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Genesi 26

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1 OR vi fu fame nel paese, oltre alla prima fame ch’era stata al tempo di Abrahamo. E Isacco se ne andò ad Abimelecco, re de’ Filistei, in Gherar.

2 E il Signore gli apparve, e gli disse: Non iscendere in Egitto; dimora nel paese che io ti dirò.

3 Dimora in questo paese, ed io sarò teco, e ti benedirò; perciocchè io darò a te, ed alla tua progenie, tutti questi paesi; ed atterrò ciò che io ho giurato ad Abrahamo tuo padre.

4 E moltiplicherò la tua progenie, talchè sarà come le stelle del cielo; e darò alla tua progenie tutti questi paesi; e tutte le nazioni della terra saranno benedette nella tua progenie.

5 Perciocchè Abrahamo ubbidì alla mia voce ed osservò ciò che io gli avea imposto di osservare, i miei comandamenti, i miei statuti, e le mie leggi.

6 E Isacco adunque dimorò in Gherar.

7 E le genti del luogo lo domandarono della sua moglie. Ed egli disse: Ella è mia sorella; perciocchè egli temeva di dire: Ella è mia moglie; che talora le genti del luogo non l’uccidessero per cagion di Rebecca; perciocchè ella era di bell’aspetto.

8 Or avvenne che, dopo ch’egli fu dimorato quivi alquanti giorni, Abimelecco, re de’ Filistei, riguardando per la finestra, vide Isacco, che scherzava con Rebecca, sua moglie.

9 E Abimelecco chiamò Isacco, e gli disse: Ecco, costei è pur tua moglie; come adunque hai tu detto: Ell’è mia sorella? E Isacco gli disse: Perciocchè io diceva: E’ mi convien guardare che io non muoia per cagion d’essa.

10 E Abimelecco gli disse: Che cosa è questo che tu ci hai fatto? per poco alcuno del popolo si sarebbe giaciuto con la tua moglie, e così tu ci avresti fatto venire addosso una gran colpa.

11 E Abimelecco fece un comandamento a tutto il popolo, dicendo: Chiunque toccherà quest’uomo, o la sua moglie, del tutto sarà fatto morire.

12 E Isacco seminò in quel paese; e quell’anno trovò cento per uno. E il Signore lo benedisse.

13 E quell’uomo divenne grande, e andò del continuo crescendo, finchè fu sommamente accresciuto.

14 Ed avea gregge di minuto bestiame, ed armenti di grosso, e molta famiglia; e perciò i Filistei lo invidiavano.

15 Laonde turarono, ed empierono di terra tutti i pozzi che i servitori di suo padre aveano cavati al tempo di Abrahamo.

16 E Abimelecco disse ad Isacco: Partiti da noi; perciocchè tu sei divenuto molto più possente di noi.

17 Isacco adunque si partì di là, e tese i padiglioni nella Valle di Gherar, e dimorò quivi.

18 E Isacco cavò di nuovo i pozzi d’acqua, che erano stati cavati al tempo di Abrahamo, suo padre, i quali i Filistei aveano turati dopo la morte di Abrahamo; e pose loro gli stessi nomi che suo padre avea lor posti.

19 E i servitori d’Isacco cavarono in quella valle, e trovarono quivi un pozzo d’acqua viva.

20 Ma i pastori di Gherar contesero co’ pastori d’Isacco, dicendo: Quest’acqua è nostra. Ed esso nominò quel pozzo Esec; perciocchè essi ne aveano mossa briga con lui.

21 Poi cavarono un altro pozzo, e per quello ancora contesero; laonde Isacco nominò quel pozzo Sitna.

22 Allora egli si tramutò di là, e cavò un altro pozzo, per lo quale non contesero; ed egli nominò quel pozzo Rehobot; e disse: Ora ci ha pure il Signore allargati, essendo noi moltiplicati in questo paese.

