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Genesi 24

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1 OR Abrahamo, essendo vecchio ed attempato, ed avendolo il Signore benedetto in ogni cosa,

2 disse ad un suo servitore, ch’era il più vecchio di casa sua, il quale avea il governo di tutte le cose sue: Deh! metti la tua mano sotto la mia coscia;

3 ed io ti farò giurar per lo Signore Iddio del cielo, ed Iddio della terra, che tu non prenderai al mio figliuolo moglie delle figliuole de’ Cananei, fra’ quali io dimoro.

4 Ma che tu andrai al mio paese, ed al mio parentado, e di esso prenderai moglie al mio figliuolo Isacco.

5 E quel servitore gli disse: Forse non aggradirà a quella donna di venir dietro a me in questo paese; mi converrà egli del tutto rimenare il tuo figliuolo nel paese onde tu sei uscito?

6 Ed Abrahamo gli disse: Guardati che tu non rimeni là il mio figliuolo.

7 Il Signore Iddio del cielo, il qual mi ha preso di casa di mio padre, e del mio natio paese, e mi ha parlato, e mi ha giurato, dicendo: Io darò alla tua progenie questo paese; esso manderà l’Angelo suo davanti a te, e tu prenderai di là moglie al mio figliuolo.

8 E se non aggrada alla donna di venir dietro a te, tu sarai sciolto di questo giuramento che io ti fo fare; sol non rimenar là il mio figliuolo.

9 E il servitore pose la sua mano sotto la coscia di Abrahamo, suo signore, e gli giurò intorno a quest’affare.

10 E il servitore prese dieci cammelli, di quei del suo signore, e si partì, portando seco di ogni sorta di beni del suo signore; e, messosi in viaggio, andò in Mesopotamia, alla città di Nahor.

11 E, fatti posare in su le ginocchia i cammelli fuor della città, presso ad un pozzo d’acqua, in su la sera, al tempo ch’escono fuori quelle che vanno ad attigner l’acqua, disse:

12 O Signore Iddio di Abrahamo mio Signore, dammi, ti prego, ch’io scontri oggi buono incontro; ed usa benignità inverso Abrahamo mio Signore.

13 Ecco, io mi fermerò presso alla fonte d’acqua, e le figliuole della gente della città usciranno per attigner dell’acqua.

14 Avvenga adunque, che la fanciulla, la quale, dicendole io: Deh! abbassa la tua secchia, acciocchè io bea; mi dirà: Bevi, ed anche darò a bere a’ tuoi cammelli; essa sia quella che tu hai preparata ad Isacco, tuo servitore; ed in ciò conoscerò che tu avrai usata benignità verso il mio signore.

15 Ed avvenne che, avanti ch’egli avesse finito di parlare, ecco Rebecca, figliuola di Betuel, figliuol di Milca, moglie di Nahor, fratello di Abrahamo, usciva fuori, avendo la sua secchia in su la spalla.

16 E la fanciulla era di molto bello aspetto, vergine, ed uomo alcuno non l’avea conosciuta. Ed ella scese alla fonte, ed empiè la sua secchia, e se ne ritornava.

17 E quel servitore le corse incontro, e le disse: Deh! dammi a bere un poco d’acqua della tua secchia.

18 Ed ella disse: Bevi, signor mio. E prestamente, calatasi la secchia in mano, gli diè da bere.

19 E, dopo avergli dato da bere a sufficienza, disse: Io ne attignerò eziandio per li tuoi cammelli, finchè abbiano bevuto a sufficienza.

20 E prestamente votò la sua secchia nell’abbeveratoio, e corse di nuovo al pozzo per attignere; e attinse per tutti i cammelli di esso.

21 E quell’uomo stupiva di lei, stando tacito a considerare se il Signore avea fatto prosperare il suo viaggio, o no.

22 E quando i cammelli ebber finito di bere, quell’uomo prese un monile d’oro, di peso d’un mezzo siclo, e gliel mise disopra al naso; e un par di maniglie d’oro di peso di dieci sicli, e gliele mise in su le mani.

