Bible

 

Deuteronomio 22

Studie

   

1 SE tu vedi smarriti il bue o la pecora del tuo fratello, non ritrarti indietro da essi; del tutto riconducili al tuo fratello.

2 E se il tuo fratello non ti è vicino, o se tu non lo conosci, raccogli quelli dentro alla tua casa, e dimorino appresso di te, finchè il tuo fratello ne domandi; e allora rendiglieli.

3 E il simigliante del suo asino, e del suo vestimento, e di ogni cosa che il tuo fratello avrà perduta, e che tu avrai trovata; tu non potrai ritrartene indietro.

4 Se tu vedi l’asino del tuo fratello, o il suo bue, caduto nella strada, non ritrartene indietro; del tutto adoperati con lui a rilevarlo.

5 LA donna non porti indosso abito d’uomo; l’uomo altresì non vesta roba di donna; perciocchè chiunque fa cotali cose è in abbominio al Signore Iddio tuo.

6 Quando tu scontrerai davanti a te nella via, sopra qualche albero, o sopra la terra, un nido di uccelli, co’ piccoli uccellini, o con le uova dentro; e insieme la madre che covi i piccoli uccellini o le uova; non prender la madre co’ figli;

7 del tutto lasciane andar la madre, e prenditi i figli; acciocchè ti sia bene, e che tu prolunghi i tuoi giorni.

8 Quando tu edificherai una casa nuova, fa’ una sponda al tuo tetto; e non metter sangue sopra la tua casa, in caso che alcuno ne cadesse a basso.

9 Non piantar la tua vigna di diverse specie; acciocchè non sien contaminate la vendemmia, le viti che tu avrai piantate, e la rendita della vigna.

10 Non arar con un bue, e con un asino insieme.

11 Non vestirti vestimento mescolato, tessuto di lana e di lino insieme.

12 Fatti delle fimbrie a’ quattro capi del tuo manto, col qual tu ti ammanti.

13 QUANDO alcuno avrà presa una moglie, e sarà entrato da lei, e poi prenderà ad odiarla;

14 e le apporrà cose che daranno cagione che se ne sparli, e metterà fuori mala fama contro a lei, e dirà: Io avea presa questa moglie; ma, essendolemi accostato, non l’ho trovata vergine;

15 allora prendano il padre e la madre della giovane il segnal della virginità di essa, e lo producano davanti agli Anziani della città nella porta;

16 e dica il padre della giovane agli Anziani: Io avea data la mia figliuola per moglie a quest’uomo, ed egli ha preso ad odiarla;

17 ed ecco, egli le ha apposte cose che dànno cagione che se ne sparli, dicendo: Io non ho trovata vergine la tua figliuola; e pure, ecco il segnal della virginità della mia figliuola. E stendano quel panno davanti agli Anziani della città.

18 Allora prendano gli Anziani di quella città quell’uomo, e lo castighino con battitura;

19 e condanninlo in cento sicli di argento d’ammenda, i quali daranno al padre della giovane; perciocchè egli ha messa fuori una mala fama contro ad una vergine d’Israele; e siagli colei moglie, e non possa egli giammai in vita sua mandarla via.

20 Ma se la cosa è vera, che quella giovane non sia stata trovata vergine;

21 tragganla fuori alla porta della casa di suo padre, e lapidinla le genti della sua città con pietre, sì che muoia; perciocchè ha commesso un atto infame in Israele, fornicando in casa di suo padre. E così togli via il male del mezzo di te.

22 QUANDO un uomo sarà trovato giacendo con una donna maritata, muoiano amendue; l’uomo che sarà giaciuto con la donna, e la donna. E così togli via il male d’Israele.

23 Quando una fanciulla vergine sarà sposata a un uomo, e un altro trovandola dentro alla città, sarà giaciuto con lei;

24 menateli amendue fuori alla porta di quella città, e lapidateli con pietre, sì che muoiano; la fanciulla, perchè non avrà gridato, essendo nella città, e l’uomo, perchè avrà violata la pudicizia della moglie del suo prossimo. E così togli via il male del mezzo di te.

25 Ma, se l’uomo trova su per li campi una fanciulla sposa, e la prende a forza, e giace con lei; muoia sol l’uomo che sarà giaciuto con lei.

26 Ma non far nulla alla fanciulla; ella non vi ha colpa degna di morte; perciocchè questo fatto è tale, come se alcuno si levasse contro al suo prossimo, e l’uccidesse.

27 Perciocchè avendo egli trovata quella fanciulla sposa su per li campi, benchè ella abbia gridato, niuno l’ha salvata.

28 Quando alcuno troverà una fanciulla vergine, che non sia sposa, e la prenderà, e giacerà con lei, e saranno trovati;

29 dia l’uomo che sarà giaciuto con la fanciulla cinquanta sicli d’argento al padre di essa, e siagli colei moglie, perciocchè egli l’ha sverginata; non possala rimandar giammai in tempo di vita sua.

