The Bible

 

Genesi 35

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1 E IDDIO disse a Giacobbe: Levati, vattene in Betel, e dimora quivi, e fa’ un altare all’IDDIO che ti apparve quando tu fuggivi per tema di Esaù, tuo fratello.

2 E Giacobbe disse alla sua famiglia, ed a tutti coloro ch’erano con lui: Togliete via gl’iddii stranieri che son fra voi, e purificatevi, e cambiatevi i vestimenti.

3 E noi ci leveremo, ed andremo in Betel; ed io farò quivi un altare all’Iddio che mi ha risposto al giorno della mia angoscia, ed è stato meco per lo viaggio che io ho fatto.

4 Ed essi diedero a Giacobbe tutti gl’iddii degli stranieri, ch’erano nelle lor mani, e i monili che aveano agli orecchi; e Giacobbe il nascose sotto la quercia, ch’è vicina a Sichem.

5 Poi si partirono. E il terror di Dio fu sopra le città ch’erano d’intorno a loro; laonde non perseguirono i figliuoli di Giacobbe.

6 E Giacobbe, con tutta la gente ch’era con lui, giunse a Luz, ch’è nel paese di Canaan, la quale è Betel.

7 Ed edificò quivi un altare, e nominò quel luogo: L’Iddio di Betel; perciocchè quivi gli apparve Iddio, quando egli si fuggiva per tema del suo fratello.

8 E Debora, balia di Rebecca, morì, e fu seppellita al disotto di Betel, sotto una quercia, la quale Giacobbe nominò: Quercia di pianto.

9 E Iddio apparve ancora a Giacobbe, quando egli veniva di Paddan-aram, e lo benedisse.

10 E Iddio gli disse: Il tuo nome è Giacobbe: tu non sarai più nominato Giacobbe, anzi il tuo nome sarà Israele; e gli pose nome Israele.

11 Oltre a ciò Iddio gli disse: Io son l’Iddio Onnipotente; cresci e moltiplica; una nazione, anzi una raunanza di nazioni, verrà da te, e re usciranno da’ tuoi lombi.

12 Ed io donerò a te, ed alla tua progenie dopo te, il paese che io diedi ad Abrahamo e ad Isacco.

13 Poi Iddio risalì d’appresso a lui, nel luogo stesso dove egli avea parlato con lui.

14 E Giacobbe rizzò un piliere di pietra nel luogo ove Iddio avea parlato con lui; e versò sopra esso una offerta da spandere, e vi sparse su dell’olio.

15 Giacobbe adunque pose nome Betel a quel luogo, dove Iddio avea parlato con lui.

16 Poi Giacobbe, co’ suoi, partì di Betel; e, restandovi ancora alquanto spazio di paese per arrivare in Efrata, Rachele partorì, ed ebbe un duro parto.

17 E, mentre penava a partorire, la levatrice le disse: Non temere; perciocchè eccoti ancora un figliuolo.

18 E, come l’anima sua si partiva perciocchè ella morì, ella pose nome a quel figliuolo: Ben-oni; ma suo padre lo nominò Beniamino.

19 E Rachele morì, e fu seppellita nella via d’Efrata, ch’è Bet-lehem.

20 E Giacobbe rizzò una pila sopra la sepoltura di essa. Quest’è la pila della sepoltura di Rachele, che dura infino al dì d’oggi.

21 E Israele si partì, e tese i suoi padiglioni di là da Migdal-eder.

22 Ed avvenne, mentre Israele abitava in quel paese, che Ruben andò, e si giacque con Bilha, concubina di suo padre; e Israele lo intese.

23 Or i figliuoli di Giacobbe furono dodici.

24 I figliuoli di Lea furono Ruben, primogenito di Giacobbe, e Simeone e Levi, e Giuda, ed Issacar, e Zabulon.

25 E i figliuoli di Rachele furono Giuseppe e Beniamino.

26 E i figliuoli di Bilha, serva di Rachele, furono Dan e Neftali.

27 E i figliuoli di Zilpa, serva di Lea, furono Gad ed Aser. Questi sono i figliuoli di Giacobbe, i quali gli nacquero in Paddan-aram.

