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Genesi 30

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1 E Rachele, veggendo che non faceva figliuoli a Giacobbe, portò invidia alla sua sorella; e disse a Giacobbe: Dammi de’ figliuoli; altrimenti io son morta.

2 E Giacobbe s’accesse in ira contro a Rachele, e disse: Sono io in luogo di Dio, il qual t’ha dinegato il frutto del ventre?

3 Ed ella disse: Ecco Bilha, mia serva; entra da lei ed ella partorirà sopra le mie ginocchia, ed io ancora avrò progenie da lei.

4 Ed ella diede a Giacobbe Bilha, sua serva, per moglie, ed egli entrò da lei.

5 E Bilha concepette, e partorì un figliuolo a Giacobbe.

6 E Rachele disse: Iddio mi ha fatto ragione, ed ha eziandio ascoltata la mia voce, e mi ha dato un figliuolo; perciò ella gli pose nome Dan.

7 E Bilha, serva di Rachele, concepette ancora, e partorì un secondo figliuolo a Giacobbe.

8 E Rachele disse: Io ho lottate le lotte di Dio con la mia sorella; ed anche ho vinto; perciò pose nome a quel figliuolo Neftali.

9 E Lea, veggendo ch’era restata di partorire, prese Zilpa, sua serva, e la diede a Giacobbe per moglie.

10 E Zilpa, serva di Lea, partorì un figliuolo a Giacobbe.

11 E Lea disse: Buona ventura è giunta; e pose nome a quel figliuolo Gad.

12 Poi Zilpa, serva di Lea, partorì un secondo figliuolo a Giacobbe.

13 E Lea disse: Quest’è per farmi beata; conciossiachè le donne mi chiameranno beata; perciò ella pose nome a quel figliuolo Aser.

14 Or Ruben andò fuori al tempo della ricolta de’ grani, e trovò delle mandragole per i campi, e le portò a Lea, sua madre. E Rachele disse a Lea: Deh! dammi delle mandragole del tuo figliuolo.

15 Ed ella le disse: È egli poco che tu mi abbi tolto il mio marito, che tu mi vuoi ancora togliere le mandragole del mio figliuolo? E Rachele disse: Or su, giacciasi egli questa notte teco per le mandragole del tuo figliuolo.

16 E come Giacobbe se ne veniva in su la sera da’ campi, Lea gli uscì incontro, e gli disse: Entra da me; perciocchè io ti ho tolto a prezzo per le mandragole del mio figliuolo. Egli adunque si giacque con lei quella notte.

17 E Iddio esaudì Lea, talchè ella concepette, e partorì il quinto figliuolo a Giacobbe.

18 Ed ella disse: Iddio mi ha dato il mio premio, di ciò che io diedi la mia serva al mio marito; e pose nome a quel figliuolo Issacar.

19 E Lea concepette ancora, e partorì il sesto figliuolo a Giacobbe.

20 E Lea disse: Iddio mi ha dotata d’una buona dote; questa volta il mio marito abiterà meco, poichè io gli ho partoriti sei figliuoli; e pose nome a quel figliuolo Zabulon.

21 Poi partorì una figliuola, e le pose nome Dina.

22 E Iddio si ricordò di Rachele, e l’esaudì, e le aperse la matrice.

23 Ed ella concepette, e partorì un figliuolo; e disse: Iddio ha tolto via il mio obbrobrio.

24 E pose nome a quel figliuolo Giuseppe, dicendo: Il Signore mi aggiunga un altro figliuolo.

25 E, dopo che Rachele ebbe partorito Giuseppe, Giacobbe disse a Labano: Dammi licenza, acciocchè io me ne vada al mio luogo, ed al mio paese.

26 Dammi le mie mogli, per le quali io ti ho servito, ed i miei figliuoli; acciocchè io me ne vada; perciocchè tu sai il servigio che io t’ho renduto.

