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Genesi 1

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1 NEL principio Iddio creò il cielo e la terra.

2 E la terra era una cosa deserta e vacua; e tenebre erano sopra la faccia dell’abisso. E lo Spirito di Dio si moveva sopra la faccia delle acque.

3 E Iddio disse: Sia la luce. E la luce fu.

4 E Iddio vide che la luce era buona. E Iddio separò la luce dalle tenebre.

5 E Iddio nominò la luce Giorno, e le tenebre Notte. Così fu sera, e poi fu mattina, che fu il primo Giorno.

6 Poi Iddio disse: Siavi una distesa tra le acque, la quale separi le acque dalle acque.

7 E Iddio fece quella distesa: e separò le acque che son disotto alla distesa, da quelle che son disopra d’essa. E così fu.

8 E Iddio nominò la distesa Cielo. Così fu sera, e poi fu mattina, che fu il secondo giorno.

9 Poi Iddio disse: Sieno tutte le acque, che son sotto al cielo, raccolte in un luogo, ed apparisca l’asciutto. E così fu.

10 E Iddio nominò l’asciutto Terra, e la raccolta delle acque Mari. E Iddio vide che ciò era buono.

11 Poi Iddio disse: Produca la terra erba minuta, erbe che facciano seme, ed alberi fruttiferi che portino frutto, secondo le loro specie; il cui seme sia in esso, sopra la terra. E così fu.

12 La terra adunque produsse erba minuta, erbe che fanno seme, secondo le loro specie, ed alberi che portano frutto, il cui seme è in esso, secondo le loro specie. E Iddio vide che ciò era buono.

13 Così fu sera, e poi fu mattina, che fu il terzo giorno.

14 Poi Iddio disse: Sienvi de’ luminari nella distesa del cielo, per far distinzione tra il giorno e la notte: e quelli sieno per segni, e per distinguer le stagioni e i giorni e gli anni.

15 E sieno per luminari nella distesa del cielo, per recar la luce in su la terra. E così fu.

16 Iddio adunque fece i due gran luminari il maggiore per avere il reggimento del giorno, e il minore per avere il reggimento della notte, e le stelle.

17 E Iddio li mise nella distesa del cielo, per recar la luce sopra la terra,

18 e per avere il reggimento del giorno e della notte, e per separar la luce dalle tenebre. E Iddio vide che ciò era buono.

19 Così fu sera, e poi fu mattina, che fu il quarto giorno.

20 Poi Iddio disse: Producano le acque copiosamente rettili, che sieno animali viventi; e volino gli uccelli sopra la terra, e per la distesa del cielo.

21 Iddio adunque creò le grandi balene, ed ogni animal vivente che va serpendo; i quali animali le acque produssero copiosamente, secondo le loro specie; ed ogni sorta di uccelli che hanno ale, secondo le loro specie. E Iddio vide che ciò era buono.

22 E Iddio li benedisse, dicendo: Figliate, moltiplicate, ed empiete le acque ne’ mari; moltiplichino parimente gli uccelli sulla terra.

23 Così fu sera, e poi fu mattina, che fu il quinto giorno.

24 Poi Iddio disse: Produca la terra animali viventi, secondo le loro specie; bestie domestiche, rettili e fiere della terra, secondo le loro specie. E così fu.

25 Iddio adunque fece le fiere della terra, secondo le loro specie; e gli animali domestici, secondo le loro specie; ed ogni sorta di rettili della terra, secondo le loro specie. E Iddio vide che ciò era buono.

26 Poi Iddio disse: Facciamo l’uomo alla nostra immagine, secondo la nostra somiglianza; ed abbia la signoria sopra i pesci del mare, e sopra gli uccelli del cielo, e sopra le bestie, e sopra tutta la terra, e sopra ogni rettile che serpe sopra la terra.

27 Iddio adunque creò l’uomo alla sua immagine; egli lo creò all’immagine di Dio; egli li creò maschio e femmina.

28 E Iddio li benedisse, e disse loro: Fruttate e moltiplicate, ed empiete la terra, e rendetevela soggetta, e signoreggiate sopra i pesci del mare, e sopra gli uccelli del cielo, e sopra ogni bestia che cammina sopra la terra.

29 Oltre a ciò, Iddio disse: Ecco, io vi do tutte l’erbe che producono seme, che son sopra tutta la terra; e tutti gli alberi fruttiferi che fanno seme. Queste cose vi saranno per cibo.

