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Deuteronomio 23

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1 NON entri nella raunanza del Signore alcuno che abbia i testicoli infranti o tagliati.

2 Niuno nato di pubblica meretrice entri nella raunanza del Signore; niuno de’ suoi fino alla decima generazione, entri nella raunanza del Signore.

3 L’Ammonita, nè il Moabita, non entri nella raunanza del Signore; niuno dei lor discendenti in perpetuo, fino alla decima generazione, entri nella raunanza del Signore.

4 Perciocchè non vennero incontro a voi con pane e con acqua, nel cammino, quando usciste di Egitto; e perchè essi condussero per prezzo contro a voi Balaam, figliuolo di Beor, di Petor di Mesopotamia, per maledirvi.

5 Ma il Signore Iddio tuo non volle ascoltar Balaam; anzi il Signore Iddio tuo ti rivolse la maledizione in benedizione; perciocchè il Signore Iddio tuo ti ama.

6 Non procacciar giammai, in tempo di vita tua, la pace o il bene loro.

7 Non abbominar l’Idumeo; conciossiachè egli sia tuo fratello; non abbominar l’Egizio; conciossiachè tu sii stato forestiere nel suo paese.

8 La terza generazione de’ figliuoli che nasceranno loro potrà entrar nella raunanza del Signore.

9 QUANDO tu uscirai in guerra contro a’ tuoi nemici, guardati d’ogni mala cosa.

10 Se nel mezzo di te vi è alcuno che sia immondo per alcun accidente notturno, esca fuor del campo, e non entri dentro al campo;

11 e in sul far della sera lavisi con acqua; e poi, come il sole sarà tramontato, egli potrà rientrar dentro al campo.

12 Abbi parimente un luogo fuor del campo, al quale tu esca per li tuoi bisogni.

13 E abbi fra i tuoi arredi un piuolo, col quale, quando ti assetterai fuori, tu faccia un buco in terra, e poi ricopri il tuo scremento.

14 Conciossiachè il Signore Iddio tuo cammini nel mezzo del tuo campo, per salvarti, e per mettere in tuo potere i tuoi nemici; perciò sia il tuo campo santo; e fa’ ch’egli non vegga alcuna bruttura in te, onde egli si rivolga indietro da te.

15 NON dare il servo che sarà scampato a te d’appresso al suo signore, in man del suo signore.

16 Dimori appresso di te, nel mezzo di te, nel luogo ch’egli avrà scelto, in qualunque delle tue città gli aggraderà; non fargli violenza.

17 Non siavi alcuna meretrice d’infra le figliuole d’Israele; parimente non siavi alcun cinedo d’infra i figliuoli d’Israele.

18 Non recar dentro alla Casa del Signore Iddio tuo, per alcun voto, il guadagno della meretrice, nè il prezzo del cane; perciocchè amendue son cosa abbominevole al Signore Iddio tuo.

19 Non prestare ad usura al tuo fratello, nè danari, nè vittuaglia, nè cosa alcuna che si presta ad usura.

20 Presta ad usura allo straniere, ma non al tuo fratello; acciocchè il Signore Iddio tuo ti benedica in tutto ciò a che metterai la mano, nel paese nel quale tu entri per possederlo.

21 Quando tu avrai votato un voto al Signore Iddio tuo, non indugiar d’adempierlo; perciocchè il Signore Iddio tuo per certo te ne ridomanderebbe conto, e vi sarebbe peccato in te.

22 E se pur tu ti astieni di far voto, non vi sarà peccato in te.

23 Osserva, e fa’ ciò che ti sarà uscito delle labbra, secondo che volontariamente tu avrai votato al Signore Iddio tuo, come avrai pronunziato con la tua bocca.

24 Quando tu entrerai nella vigna del tuo prossimo, potrai a tua voglia mangiarne dell’uve a sazietà; ma non riporne nel tuo vasello.

25 Quando tu entrerai per mezzo le biade del tuo prossimo, potrai svellerne delle spighe con la mano; ma non metter la falce nelle biade del tuo prossimo.