30 Non prenda alcuno la moglie di suo padre, e non iscopra il lembo di suo padre.

   


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.

Ze Swedenborgových děl

 

Arcana Coelestia # 9274

Prostudujte si tuto pasáž

  
/ 10837  
  

9274. And in the seventh year thou shalt let it lie fallow, and shalt release it. That this signifies the second state, when the man of the church is in good, and thus in the tranquility of peace, is evident from the signification of “the seventh year,” or the Sabbath, as being when man is in good, and is led of the Lord by means of good (see n. 8505, 8510, 8890, 8893); from the signification of “letting the land lie fallow,” that is, not sowing it, as being not to be led by truths, as before; and from the signification of “releasing it,” as being to be in the tranquility of peace. (That the Sabbath also was a representative of the state of peace in which there is conjunction, see n. 8494.) For by the lying fallow, and the release or rest of the land, was represented the rest, tranquility, and peace possessed by those who are in good from the Lord. (That there are two states with the man who is being regenerated and becoming a church; namely, the first when he is led by means of the truths of faith to the good of charity; and the second when he is in the good of charity, see n. 7923, 7992, 8505, 8506, 8512, 8513, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230)

[2] That there are these two states with the man who is being regenerated and becoming a church, has been heretofore unknown, chiefly for the reason that the man of the church has not made any distinction between truth and good, thus not between faith and charity; and also because he has had no distinct perception of the two faculties of man, which are the understanding and the will; and that the understanding sees truths and goods, and the will is affected with them and loves them. For the same reason he could not know that the first state of the man who is being regenerated is learning truths and seeing them, and that the second state is willing and loving them; and that the things which a man has learned and seen are not appropriated to him until he wills and loves them; for the will is the man himself, and the understanding is his minister. If these things had been known, it might have been known and perceived that the man who is being regenerated is endowed by the Lord with both a new understanding and a new will, and that unless he has been endowed with both, he is not a new man; for the understanding is merely the seeing of the things which the man wills and loves, and thus, as before said, is only a minister. Consequently the first state of the man who is being regenerated is to be led through truths to good, and the second state is to be led by means of good; and when he is in this latter state, the order has been inverted, and he is then led by the Lord; consequently he is then in heaven, and hence in the tranquility of peace.

[3] This state is what is meant by the “seventh day,” and by the “seventh year,” and also by the “jubilee;” that is, by the “Sabbath,” and by the “Sabbath of Sabbaths,” and by the resulting rest of the land; according to these words in Moses:

Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather the produce thereof; but in the seventh year shall be a Sabbath of Sabbaths for the land, a Sabbath unto Jehovah; thou shall neither sow thy field, nor prune thy vineyard; that which groweth of itself of thy harvest thou shalt not reap (Leviticus 25:3-5).

And concerning the jubilee:

In the year of the jubilee, ye shall not sow, nor reap that which groweth of itself in it, nor vintage its undressed vines (Leviticus 25:11).

He who knows nothing about these two states must needs be ignorant of many things contained in the Word; for in the Word, especially the prophetic Word, the two states are distinctly described. Nay, without this knowledge, he cannot apprehend the internal sense of the Word, nor even many things which are in its literal sense, as for example the following which the Lord foretold concerning the last time of the present church, which is there called the “consummation of the age” in these passages:

Then let them that are in Judea flee unto the mountains; let him that is upon the house not go down to take anything out of his house; and let him that is in the field not return back to take his garments (Matthew 24:16-18).

In that day, whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever is in the field let him likewise not return to the things that are behind him. Remember Lot’s wife (Luke 17:31-32).

(That the second state is here described, and that no one ought to return from that state to the first, see n. 3650-3655, 5895, 5897, 8505, 8506, 8510, 8512, 8516.)

[4] That these states are distinct from each other is also involved in these words in Moses:

When thou makest a new house, thou shalt make a compass to thy roof. Thou shalt not sow thy vineyard nor thy field with mixed seed. Thou shalt not plough with an ox and an ass together. Thou shalt not put on a mixed garment of wool and linen together (Deuteronomy 22:8-11; Leviticus 19:19);

by these words is signified that he who is in the state of truth, that is, in the first state, cannot be in the state of good, that is, in the second state, nor the converse. The reason is that the one state is the inverse of the other; for in the first state the man looks from the world into heaven, but in the second state he looks from heaven into the world; because in the first state truths enter from the world through the intellect into the will, and there become goods, because of love; but in the second state the goods so formed go forth from heaven through the will into the intellect, and there appear in the form of faith. It is this faith which is saving, because it is from the good of love, that is, through the good of love from the Lord; for this faith belongs to charity in form.

  
/ 10837  
  

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