Библијата

 

Genesi 32

Студија

   

1 E GIACOBBE andò al suo cammino; ed egli scontrò degli Angeli di Dio.

2 E come Giacobbe li vide, disse: Quest’è un campo di Dio: perciò pose nome a quel luogo Mahanaim.

3 E Giacobbe mandò davanti a sè dei messi ad Esaù, suo fratello, nel paese di Seir, territorio di Edom.

4 E diede loro quest’ordine: Dite così ad Esaù, mio signore: Così ha detto il tuo servitore Giacobbe: Io sono stato forestiere appo Labano, e vi son dimorato infino ad ora.

5 Ed ho buoi, ed asini, e pecore, e servi, e serve; e mando significandolo al mio signore, per ritrovar grazia appo te.

6 E i messi se ne ritornarono a Giacobbe, e gli dissero: Noi siamo andati ad Esaù, tuo fratello; ed egli altresì ti viene incontro, menando seco quattrocent’uomini.

7 E Giacobbe temette grandemente, e fu angosciato; e spartì la gente ch’era seco, e le gregge, e gli armenti, e i cammelli in due schiere.

8 E disse: Se Esaù viene ad una delle schiere, e la percuote, l’altra scamperà.

9 Poi Giacobbe disse: O Dio di Abrahamo, mio padre, e Dio parimente d’Isacco, mio padre; o Signore, che mi dicesti: Ritorna al tuo paese, ed al tuo luogo natio, ed io ti farò del bene,

10 io son piccolo appo tutte le benignità, e tutta la lealtà che tu hai usata inverso il tuo servitore; perciocchè io passai questo Giordano col mio bastone solo, ed ora son divenuto due schiere.

11 Liberami, ti prego, dalle mani del mio fratello, dalle mani di Esaù; perciocchè io temo di lui, che talora egli non venga, e mi percuota, madre e figliuoli insieme.

12 E pur tu hai detto: Per certo io ti farò del bene, e farò che la tua progenie sarà come la rena del mare, la qual non si può annoverare per la sua moltitudine.

13 Ed egli dimorò quivi quella notte; e prese di ciò che gli venne in mano per farne un presente ad Esaù, suo fratello;

14 cioè dugento capre, e venti becchi; dugento pecore, e venti montoni;

15 trenta cammelle allattanti, insieme co’ lor figli; quaranta vacche, e dieci giovenchi; venti asine, e dieci puledri d’asini.

16 E diede ciascuna greggia da parte in mano ai suoi servitori; e disse loro: Passate davanti a me, e fate che vi sia alquanto spazio fra una greggia e l’altra.

17 E diede quest’ordine al primo: Quando Esaù, mio fratello, ti scontrerà, e ti domanderà: Di cui sei tu? e dove vai? e di cui son questi animali che vanno davanti a te?

18 di’: Io son del tuo servitore Giacobbe; quest’è un presente mandato al mio signore Esaù; ed ecco, egli stesso viene dietro a noi.

19 E diede lo stesso ordine al secondo, ed al terzo, ed a tutti que’ servitori che andavano dietro a quelle gregge; dicendo: Parlate ad Esaù in questa maniera, quando voi lo troverete.

20 E ditegli ancora: Ecco il tuo servitore Giacobbe dietro a noi. Perciocchè egli diceva: Io lo placherò col presente che va davanti a me; e poi potrò veder la sua faccia; forse mi farà egli buona accoglienza.

21 Quel presente adunque passò davanti a lui; ed egli dimorò quella notte nel campo.

22 Ed egli si levò di notte, e prese le sue due mogli, e le sue due serve, e i suoi undici figliuoli; e passò il guado di Iabboc.

23 E, dopo che li ebbe presi, ed ebbe loro fatto passare il torrente, fece passare tutto il rimanente delle cose sue.

24 E Giacobbe restò solo; ed un uomo lottò con lui fino all’apparir dell’alba.

25 Ed esso, veggendo che non lo potea vincere, gli toccò la giuntura della coscia; e la giuntura della coscia di Giacobbe fu smossa, mentre quell’uomo lottava con lui.

26 E quell’uomo gli disse: Lasciami andare; perciocchè già spunta l’alba. E Giacobbe gli disse: Io non ti lascerò andare, che tu non mi abbi benedetto.

27 E quell’uomo gli disse: Quale è il tuo nome?

28 Ed egli disse: Giacobbe. E quell’uomo gli disse: Tu non sarai più chiamato Giacobbe, anzi Israele; conciossiachè tu sii stato prode e valente con Dio e con gli uomini, ed abbi vinto.