27 E Labano gli disse: Deh! se pure ho trovato grazia appo te: Io ho veduto che il Signore mi ha benedetto per cagion tua.

28 Poi disse: Significami appunto qual salario mi ti converrà dare, ed io te lo darò.

29 Ed egli gli disse: Tu sai come io ti ho servito, e quale è divenuto il tuo bestiame meco.

30 Perciocchè poco era quello che tu avevi, avanti che io venissi; ma ora egli è cresciuto sommamente; e il Signore ti ha benedetto per lo mio governo; ed ora quando mi adopererò io ancora per la mia famiglia?

31 Ed egli disse: Che ti darò io? E Giacobbe disse: Non darmi nulla; se tu mi fai questo, io tornerò a pasturare, ed a guardar le tue pecore.

32 Io passerò oggi per mezzo tutte le tue gregge, levandone, d’infra le pecore, ogni agnello macchiato e vaiolato; e ogni agnello di color fosco; e, d’infra le capre, le vaiolate e le macchiate; e tal sarà da ora innanzi il mio salario.

33 Così da questo dì innanzi, quando tu mi contenderai il mio salario, la mia giustizia risponderà per me nel tuo cospetto; tutto ciò che non sarà macchiato o vaiolato fra le capre, e di color fosco fra le pecore, e sarà trovato appo me, sarà furto.

34 E Labano disse: Ecco, sia come tu hai detto.

35 Ed in quel dì mise da parte i becchi, e i montoni macchiati e vaiolati; e tutte le capre macchiate e vaiolate; e tutte quelle in cui era alcuna macchia bianca; e, d’infra le pecore, tutte quelle ch’erano di color fosco; e le mise tra le mani de’ suoi figliuoli.

36 E frappose il cammino di tre giornate fra sè e Giacobbe. E Giacobbe pasturava il rimanente delle gregge di Labano.

37 E Giacobbe prese delle verghe verdi di pioppo, di nocciuolo, e di castagno; e vi fece delle scorzature bianche, scoprendo il bianco ch’era nelle verghe.

38 Poi piantò le verghe ch’egli avea scorzate, dinanzi alle gregge, ne’ canali dell’acqua, e negli abbeveratoi, ove le pecore venivano a bere; e le pecore entravano in calore quando venivano a bere.

39 Le pecore adunque e le capre entravano in calore, vedendo quelle verghe; onde figliavano parti vergati, macchiati, e viaolati.

40 Poi, come Giacobbe avea spartiti gli agnelli, faceva volger gli occhi alle pecore delle gregge di Labano, verso le vaiolate, e verso tutte quelle ch’erano di color fosco; e metteva le sue gregge da parte, e non le metteva di rincontro alle pecore di Labano.

41 E ogni volta che le pecore primaiuole entravano in calore, Giacobbe metteva quelle verghe ne’ canali, alla vista delle pecore e delle capre; acciocchè entrassero in calore, alla vista di quelle verghe.

42 Ma, quando le pecore erano serotine, egli non ve le poneva; e così le pecore serotine erano di Labano, e le primaiuole di Giacobbe.

43 E quell’uomo crebbe sommamente in facoltà, ed ebbe molte gregge, e servi, e serve, e cammelli, ed asini.

   


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.

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Arcana Coelestia #3972

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3972. 'That Jacob said to Laban' means the good of natural truth turned to the parallel good from a Divine origin, by means of which good interior things are joined together. This is clear from the representation of 'Jacob' as the good of natural truth, dealt with in 3659, 3669, 3677, 3775, 3829, and from the representation of 'Laban' as a parallel good from a Divine origin, dealt with in 3612, 3665, 3778. As regards the joining together of interior things being effected by means of that good, this has been explained several times already, see 3665, 3690, and elsewhere. This good is also that which is meant by 'Laban's flock', by means of which Jacob obtained for himself his own flock - matters dealt with in what follows.