28 E Giacobbe arrivò ad Isacco, suo padre, in Mamre, nella città di Arba, ch’è Hebron, ove Abrahamo ed Isacco erano dimorati.

29 Or il tempo della vita d’Isacco fu di centottant’anni. (H35-30) Poi Isacco trapassò, e morì, e fu raccolto a’ suoi popoli, vecchio e sazio di giorni. Ed Esaù e Giacobbe, suoi figliuoli, lo seppellirono.

   


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.

From Swedenborg's Works

 

Arcana Coelestia #4604

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4604. 'The sons of Leah' means external Divine Goods and Truths in their proper order. This is clear from the representation of 'Leah' as the affection for external truth, dealt with in 3793, 3819. Consequently her 'sons' are the aspects represented by Reuben, Simeon, Levi, Judah, Issachar, and Zebulun, dealt with below.

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

From Swedenborg's Works

 

Arcana Coelestia #3793

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3793. 'Rachel came with the flock' means the affection for interior truth belonging to the Church and to doctrine. This is clear from the representation of 'Rachel' as the affection for interior truth, and from the meaning of 'the flock' as the Church and also as doctrine, dealt with in 3767, 3768, 3783. To enable it to be known how 'Rachel' represents the affection for interior truth, and 'Leah' the affection for exterior truth, let a brief statement be made about the matter: The natural, which 'Jacob' represents, consists of good and of truth; and within the natural, as within every single part in the human being, and indeed within the whole natural order, there ought to be a marriage of good and truth. Without this marriage nothing is produced, for every act of bringing forth and every effect is from that marriage. When he is born there is no marriage of good and truth within a person's natural because the human being, unlike other creatures, is not born into a condition where Divine order is present. It is true that good which goes with innocence and charity is present, flowing from the Lord in earliest childhood; but no truth is present to which that good may be coupled. As he advances in life this good which has been instilled by the Lord into a person in early childhood is drawn in towards the interior parts and kept there by the Lord so that it may serve to modify the states of life which he experiences subsequently. As a consequence without the good belonging to his infancy and early childhood the human being would be worse and more vicious than any wild animal. When that good belonging to earliest childhood is drawn inwards, evil in that case takes its place and enters the person's natural. Falsity then couples itself to that evil, and a joining together and so to speak a marriage of evil and falsity takes place with him. If a person is to be saved therefore, he has to be regenerated. Evil has to be removed and good instilled by the Lord. And in the measure that he receives good truth is instilled into him so that a coupling, or so to speak marriage, of good and truth takes place.

[2] These are the matters represented by Jacob and his two wives, Rachel and Leah. 'Jacob' now takes on the representation of natural good therefore, and 'Rachel' that of truth. But since all joining of truth to good is effected through affection, it is the affection for truth coupled to good that 'Rachel' represents. Furthermore the natural, like the rational, has an interior and an exterior. 'Rachel' represents the affection for interior truth, and 'Leah' the affection for exterior truth. 'Laban', who is their father, represents a good that springs from a common stock, but is a parallel good, as has been stated. That good is the good which in the parallel line corresponds to the truth of the rational, which is 'Rebekah', 3012, 3013, 3077. Daughters descended from that good therefore represent affections existing within the natural, for these are like daughters fathered by that good. And because those affections are to be coupled to natural good they consequently represent affections for truth - the first representing the affection for interior truth, the second the affection for exterior truth.

[3] The regeneration of a person's natural is altogether like Jacob and Laban's two daughters, Rachel and Leah. Anyone therefore who can see and understand the internal sense of the Word sees this arcanum which has been disclosed to him, but no one else is able to see it except him in whom good and truth are present. No others, no matter how good a perception they may have of the things to do with personal life and life in society and may seem to be highly intelligent, are able to see and then to acknowledge anything at all of that arcanum. Indeed they do not know what good and truth are, for they imagine evil to be good, and falsity to be truth. For this reason the moment good is mentioned the idea of evil presents itself, and the moment truth is mentioned the idea of falsity does so. Consequently they perceive nothing of the things contained in the internal sense, but as soon as they hear anything of it darkness descends which extinguishes the light.

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