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Genesi第30章

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1 Rachele, vedendo che non dava figliuoli a Giacobbe, portò invidia alla sua sorella, e disse a Giacobbe: "Dammi de’ figliuoli; altrimenti, muoio".

2 E Giacobbe s’accese d’ira contro Rachele, e disse: "Tengo io il luogo di Dio che t’ha negato d’esser feconda?"

3 Ed ella rispose: "Ecco la mia serva Bilha; entra da lei; essa partorirà sulle mie ginocchia, e, per mezzo di lei, avrò anch’io de’ figliuoli".

4 Ed ella gli diede la sua serva Bilha per moglie, e Giacobbe entrò da lei.

5 E Bilha concepì e partorì un figliuolo a Giacobbe.

6 E Rachele disse: "Iddio m’ha reso giustizia, ha anche ascoltato la mia voce, e m’ha dato un figliuolo". Perciò gli pose nome Dan.

7 E Bilha, serva di Rachele, concepì ancora e partorì a Giacobbe un secondo figliuolo.

8 E Rachele disse: "Io ho sostenuto con mia sorella lotte di Dio, e ho vinto". Perciò gli pose nome Neftali.

9 Lea, vedendo che avea cessato d’aver figliuoli, prese la sua serva Zilpa e la diede a Giacobbe per moglie.

10 E Zilpa, serva di Lea, partorì un figliuolo a Giacobbe.

11 E Lea disse: "Che fortuna!" E gli pose nome Gad.

12 Poi Zilpa, serva di Lea, partorì a Giacobbe un secondo figliuolo.

13 E Lea disse: "Me felice! ché le fanciulle mi chiameranno beata. Perciò gli pose nome Ascer.

14 Or Ruben uscì, al tempo della mietitura del grano, e trovò delle mandragole per i campi, e le portò a Lea sua madre. Allora Rachele disse a Lea: "Deh, dammi delle mandragole del tuo figliuolo!"

15 Ed ella le rispose: "Ti par egli poco l’avermi tolto il marito, che mi vuoi togliere anche le mandragole del mio figliuolo?" E Rachele disse: "Ebbene, si giaccia egli teco questa notte, in compenso delle mandragole del tuo figliuolo".

16 E come Giacobbe, in sulla sera, se ne tornava dai campi, Lea uscì a incontrarlo, e gli disse: "Devi entrare da me; poiché io t’ho accaparrato con le mandragole del mio figliuolo". Ed egli si giacque con lei quella notte.

17 E Dio esaudì Lea, la quale concepì e partorì a Giacobbe un quinto figliuolo.

18 Ed ella disse: "Iddio m’ha dato la mia mercede, perché diedi la mia serva a mio marito". E gli pose nome Issacar.

19 E Lea concepì ancora, e partorì a Giacobbe un sesto figliuolo.

20 E Lea disse: "Iddio m’ha dotata di buona dote; questa volta il mio marito abiterò con me, poiché gli ho partorito sei figliuoli". E gli pose nome Zabulon.

21 Poi partorì una figliuola, e le pose nome Dina.

22 Iddio si ricordò anche di Rachele; Iddio l’esaudì, e la rese feconda;

23 ed ella concepì e partorì un figliuolo, e disse: "Iddio ha tolto il mio obbrobrio".

24 E gli pose nome Giuseppe, dicendo: "L’Eterno m’aggiunga un altro figliuolo".

25 Or dopo che Rachele ebbe partorito Giuseppe, Giacobbe disse a Labano: "Dammi licenza, ch’io me ne vada a casa mia, nel mio paese.

26 Dammi le mie mogli, per le quali t’ho servito, e i miei figliuoli; e lasciami andare; poiché tu ben conosci il servizio che t’ho prestato".

27 E Labano gli disse: "Se ho trovato grazia dinanzi a te, rimanti; giacché credo indovinare che l’Eterno mi ha benedetto per amor tuo".

