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Genesi 28

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1 ISACCO adunque chiamò Giacobbe, e lo benedisse, e gli comandò, e gli disse: Non prender moglie delle figliuole di Canaan.

2 Levati, vattene in Paddan-aram, alla casa di Betuel, padre di tua madre, e prenditi di là moglie, delle figliuole di Labano, fratello di tua madre.

3 E l’Iddio Onnipotente ti benedica, e ti faccia fruttare, e crescere; talchè tu diventi una raunanza di popoli.

4 E ti dia la benedizione di Abrahamo; a te, ed alla tua progenie teco; acciocchè tu possegga il paese dove sei andato peregrinando, il quale Iddio donò ad Abrahamo.

5 Isacco adunque ne mandò Giacobbe; ed egli si ne andò in Paddan-aram, a Labano, figliuolo di Betuel, Sirio, fratello di Rebecca, madre di Giacobbe e di Esaù.

6 Ed Esaù vide che Isacco avea benedetto Giacobbe, e l’avea mandato in Paddan-aram, acciocchè di là si prendesse moglie; e che, benedicendolo, gli avea vietato e detto: Non prender moglie delle figliuole di Canaan;

7 e che Giacobbe avea ubbidito a suo padre ed a sua madre, e se n’era andato in Paddan-aram.

8 Esaù vedeva, oltre a ciò, che le figliuole di Canaan dispiacevano ad Isacco suo padre.

9 Ed egli andò ad Ismaele, e prese per moglie Mahalat, figliuola d’Ismaele, figliuolo di Abrahamo, sorella di Nebaiot; oltre alle sue altre mogli.

10 OR Giacobbe partì di Beerseba, ed andando in Charan,

11 capitò in un certo luogo, e vi stette la notte; perciocchè il sole era già tramontato, e prese delle pietre del luogo, e le pose per suo capezzale; e giacque in quel luogo.

12 E sognò; ed ecco una scala rizzata in terra, la cui cima giungeva al cielo; ed ecco gli angeli di Dio salivano e scendevano per essa.

13 Ed ecco, il Signore stava al disopra di essa. Ed egli disse: Io sono il Signore Iddio di Abrahamo tuo padre, e l’Iddio d’Isacco; io darò a te, ed alla tua progenie, il paese sopra il quale tu giaci.

14 E la tua progenie sarà come la polvere della terra; e tu ti spanderai verso occidente, e verso oriente, e verso settentrione, e verso mezzodì; e tutte le nazioni della terra saranno benedette in te, e nella tua progenie.

15 Ed ecco, io son teco, e ti guarderò dovunque tu andrai, e ti ricondurrò in questo paese; perciocchè io non ti abbandonerò, finchè io abbia fatto ciò che ti ho detto.

16 E quando Giacobbe si fu risvegliato dal suo sonno, disse: Per certo il Signore è in questo luogo, ed io nol sapeva.

17 E temette, e disse: Quanto è spaventevole questo luogo! questo luogo non è altro che la casa di Dio, e questa è la porta del cielo.

18 E Giacobbe si levò la mattina a buon’ora, e prese la pietra, la quale avea posta per suo capezzale, e ne fece un piliere, e versò dell’olio sopra la sommità di essa.

19 E pose nome a quel luogo Betel; conciossiachè prima il nome di quella città fosse Luz.

20 E Giacobbe fece un voto, dicendo: Se Iddio è meco, e mi guarda in questo viaggio che io fo, e mi del pane da mangiare, e de’ vestimenti da vestirmi;

21 e se io ritorno sano e salvo a casa di mio padre, il Signore sarà il mio Dio.

22 E questa pietra, della quale ho fatto un piliere, sarà una casa di Dio, e del tutto io ti darò la decima di tutto quel che tu mi avrai donato.

   


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 # 3726

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3726. 'And placed it as a pillar' means a holy boundary. This is clear from the meaning of 'a pillar', dealt with in the next paragraph. The meaning here becomes clear from what has gone before, that is to say, the subject is the order by which the Lord made Divine His Natural, and in the representative sense how the Lord makes new or regenerates man's natural. The nature of that order has been stated and shown above in various places, that is to say, order is inverted while a person is being regenerated, and truth is placed first; but proper order is restored once that person has been regenerated, and good is in first place and truth in the last; see 3325, 3330, 3332, 3336, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3688. This was represented by the stairway by which angels were going up and coming down, where first it is said that they were going up, and then that they were coming down, 3701. This going up is the subject at present, that is to say, a going up from the ultimate degree of order, which is referred to just above in 3720, 3721. Here therefore truth as it exists in the ultimate degree of order is meant. This ultimate degree is called a holy boundary, and is meant by the stone which Jacob took and placed as a pillar. The existence of truth as the ultimate degree of order becomes clear from the consideration that good cannot be encompassed by good, only by truth, for truth is the recipient of good, 2261, 2434, 3049, 3068, 3180, 3318, 3387, 3470, 3570.