30 Ma a tutte le bestie della terra, ed a tutti gli uccelli del cielo, ed a tutti gli animali che serpono sopra la terra, ne’ quali è anima vivente, io do ogni erba verde per mangiarla. E così fu.

31 E Iddio vide tutto quello ch’egli avea fatto; ed ecco, era molto buono. Così fu sera, e poi fu mattina, che fu il sesto giorno.

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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Arcana Coelestia # 9340

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9340. And I will set thy border from the sea Suph, and even unto the sea of the Philistines. That this signifies extension from memory-truths to the interior truths of faith, is evident from the signification of “setting a border” from one place to another, when said of spiritual truths, as being extension; from the signification of “the sea Suph,” as being sensuous and memory-truths, which are the ultimates with man, for the sea Suph was the ultimate border of the land of Egypt, and by “Egypt” is signified memory-knowledge in both senses, true and false (see n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 7926, 8146, 8148), here memory-truth, because the subject treated of is the extension of the spiritual things of faith with the sons of Israel, by whom was represented the spiritual church (see n. 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the signification of “the sea of the Philistines,” as being the interior truths of faith. The reason why these truths are signified by “the sea of the Philistines” is that the sea where Tyre and Zidon were situated was the border of the land of Philistia, and by “Tyre and Zidon” are signified the knowledges of truth and good (n. 1201); and by “the land of Philistia” the knowledge of the interior things of faith (n. 1197, 2504, 2726, 3463).

[2] As the land of Canaan represented the Lord’s kingdom, thus heaven and the church, therefore all the places therein signified such things as are of the Lord’s kingdom, that is, of heaven and the church, which are called celestial and spiritual things, and bear relation to the good of love to the Lord and to the truths of faith in Him. Consequently the seas and rivers which were the borders signified the ultimate things therein; and accordingly “from sea to sea” and “from river to river” signified their extension. (That this is so, see n. 1585, 1866, 4116, 4240, 6516.) From this it can be seen that by “the border from the sea Suph and even unto the sea of the Philistines” is signified the extension of the spiritual things of truth from external things to internal, thus from memory-truths to the interior truths of faith. But the extension of celestial things, which are of the good of love, is described immediately after by “from the wilderness even unto the river.” (That the places of the land of Canaan, and also the seas and rivers, have such a signification in the Word, has been shown throughout in the explications.)

[3] It shall be briefly stated what is meant by “extension from memory-truths to the interior truths of faith.” Truths in the external man are called “memory-truths;” and truths in the internal man are called “interior truths of faith.” Memory-truths are in man’s memory, and when they are drawn out from it, they come to his notice. But the interior truths of faith are the truths of the very life, inscribed on the internal man, and of which but little appears in the memory; but on this subject, of the Lord’s Divine mercy, a fuller statement shall be made elsewhere. Memory-truths and the interior truths of faith were signified by “the waters under the expanse, and the waters above the expanse” (Genesis 1:6-7; n. 24), for the subject treated of in the first chapter of Genesis in the internal sense is the new creation, that is, the regeneration, of the man of the celestial church.

[4] The reason why “Philistia,” which bordered on the land of Canaan even unto Tyre and Zidon, signified the interior truths of faith, was that the representative Ancient Church had been there, as is evident from the remains of Divine worship among its inhabitants, and referred to in the historic and prophetic books of the Word that treat of the Philistines and the land of Philistia; as in the prophecies of Jeremiah 25:20; 47:1-7 ekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; and Psalm 56, title; 60:8 83:7; 108:9. The case with the Philistines was the same as with all the nations in the land of Canaan, in that they represented the goods and truths of the church, and also evils and falsities. For while the representative Ancient Church was among them, they represented the celestial things which are of good and the spiritual things which are of truth; but when they turned aside from genuine representative worship, they then began to represent the diabolical things which are of evil and the infernal things which are of falsity. Hence it is that by “Philistia,” as by the other nations of the land of Canaan, are signified in the Word both goods and truths, and evils and falsities.

[5] That by the “Philistines” are signified the interior truths of faith, is evident in David:

Glorious things shall be preached in thee, O city of God. I will make mention of Rahab and Babylon among those who know Me; and also of Philistia and Tyre, with Ethiopia; this man was born there (Psalms 87:3-4).