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

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Arcana Coelestia #3690

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3690. 'Jacob went out from Beersheba' means life more remote from matters of doctrine that are Divine. This is clear from the meaning of 'going' as living, dealt with in 3335, 3685, and so of 'going away' as living more remotely; and from the meaning of 'Beersheba' as doctrine that is Divine, dealt with in 2723, 2858, 2859, 3466. From this it is evident that 'Jacob went out from Beersheba' means life more remote from matters of doctrine that are Divine. Life is said to be more remote when it consists in external truths and is governed by these, as was the case in the early and later childhood of those who are being regenerated, dealt with just above in 3688.

[2] To demonstrate more fully what that life is, and what it is like, let a further brief statement be made about it. All the details of the historical tales contained in the Word are truths more remote from the actual matters of doctrine that are Divine. Nevertheless they are of service to young and older children in that by means of those tales they are led gradually into more interior matters of doctrine concerning what is true and good, and at length into Divine ones; for inmostly those tales hold what is Divine within them. When young children read them and in innocence are filled with affection for them, the angels present with them experience a delightful heavenly state, for the Lord fills those angels with affection for the internal sense and so for the things which the events of the historical tales represent and mean. It is that heavenly delight experienced by angels which flows in and causes the young children to take delight in those tales. In order that this first state may exist, that is, the state in early and later childhood of those who are to be regenerated, the historical tales in the Word have therefore been provided and written in such a way that every single detail there contains that which is Divine within them.

[3] How remote they are from matters of doctrine that are Divine may be seen from an example taken from those historical tales. When at first someone knows merely that God came down on Mount Sinai and gave Moses the tablets on which the Ten Commandments were written, and that Moses smashed them and God wrote similar commandments on another set of tablets, and this historical description in itself delights him, his life is governed by external truth and is remote from matters of doctrine that are Divine. Later on however when he starts to take delight in and have an affection for the commands or precepts there, and lives according to them, his life is now governed by actual truth; yet his life is still remote from matters of doctrine that are Divine. For the life he leads in keeping with those commands is no more than a morally correct life, the precepts of which are well known to everyone living in human society from the life of the community and from the laws existing there, such as worship of the Supreme Being, honouring parents, not committing murder, not committing adultery, and not stealing.

[4] But a person who is being regenerated is gradually led away from this more remote or morally correct life to life that comes closer to matters of doctrine that are Divine, that is, closer to spiritual life. When this happens he starts to wonder why such commands or precepts were sent down from heaven in so miraculous a fashion and why they were written on tablets with the finger of God, when they are in fact known to all peoples and are also written in the laws of those who have never heard anything from the Word. When he enters into this state of thinking he is then led by the Lord, if he belongs among those who are able to be regenerated, into a state more interior still, that is to say, into a state when he thinks that deeper things lie within which he does not as yet know. And when he reads the Word in this state he discovers in various places in the Prophets, and especially in the Gospels, that every one of those precepts contains within it things more heavenly still.

[5] In the commandment about honouring parents, for example, he discovers that when people are born anew, that is, are being regenerated, they receive another Father, and in that case become His sons, and that He is the one who is to be honoured, thus that this is the meaning which lies more interiorly in that commandment. He also gradually learns who that new Father is, namely the Lord, and at length how He is to be honoured, that is to say, worshipped, and that He is worshipped when He is loved. When a person who is being regenerated possesses this truth and lives according to it, a matter of doctrine that is Divine exists with him. His state at that time is an angelic state, and from this he now sees the things he had known previously as things which follow in order one after another and which flow from the Divine, like the steps of a stairway, at the top of which is Jehovah or the Lord, and on the steps themselves His angels going up and coming down. So he sees things that had previously delighted him as steps more remote from himself. The same may be said of the rest of the Ten Commandments, see 2609. From this one may now see what the life more remote from matters of doctrine that are Divine is, meant by the statement that Jacob went out from Beersheba.

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