28 Poi disse: "Fissami il tuo salario, e te lo darò".

29 Giacobbe gli rispose: "Tu sai in qual modo io t’ho servito, e quel che sia diventato il tuo bestiame nelle mie mani.

30 Poiché quel che avevi prima ch’io venissi, era poco; ma ora s’è accresciuto oltremodo, e l’Eterno t’ha benedetto dovunque io ho messo il piede. Ora, quando lavorerò io anche per la casa mia?"

31 Labano gli disse: "Che ti darò io?" E Giacobbe rispose: "Non mi dar nulla; se acconsenti a quel che sto per dirti, io pascerò di nuovo i tuoi greggi e n’avrò cura.

32 Passerò quest’oggi fra mezzo a tutti i tuoi greggi, mettendo da parte, di fra le pecore, ogni agnello macchiato e vaiolato, e ogni agnello nero; e di fra le capre, le vaiolate e le macchiate. E quello sarà il mio salario.

33 Così, da ora innanzi, il mio diritto risponderà per me nel tuo cospetto, quando verrai ad accertare il mio salario: tutto ciò che non sarà macchiato o vaiolato fra le capre, e nero fra gli agnelli, sarà rubato, se si troverà presso di me".

34 E Labano disse: "Ebbene, sia come tu dici!"

35 E quello stesso giorno mise da parte i becchi striati e vaiolati e tutte le capre macchiate e vaiolate, tutto quello che avea del bianco e tutto quel ch’era nero fra gli agnelli, e li affidò ai suoi figliuoli.

36 E Labano frappose la distanza di tre giornate di cammino fra se e Giacobbe; e Giacobbe pascolava il rimanente de’ greggi di Labano.

37 E Giacobbe prese delle verghe verdi di pioppo, di mandorlo e di platano; vi fece delle scortecciature bianche, mettendo allo scoperto il bianco delle verghe.

38 Poi collocò le verghe che avea scortecciate, in vista delle pecore, ne’ rigagnoli, negli abbeveratoi dove le pecore venivano a bere; ed entravano in caldo quando venivano a bere.

39 Le pecore dunque entravano in caldo avendo davanti quelle verghe, e figliavano agnelli striati, macchiati e vaiolati.

40 Poi Giacobbe metteva da parte questi agnelli, e faceva volger gli occhi delle pecore verso tutto quello ch’era striato e tutto quel ch’era nero nel gregge di Labano. Egli si formò così dei greggi a parte, che non unì ai greggi di Labano.

41 Or avveniva che, tutte le volte che le pecore vigorose del gregge entravano in caldo, Giacobbe metteva le verghe ne’ rigagnoli, in vista delle pecore, perché le pecore entrassero in caldo vicino alle verghe;

42 ma quando le pecore erano deboli, non ve le metteva; così gli agnelli deboli erano di Labano, e i vigorosi di Giacobbe.

43 E quest’uomo diventò ricco oltremodo, ed ebbe greggi numerosi, serve, servi, cammelli e asini.

   

来自斯威登堡的著作

 

Arcana Coelestia#3857

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3857. 'And Rachel was barren' means that interior truths were not received. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with already, and from the meaning of 'barren' as not giving rise to doctrines, nor thus Churches. This statement expresses the opposite of what is said in reference to Leah, that is, that 'Jehovah opened her womb', meaning that the affection represented by her gave rise to the doctrines taught by the Churches. The reason interior truths were not received is that interior truths are such as go above the range of man's belief, that is to say, they do not fall into ideas he has and are not conditioned by the outward appearances or the illusions of the senses by which everyone allows himself to be led. He does not believe interior truths unless in some way they coincide with those appearances or illusions.

[2] For example, it is an interior truth that intervals of time and of space do not exist in the next life, but states instead. Man who is within time and space while he lives in the world forms all his ideas from these, so much so that he cannot have any thought without them, 3404. Consequently unless the states which exist in the next life were described by means of the intervals of time and space which man experiences, that is, by means of the kind of things that are moulded by time and space, he would perceive nothing and so believe nothing, and as a consequence would receive nothing. Doctrine would in that case be barren and no Church would arise from it.