23 E le disse: Di chi sei tu figliuola? deh! dichiaramelo. Evvi in casa di tuo padre luogo per albergarci?

24 Ed ella rispose: Io son figliuola di Betuel, figliuolo di Milca; il quale ella partorì a Nahor.

25 Gli disse ancora: E’ vi è strame e pastura assai appo noi, ed anche luogo da albergarvi.

26 E quell’uomo s’inchinò, e adorò il Signore.

27 E disse: Benedetto sia il Signore Iddio di Abrahamo mio Signore, il qual non ha dismessa la sua benignità e lealtà inverso il mio Signore; e quant’è a me, il Signore mi ha condotto per la diritta via in casa de’ fratelli del mio Signore.

28 E la fanciulla corse, e rapportò quelle cose in casa di sua madre.

29 Or Rebecca avea un fratello, il cui nome era Labano; costui corse fuori a quell’uomo, alla fonte.

30 Come adunque egli ebbe veduto quel monile, e quelle maniglie nelle mani della sua sorella; e come ebbe intese le parole di Rebecca sua sorella, che dicea: Quell’uomo mi ha così parlato; egli se ne venne a quell’uomo; ed ecco, egli se ne stava presso de’ cammelli, appresso alla fonte.

31 Ed egli gli disse: Entra, benedetto dal Signore; perchè te ne stai fuori? io ho pure apparecchiata la casa, e il luogo per i cammelli.

32 E quell’uomo entrò dentro la casa, e Labano scaricò i cammelli, e diede loro dello strame e della pastura; parimente recò dell’acqua per lavare i piedi a quell’uomo, ed a quelli che erano con lui.

33 Poi gli fu posto avanti da mangiare; ma egli disse: Io non mangerò, finchè io non abbia detto ciò che ho da dire. Ed esso gli disse: Parla.

34 Ed egli disse: Io son servitore di Abrahamo.

35 Ora, il Signore ha grandemente benedetto il mio Signore, ed egli è divenuto grande; e il Signore gli ha dato pecore, e buoi, ed oro, ed argento, e servi, e serve, e cammelli, ed asini.

36 E Sara, moglie del mio signore, dopo esser divenuta vecchia gli ha partorito un figliuolo, al quale egli ha dato tutto ciò ch’egli ha.

37 E il mio signore mi ha fatto giurare, dicendo: Non prender moglie al mio figliuolo delle figliuole de’ Cananei, nel cui paese io dimoro.

38 Anzi, va’ alla casa di mio padre, ed alla mia nazione, e prendi moglie al mio figliuolo.

39 Ed io ho detto al mio signore: Forse quella donna non vorrà venirmi dietro.

40 Ed egli mi ha detto: Il Signore, nel cui cospetto io son camminato, manderà il suo Angelo teco, e prospererà il tuo viaggio, e tu prenderai moglie al mio figliuolo, della mia nazione, e della casa di mio padre.

41 Allora sarai sciolto del giuramento che io ti fo fare; quando sarai andato alla mia nazione, se essi non te l’avranno voluta dare, allora sarai sciolto del giuramento che io ti fo fare.

42 Essendo adunque oggi giunto alla fonte, io dissi: Signore Iddio di Abrahamo mio Signore, se pur ti piace prosperare il viaggio che io ho impreso;

43 ecco, io mi fermerò presso a questa fontana di acqua; avvenga adunque, che la vergine che uscirà per attignere, la quale, dicendole io: Deh! dammi da bere un poco d’acqua della tua secchia;

44 mi dirà: Bevi pure; ed anche attignerò per i tuoi cammelli; essa sia la moglie che il Signore ha preparata al figliuolo del mio Signore.

45 Avanti che io avessi finito di parlare fra me stesso, ecco, Rebecca uscì fuori, avendo la sua secchia in su la spalla; e scese alla fontana, ed attinse. Ed io le dissi: Deh! dammi da bere.

46 Ed ella, calatasi prestamente la sua secchia d’addosso, mi disse: Bevi; ed anche darò da bere a’ tuoi cammelli. Ed io bevvi, ed ella diede ancora da bere a’ cammelli.