23 Poi di là salì in Beerseba.

24 E il Signore gli apparve in quella stessa notte, e gli disse: Io son l’Iddio di Abrahamo, tuo padre; non temere; perciocchè io son teco, e ti benedirò, e moltiplicherò la tua progenie, per amor di Abrahamo mio servitore.

25 Ed egli edificò quivi un altare, ed invocò il Nome del Signore, e tese quivi i suoi padiglioni; e i suoi servitori cavarono quivi un pozzo.

26 E Abimelecco andò a lui da Gherar, insieme con Ahuzat suo famigliare, e con Picol capo del suo esercito.

27 E Isacco disse loro: Perchè siete voi venuti a me, poichè mi odiate, e mi avete mandato via d’appresso a voi?

28 Ed essi dissero: Noi abbiamo chiaramente veduto che il Signore è teco; laonde abbiamo detto: Siavi ora giuramento fra Noi; fra Noi e te, e facciamo lega teco:

29 Se giammai tu ci fai alcun male; come ancora noi non ti abbiamo toccato; e non ti abbiam fatto se non bene, e ti abbiamo rimandato in pace; tu che ora sei benedetto dal Signore.

30 Ed egli fece loro un convito; ed essi mangiarono e bevvero.

31 E, levatisi la mattina seguente a buon’ora, giurarono l’uno all’altro. Poi Isacco li accommiatò; ed essi si partirono da lui amichevolmente.

32 In quell’istesso giorno, i servitori d’Isacco vennero, e gli fecero rapporto di un pozzo che aveano cavato; e gli dissero: Noi abbiam trovato dell’acqua.

33 Ed egli pose nome a quel pozzo Siba; perciò quella città è stata nominata Beerseba fino ad oggi.

34 Or Esaù, essendo d’età di quarant’anni, prese per moglie Iudit, figliuola di Beeri Hitteo; e Basmat, figliuola di Elon Hitteo.

35 Ed esse furono cagione di amaritudine d’animo a Isacco ed a Rebecca.

   


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 # 3391

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3391. 'That Abimelech the king of the Philistines looked through a window and saw' means the doctrine of faith which has regard to rational concepts held within cognitions. This is clear from the representation of 'Abimelech' as the doctrine of faith which has regard to rational concepts, dealt with in 2504, 2509, 2510, 2533; from the meaning of 'the king of the Philistines' as matters of doctrine, dealt with in 3365; and from the meaning of 'a window' as the understanding part of the mind, dealt with in 655, 658, and therefore internal sight, for this in former times was meant by 'windows'. Thus 'looking through a window' is perceiving things that are seen through internal sight. In general those things are cognitions which belong to the external man; but rational concepts - or what amounts to the same, appearances of truth, which are spiritual truths, 3368 - are not cognitions but are held within cognitions since they belong to the rational man, and so to the internal man. And it is characteristic of the internal man to regard the things belonging to the external man, and so to regard the truths held within cognitions. Since cognitions belong to the natural man they are consequently the recipient vessels for rational concepts. For Divine truths flow into the rational part of the mind and by way of the rational into the natural, where they present themselves like an image produced by many objects reflected in a mirror, see 3368.

[2] That 'windows' means the things that constitute internal sight, that is, the understanding, which are referred to by the single term 'intellectual concepts' is clear from the places in the Word introduced in 655, as well as from the following: In Joel,

They will run about the city, they will run on the wall, they will climb into the houses, they will go in through the windows like a thief. Joel 2:9.

This refers to the evils and falsities present in the final days of the Church. 'Climbing into the houses' stands for destroying goods which belong to the will - 'houses' being goods that belong to the will, see 710, 2233, 2234; and 'going in through the windows' for destroying truths and cognitions of those which belong to the understanding. In Zephaniah,

Jehovah will stretch out His hand over the north and will destroy Asshur. Herds will lie down in the midst of her, every wild beast of that nation. The spoonbill also and the duck will lodge in its pomegranates. 1 A voice will sing in the window, dryness will be on the threshold, for the cedar has been laid bare. Zephaniah 2:13-14.