[3] Take another example. Unless celestial and spiritual affections were described by means of such things as constitute worldly and bodily affections man would not perceive anything, for these are the affections he experiences, and it is from them that he is able to have notions about celestial and spiritual affections. Yet the two types of affections are as different from each other, or as far apart, as heaven from earth. Take for example the glory of heaven, that is, of the angels in heaven, 3839. Unless man modelled his idea of the glory of heaven on the idea of the glory which exists in the world he would not grasp it at all and so would not acknowledge it. The same applies to all other interior or heavenly things.

[4] For this reason the Lord has spoken in the Word in accordance with man's own ability to grasp things and with the appearances that go with that grasp of them. The literal sense of the Word is such, yet at the same time is of such a nature that it holds within it the internal sense which contains interior truths. This then explains why it is said in reference to Leah that 'Jehovah opened her womb', and that 'Rachel was barren'; for as has been stated, 'Leah' represents the affection for exterior truth, 'Rachel' the affection for interior truth. But because exterior truths are the first truths which a person learns, the Lord has provided that by means of them he can be introduced into interior truths. This provision is meant by the statement in Genesis 30:22 that God at last remembered Rachel, hearkened to her, and opened her womb.

[5] The truth of all this may be seen from the Churches which existed in ancient times, and from their doctrinal teachings, namely that their teachings were formed from external truths. With the Ancient Church which existed after the Flood their doctrinal teachings were for the most part external representatives and meaningful signs which had internal truths stored within them. For the majority of its members holy worship consisted in those external representatives and signs. If anyone had told them that the essential ingredients of Divine worship were not those representatives and meaningful signs but the spiritual and celestial realities represented and meant by these, they would have rejected them altogether, and so the Church would have ceased to exist. This applied even more to the Jewish Church. If anyone had told them that their religious observances received their holiness from the Divine things that were the Lord's within them they would not have acknowledged them at all.

[6] Such also was mankind when the Lord came into the world. They had grown even more bodily-minded, especially so those who were members of the Church. This is quite evident even from the disciples who, though with the Lord constantly and hearing so many things about His kingdom, were as yet unable to perceive interior truths. They were still unable to have any other concept of the Lord than such as exists with the Jews at the present day about the Messiah whom they are still awaiting. They imagined that He would promote that people to a position of dominion and glory over all nations throughout the world. And after hearing so many things from the Lord about the heavenly kingdom the disciples were still unable to think anything else than that the heavenly kingdom would be like an earthly kingdom, where God the Father would be supreme, after Him the Son, and then themselves the twelve, and so would reign in this order. For the same reasons also James and John asked to sit one on His right and the other on the left, Mark 10:35-37; and the rest of the disciples were angry at these two wishing to be greater than the rest, Mark 10:41; Matthew 20:24. For the same reason also, after teaching them what it was to be greatest in heaven, Matthew 20:25-28; Mark 10:42-45, the Lord still spoke in the way that they themselves thought. That is to say, He spoke of them sitting on twelve thrones and judging the twelve tribes of Israel, Luke 22:24, 30; Matthew 19:28.

[7] If they had been told that the word 'disciples' was not used to mean themselves but all people in whom the good of love and faith dwells, 3354, 3488, and also that in the Lord's kingdom there are no thrones, nor positions of government and dominion, as in the world, and that they would not be able to pass judgement on even the smallest aspect of any one person, 2129, 2553, they would have rejected that saying, and each would have left the Lord and gone back to his own employment. The reason why the Lord spoke in the way He did was so that they would receive those things and through them be introduced into internal truths. For within the external truths which the Lord spoke internal truths lay stored away which in course of time are laid bare. And when these are laid bare those external truths are dispelled and serve solely as the objects or the means for thought about internal ones. From these considerations one may recognize what is meant by the fact that Jehovah opened Leah's womb first and she bore sons to Jacob, and that Rachel did so subsequently.

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