47 Ed io la domandai, e le dissi: Di chi sei tu figliuola? Ed ella mi disse: Io son figliuola di Betuel, figliuolo di Nahor, il quale Milca gli partorì. Allora io le posi quel monile disopra al naso, e quelle maniglie in su le mani.

48 E m’inchinai, e adorai il Signore, e benedissi il Signore Iddio d’Abrahamo mio Signore, il quale mi avea, per la vera via, condotto a prendere al figliuolo del mio Signore la figliuola del fratello di esso.

49 Ora dunque, se voi volete usar benignità e lealtà verso il mio signore, significatemelo; se no, fatemelo assapere, ed io mi rivolgerò a destra o a sinistra.

50 E Labano e Betuel risposero, e dissero: Questa cosa è proceduta dal Signore; noi non possiamo dirti nè mal nè bene.

51 Ecco Rebecca al tuo comando; prendila, e vattene; e sia moglie del figliuol del tuo signore, siccome il signore ne ha parlato.

52 E quando il servitore di Abrahamo ebbe udite le lor parole, s’inchinò a terra, e adorò il Signore.

53 Poi quel servitore trasse fuori vasellamenti d’argento e d’oro, e vestimenti; e li diede a Rebecca; ed al fratello, ed alla madre di essa donò cose preziose.

54 E poi mangiarono e bevvero, egli, e gli uomini ch’erano con lui, ed albergarono quivi quella notte; e la mattina seguente, essendosi levati, egli disse: Rimandatemi al mio signore.

55 E il fratello e la madre di Rebecca dissero: Rimanga la fanciulla con noi alcuni giorni, almeno dieci; poi tu te ne andrai.

56 Ed egli disse loro: Non mi ritardate, poichè il Signore ha fatto prosperare il mio viaggio: datemi commiato, acciocchè io me ne vada al mio Signore.

57 Ed essi dissero: Chiamiamo la fanciulla, e domandiamone lei stessa.

58 Chiamarono adunque Rebecca, e le dissero: Vuoi tu andar con quest’uomo? Ed ella rispose: Sì, io vi andrò.

59 Così mandarono Rebecca, lor sorella, e la sua balia, col servitore di Abrahamo, e con la sua gente.

60 E benedissero Rebecca, e le dissero: Tu sei nostra sorella: moltiplica in mille migliaia; e possegga la tua progenie la porta de’ suoi nemici.

61 E Rebecca si levò, insieme con le sue serventi, e montarono sopra i cammelli, e andarono dietro a quell’uomo. E quel servitore prese Rebecca, e se ne andò.

62 Or Isacco se ne ritornava di verso il Pozzo del Vivente che mi vede; perciocchè egli abitava nella contrada del mezzodì.

63 Ed era uscito fuori per fare orazione alla campagna, in sul far della sera. E, alzati gli occhi, riguardò, ed ecco de’ cammelli che venivano.

64 Rebecca alzò anch’essa gli occhi, e vide Isacco, e si gittò giù d’in sul cammello.

65 Perciocchè avendo detto a quel servitore: Chi è quell’uomo che ci cammina incontro nel campo? egli le avea detto: Egli è il mio signore. E prese un velo, e se ne coprì.

66 E il servitore raccontò ad Isacco tutte le cose ch’egli avea fatte.

67 E Isacco menò Rebecca nel padiglione di Sara, sua madre; e la prese, ed ella divenne sua moglie, ed egli l’amò. E Isacco si consolò dopo la morte di sua madre.

   


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 #2851

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2851. And thy seed shall inherit the gate of thine enemies. That this signifies that charity and faith shall succeed in the place where evil and falsity were before, is evident from the signification of “inheriting,” as being to receive the Lord’s life (see n. 2658); here, to succeed in the place, because when charity and faith are in the place where evil and falsity were before, then the Lord’s life succeeds there; from the signification of “seed,” as being charity and faith (see n. 1025, 1447, 1610, 1941); from the signification of a “gate” (explained in what follows); and from the signification of “enemies,” as being evils and falsities, or what is the same, those who are in evil and falsity: in the internal sense of the Word these are signified by “enemies” and “foes.”

