Novokřesťanské studium Bible

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Ezechiele 37

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1 LA mano del Signore fu sopra me, e il Signore mi menò fuori in ispirito, e mi posò in mezzo d’una campagna, la quale era piena d’ossa.

2 E mi fece passar presso di esse, attorno attorno; ed ecco, erano in grandissimo numero sopra la campagna; ed ecco, erano molto secche.

3 E mi disse: Figliuol d’uomo, potrebbero quest’ossa rivivere? Ed io dissi: Signore Iddio, tu il sai.

4 Ed egli mi disse: Profetizza sopra queste ossa, e di’ loro: ossa secche, ascoltate la parola del Signore.

5 Così ha detto il Signore Iddio a quest’ossa: Ecco, io fo entrare in voi lo spirito, e voi riviverete;

6 e metterò sopra voi de’ nervi, e farò venir sopra voi della carne, e vi ricoprirò di pelle; poi metterò lo spirito in voi, e riviverete; e conoscerete che io sono il Signore.

7 Ed io profetizzai, come mi era stato comandato; e come io profetizzava, si fece un suono; ed ecco un tremoto; e le ossa si accostarono, ciascun osso al suo.

8 Ed io riguardai; ed ecco, sopra quelle vennero de’ nervi, e della carne, e furono ricoperte di sopra di pelle; ma non vi era ancora spirito alcuno in loro.

9 E il Signore mi disse: Profetizza allo spirito; profetizza, figliuol d’uomo, e di’ allo spirito: Così ha detto il Signore Iddio: Vieni, o spirito, da’ quattro venti, e soffia in questi uccisi, acciocchè rivivano.

10 Ed io profetizzai, come egli mi avea comandato; e lo spirito entrò in essi, e ritornarono in vita, e si rizzarono in piè, ed erano un grandissimo esercito.

11 Ed egli mi disse: Figliuol d’uomo queste ossa son tutta la casa d’Israele; ecco, essi dicono: Le nostre ossa son secche, e la nostra speranza è perita; e, quant’è a noi, siamo sterminati.

12 Perciò, profetizza, e di’ loro: Così ha detto il Signore Iddio: Ecco, io apro i vostri sepolcri, e vi trarrò fuor delle vostre sepolture, o popol mio; e vi ricondurrò nel paese d’Israele.

13 E voi conoscerete che io sono il Signore, quando avrò aperti i vostri sepolcri, e vi avrò tratti fuor delle vostre sepolture, o popol mio.

14 E metterò lo Spirito mio in voi, e voi ritornerete in vita; e vi poserò sopra la vostra terra; e voi conoscerete che io, il Signore, ho parlato, e che altresì ho messa la cosa ad effetto, dice il Signore.

15 Poi la parola del Signore mi fu indirizzata, dicendo:

16 Figliuol d’uomo, prenditi ancora un pezzo di legno, e scrivi sur esso: Per Giuda, e per li figliuoli d’Israele, suoi congiunti; poi prenditi un altro pezzo di legno, e scrivi sur esso: Per Giuseppe, il legno di Efraim, e di tutta la casa d’Israele, suoi congiunti.

17 Poi accostali l’uno all’altro, come se non fossero che un sol pezzo di legno; e sieno così congiunti nella tua mano.

18 E quando i figliuoli del tuo popolo ti diranno: Non ci dichiarerai tu che cosa vuoi dire per queste cose?

19 di’ loro: Così ha detto il Signore Iddio: Ecco, io prendo il pezzo di legno di Giuseppe, che è in mano di Efraim, e quel delle tribù d’Israele, sue congiunte; e lo metterò sopra questo, cioè, sopra il pezzo di legno di Giuda; e ne farò un medesimo pezzo di legno, e saranno una stessa cosa nella mia mano.

20 Tieni adunque que’ due pezzi di legno, sopra i quali avrai scritto, nella tua mano, nel lor cospetto;

21 e di’ loro: Così ha detto il Signore Iddio: Ecco, io ritrarrò i figliuoli d’Israele di mezzo delle genti, dove sono andati, e li raccoglierò d’ogn’intorno, e li ricondurrò nella lor terra.

22 E ne farò una medesima nazione, nella terra, nei monti d’Israele; ed un solo re sarà lor re a tutti; e non saranno più due nazioni, e non saranno più divisi in due regni.

23 E non si contamineranno più co’ loro idoli, nè con le loro abbominazioni, nè con tutti i lor misfatti; ed io li salverò di tutte le loro abitazioni, nelle quali hanno peccato; e li netterò, e mi saran popolo, ed io sarò loro Dio.

24 E il mio servitore Davide sarà re sopra loro, ed essi tutti avranno un medesimo Pastore, e cammineranno nelle mie leggi, ed osserveranno i miei statuti, e li metteranno in opera.

25 Ed abiteranno nel paese che io ho dato a Giacobbe, mio servitore; nel quale i padri vostri abitarono; ed abiteranno in quello, essi, e i lor figliuoli, e i figliuoli de’ lor figliuoli, in perpetuo; e il mio servitore Davide sarà lor principe in eterno.

26 Ed io farò con loro un patto di pace; vi sarà un patto eterno con loro; e li stanzierò, e li accrescerò, e metterò il mio santuario in mezzo di loro in perpetuo.

27 E il mio tabernacolo sarà appresso di loro; ed io sarò loro Dio, ed essi mi saran popolo.

28 E le genti conosceranno che io sono il Signore, che santifico Israele, quando il mio santuario sarà in mezzo di loro in perpetuo.

   

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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Apocalypse Explained # 205

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205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)

It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)

[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:

They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezekiel 37:23-25).

In Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5).

It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)

[3] In Zechariah:

Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zechariah 12:7-8, 10; 13:1).

Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (See just above, n. 204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).

[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:

Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 1 (Isaiah 55:3-4).

These things are said of the Lord, who is here "David." In David:

In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Psalms 89:2-5).

These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (See Arcana Coelestia 2842[1-10]). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (See Arcana Coelestia, n (Arcana Coelestia 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (See Arcana Coelestia 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (See Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.

[5] In the same:

I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).

That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:

I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).

The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:

Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);

here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:

He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).

[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:

Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in The Doctrine of the New Jerusalem 293-295, 298-310. For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

Poznámky pod čarou:

1. The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia 1259, 4197.

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

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