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Genesi 14

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1 OR avvenne al tempo di Amrafel re di Sinear, d’Arioc re di Ellasar, di Chedor-laomer re di Elam, e di Tideal re de’ Goi,

2 ch’essi fecero guerra contro a Bera re di Sodoma, e contro a Birsa re di Gomorra, e contro a Sineab re di Adma, e contro a Semeeber re di Seboim, e contro al re di Bela, ch’è Soar.

3 Tutti costoro, fatta lega insieme, si adunarono nella Valle di Siddim, ch’è il mar salato.

4 Essi erano stati soggetti a Chedor-laomer, lo spazio di dodici anni, ed al decimoterzo si erano ribellati.

5 E nell’anno decimoquarto, Chedor-laomer e i re ch’erano con lui erano venuti, ed aveano percossi i Rafei in Asterot-carnaim, e gli Zuzei in Ham, e gli Emei nella pianura di Chiriataim,

6 e gli Horei nelle lor montagne di Seir, fino alla pianura di Paran, ch’è presso al deserto.

7 Poi, rivoltisi, erano venuti in Enmispat, ch’è Cades; ed aveano percosso tutto il territorio degli Amalechiti, ed anche gli Amorrei che dimoravano in Hasason-tamar.

8 E il re di Sodoma, e il re di Gomorra, e il re di Adma, e il re di Seboim, e il re di Bela, ch’è Soar, uscirono, ed ordinarono la battaglia nella Valle di Siddim, contro a questi:

9 contro a Chedor-laomer re di Elam, e Tideal re de’ Goi, ed Amrafel re di Sinear, ed Arioc re di Ellasar; quattro re contro a cinque.

10 Or la valle di Siddim era piena di pozzi di bitume; e i re di Sodoma e di Gomorra si misero in fuga, e cascarono dentro que’ pozzi; e coloro che scamparono fuggirono verso il monte.

11 E quei re presero tutte le ricchezze di Sodoma e di Gomorra, e tutta la lor vittuaglia; poi se ne andarono.

12 Presero ancora Lot figliuol del fratello di Abramo, il quale abitava in Sodoma, e la roba di esso; poi se ne andarono.

13 Ed alcuno ch’era scampato venne e rapportò la cosa ad Abramo Ebreo, il qual dimorava nelle pianure di Mamre Amorreo, fratello di Escol, e fratello di Aner, i quali erano collegati con Abramo.

14 Ed Abramo, com’ebbe inteso che il suo fratello era menato prigione, armò trecendiciotto de’ suoi allievi nati in casa sua, e perseguì coloro fino in Dan.

15 Ed egli, co’ suoi servitori, li assalì di notte da diverse bande, e li sconfisse, e li perseguì fino in Hoba, ch’è dal lato sinistro di Damasco.

16 E ricoverò tutta la roba; riscosse ancora Lot suo fratello, e la sua roba, ed anche le donne, e il popolo.

17 E di poi, come egli se ne ritornava dalla sconfitta di Chedor-laomer e de’ re ch’erano con lui, il re di Sodoma gli uscì incontro nella Valle della pianura, ch’è la Valle del re.

18 E Melchisedec, re di Salem, arrecò pane e vino; or egli era sacerdote dell’Iddio altissimo.

19 E lo benedisse, dicendo: Benedetto sia Abramo, appo l’Iddio altissimo, possessor del cielo e della terra.

20 E benedetto sia l’altissimo Iddio, che ti ha dati i tuoi nemici nelle mani. Ed Abramo gli diede la decima di ogni cosa.

21 E il re di Sodoma disse ad Abramo: Dammi le persone, e prendi per te la roba.

22 Ma Abramo rispose al re di Sodoma: Io ho alzata la mano al Signore Iddio altissimo, possessor del cielo e della terra;

23 se, di tutto ciò ch’è tuo, io prendo pure un filo, od una correggia di scarpa; che talora tu non dica: Io ho arricchito Abramo;

24 salvo sol quello che questi fanti hanno mangiato, e la parte degli uomini che sono andati meco, cioè: Aner, Escol e Mamre; essi prenderanno la lor parte.

   


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 # 1702

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1702. That 'Abram the Hebrew' is the Interior Man to whom the Internal or Divine Man was joined becomes clear from the meaning of Abram the Hebrew, that is, from Abram's descriptive name used here 'the Hebrew'. In what has gone before and in what follows where Abram is referred to he is not called 'the Hebrew'. Only here is he called such, and therefore something distinct with regard to the Lord is represented and meant by 'Abram the Hebrew'. What is represented and meant becomes clear from the internal sense, namely this, that the Interior Man was joined to the Internal or Divine Man, as becomes clear also from the train of thought in the internal sense. The name 'the Hebrews' occurs in the Word when something to do with service is meant, whatever it may be, as becomes clear from what follows. The Interior Man is such that it serves the Internal or Divine Man, and therefore the Interior Man is here called 'Abram the Hebrew'.

[2] What the interior man is scarcely anyone knows, and therefore let this be described briefly. The interior man is situated between the internal man and the external man, it being by means of the interior man that the internal man communicates with the external. Without the interior man between them no communication from one to the other is ever possible. The celestial is distinct and separate from the natural, and still more from the bodily; and unless there is something in between through which communication is established the celestial cannot possibly operate into the natural, still less into the bodily. The interior man is called the rational man, and because that man is situated between the two, it communicates in one direction with the internal man where there is good itself and truth itself, and in the other with the external man where there is evil and falsity. By means of this communication with the internal man a person is able to think about celestial and spiritual things, or look upwards, which animals cannot do; and by means of his communication with the external man a person is able to think about worldly and bodily things, or look downwards almost in the way animals do which likewise possess ideas of earthly things. In short, the interior man, or the man between internal man and external, is the rational man itself, which is spiritual or celestial when looking upwards but merely animal when looking downwards.

[3] It is well known that a person can be aware of the fact that he is speaking in one way while thinking in another, and doing one thing while willing another, and that presence and deception are present; also that reason or rationality exists, and that this is something interior since it is able to dissent; also that with one who is to be regenerated something interior exists which battles with that which is exterior. This interior something which thinks differently and wills differently from that which is exterior, and which battles with it, is the interior man. Within this interior man conscience resides in the case of the spiritual man and perception in the case of the celestial man. This Interior Man, which was joined in the Lord's case to the Divine Internal Man, is that which is here called 'Abram the Hebrew'.

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