[2] As regards the signification of a “gate,” there are in general two gates with every man; the one opens toward hell, and is opened to the evils and falsities therefrom; in this gate are infernal genii and spirits; the other gate opens toward heaven, and is opened to good and the truths therefrom; in this gate are angels. There is thus a gate which leads to hell, and a gate which leads to heaven. The gate of hell is opened to those who are in evil and falsity, and only through chinks round about above does anything of the light from heaven enter, by means of which they are able to think and reason; but the gate of heaven is opened to those who are in good and the truth therefrom.

[3] For there are two ways which lead into man’s rational mind-a higher or internal one, through which good and truth from the Lord enter, and a lower or external one, through which evil and falsity come up from hell. The rational mind itself is in the middle, and to it these ways tend. That mind, from the goods and truths which are in it, is compared in the Word to a city, and is called a “city.” And because it is compared to a city, and is called a “city,” gates are attributed to it, and it is often described as being besieged and stormed by enemies, that is, by evil genii and spirits; and as being defended by angels from the Lord, that is by the Lord. The infernal genii and spirits, with their evils and falsities, cannot come further than to the lower or outer gate, and in no case into the city. If they could get into the city, or into the rational mind, all would be over with the man. But when they come so far as to seem to themselves to have taken that city by storm, it is then closed, so that good and truth no longer flow into it from heaven except as was said some little through chinks round about. From this it is that such persons no longer have anything of charity or anything of faith, but make good consist in evil, and truth in falsity. From this also it is that they are no longer truly rational, although they seem to themselves to be so (n. 1914, 1944). And it is from this that they are called dead men, although they believe that they are more alive than others (n. 81, 290 at the end). These things are so because the gate of heaven is closed to them. That it is closed to them manifestly appears and is perceived in the other life; as also on the other hand that the gate of heaven is open to those who are in good and truth.

[4] As regards the “gate of enemies” in particular, which is treated of in this verse, it is with man in his natural mind. When man is wholly natural, or not regenerate, evils and falsities occupy the gate; or what is the same, evil genii and spirits flow into it with cupidities of evil and persuasions of falsity (see n. 687, 697, 1692); but when man becomes spiritual, or is being regenerated, then the evils and falsities, or what is the same, the evil genii and spirits, are driven away from the gate, or from the mind; then goods and truths, or charity and faith, take their place; which things are signified by its being said, “thy seed shall inherit the gate of thine enemies.” This takes place in particular with every man when he is being regenerated; and in like manner in the other life with those who come into the Lord’s kingdom; and it also takes place in the general body, or in the church, which is composed of many.

[5] This was represented by the sons of Israel expelling the nations from the land of Canaan. The latter is meant in the literal sense where it is said, “thy seed shall inherit the gate of thine enemies;” but in the internal sense are signified the things which have been told. Hence in ancient times it became customary to speak thus when blessing those who were entering into marriage; as is also manifest from the benediction of Laban to his sister Rebekah, when she was going away betrothed to Isaac:

Our sister, be thou thousands of ten thousands, and let thy seed inherit the gate of those that hate thee (Genesis 24:60).

[6] That such things are signified in the Word by the “gate of enemies” or of “those that hate,” may be seen from the following passages.

In Isaiah:

I will kill thy root with famine, and I will slay them that remain of thee. Howl, O gate; cry, O city; thou art melted away, O Philistia, all of thee, for there cometh a smoke out of the north (Isaiah 14:30-31);

to “kill the root with famine, and to slay them that remain,” denotes to take away the goods and truths which had been stored up interiorly by the Lord. That “they that remain” mean these, may be seen above (n. 468, 530, 560-562, 661, 798, 1050, 1738, 1906, 2284). The “gate” denotes access to the interiors, or to the rational mind; the “city,” that mind, or what is the same, the goods and truths in it (n. 402, 2268, 2450, 2451, 2712); “Philistia” denotes the memory-knowledge of the knowledges of faith, or what is the same, those who are in the memory-knowledge of them, but not in the goods of faith (n. 1197, 1198); “a smoke out of the north” signifies that there is falsity from hell (that “smoke” is falsity from evil, may be seen above, n. 1861).

