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Genesi 16

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1 OR Sarai, moglie di Abramo, non gli partoriva figliuoli;

2 ed avendo una serva egizia, nominata Agar, disse ad Abramo: Ecco, ora il Signore mi ha fatta sterile, tal che non posso far figliuoli; deh! entra dalla mia serva; forse avrò progenie da lei. Ed Abramo acconsentì alla voce di Sarai.

3 Sarai adunque, moglie di Abramo, prese Agar egizia, sua serva, dopo che Abramo fu abitato nel paese di Canaan lo spazio di dieci anni, e la diede ad Abramo suo marito, da essergli per moglie.

4 Ed egli entrò da lei, ed ella concepette; e, veggendo che avea conceputo, sprezzò la sua padrona.

5 E Sarai disse ad Abramo: L’ingiuria ch’è fatta a me è sopra te; io ti ho data la mia serva in seno; ed ella, veggendo che ha conceputo, mi sprezza; il Signore giudichi fra me e te.

6 Ed Abramo rispose a Sarai: Ecco, la tua serva è in mano tua; falle come ti piacerà. Sarai adunque l’afflisse; laonde ella se ne fuggì dal suo cospetto.

7 E l’Angelo del Signore la trovò presso di una fonte d’acqua, nel deserto, presso della fonte ch’è in su la via di Sur.

8 E le disse: Agar, serva di Sarai, onde vieni? ed ove vai? Ed ella rispose: Io me ne fuggo dal cospetto di Sarai, mia padrona.

9 E l’Angelo del Signore le disse: Ritornatene alla tua padrona, ed umiliati sotto la sua mano.

10 L’Angelo del Signore le disse ancora: Io moltiplicherò grandemente la tua progenie; e non si potrà annoverare, per la moltitudine.

11 L’Angelo del Signore le disse oltre a ciò: Ecco, tu sei gravida, e partorirai un figliuolo, al quale poni nome Ismaele; perciocchè il Signore ha udita la tua afflizione.

12 Ed esso sarà un uomo simigliante ad un asino salvatico; la man sua sarà contro a tutti, e la man di tutti contro a lui; ed egli abiterà dirimpetto a tutti i suoi fratelli.

13 Allora Agar chiamò il nome del Signore che parlava con lei: Tu sei l’Iddio della veduta; perciocchè disse: Ho io pur qui ancora veduto, dopo la mia visione?

14 Perciò quel pozzo è stato nominato: Il pozzo del Vivente che mi vede; ecco, egli è fra Cades e Bered.

15 Ed Agar partorì un figliuolo ad Abramo; ed Abramo nominò il suo figliuolo, che Agar avea partorito, Ismaele.

16 Ed Abramo era di età d’ottantasei anni, quando Agar gli partorì Ismaele.

   


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 # 1936

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1936. 'Return to your mistress' means that the reply indicated the first rational ought not to place trust in itself but in interior truth and the affection for it. This is clear from the meaning of 'mistress' as the affection for interior truth. As for the specific meanings of 'Sarai', 'wife Sarai', and 'mistress Sarai', these cannot be described as no ideas exist to make them intelligible. They are things that lie, as stated already, beyond the understanding even of angels. Here a mere intimation is given of the manner in which the Lord thought regarding the appearances which held the attention of His first rational - namely that no trust ought to be placed in such appearances but in Divine truths themselves, no matter how hard to believe these truths might appear to be to that rational. This is so with all Divine truths; that is, if the rational is consulted regarding those truths they cannot possibly be believed, for they transcend its whole range of understanding. Take for example the truth that no man, spirit, or angel, only the Lord, lives of himself, and that the life a man, spirit, or angel has is but an outward appearance of life with him. To the rational, which judges from illusions, this is repugnant; nevertheless it ought to be believed because it is the truth.

[2] It is a Divine truth that in the Word every expression, which to man seems to be utterly simple and unwrought, possesses an incalculable number of facets, more in fact than the whole of heaven. And the arcana contained there can be displayed by the Lord to angels in unending variety continuing for ever. To the rational this is so hard to believe that it is never willing to give any credence to it. Nevertheless it is the truth.

[3] It is a Divine truth that nobody is ever rewarded in the next life for good deeds if he has set merit by them, and if he has done them for the sake of his own gain, position, and reputation. Nor is anyone ever punished for bad deeds if he has acted with a truly good end in view; for in the next life it is the ends that are regarded, and deeds in the light of those ends. This too the rational is not able to believe, but because this which it does not believe is the truth, no trust should be placed in a rational which does not base its conclusions on internal things but on external.

[4] It is a Divine truth that the one who seeks the least joy in the next life receives the greatest from the Lord, and the one who seeks the greatest has the least; also that within heavenly joy there is never any element of being pre-eminent over another, for insofar as such pre-eminence occurs hell is present; also that within heavenly glory there is not the least trace of worldly glory. These considerations too are repugnant to the rational; but they ought nevertheless to be believed because they are true.

[5] It is also a Divine truth that the more someone believes that none of his wisdom originates in himself the wiser he is, and the more he believes it does originate there, and so attributes sound judgement to himself, the more stupid he is. This too the rational denies, for it supposes that what does not originate in itself is nothing. Countless Divine truths exist such as these few given as examples, which show that no trust should be placed in the rational, since the rational is immersed in illusions and appearances. It therefore rejects truths when these are stripped of illusions and appearances, all the more rejecting them the more that self-love and its desires are present, as well as reasonings, and false assumptions regarding faith. See also the examples presented above in 1911.

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