[2] Good with a person which is devoid of truth, that is, which is not joined to any truth, is like the good which exists with young children, with whom as yet no wisdom at all is present because no intelligence at all is there. But as a young child grows older so he receives truth stemming from good, that is, as in his case truth is joined to good, so he becomes more truly human. From this it is evident that good is the primary degree of order and truth the ultimate. Consequently from facts which are the truths of the natural man, and then from matters of doctrine which are the truths of the spiritual man within its natural, a person must start to be introduced into the intelligence that leads to wisdom, that is, he must start to enter into spiritual life which makes a person human, 3504. For example, to be able to love the neighbour as a spiritual man does, a person must first learn what spiritual love or charity is, and who the neighbour is. Until he knows these things, he is indeed able to love the neighbour, but only as a natural man, not as a spiritual man does; that is, his love towards the neighbour is a product of natural good, not of spiritual good, see 3470, 3471. But once he does know those things spiritual good from the Lord may be implanted within cognitions concerning love towards the neighbour. The same applies to all other things that are called cognitions, matters of doctrine, or truths in general.

[3] Reference is being made here to good from the Lord that may be implanted within cognitions, and also to truth that is the recipient of good. But people who have no other conception of cognitions, and also of truths, than that these exist as mere abstractions - which is most people's conception too of thoughts - cannot possibly grasp what is meant by good implanted within cognitions or by truth that is the recipient of good. But it should be recognized that cognitions and truths no more exist in isolation from the purest substances belonging to the interior man or man's spirit than sight exists in isolation from its own organ, which is the eye, or hearing from its own organ, which is the ear. There are purer substances, which have real existence, and it is from these that cognitions and truths are brought into actual being. The variations in form taken by those substances are such that they give life to and modify those cognitions through the influx of life from the Lord and enable them to be apprehended. And it is the agreements and harmonious relationships of those substances, whether these exist consecutively or simultaneously, that stir people's affections and constitute that which is called beautiful, pleasant, and delightful.

[4] Spirits themselves are forms, that is, they consist, as much as men do, of a whole combination of forms. But those forms consist of purer substances not visible to the sight of the body, that is, of the eye. Now because those forms or substances are not visible to the eye of the body mankind today inevitably conceives of cognitions and thoughts as mere abstractions. This is also the reason for the insanity of our times, in that people do not believe that they have a spirit within them which will live after the body has died - yet the spirit is a substance far more real than the material substance constituting the body. Indeed, if you can believe it, following its release from bodily things the spirit is the purified body itself, which many say they will possess at the time of the last judgement when, they believe, they will first be resurrected. The fact that spirits, or what amounts to the same, souls, are endowed with a body, see one another in broad daylight, talk to one another, hear one another, and actually have far keener senses than when they were in the body or the world, becomes quite clear from what I have told so abundantly from experience.

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

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Arcana Coelestia # 3721

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3721. 'And this is the gate of heavens means that which serves as the ultimate degree of order, through which there is, so to speak, a way in from the natural creation. This is clear from the meaning of 'the gate' as that through which exit or entrance is made. The reason why here that which serves as the ultimate degree of order is meant is that the subject is the natural, which 'Jacob' represents. What 'a gate' means is clear from what has been stated and shown in 2851, 3187, and the fact that the natural is the ultimate degree of order from what has been introduced in 775, 2181, 2987-3002, 3020, 3147, 3167, 3483, 3489, 3513, 3570, 3576, 3671. The reason why through that ultimate degree there is so to speak a way in from the natural creation is that man's natural mind is the place through which things of heaven, that is, which are the Lord's, flow in and come down into the natural creation; and through that same mind the things that belong to the natural creation go back up, see 3702. The fact that there is so to speak an entrance from the natural creation through the natural mind into interior parts may be seen from what has been stated and shown in various places before.

[2] It seems to man as though worldly objects enter in through his physical or external senses and affect interior things, and so that there is an entrance from the ultimate degree of order into things that are within. But this is an appearance and illusion, as is evident from the general rule that what is secondary cannot flow into what is primary, or what amounts to the same, what is lower cannot flow into what is higher, or what is also the same, what is exterior into what is interior, or what is still the same, things of the world and the natural creation into those of heaven and of the spirit. For the former are grosser, the latter purer, and the grosser things that belong to the external or natural man come into being and are kept in being from those belonging to the internal or rational man. Those grosser things are unable to have any effect on the purer things but are affected by them. The nature of this influx however, seeing that appearance and illusion itself convince people that the reverse is true, will in the Lord's Divine mercy be discussed separately, where influx is the subject. This then is why it is said that through the ultimate degree of order there is, so to speak, a way in from the natural creation.

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