The “city of God” denotes the doctrine of the truth of faith from the Word (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297); “Tyre,” the knowledges of truth and good (n. 1201); in like manner “Ethiopia” (n. 116, 117). From this it is evident that “Philistia” denotes the knowledge of the truths of faith.

[6] In Amos:

Are ye not as the sons of the Ethiopians unto Me, O sons of Israel? Have not I made Israel to come up out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7).

The perversion and destruction of the church after it had been set up is here treated of; “the sons of the Ethiopians” here denote those who are in the knowledges of good and truth, but who apply them to confirm evils and falsities (n. 1163, 1164); “the sons of Israel out of the land of Egypt” denote those who have been initiated into spiritual truths and goods by means of memory-truths. (That “the sons of Israel” denote those who are in spiritual truths and good, thus in the abstract sense spiritual truths and goods, see n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234; and that “the land of Egypt” denotes memory-truth, has been shown above.) The like is signified by “the Philistines from Caphtor,” and by “the Syrians from Kir,” to whom they are therefore likened. “The Philistines from Caphtor” denote those who have been initiated into interior truths by means of exterior, but who have perverted them and applied them to confirm falsities and evils (n. 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313); and “the Syrians from Kir” denote those who are in the knowledges of good and truth, which also they have perverted (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112).

[7] In Jeremiah:

Because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon all the residue that helpeth; for Jehovah layeth waste the Philistines, the remains of the isle of Caphtor (Jeremiah 47:4);

in this chapter the subject treated of is the vastation of the church in respect to the truths of faith; the interior truths of faith are “the Philistines;” and the exterior truths are “the remains of the isle of Caphtor.”

[8] In Joel:

What have you to do with Me, O Tyre, and Zidon, and all the borders of Philistia? Speedily will I return your retribution on your head, forasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things (Joel 3:4, (Joel 3:6));

“all the borders of Philistia” denote all the interior and exterior truths of faith; “to carry silver and gold and desirable good things into their temples” denotes to pervert truths and goods, and profane them by application to evils and falsities. (That “silver and gold” denote truths and goods, see n. 1551, 2954, 5658, 6112, 6914, 6917, 8932)

[9] In Obadiah:

Then they of the South shall be heirs of the mount of Esau, and of the plain of the Philistines; and they shall become heirs of the field of Ephraim; but Benjamin, of Gilead (Obad. 1:19).

The setting up of the church is here treated of; but real things are infolded in the names; “they of the South” denote those who are in the light of truth (n. 1458, 3195, 3708, 5672, 5962); “the mount of Esau” denotes the good of love (n. 3300, 3322, 3494, 3504, 3576); “the plain of the Philistines” denotes the truth of faith; “a plain” also denotes the doctrine of faith (n. 2418); “Ephraim” denotes the intellectual of the church (n. 3969, 5354, 6222, 6234, 6238, 6267); “Benjamin,” the spiritual celestial truth of the church (n. 3969, 4592, 5686, 5689, 6440); and “Gilead,” the corresponding exterior good (n. 4117, 4124, 4747).

[10] In Isaiah:

He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. They shall fly upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east (Isaiah 11:12, 14);

here by “Israel” and “Judah” are not meant Israel and Judah, but by “Israel” those who are in the good of faith, and by “Judah” those who are in the good of love; “to fly upon the shoulder of the Philistines” denotes to receive and take into possession the interior truths of faith; “to spoil the sons of the east” denotes to receive and take into possession the interior goods of faith; for “the sons of the east” denote those who are in the goods of faith, and in the knowledges of good (n. 3249, 3762). That “to spoil” denotes to receive and take into possession, may be seen from what has been already shown concerning the spoiling of the Egyptians by the sons of Israel (n. 6914, 6917).

[11] As by “the land of Philistia” was signified the knowledge of the interior truths of faith, and by Abraham and Isaac was represented the Lord, and by their sojourning the instruction of the Lord in the truths and goods of faith and of love, which are of Divine wisdom, therefore for the sake of prefiguring this process, Abraham was bidden to sojourn in Philistia (see Genesis 20), and also Isaac (Genesis 26:1-24); and accordingly Abimelech, king of the Philistines, made a covenant with Abraham (Genesis 21:22, to the end), and also with Isaac (Genesis 26:26, to the end); on which subject may be seen the explications given at these chapters.

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

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