such a nature that they can hardly be understood at all as long as the most general features of the subject remain unknown. Furthermore they are the kind of things in which the world of today does not have any interest, for it is earthly things, not heavenly ones, in which it is interested, for the reason, as people even say, that they see and know earthly things, but they do not see or know the heavenly. Now because what is contained in the internal sense of the Word has to be not merely disclosed but also explained, let an example be taken to show what the expressions the truth of good, which 'Esau' represents, and the good of truth, which 'Jacob' represents, are used to mean. At the same time the example will clarify the point that until a person has been regenerated the good of truth in relation to the truth of good exists inversely, but after he has been regenerated they are joined together. This example will accordingly illustrate the matters stated so far.

[3] Take as our example the kind of person who can be regenerated; for the Lord foresees that he can be, and because He foresees it He also makes provision for it. At the outset while a young child he does not yet know what the works of charity towards the neighbour are, for he does not yet know what charity is or what the neighbour is. Consequently because he knows from the Word that one ought to give to the poor and that anyone who does so has his reward in heaven he helps beggars more than all others for he believes that these are the poor who are meant in the Word. He does not take into account the fact that the kind of people who beg on the streets for the most part lead godless and even criminal lives, despise everything associated with Divine worship, and surrender themselves completely to laziness and inactivity. Nonetheless a person in the first stages of regeneration helps those people with all his heart. These good actions are examples of the good which springs from external truth and with which his regeneration begins. The truth of good, which is more internal, flows accordingly into those actions, fashioning these as directed by the cognitions which the child knows?

[4] At a later stage however, when more enlightened, he is willing to do good to all he believes to be poor and needy, but he still makes scarcely any distinction between the godly poor and needy and the ungodly poor and needy. He believes that all are to be regarded and rated equally as the neighbour. But when he becomes more enlightened in these matters he does make a distinction and provides help only to the good and upright. He knows that providing help to the evil does harm to many, for by the aid and support these get he gives them the opportunity to harm others. At length when he is being regenerated he does not do good to any but the good and the godly, for at this point he is not stirred by an affection simply for the person he does good to but by the good itself residing with that person. And since the Lord is present within all good and godliness he accordingly bears witness also, through his affection towards what is good, to his love to the Lord. When he is at heart moved by charity such as this he can become regenerate.

[5] From this it is evident that in relation to this state his previous state was an inverse one, that is to say, he believed that to be good which was not in fact good. Nevertheless at the beginning of regeneration he still had to put into practice that which, though not in fact good, he believed to be so since what he knew went no further and since more interior good that flows from charity was not able to enter into any truth apart from that of which he actually knew. It is also evident that more interior good was always present and fashioning it, and this good could not have manifested itself previously until by means of cognitions he had been gradually enlightened about the nature of goods and truths. From this it is evident to some extent what is meant by the good of truth, which 'Jacob' represents here, what is meant by the truth of good, which 'Esau' represents, and that at first these exist inversely but subsequently are joined together.

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