[7] In the same:

The city of emptiness shall be broken down, every house shall be shut up that no one may come in; there is a crying in the streets because of the wine; all gladness shall be desolated, the joy of the land shall be exiled, that which is left in the city shall be desolation, and the gate shall be smitten with devastation, for thus shall it be in the midst of the earth, among the people (Isaiah 24:10-13).

The “city of emptiness which shall be broken down” denotes the human mind as being deprived of truth; that “every house shall be shut up,” denotes being without good (that a “house” is good, may be seen above, n. 2233, 2234; the “crying in the streets because of the wine” denotes a state of falsity (that a “cry” is predicated of falsities, may be seen above, n. 2240; also that “wine” is truth, of which the cry is that there is none, n. 1071, 1798; that “streets” are what lead to truths, n. 2336); “gladness which is desolated” is predicated of truth; the “joy of the land which is exiled” is predicated of good; hence it is manifest what is signified by “that which is left in the city shall be desolation,” and by “the gate shall be smitten with devastation;” the gate is said to be “devastated” when nothing but evils and falsities reign.

[8] In Jeremiah:

The ways of Zion do mourn, because none come to the appointed feast; all her gates are desolate, her priests do sigh, her virgins are afflicted, and she herself is in bitterness; her adversaries have become the head, her enemies are secure, because Jehovah hath afflicted her for the multitude of her transgressions; her children are gone into captivity before the adversary (Lam. 1:4-5);

“the ways of Zion mourning” denotes there being no longer truths from good (that “ways” are truths, may be seen above, n. 189, 627, 2333); “all the gates being desolated” denotes that all the approaches are occupied by falsities; “the enemies having become the head” denotes that evils reign.

[9] In the same:

Jehovah hath made the rampart and the wall of the daughter of Zion to lament; they languish together; her gates are sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not; yea her prophets found no vision from Jehovah; all thine enemies have opened their mouth against thee; they hissed and gnashed the teeth; they said, We have swallowed her up; surely this is the day that we looked for; we have found, we have seen it (Lam. 2:8-9, 16);

“the gates sunk down into the earth” denotes the natural mind occupied by evils and falsities; “her king and her princes being among the nations” denotes that truths are immersed in evils (that a “king” is truth in general, may be seen above, n. 1672, 1728, 2015, 2069; also that “princes” are primary truths, n. 1482, 1089; and that “nations” are evils, n. 1259, 1260, 1849, 1868, 2588).

[10] In Moses:

A nation from far, from the end of the earth, shall straiten thee in all thy gates, in all thy land; thus shall thine enemy straiten thee (Deuteronomy 28:49, 52, 63).

This is among the curses which Moses foretold to the people if they should not remain in the precepts and statutes: a “nation from far from the end of the earth,” in the internal sense, denotes evils and falsities, or those who are in evil and falsity; to “besiege in all the gates” denotes cutting off all access to good and truth.

[11] In Nahum:

Behold, thy people in the midst of thee are women, the gates of thy land are set wide open to thine enemies, the fire hath devoured thy bars; draw thee water for the siege; strengthen thy fortresses; go into the clay and tread the mortar, make strong the brickkiln (Nahum 3:13-14);

“the gates of thy land being set wide open to thine enemies” denotes that evils occupy the place where there should be goods. In the book of Judges:

The highways ceased, and they walked through byways, they went through crooked ways, the villages ceased in Israel. He chose new gods; then was war against the gates; was there a shield seen or a spear in forty thousands of Israel? (Judg. 5:6-8).

The prophecy of Deborah and Barak; there being “war against the gates” denotes against goods and truths.

[12] In David:

They that dwell in the gate plot against me, they that drink strong drink sing songs (Psalms 69:12);

“they that dwell in the gate” denotes evils and falsities, and also the infernals.

In Ezekiel:

In the visions of God he brought me to the door of the inner gate that looketh toward the north. (He there saw the great abominations of the house of Israel.) He also brought me to the door of the gate of the house of Jehovah that looketh toward the north; he there also saw abominations (Ezekiel 8:6, 14-15);

“the door of the inner gate that looketh toward the north” denotes the place where interior falsities are; “the door of the gate of the house of Jehovah toward the north” denotes the place where interior evils are (that the falsities and evils are interior ones, and that it is an interior sphere in which such spirits and genii are, may be seen above, n. 2121-2124).

