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Ezechiele 32

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1 AVVENNE eziandio, nell’anno duodecimo, nel duodecimo mese, nel primo giorno del mese, che la parola del Signore mi fu indirizzata, dicendo:

2 Figliuol d’uomo, prendi a fare un lamento di Faraone, re di Egitto, e digli: Tu sei stato simile ad un leoncello fra le nazioni, e come un coccodrillo ne’ mari, ed uscivi fuori per li tuoi fiumi, e intorbidavi le acque co’ tuoi piedi, e calpestavi i lor fiumi.

3 Così ha detto il Signore Iddio: Io altresì stenderò la mia rete sopra te, con raunata di molti popoli, i quali ti trarranno fuori con la mia rete.

4 E ti lascerò sopra la terra, e ti getterò sopra la faccia della campagna; e farò albergar sopra te tutti gli uccelli del cielo, e sazierò di te le fiere di tutta la terra.

5 E metterò la tua carne su per li monti, ed empierò le valli della tua strage.

6 Ed abbevererò del tuo sangue la terra nella quale tu nuoti, fin sopra i monti; e i letti de’ fiumi saran ripieni di te.

7 E quando ti avrò spento, io coprirò il cielo, e farò imbrunir le stelle loro; io coprirò il sol di nuvoli, e la luna non farà risplendere il suo lume.

8 Io farò scurare sopra te tutti i luminari della luce nel cielo, e manderò tenebre sopra il tuo paese, dice il Signore Iddio.

9 E farò che il cuore di molti popoli si sdegnerà, quando avrò fatto pervenire il grido della tua ruina fra le genti, in paesi che tu non conosci.

10 E farò che molti popoli saranno attoniti di te, e che i loro re avranno orrore per cagion di te, quando io vibrerò la mia spada nel lor cospetto; e ciascun d’essi sarà spaventato ad ogni momento nell’animo suo, nel giorno della tua caduta.

11 Perciocchè, così ha detto il Signore Iddio: La spada del re di Babilonia ti sopraggiungerà.

12 Io farò cader la tua moltitudine per le spade d’uomini possenti, che son tutti quanti i più fieri delle nazioni; ed essi guasteranno la magnificenza di Egitto, e tutta la sua moltitudine sarà distrutta.

13 Ed io farò perire tutto il suo bestiame d’in su le grandi acque; e niun piè d’uomo, nè unghia di bestia, le intorbiderà più.

14 Allora farò che le acque loro si poseranno, e che i lor fiumi correranno a guisa d’olio, dice il Signore Iddio;

15 quando avrò ridotto il paese di Egitto in desolazione, e il paese sarà deserto, e vuoto di tutto ciò ch’è in esso; quando avrò in esso percossi tutti i suoi abitatori; e si conoscerà che io sono il Signore.

16 Questo è un lamento, il qual si farà; le figliuole delle nazioni lo faranno; lo faranno intorno all’Egitto, e a tutta la sua moltitudine, dice il Signore Iddio.

17 AVVENNE eziandio nell’anno duodecimo, nel quintodecimo giorno del mese, che la parola del Signore mi fu indirizzata, dicendo:

18 Figliuol d’uomo, intuona una canzon funebre sopra la moltitudine di Egitto, ed accompagna il suo mortorio con le figliuole di nazioni illustri, nelle più basse parti della terra, con quelli che scendono nella fossa.

19 Più grazioso di chi sei tu? scendi, e sii posto a giacere con gl’incirconcisi.

20 Essi caderanno per mezzo gli uccisi con la spada; la spada è stata data in mano; strascinatela, con tutta la sua moltitudine.

21 I capi de’ prodi, coloro che gli aveano dato soccorso, che sono scesi, e giacciono incirconcisi, uccisi con la spada, parleranno con lui di mezzo il sepolcro, dicendo:

22 Ivi è l’Assirio, e tutta la sua raunata, le sue sepolture sono d’intorno a lui; essi tutti sono uccisi, i quali son caduti per la spada.

