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Genesi 2

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1 Così furono compiuti i cieli e la terra, e tutto l’esercito di quelli.

2 Ora, avendo Iddio compiuta nel settimo giorno l’opera sua, la quale egli avea fatta, si riposò nel settimo giorno da ogni sua opera, che egli avea fatta.

3 E Iddio benedisse il settimo giorno, e lo santificò; perciocchè in esso egli s’era riposato da ogni sua opera ch’egli avea creata, per farla.

4 TALI furono le origini del cielo e della terra, quando quelle cose furono create, nel giorno che il Signore Iddio fece la terra e il cielo;

5 e ogni albero ed arboscello della campagna, avanti che ne fosse alcuno in su la terra; ed ogni erba della campagna, avanti che ne fosse germogliata alcuna; perciocchè il Signore Iddio non avea ancora fatto piovere in su la terra, e non v’era alcun uomo per lavorar la terra.

6 Or un vapore saliva dalla terra, che adacquava tutta la faccia della terra.

7 E il Signore Iddio formò l’uomo del la polvere della terra, e gli alitò nelle nari un fiato vitale; e l’uomo fu fatto anima vivente.

8 Or il Signore Iddio piantò un giardino in Eden, dall’Oriente, e pose quivi l’uomo ch’egli avea formato.

9 E il Signore Iddio fece germogliar dalla terra ogni sorta d’alberi piacevoli a riguardare, e buoni a mangiare; e l’albero della vita, in mezzo del giardino; e l’albero della conoscenza del bene e del male.

10 Ed un fiume usciva di Eden, per adacquare il giardino; e di là si spartiva in quattro capi.

11 Il nome del primo è Pison; questo è quello che circonda tutto il paese di Havila, ove è dell’oro.

12 E l’oro di quel paese è buono; quivi ancora si trovano le perle e la pietra onichina.

13 E il nome del secondo fiume è Ghihon; questo è quello che circonda tutto il paese di Cus.

14 E il nome del terzo fiume è Hiddechel; questo è quello che corre di rincontro all’Assiria. E il quarto fiume è l’Eufrate.

15 Il Signore Iddio adunque prese l’uomo e lo pose nel giardino di Eden, per lavorarlo, e per guardarlo.

16 E il Signore Iddio comandò all’uomo, dicendo: Mangia pur d’ogni albero del giardino.

17 Ma non mangiar dell’albero della conoscenza del bene e del male; perciocchè, nel giorno che tu ne mangerai per certo tu morrai.

18 Il Signore Iddio disse ancora: E’ non è bene che l’uomo sia solo; io gli farò un aiuto convenevole a lui.

19 Or il Signore Iddio, avendo formate della terra tutte le bestie della campagna, e tutti gli uccelli del cielo, li menò ad Adamo, acciocchè vedesse qual nome porrebbe a ciascuno di essi; e che qualunque nome Adamo ponesse a ciascuno animale, esso fosse il suo nome.

20 E Adamo pose nome ad ogni animal domestico, ed agli uccelli del cielo, e ad ogni fiera della campagna; ma non si trovava per Adamo aiuto convenevole a lui.

21 E il Signore Iddio fece cadere un profondo sonno sopra Adamo, onde egli si addormentò; e Iddio prese una delle coste di esso, e saldò la carne nel luogo di quella.

22 E il Signore Iddio fabbricò una donna della costa che egli avea tolta ad Adamo, e la menò ad Adamo.

23 E Adamo disse: A questa volta pure ecco osso delle mie ossa, e carne della mia carne; costei sarà chiamata femmina d’uomo, conciossiachè costei sia stata tolta dall’uomo.

24 Perciò l’uomo lascerà suo padre e sua madre, e si atterrà alla sua moglie, ed essi diverranno una stessa carne.

25 Or amendue, Adamo e la sua moglie, erano ignudi, e non se ne vergognavano.

   


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 # 9817

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9817. 'And you shall speak to all the wise at heart' means an influx from the Lord through the Word into all who are governed by the good of love. This is clear from the meaning of 'speaking' as influx, dealt with in 2951, 5481, 5743, 5797, 7270; and from the meaning of 'the wise at heart' as those who are governed by the good of love, dealt with below. The reason why influx from the Lord through the Word is meant is that for members of the Church the main channel by which the Lord flows in is the Word. This is so because the nature of the Word is such that all things without exception there correspond to the Divine spiritual and Divine celestial realities that exist in the heavens; and as a result of this a person shares affections and thoughts with angels, in so complete a manner that he and they are seemingly one. So it is that the world has been joined to heaven through the Word, but only among those who are governed by the good of faith and love. From all this it becomes clear that for members of the Church the Lord flows in through the Word; for the Lord is the all in the heavens, since what is Divine and emanates from the Lord, and is received by angels, composes heaven.

