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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 #4550

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4550. And they gave unto Jacob all the gods of the stranger which were in their hand. That this signifies that it rejected all falsities as much as possible, is evident from the signification of the “gods of the stranger,” as being falsities (see n. 4544); and from the signification of “which were in their hand,” as being as much as possible, for the “hand” signifies power (n. 878, 3387). Hence, “being in the hand” denotes being in their power, or as much as possible. Their “giving them to Jacob” denotes that good rejected them, for by Jacob in this chapter is represented the good of the natural (n. 4538).

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

From Swedenborg's Works

 

Arcana Coelestia #3387

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3387. Because he feared to say, She is my woman; lest the men of the place should kill me for Rebekah. That this signifies that He could not open Divine truths themselves, because thus Divine good would not be received, is evident from the signification of “fearing to say,” as being not to be able to open; from the signification of “woman,” who here is Rebekah, as being the Lord’s Divine rational as to Divine truth (n. 3012, 3013, 3077); from the signification of “slaying me,” as being that good is not received, for by Isaac, who here is “me,” is represented the Divine good of the Lord’s rational (n. 3012, 3194, 3210), for good is said to be slain, or to perish, when it is not received, because with him who does not receive it, it is nullified; and from the signification of the “men of the place,” as being those who are in the doctrinal things of faith (n. 3385). From all this it now appears what is the internal sense of these words, namely, that if Divine truths themselves were to be opened, they would not be received by those who are in the doctrinal things of faith, because they surpass all their rational apprehension, thus all their belief, and consequently nothing of good from the Lord could flow in. For good from the Lord, or Divine good, can inflow solely into truths, because truths are the vessels of good, as often shown.

[2] Truths or appearances of truth are given man to the intent that Divine good may be able to form his understanding, and thus the man himself. For truths exist to the end that good may flow in; for without vessels or receptacles good finds no place, because it finds no state corresponding to itself; and therefore where there are no truths, or where they are not received, there is no rational or human good, consequently the man has no spiritual life. In order therefore that man may nevertheless have truths, and thereby have spiritual life, appearances of truth are given to everyone according to his apprehension; which appearances are acknowledged as truths, because they are such that Divine things can be in them.

[3] In order that it may be known what appearances are, and that they are such things as serve man instead of truths Divine, let us take examples for illustration. If it should be said that in heaven there is no idea of place, thus none of distance, but that instead of these there are ideas of state, this could not possibly be apprehended by man, for this would cause him to believe that there nothing is distinct, but that everything is confused, that is, all in one, or together; when yet all things there are so distinct that nothing can be more so. (That the places, distances, and spaces, which exist in nature, are in heaven states, may be seen above, n. 3356.) Hence it is manifest that whatever is said in the Word concerning places and spaces, and from them and by means of them, is an appearance of truth; and unless it were said by means of such appearances, it would not be received at all, consequently would be scarcely anything; for so long as he is in the world, that is, in space and time, the idea of space and of time is within almost everything of man’s thought, both in general and in particular.

[4] That the language of the Word is according to appearances of space appears from almost everything in it; as in Matthew:

Jesus asked them saying, How then doth David say, The Lord said to my Lord, Sit Thou on My right hand till I make Thine enemies Thy foot stool (Matthew 22:43-44)

where to “sit on the right hand” comes from the idea of place, thus according to appearance, when nevertheless what is here described is the state of the Lord’s Divine power. Again:

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matthew 26:64);

here in like manner “sitting on the right hand,” and also “coming upon the clouds,” are derived from the idea of place with men; but with angels the idea is of the Lord’s power.

In Mark:

The sons of Zebedee said to Jesus, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. Jesus answered, To sit on My right hand, and on My left, is not Mine to give, except to those for whom it hath been prepared (Mark. 10:37, 40).

From this it is manifest what sort of an idea the disciples had concerning the Lord’s kingdom, namely, that it was to sit on His right hand and on His left; and because they had such an idea, the Lord also answered them according to their apprehension, thus according to what appeared to them.

[5] In David:

He is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. His going forth is from the end of the heavens and His circuit unto the ends of it (Psalms 19:5-6);

speaking of the Lord, whose state of Divine power is here described by such things as are of space.

In Isaiah:

How art thou fallen from heaven, O Lucifer, son of the dawning! Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven; 1 I will ascend above the heights of the cloud (Isaiah 14:12-14); where “falling from heaven,” “ascending into the heavens,” “exalting the throne above the stars of heaven,” “ascending above the heights of the cloud,” all of which are expressions descriptive of the love of self profaning holy things, are all derived from the idea and appearance of space or place. Inasmuch as celestial and spiritual things are presented before man by means of such things as appear to men, and in accordance with such things, therefore heaven is also described as being on high, when yet it is not on high, but is in what is internal (n. 450, 1380, 2148).

Footnotes:

1. The Hebrew is “stars of God;” and so Swedenborg renders the expression in n. 257, 3708, 5313, 7375, 8678, and other places. The present reading therefore may be a slip of the pen, yet it is found also in Apocalypse Explained 1029, and 1108.

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