23 Perciocchè le sepolture d’esso sono state poste nel fondo della fossa, e la sua raunata è stata posta d’intorno alla sua sepoltura; essi tutti sono uccisi, caduti per la spada; perciocchè avean dato spavento nella terra de’ viventi.

24 Ivi è l’Elamita, e tutta la sua moltitudine, d’intorno alla sua sepoltura; essi tutti sono uccisi, caduti per la spada, i quali sono scesi incirconcisi nelle più basse parti della terra; perciocchè avean dato spavento di loro nella terra de’ viventi; e perciò han portata la loro ignominia, con quelli che scendono nella fossa.

25 È stato posto un letto, per mezzo gli uccisi, a lui, ed a tutta la sua moltitudine; le sue sepolture sono d’intorno a lui; essi tutti sono incirconcisi, uccisi con la spada; perciocchè era stato dato spavento di loro nella terra de’ viventi; e perciò han portato il lor vituperio, con quelli che scendono nella fossa; e sono stati posti per mezzo gli uccisi.

26 Ivi è Mesec, e Tubal, e tutta la sua moltitudine; le sue sepolture sono d’intorno a lui; essi tutti sono incirconcisi, uccisi con la spada; perciocchè avean dato spavento di loro nella terra de’ viventi.

27 E non giacciono con gli uomini prodi, caduti d’infra gl’incirconcisi, i quali sono scesi nell’inferno con le loro armi; e le cui spade sono state poste sotto alle lor teste, e la cui iniquità è stata sopra le loro ossa; perciocchè lo spavento degli uomini prodi è nella terra de’ viventi.

28 Così ancora tu sarai fiaccato per mezzo gl’incirconcisi, e giacerai con gli uccisi con la spada.

29 Ivi è Edom, i suoi re, e tutti i suoi duchi, i quali, con tutta la lor forza, sono stati posti fra gli uccisi con la spada; essi giacciono fra gl’incirconcisi, e con quelli che sono scesi nella fossa.

30 Ivi son tutti i principi del Settentrione, e tutti i Sidonii, i quali sono scesi con gli uccisi, con tutto il loro spavento, confusi della lor forza; e giacciono incirconcisi, con gli uccisi con la spada; ed hanno portata la loro ignominia, con quelli che sono scesi nella fossa.

31 Faraone li vedrà, e si racconsolerà di tutta la sua moltitudine; Faraone, dico, e tutto il suo esercito, che sono stati uccisi con la spada, dice il Signore Iddio.

32 Perciocchè io ho dato spavento di me nella terra de’ viventi; e Faraone, con tutta la sua moltitudine, sarà posto a giacere per mezzo gl’incirconcisi, con gli uccisi con la spada, dice il Signore Iddio.

   


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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A Brief Exposition of New Church Doctrine # 78

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78. BRIEF ANALYSIS

In the prophetic parts of the Word, statements similar to the one in Matthew 24:29, occur concerning the sun, moon and stars. Thus it is written in Isaiah:

Behold the cruel day of Jehovah cometh . . . the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened at his rising and the moon shall not cause her light to shine. Isaiah 13:9-10.

In Ezekiel:

When I shall extinguish thee, I will cover the heavens and darken the stars thereof; I will cover the sun with a cloud, and the moon shall not give her light; . . . and I will set darkness upon thy land.Ezekiel 32:7-8.

In Joel:

The day of Jehovah cometh, ... a day of darkness, . . . the sun and moon shall be dark, and the stars shall withdraw their shining.Joel 2:1-2, 10.

The sun shall be turned into darkness and the moon into blood before the great and the terrible day of Jehovah cometh. Joel 2:31.

The day of Jehovah is near in the valley of decision, the sun and moon shall be darkened. Joel 3:14-15.

In the Revelation:

The fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, . . . and the day shone not for a third part of it. Revelation 8:12.

The sun became black as sackcloth of hair, and the moon became as blood. Revelation 6:12.