This refers to the destruction of the truths of faith by means of reasonings, meant by Asshur, 119, 1186. 'A voice will sing in the window' stands for the desolation of truth, and so of the ability to understand what is true.

[3] In the Book of Judges,

She looked through the window, and the mother of Sisera exclaimed through the lattices, Why is his chariot so long in coming? Judges 5:28.

These words come in the prophecy of Deborah and Barak and have to do with the resurgence of the spiritual Church. 'Looking through the window' stands for the reasonings of those who deny truths and in so doing destroy things that belong to the Church; for such reasonings are intellectual concepts in the contrary sense. In Jeremiah,

Woe to him who builds his house without righteousness, and his upper rooms without judgement, who says, I will build myself a wide house and spacious upper rooms, and he cuts out windows for himself, panelling it with cedar, and paints it with vermilion. Jeremiah 22:13-14.

'Building a house without righteousness, and upper rooms without judgement' stands for building a religion out of what is not good and not truth - 'righteousness and judgement' meaning good and truth, see 2235. 'Cutting out windows for oneself, panelling it with cedar, and painting it with vermilion' stands for falsifying truths, intellectual and spiritual. The windows of the Temple in Jerusalem represented nothing else than such things as constitute intellectual and thus spiritual concepts. The windows of the new temple that are mentioned in Ezekiel, 40:16, 22, 25, 33, 36; 41:16, 26, have a similar meaning, for anyone may see that the new temple, the new Jerusalem, and the new earth described in that prophet mean nothing else than the Lord's kingdom, and that accordingly the details mentioned concerning them are the kind of things that belong to that kingdom.

Poznámky pod čarou:

1. The original Hebrew word is thought to describe capitals shaped like pomegranates.

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

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Arcana Coelestia # 2235

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2235. That 'righteousness' means in regard to good, and 'judgement' to truth, becomes clear from the meaning of 'righteousness' and from the meaning of 'judgement'. Righteousness and judgement are mentioned together many times in the Word, but what they mean in the internal sense has not yet been known. In the proximate sense 'righteousness' has reference to that which is righteous, and 'judgement' to that which is upright. That which is righteous occurs when something is judged from good, and according to conscience, but that which is upright when it is judged from law, and so from the righteous demands of the law, thus also according to conscience since the law gives conscience its standards. In the internal sense however, 'righteousness' is that which stems from good, and 'judgement' that which stems from truth. Good is everything that belongs to love and charity, truth everything that belongs to faith derived from love and charity. Truth derives its essence from good, and is called truth derived from good, just as faith is derived from love, and so also judgement from righteousness.

[2] That such is the meaning of 'righteousness and judgement' is clear from the following places in the Word: In Jeremiah,

Thus said Jehovah, Do judgement and righteousness, and deliver the plundered out of the hand of the oppressor. Woe to him who builds his house in unrighteousness, and his upper rooms not in judgement! Did not your father eat and drink, and do judgement and righteousness? Then it was well with him. Jeremiah 22:3, 13, 15.

'Judgement' stands for the things connected with truth, 'righteousness' for those connected with good. In Ezekiel,

If the wicked man turns away from his sin and does judgement and righteousness, all his sins which he has committed will not be remembered; he has done judgement and righteousness; he will surely live. When the wicked turns away from his wickedness and does judgement and righteousness he will live because of these. Ezekiel 33:14, 16, 19.

Here similarly 'judgement' stands for the truth of faith, and 'righteousness' for the good of charity.

[3] In Amos,

Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:24.

Here the meaning is similar. In Isaiah,

Thus said Jehovah, Keep judgement and do righteousness, for My salvation is near to come, and My righteousness to reveal itself. Isaiah 56:1.

In the same prophet,

To peace there will be no end, upon the throne of David and over his kingdom, to establish it and to uphold it in judgement and righteousness, from now and even for evermore. Isaiah 9:7.