[13] In David:

Lo, sons are a possession of Jehovah, and the fruit of the womb is His reward; as arrows in the hand of a mighty man, so are sons of the youth. Happy is the man that hath filled his quiver with them; they shall not be ashamed, for they shall speak with the enemies in the gate (Psalms 127:3-5);

“to speak with the enemies in the gate” denotes to have no fear of evils and falsities, and thus not of hell.

In Isaiah:

In that day shall Jehovah Zebaoth be for a spirit of judgment to Him that sitteth in judgment, and for strength to them that turn back the battle to the gate; and these also are insane through wine, and through strong drink are gone astray (Isaiah 28:5-7).

In the same:

They shall be cut off that make men to sin by a word, and lay a snare for him that reproveth in the gate; and make the just to turn aside to a thing of naught (Isaiah 29:20-21).

In the same:

Elam bare the quiver in a chariot of a man, and horsemen; Kir uncovered the shield; and the choice of thy valleys was full of chariots and horsemen; placing they placed themselves at the gate, and he looked in that day to the armory of the house of the forest (Isaiah 22:6-8).

In Jeremiah:

Judah hath mourned, and the gates thereof languished; they have mourned to the earth, and the cry of Jerusalem is gone up; their nobles have sent their little ones to the waters; they came to the pits, they found no waters (Jeremiah 14:2-3).

In the same:

The elders have ceased from the gate, the young men from their music (Lam. 5:14).

[14] It may be seen from these passages what is signified by the “gate of enemies,” namely, that it is hell, or infernal spirits, who are continually attacking goods and truths. Their seat with man as before said is in his natural mind. But when a man is of such a character as to admit goods and truths, and thus angels, the infernal spirits are then driven away by the Lord from that seat; and on their being driven away, the gate of heaven or heaven itself is opened. This gate is also mentioned in the Word in various places; as in Isaiah:

A song in the land of Judah. We have a strong city, salvation will He appoint for walls and bulwarks; open ye the gates, and the righteous nation that keepeth fidelities shall enter in (Isaiah 26:1-2).

In the same:

Thus said Jehovah to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open the doors before him, and the gates shall not be shut; I will go before thee, and will make the crooked places straight, and I will break in pieces the doors of brass, and cut in sunder the bars of iron (Isaiah 45:1-2).

In the same:

The sons of the stranger shall build up thy walls, and their kings shall minister unto thee; they shall open thy gates continually, they shall not be shut day nor night; violence shall no more be heard in thy land, wasting and destruction within thy borders; and thou shalt call thy walls salvation, and thy gates praise (Isaiah 60:10-11, 18).

In the same:

Go through, go through the gates; prepare ye the way for the people, level, make level the highway; say ye to the daughter of Zion, Behold thy salvation cometh (Isaiah 62:10-12).

In Micah:

They shall pass through the gate, and shall go out thereat, and their King shall pass on before them, and Jehovah in their beginning (Micah 2:13).

In David:

Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O ye gates; lift them up, ye everlasting doors (Psalms 24:7-10).

Praise Jehovah, O Jerusalem; praise thy God, O Zion: for He hath strengthened the bars of thy gates, He hath blessed thy children within thee (Psalms 147:12-13).

[15] From these passages it is manifest that the “gate of heaven” is where angels are with man, that is, where there is an influx of good and truth from the Lord; and thus that as before said there are two gates. Concerning these two gates the Lord speaks thus in Matthew:

Enter ye in by the strait gate; for wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat; because strait is the gate and narrow is the way that leadeth unto life, and few there be that find it (Matthew 7:12-14; Luke 13:23-24).

Moreover the gates to the New Jerusalem and the gates to the new temple are much treated of in Ezekiel, and also by John in Revelation, by which nothing else is meant than the entrances to heaven (see Ezekiel 40:6-49; 43:1-2, 4; 44:1-3; 46:1-9, 12; 48:31-34; Revelation 21:12-13, 21, 25; 22:14; Isaiah 54:11-12). Hence Jerusalem is called the “gate of the people” (Micah 1:9; Obad. verse 13).

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