All these passages treat of the last time of the Jewish Church, when the Lord came into the world. The meaning here is similar in Matthew and the Revelation, but they refer to the last time of the Christian Church, when the Lord would come again in the Word which is Himself, and in which He is. Wherefore, immediately after those words in Matthew 24:29, it is said:

And then shall appear the sign of the Son of Man . . . coming in the clouds of the heavens.Matthew 24:30.

By the sun in the above passages is meant love, by the moon faith, and by the stars the cognitions of good and truth. By the powers of the heavens are meant those three essentials as the supports and foundations of the heavens where the angels are, and of the Churches where men are. Therefore, by the foregoing passages collected into one idea is meant that neither love nor faith, nor any cognitions of good and truth remain in the Christian Church, in the last time thereof when it draws to its end. That the sun signifies love has been shown in THE APOCALYPSE REVEALED 53-54, 413, 796, 831, 961; that the moon signifies faith, THE APOCALYPSE REVEALED 53, 332, 413, 423, 533; and that stars signify cognitions of good and truth, THE APOCALYPSE REVEALED 51, 74, 333, 408, 419, 954.

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

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Apocalypse Revealed # 961

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961. To this I will append two narrative accounts. Here is the first:

Once, on awakening from sleep, I fell into a profound meditation regarding God. And when I looked up, I saw in the sky above me a bright, oval-shaped light. Then, as I fixed my gaze on the light, the light ebbed toward the circumference and entered the perimeter. And suddenly heaven opened to me and I saw some magnificent sights, with angels standing around in a circle on the southern side of the opening and conversing together. Because I burned with a desire to hear what they were saying, I was therefore first granted to hear the sound, which was full of heavenly love, and afterward the words, which were full of wisdom arising from that love. They were talking together about the oneness of God, conjunction with Him, and so salvation.

What they were saying is beyond description. Most of it cannot be put into the words of any natural language. But because I had been myself a number of times in the company of angels in heaven, and had then used the same language as they, being in the same state, I was consequently able to understand them now and to take from their conversation some thoughts that I could express in rational terms in the words of a natural language.

They were saying that the Divine being is one, unchanging, absolute, and indivisible, and so is also the Divine essence, inasmuch as the Divine being is the Divine essence, thus also God, because the Divine essence, which is at the same time the Divine being, is God.

[2] This the angels illustrated using spiritual ideas, saying that the Divine being cannot evolve into a number of Divines, each of which possesses the Divine being, and still be one, unchanging, absolute, and indivisible. Indeed, each would think, of Himself and by Himself, from His own being. If He should then think also at the same time unanimously with others and in harmony with others, the result would be a number of like-minded gods and not one God. For unanimity is the consensus of a number, and at the same time the consensus of each one, of himself and by himself, and this does not accord with the unity of God, but with a plurality of beings. They did not say, with a plurality of gods, because they could not, since the light of heaven resisted it, being the light in accord with which they formed their thinking and in which their discussion proceeded. They even said that when they tried to say "gods," with each one a person by himself, their effort to say it turned instantly and spontaneously into their saying one God, indeed into saying the one and only God.

[3] The angels said in addition that the Divine being is a Divine being in itself, not one derived from itself, because to say one derived from itself supposes a being in itself as its origin, thus a God derived from God, which is not possible. Something derived from God is not called God but rather Divine. For what is a God derived from God? What then is a God born from eternity from God? And what is a God emanating from God through a God born from eternity? They are but words that contain not a spark of light from heaven.

"Not so," they said, "in the case of the Lord Jesus Christ. In Him is the Divine being itself from which all else springs, to which the soul corresponds in man. He has also a Divine humanity, to which the body corresponds in man. And from Him is also the emanating Divine, to which the activity of soul and body corresponds in man. This trine is a unit, because from the originating Divine springs the Divine humanity, and from the originating Divine through the Divine humanity springs as a consequence the emanating Divine.

"For this reason, too, every angel and every person, being an image of the Divine, has a soul, body and activity which constitute a unit, since from the soul springs the body, and from the soul through the body springs the consequent activity."

