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Deuteronomio 6

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1 OR questi sono i comandamenti, gli statuti e le leggi, che il Signore Iddio vostro mi ha comandato di insegnarvi, acciocchè le mettiate in opera, nel paese al quale voi passate per possederlo;

2 acciocchè tu tema il Signore Iddio tuo, osservando tutti i suoi statuti e comandamenti, i quali io ti do; tu, e il tuo figliuolo, e il figliuolo del tuo figliuolo, tutto il tempo della tua vita; e acciocchè i tuoi giorni sieno prolungati.

3 Ascolta adunque o Israele, e osserva di metterli in opera, acciocchè ti sia bene, e acciocchè siate grandemente moltiplicati, nel paese stillante latte e miele, come il Signore Iddio dei tuoi padri ti ha detto.

4 Ascolta, Israele: Il Signore Iddio nostro è l’unico Signore;

5 Ama dunque il Signore Iddio tuo con tutto il tuo cuore, con tutta l’anima tua, e con tutto il tuo maggior potere.

6 E dimorino queste parole, le quali oggi ti comando, nel tuo cuore;

7 e inculcale a’ tuoi figliuoli, e ragionane quando tu sarai a sedere in casa tua, e quando tu camminerai per via, e quando tu giacerai, e quando tu ti leverai.

8 E legale per segnale, in su la tua mano, e sieno per frontali fra’ tuoi occhi.

9 Scrivile ancora sopra gli stipiti della tua casa, e sopra le tue porte.

10 E quando il Signore Iddio tuo ti avrà introdotto nel paese, del quale egli ha giurato a’ tuoi padri, ad Abrahamo, a Isacco, e a Giacobbe, ch’egli te lo darebbe, nelle città grandi e belle, le quali tu non hai edificate;

11 e nelle case piene d’ogni bene, le quali tu non hai empiute; e a’ pozzi cavati, che tu non hai cavati; e alle vigne, e agli uliveti, che tu non hai piantati; e tu avrai mangiato, e sarai sazio;

12 guardati che talora tu non dimentichi il Signore, che ti ha tratto fuor del paese di Egitto, della casa di servitù.

13 Temi il Signore Iddio tuo, e a lui servi,

14 e giura per lo suo Nome. Non andate dietro agl’iddii stranieri, d’infra gl’iddii de’ popoli che saranno d’intorno a voi;

15 perciocchè il Signore Iddio tuo è un Dio geloso nel mezzo di te; che talora l’ira del Signore Iddio tuo non si accenda contro a te, e ch’egli non ti distrugga d’in su la terra.

16 Non tentate il Signore Iddio vostro, come voi lo tentaste in Massa.

17 Del tutto osservate i comandamenti del Signore Iddio vostro, e le sue testimonianze, e i suoi statuti ch’egli vi ha dati.

18 E fa’ ciò che è diritto e buono negli occhi del Signore; acciocchè ti sia bene, e che tu entri nel buon paese, il quale il Signore ha giurato a’ tuoi padri; e che tu lo possegga.

19 Acciocchè egli cacci d’innanzi a te tutti i tuoi nemici; come il Signore ne ha parlato.

20 Quando il tuo figliuolo per l’innanzi ti domanderà, dicendo: Che voglion dire queste testimonianze, e questi statuti, e queste leggi, che il Signore Iddio nostro vi ha date?

21 Di’ al tuo figliuolo: Noi eravamo servi di Faraone in Egitto; e il Signore ci trasse fuor di Egitto con potente mano.

22 E il Signore fece miracoli, e prodigi grandi e dannosi sopra gli Egizj, e sopra Faraone, e sopra tutta la sua casa, davanti agli occhi nostri.

23 E ci trasse fuor di là, per condurci nel paese il quale egli avea giurato a’ nostri padri, e per darcelo.

24 E il Signore ci comandò di mettere in opera tutti questi statuti, per temere il Signore Iddio nostro, acciocchè ci sia bene in perpetuo, e siamo conservati in vita, come siamo oggi.

25 E ciò ci sarà giustizia, quando noi osserveremo di mettere in opera tutti questi comandamenti, nel cospetto del Signore Iddio nostro, siccome egli ci ha comandato.

   


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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Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(Odkazy: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)

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Arcana Coelestia # 4274

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4274. 'And a man wrestled with him' means temptation that concerns truth. This is clear from the meaning of 'wrestling' as temptation. Temptation itself is nothing other than a wrestling or conflict, for truth is attacked by the evil spirits and defended by the angels who are present with a person. And his awareness of that conflict taking place within himself is temptation, 741, 757, 761, 1661, 3927, 4249, 4256. But no temptation can arise unless the good of truth, that is, the love or affection for truth, exists in him. For anyone who does not love the truth he knows, or is not affected by it, does not trouble about it at all, whereas anyone who does love it is worried lest it should suffer harm. Nothing else constitutes the life in a person's understanding than that which he believes to be the truth, and nothing else the life of his will than that which, he has become convinced, is good. This being so, when that which he believes to be the truth is attacked the life of his understanding is attacked; and when that which, he has become convinced, is good is attacked the life of his will is attacked. And therefore when a person is being tempted his life is under attack.

[2] The reason why the conflict at first concerns truth or is about truth is that truth is what a person loves first. That which anyone loves is the object of evil spirits' attack, but once he starts to love good more than truth, which takes place when order is being turned around, the temptation of him concerns good. But few know what temptation is, because few at the present day undergo any temptation; for none are able to be tempted except those who are governed by the good of faith, that is, by charity towards the neighbour. If those who are not governed by such charity experienced temptation they would instantly give way; and in those who give way evil becomes more firmly established and falsity more firmly believed, because in their case the evil spirits with whom they are thereby associated are victorious. This is the reason why at the present day few are allowed to enter into any spiritual temptation, but only into some natural forms of distress in order that they may be held back by means of them from self-love and love of the world into which they would otherwise plunge without any restraint.

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