[2] The reason why 'the wise at heart' means those who are governed by the good of love is that the presence of wisdom in a person is attributable to the life of heaven in him, also that 'heart' means the good of love. In the Word 'spirit' and 'heart' are expressions that have regard to the life of heaven present with a person, 'spirit' being used to mean that life in the understanding part of the person's mind and 'heart' that life in the will part. To the understanding part belongs truth, but to the will part belongs good; the former has to do with faith, but the latter with love. For the understanding receives truths that constitute faith, and the will forms of good that are aspects of love. From this it is evident that by 'the wise at heart' those governed by the good of love received from the Lord are meant. The good of love is celestial good, through which spiritual good comes into being; and spiritual good is that which covers celestial good, like garments the body. And since Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, and the former comes into being through the latter, the present verse goes on to say that 'the wise at heart', that is, those governed by the good of love received from the Lord, should make the garments for Aaron and his sons. As regards 'heart', that it means the good of love or celestial good, see 3635, 3880, 3883-3896, 9050; and that it therefore means the will, 2930, 3888, 7542, 8910, 9113, 9300, 9495.

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

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Arcana Coelestia # 9680

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9680. 'And let the veil be for you a divider between the holy place and the holy of holies' means between spiritual good - which is the good of charity towards the neighbour and the good of faith in the Lord - and celestial good, which is the good of love to the Lord and the good of mutual love. This is clear from the meaning of 'the holy place' as the good reigning in the middle heaven; and from the meaning of 'the holy of holies' as the good reigning in the inmost heaven. The fact that the latter good is the good of love to the Lord and the good of mutual love, and that the former good - the good reigning in the middle heaven - is the good of charity towards the neighbour and the good of faith in the Lord, is evident from all that has been shown in the places referred to in 9670 regarding both kinds of good, celestial and spiritual. The good of love to the Lord in the inmost heaven is the internal good there, while the good of mutual love is the external good there; but the good of charity towards the neighbour is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In both heavens there is an internal and an external, as there is in the Church. Regarding the Church, that this is internal and external, see 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375.

[2] All good is holy, and so is all truth to the extent that it has good within it. Good is said to be holy and from the Lord because the Lord alone is holy and He it is from whom all good and all truth come, 9229, 9479. From this it is evident why the dwelling-place is called the holy place and the ark containing the Testimony is called the holy of holies. For the Testimony is the Lord Himself in respect of Divine Truth, 9503, and the ark is the inmost heaven where the Lord is, 9485. The Lord is indeed present in the middle heaven, but more immediately so in the inmost heaven. For those who have been joined to the Lord through the good of love are with Him, whereas those who have been joined to the Lord through the truth of faith are indeed with Him, but more remotely. In the middle heaven they are joined to the Lord through faith implanted in the good of charity towards the neighbour. From all this it evident why the dwelling-place outside the veil is called the holy place and the dwelling-place inside the veil is called the holy of holies.

[3] The fact that the Lord is the Source of everything holy and that He is the real 'Holy of Holies' is clear in Daniel,

Seventy weeks have been decreed concerning your 1 people, to anoint the Holy of Holies. 2 Daniel 9:24.

And in the Book of Revelation,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

Therefore also the Lord is called the Holy One of Israel in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere. Anything whatever therefore among the children of Israel which represented the Lord, or the goodness and truth that emanate from Him, was called holy once it had been dedicated, because the Lord alone is holy. The Holy Spirit in the Word is also that which is holy, emanating from the Lord.

Poznámky pod čarou:

1. The Latin means My but the Hebrew means your, which Swedenborg has in other places where he quotes this verse.

2. or the Most Holy Place

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