Here 'judgement and righteousness' stands for the existence with them of the truths of faith, and of the goods of charity. In the same prophet,

Jehovah is exalted, for He dwells on high. He has filled Zion with judgement and righteousness. Isaiah 33:5.

'Judgement' stands for faith, 'righteousness' for love, 'Zion' for the Church. 'Judgement' is mentioned first because love comes through faith; but when 'righteousness' is mentioned first it is for the reason that faith is derived from love, as in Hosea,

I will betroth you to Me for ever, and I will betroth you to Me in righteousness and judgement, and in mercy and in compassion, 1 and I will betroth you to Me in faith, and you will know Jehovah. Hosea 2:19-20.

Here 'righteousness' is mentioned first, as also is 'mercy', which are the attributes of love, while 'judgement' is mentioned second, as also is 'compassion', which are the attributes of faith that is derived from love. And both are called 'faith' or faithfulness.

[4] In David,

O Jehovah, Your mercy is in the heavens; Your truth reaches up to the skies. Your righteousness is like the mountains of God, Your judgements like the great deep. Psalms 36:5-6.

Here both 'mercy' and 'righteousness' are in a similar way the attributes of love, while 'truth' and 'judgements' are those of faith. In the same author,

Let truth spring out of the ground, and let righteousness look down from heaven. Jehovah will indeed give what is good, and our land will give its increase. Psalms 85:11-12.

Here 'truth', which constitutes faith, stands for judgement, and 'righteousness' for love or mercy. In Zechariah,

I will lead them and they will dwell in the midst of Jerusalem, and they will be My people, and I will be their God in truth and in righteousness. Zechariah 8:8.

From this place also it is evident that 'judgement' is truth and 'righteousness' good, since 'truth' is mentioned here in place of judgement. Similarly in David,

He who walks blameless and performs righteousness and speaks the truth. Psalms 15:2.

[5] Because faith is grounded in charity, that is, because truth is grounded in good, truths rooted in good are in various places called 'the judgements of righteousness', so that 'judgements' has virtually the same meaning as commandments, as in Isaiah,

Let them seek Me day by day and desire the knowledge of My ways, as though a nation that does righteousness and does not forsake the judgement of their God. Let them ask of Me the judgements of righteousness, let them desire the approach of God. Isaiah 58:2.

That 'commandments' means virtually the same may be seen in David,

Seven times in the day I have praised You for Your judgements of righteousness. All Your commandments are righteousness. Psalms 119:164, 172.

It is said in particular of the Lord that He performs 'judgement and righteousness' when He creates man anew, as in Jeremiah,

Let him who glories glory in this, that he understands and knows Me, that I am Jehovah who performs mercy, judgement and righteousness in the earth; for in these things I am well pleased. Jeremiah 9:24.

Here mercy, which is an attribute of love, is described as 'judgement and righteousness'. In the same prophet,

I will raise up for David a righteous branch, and he will rule as king, and act intelligently, and execute judgement and righteousness in the land. Jeremiah 23:5; 33:15.

[6] Hence the following in John,

If I go away I will send the Paraclete to you. And when He comes He will convince the world in regard to sin and righteousness and judgement: in regard to sin, because they do not believe in Me; in regard to righteousness, because I go away to the Father, and you will see Me no more; in regard to judgement, because the prince of this world is judged. John 16:7-11.

'Sin' here stands for all faithlessness. 'He will convince in regard to righteousness' means in regard to everything that is contrary to good, when yet the Lord united the Human to the Divine to save the world, meant by 'I go away to the Father and you will see Me no more'. 'In regard to judgement' means in regard to everything that is contrary to the truth, when yet evils were cast down into their own hells so that they could not do harm any more, meant by 'the prince of this world is judged'. In general 'He will convince in regard to sin, righteousness, and judgement' means in regard to all faithlessness contrary to good and truth, and so means that no charity and faith exist. For in ancient times righteousness and judgement were used, in reference to the Lord, to mean all mercy and grace, but in reference to man all charity and faith.

Poznámky pod čarou:

1. literally, compassions

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