[4] The angels said further that the Divine being, which in itself is God, is unchanging - not unchanging statically, but infinitely, that is, unchanging from eternity to eternity. It is the same everywhere, and the same for every individual and in every individual, with all variation and capability of variation resting in the recipient. The state of the recipient is responsible for this.

That the Divine being, which in itself is God, is absolute, they illustrated as follows:

"God is absolute," they said, "because He is love itself, wisdom itself, good itself, truth itself, and life itself. If these were not absolute in God, they would have no reality in heaven or in the world, as they would have no relation to anything absolute. Every quality is accorded its quality from the fact that there is something absolute from which it springs and to which it has relation so as to be what it is.

"This absolute entity, which is the Divine being, does not exist space, but is present with people and in people who live in space, in accordance with their reception, since love and wisdom, and goodness and truth, which are absolute in God, indeed which are God Himself, cannot have location predicated of them, or a progression from place to place, but are independent of space, and so omnipresent. Therefore the Lord says that He is in the midst of His disciples, and that He is in them and they in Him. 1

[5] "However, because no one can receive Him as He is in Himself, He appears, such as He is in Himself, as a sun above the angelic heavens, and the light emanating from that sun is the Lord in respect to wisdom, and its warmth the Lord in respect to love.

"The Lord is not a sun, but the Divine love and wisdom radiating immediately from Him and surrounding Him appear to angels as the sun. He himself in the sun is human. He is our Lord Jesus Christ, both in respect to the originating Divine and in respect to His Divine humanity, since the originating Divine, which is love itself and wisdom itself, was the soul He had from the Father, thus Divine life, which is life in itself. Not so in any other person. The soul in him is not life, but a recipient of life. This is also something the Lord taught, saying, "I am the way, the truth, and the life." 2 And in another place, "As the Father has life in Himself, so He has granted the Son to have life in Himself." 3 He who has life in Himself is God."

To this the angels added that it is possible for someone who possesses some spiritual light to perceive from this that because the Divine being, which is also the Divine essence, is one, unchanging, absolute, and so indivisible, it cannot possibly exist in a plurality of persons. And that if someone were to say it could, there would be manifest contradictions in any added qualifications.

[6] Having said this, the angels perceived in my thought the usual notions in the Christian Church regarding a trinity of Persons in union and their union in the trinity, regarding God, and regarding as well the birth of the Son of God from eternity. And they said then, "What are you thinking? Are you not forming your thoughts from a natural sight, with which our spiritual sight does not accord? Therefore, if you do not rid yourself of those ideas in your thinking, we will close heaven to you and go away."

But to that I said to them, "Pray enter more deeply into my thinking, and perhaps you will see an agreement."

They then did so, and they saw that by three Persons I mean three succeeding Divine attributes, namely creation, salvation, and reformation, and that these are the attributes of a single God. They saw, too, that by the birth of the Son of God from eternity I mean His birth foreseen from eternity and provided in time. And I told them then that I acquired my natural thought regarding a trinity of Persons and their union, and the birth of a Son of God from eternity, from the church's doctrinal creed, called the Athanasian Creed, and that the doctrine in it is right and correct, provided that for the trinity of Persons in it one substitutes the trinity of a Person, which exists only in the Lord Jesus Christ, and for the birth of the Son of God, His birth foreseen from eternity and provided in time. For it is in relation to the humanity He assumed in time that He is plainly called "the Son of God."

[7] At that the angels said, "Good!" And they asked me to say on their authority that if someone does not turn to the God Himself of heaven and earth, he cannot enter heaven, because heaven is heaven owing to this one and only God, and that this God is Jesus Christ, who is the Lord Jehovah, our Creator from eternity, our Savior in time, and our Reformer to eternity, thus who is at once the Father, the Son, and the Holy Spirit.

After that the heavenly light that I saw before came back over the opening in the sky, and it gradually descended from there and filled the interiors of my mind, enlightening my natural ideas regarding the union and trinity of God. And the ideas I had initially acquired about these, which were merely natural, I then saw separated, as the chaff is separated from the wheat when shaken in the wind, and these ideas were carried off as though by a wind into the northern zone of heaven and vanished.

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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.