   


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 # 1947

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1947. 'Because Jehovah has hearkened to your affliction' means since it was submitting itself. This is clear from what has been stated above in 1937 about 'humiliating oneself and flinging oneself down' as meaning submitting oneself beneath the controlling power of the internal man, which submission was discussed there and was shown to consist in self-compulsion. It was also shown that in self-compulsion there is freedom, that is, what is willing and spontaneous, and that this distinguishes self-compulsion from being compelled. It was also shown that without this freedom, or willingness and spontaneity, a person cannot possibly be reformed and receive any heavenly proprium; also that though the contrary seems to be the case, there is more freedom in times of temptation than there is outside of them. Indeed at such times freedom increases as assaults are made by evils and falsities and it is consolidated by the Lord in order that a heavenly proprium may be given to the person. For that reason also the Lord is closer in times of temptation. It was shown as well that the Lord in no way compels anybody. No one who is compelled to think that which is true and to do that which is good is reformed, but instead thinks all the more what is false and wills all the more what is evil. This is so with all compulsion, as may also become clear from all the experience and lessons of life, which when learned prove two things - first, that human consciences will not allow themselves to be coerced, and second, that we strive after the forbidden.

[2] Furthermore everyone who is not free desires to become so, for this is his life. From this it is evident that nothing is in any way pleasing to the Lord that is not done in freedom, that is, spontaneously or willingly. For when anyone worships the Lord under circumstances in which he is not free he worships Him with nothing of himself. In his case that which moves the external is the external, that is, it is moved under compulsion - the internal being non-existent, or else incompatible, and even contradictory. When a person is being regenerated he compels himself from the freedom the Lord imparts to him, and humbles, and indeed afflicts, his rational, so that it may submit itself, and in consequence he receives a heavenly proprium. This proprium is then gradually perfected by the Lord and it becomes more and more free, so that as a result it becomes the affection for good and for truth deriving from that good, and possesses delight. And in that affection and delight there is happiness such as the angels experience. This freedom is what the Lord Himself is referring to in John.

The truth makes you free. If the Son makes you free, you are truly free. John 8:32, 36. 1

[3] What this freedom is, is totally unknown to those who do not have conscience, for they identify freedom with feelings of being at liberty and without restraint to think and utter what is false, and to will and do what is evil, and not to control and humble, still less to afflict, those feelings. Yet this is the complete reverse of freedom, as the Lord again teaches in the same place,

Everyone who commits sin is a slave of sin. John 8:34.

People acquire this slave-like freedom from the hellish spirits who reside with them and who inject it into them. When the life of those hellish spirits takes possession of them so do the loves and desires of those same spirits; for an unclean and utterly disgusting delight blows upon them, and being carried away so to speak in a stream they imagine themselves to be in freedom; but it is hellish freedom. The difference between this hellish freedom and heavenly freedom is that the former spells death and drags them down into hell, while the latter, that is, heavenly freedom, promises life and lifts them up to heaven.

[4] That all true internal worship springs from freedom, not from compulsion, and that unless it springs from freedom it is not internal worship, is clear from the Word, from the sacrifices - free-will, votive, and peace or eucharistic - which were called offerings and oblations, mentioned in Numbers 15:3 and following verses; Deuteronomy 12:6; 16:10-11; 23:23; and elsewhere. In David,

With a free-will offering I will sacrifice to You; I will confess Your name, O Jehovah, for it is good. Psalms 54:6.

From the thruma, 2 or the collection which the people were to contribute towards the Tabernacle and sacred vestments, referred to in Moses,

Speak to the children of Israel and let them receive for Me a collection; from every man whose heart makes him willing you shall receive My collection. Exodus 25:2.

And elsewhere in Moses,

Everyone who is willing in heart shall bring it, Jehovah's collection. Exodus 35:5.

[5] The humbling of the rational man, or affliction of it - as stated, from freedom - was also represented by the affliction souls underwent during festivals, referred to in Moses,

It shall be a statute to you for ever: in the seventh month, on the tenth day of the month, you shall afflict your souls. Leviticus 16:29.

And elsewhere in Moses,

On the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you, and you shall afflict your souls. Every soul who does not afflict himself on that very day shall be cut off from his peoples. Leviticus 23:27, 29.

It is for this reason that unleavened bread in which no fermentation has taken place is called the bread of affliction in Deuteronomy 16:2-3. Affliction is referred to in David in the following way,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and performs righteousness, who swears to the affliction of himself and changes not. Psalms 15:1-2, 4.

[6] That 'affliction' is the taming and subduing of evils and falsities rising up from the external man into the rational man may become clear from what has been stated. Thus it is not any reduction of oneself to poverty and misery - not a renunciation of bodily enjoyments - that is meant by affliction. No taming and subduing of evil can result from doing that; indeed it may give rise to an additional evil, namely the desire to receive merit for such a renunciation; and what is more, man's freedom suffers, in which alone, as its ground, the good and truth of faith is able to be sown. Affliction also means temptation; see what has been said already in 1846.

Poznámky pod čarou:

1. In 9096, where this verse is quoted, the verbs are future tense, as in the Greek.

2. A Hebrew word meaning an offering

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