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Genesi 13

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1 Abramo adunque salì di Egitto, con la sua moglie, e con tutto ciò ch’era suo, e con Lot, traendo verso il Mezzodì.

2 Or Abramo era grandemente possente in bestiame, in argento ed in oro.

3 Ed egli, seguendo il suo viaggio, andò dal Mezzodì fino a Betel, fino al luogo dove prima erano stati i suoi padiglioni, fra Betel ed Ai,

4 nel luogo ove era l’altare che egli aveva prima fatto quivi; ed Abramo invocò quivi il nome del Signore.

5 OR Lot ancora, che andava con Abramo, avea pecore, e buoi, e padiglioni.

6 E il paese non li poteva portare, abitando amendue insieme; perciocchè le lor facoltà erano grandi, e non potevano dimorare insieme.

7 E nacque contesa fra i pastori del bestiame di Abramo, ed i pastori del bestiame di Lot. Or i Cananei ed i Ferezei abitavano allora nel paese.

8 Ed Abramo disse a Lot: Deh! non siavi contesa fra me e te, nè fra i miei pastori ed i tuoi; conciossiachè noi siamo fratelli.

9 Tutto il paese non è egli davanti a te? deh! separati d’appresso a me; se tu vai a sinistra, io andrò a destra; e se tu vai a destra, io andrò a sinistra.

10 E Lot, alzati gli occhi, riguardò tutta la pianura del Giordano, ch’era tutta adacquata; avanti che il Signore avesse distrutto Sodoma e Gomorra, quella era come il giardino del Signore, come il paese di Egitto, fino a Soar.

11 E Lot elesse per sè tutta la pianura del Giordano; ed egli si partì, traendo verso l’Oriente; e così si separarono l’uno dall’altro.

12 Abramo dimorò nel paese di Canaan, e Lot dimorò nelle terre della pianura, e andò tendendo i suoi padiglioni fin che venne a Sodoma.

13 Ora gli uomini di Sodoma erano grandemente scellerati e peccatori contro al Signore.

14 E il Signore disse ad Abramo, dopo che Lot si fu separato d’appresso a lui: Alza ora gli occhi tuoi, e riguarda, dal luogo ove tu sei, verso il Settentrione, verso il Mezzodì, verso l’Oriente, e verso l’Occidente.

15 Perciocchè io darò a te ed alla tua progenie, in perpetuo, il paese che tu vedi.

16 E farò che la tua progenie sarà come la polvere della terra; che se alcuno può annoverar la polvere della terra, anche potrassi annoverar la tua progenie.

17 Levati, va’ attorno per lo paese, per largo e per lungo; perciocchè io tel darò.

18 Abramo adunque andò tendendo i suoi padiglioni; e, giunto alle pianure di Mamre, che sono in Hebron, dimorò quivi, e vi edificò un altare al Signore.

   


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 # 1589

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1589. 'Like the land of Egypt as you come to Zoar' means facts acquired from affections for good. This becomes clear from the meaning of 'Egypt', dealt with in 1164, 1165, in a good sense in 1462, as knowledge, and from the meaning of 'Zoar' as the affection for good. Zoar was a city not far from Sodom, to which also Lot fled when he was snatched by angels from the fire of Sodom, as described in Genesis 19:20, 22, 30. In addition to this, Zoar is referred to in Genesis 14:2, 8; Deuteronomy 34:3; Isaiah 15:5; Jeremiah 48:34, in all of which places also it means an affection. And since it means the affection for good, it also means in the contrary sense, as is usual, the affection for evil.

[2] There are three constituent parts of the external man - rational, factual, and external sensory. The rational part is more interior, the factual more exterior, and the external sensory the most external. The rational is the part by means of which the internal man is joined to the external, the character of the rational determining the character of this conjunction. The external sensory part consists in the present instance in sight and hearing. But in itself the rational has no existence if affection does not flow into it, making it active so as to receive life. Consequently the rational receives its character from that of the affection flowing into it. When the affection for good flows in, that affection for good becomes with the rational an affection for truth; and the contrary happens when the affection for evil flows in. Because the factual part attaches itself to the rational and serves as its agent it also follows that the affection flows into and reorganizes the factual part. For nothing has life in the external man apart from affection. The reason is that the affection for good comes down from the celestial, that is, from celestial love, which imparts life to everything into which it flows, even to affections for evil, that is, to evil desires.

[3] Actually the good of love from the Lord flows in constantly, doing so through the internal man into the external. But anyone who is governed by an affection for evil, that is, by an evil desire, corrupts that good. Nevertheless the life brought to it remains. Such may be seen from a comparison with objects on which the sun's rays fall. There are some objects which accept them in a most beautiful way, converting them into the most beautiful colours, as a diamond, ruby, jacinth, sapphire, and other precious stones do. Other objects however do not accept them in that manner but convert them into the ugliest colours. The same point may be shown from the very characters of people. There are some who accept the good actions of another with every display of affection, while others convert them into evil. From this it becomes clear what the knowledge acquired from affections for good is which is meant by 'the land of Egypt as you come to Zoar' when the rational is 'like the garden of Jehovah'.

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