29 E Giacobbe lo domandò, e gli disse: Deh! dichiarami il tuo nome. Ed egli disse: Perchè domandi del mio nome?

30 E quivi lo benedisse. E Giacobbe pose nome a quel luogo Peniel; perciocchè disse: Io ho veduto Iddio a faccia a faccia; e pur la vita mi è stata salvata.

31 E il sole gli si levò come fu passato Peniel; ed egli zoppicava della coscia.

32 Perciò i figliuoli d’Israele non mangiano fino ad oggi del muscolo della commessura dell’anca ch’è sopra la giuntura della coscia; perciocchè quell’uomo toccò la giuntura della coscia di Giacobbe, al muscolo della commessura dell’anca.

   


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.

Од делата на Сведенборг

 

Arcana Coelestia #4111

Проучи го овој пасус

  
/ 10837  
  

4111. And Rachel stole the teraphim which were her father’s. That this signifies a change of the state signified by “Laban” in respect to truth, is evident from the signification here of “stealing” as being to take away what is dear and holy, thus to change the state; from the signification of the “teraphim,” as being truths (concerning which below); and from the signification of “father,” here Laban, as being the good signified by him (concerning which above); “father” also signifies good (n. 3703). From all this it is evident that by “Rachel stole the teraphim which were her father’s,” is signified a change of the state signified by “Laban” in respect to truth.

[2] What these things involve may also be seen from the state of spirits when they are being separated. The states of spirits in respect to good and truth are in accordance with the societies in which they are; for as before shown all thought inflows through others, and proximately through those with whom the subjects of the thought are in society; and therefore when these are removed from one society and are sent into another, the states of their thoughts and affections are changed, and consequently their state as to truth and good. But if they are sent into unaccordant societies, they have a sense of discomfort, and consequently a sense of restraint, and therefore they are separated from those societies and are carried away into accordant ones. It is for this reason that the evil cannot be present or stay in societies of the good, nor the good in societies of the evil; and that all spirits and angels have been distinguished into societies in accordance with the affections which are of love. But every affection of love contains within it manifold and various things (n. 3078, 3189, 4005); and yet one thing is regnant, so that each spirit can be in a number of societies, but still strives continually toward that one which is of his reigning affection, and is at last brought into it.

[3] As regards the good signified by “Laban,” and its change of state, so long as it was with the good represented by Jacob, it was nearer the Divine, for “Jacob” is that good in the natural; and as it was nearer the Divine, it was also then in a more perfect state of truth and good; but when it was separated from this good, it came into another state both as to truth and as to good. For speaking generally, the changes of state in the other life are nothing else than approaches to the Divine and removals from the Divine. From this it is now manifest what is meant by the change of state when the good signified by “Laban” was being separated.

[4] That “Rachel stole the teraphim which were her father’s,” signifies a change of state as to truths, is because by the “teraphim” are meant his gods, as is evident from what follows, for Laban says to Jacob:

Wherefore hast thou stolen my gods? And Jacob answered, With whomsoever thou findest thy gods, he shall not live before our brethren (Genesis 31:30, 32);

and in the internal sense “gods” signify truths, for which reason in the Word “God” is named when the subject is truth (see n. 2586, 2769, 2807, 2822).

[5] The teraphim were idols that were used when they consulted or inquired of God, and because the answers which they received were to them truths Divine, truths were therefore signified by “teraphim,” as in Hosea:

The sons of Israel sat many days without king, and without prince, and without sacrifice, and without ephod and teraphim (Hos. 3:4);

“ephod and teraphim” denote the truths Divine they received by the answers, for when they inquired of God, they put on the ephod (1 Samuel 23:9-12).

In Zechariah:

The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity (Zech. 10:2); where also the “teraphim” denote answers, but in that state iniquitous ones.

[6] And because such things were signified by “teraphim,” they were found with some, although they were forbidden; as with Micah, in the book of Judges:

Micah had a house of God, and he made an ephod and teraphim, and filled the hand of one of his sons, that he might become his priest. And some of the Danites said to their brethren, Do ye know that there is in these houses an ephod and teraphim, and a graven image and a molten image? And when these went into the house of Micah, they took the graven image, the ephod and the teraphim, and the molten image. And the priest’s heart was good, and he took the ephod and the teraphim and the graven image. And Micah followed the sons of Dan, and said, Ye have taken away my gods which I made, and the priest, and are gone away, and what have I more? (Judg. 17:5; 18:14, 18, 20, 24).

Michal also, David’s wife, had them, as related in the first book of Samuel:

And Michal took the teraphim, and laid them in the bed, and covered them with a garment. And Saul’s messengers came, and behold, the teraphim were in the bed (1 Samuel 19:13, 16).

That nevertheless they were idols, which were forbidden, is manifest from what is said of them elsewhere (1 Samuel 15:23; 2 Kings 23:24; Ezekiel 21:26).

  
/ 10837  
  

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