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Genesi 36

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1 OR queste sono le generazioni di Esaù, che è Edom.

2 Esaù prese le sue mogli d’infra le figliuole de’ Cananei; Ada, figliuola di Elon Hitteo; ed Oholibama, figliuola di Ana, e figliuola di Sibon Hivveo;

3 e Basemat, figliuola d’Ismaele, sorella di Nebaiot.

4 E Ada partorì ad Esaù Elifaz; e Basemat partorì Reuel.

5 Ed Oholibama partorì Ieus, e Ialam, e Cora. Questi sono i figliuoli di Esaù, che gli nacquero nel paese di Canaan.

6 Ed Esaù prese le sue mogli, ed i suoi figliuoli, e le sue figliuole, e tutte le persone di casa sua, e le sue gregge, e tutte le sue bestie, e tutte le sue facoltà, che egli avea acquistate nel paese di Canaan; ed andò nel paese, lungi da Giacobbe, suo fratello.

7 Perciocchè le lor facoltà erano troppo grandi, per poter dimorare insieme; e il paese, nel quale abitavano come forestieri, non li poteva comportare per cagion de’ lor bestiami.

8 Ed Esaù abitò nella montagna di Seir. Esaù è Edom.

9 E queste sono le generazioni di Esaù, padre degl’Idumei, nella montagna di Seir.

10 Questi sono i nomi de’ figliuoli di Esaù: Elifaz, figliuolo di Ada, moglie di Esaù; e Reuel, figliuolo di Basemat, moglie di Esaù.

11 E i figliuoli di Elifaz furono Teman, Omar, Sefo, Gatam, e Chenaz.

12 E Timna fu concubina d’Elifaz, figliuolo di Esaù, e gli partorì Amalec. Questi furono i figliuoli di Ada moglie di Esaù.

13 E questi furono i figliuoli di Reuel: Nahat, e Zera, e Samma, e Mizza. Questi furono i figliuoli di Basemat, moglie di Esaù.

14 E questi furono i figliuoli d’Oholibama figliuola di Ana, figliuola di Sibon, moglie di Esaù. Ella partorì ad Esaù Ieus, Ialam e Cora.

15 Questi sono i duchi de’ figliuoli di Esaù: de’ figliuoli di Elifaz, primogenito di Esaù, il duca Teman, il duca Omar, il duca Sefo, il duca Chenaz;

16 il duca Cora, il duca Gatam, il duca Amalec. Questi furono i duchi della linea di Elifaz, nel paese degl’Idumei. Essi furono dei figliuoli di Ada.

17 E questi furono i duchi de’ figliuoli di Reuel, figliuolo di Esaù: il duca Nahat, il duca Zera, il duca Samma, il duca Mizza. Questi furono i duchi della linea di Reuel, nel paese degl’Idumei. Questi furono de’ figliuoli di Basemat, moglie di Esaù.

18 E questi furono de’ figliuoli di Oholibama, moglie di Esaù: il duca Ieus, il duca Ialam, il duca Cora. Questi furono i duchi de’ figliuoli di Oholibama, figliuola di Ana, moglie di Esaù.

19 Questi furono i figliuoli di Esaù, che è Edom; e questi furono i duchi d’infra loro.

20 Questi furono i figliuoli di Seir Horeo, i quali abitavano in quel paese cioè: Lotan, e Sobal, e Sibon, ed Ana; e Dison, ed Eser, e Disan.

21 Questi furono i duchi degli Horei, figliuoli di Seir, nel paese degl’Idumei.

22 E i figliuoli di Lotan furono Hori, ed Hemam; e la sorella di Lotan fu Timna.

23 E questi furono i figliuoli di Sobal, cioè: Alvan, e Manahat, ed Ebal, e Sefo, ed Onam.

24 E questi furono i figliuoli di Sibon: Aia, ed Ana. Questo Ana fu colui che trovò le acque calde nel deserto, mentre pasturava gli asini di Sibon, suo padre.

25 E questi furono i figliuoli di Ana: Dison, ed Oholibama, figliuola di Ana.

26 E questi furono i figliuoli di Dison: Hemdan, ed Esban, ed Itran, e Cheran.

27 Questi furono i figliuoli di Eser, cioè: Bilhan, e Zaavan, ed Aran.

28 Questi furono i figliuoli di Dison, cioè: Us, ed Aran.

29 Questi furono i duchi degli Horei: il duca Lotan, il duca Sobal, il duca Sibon, il duca Ana;

30 il duca Dison, il duca Eser, il duca Disan. Questi furono i duchi degli Horei, secondo il numero de’ lor duchi nel paese di Seir.

31 E questi furono i re, che regnarono nel paese d’Idumea, avanti che re alcuno regnasse sopra i figliuoli d’Israele.

32 Bela, figliuolo di Beor, regnò in Idumea; e il nome della sua città era Dinhaba.

33 E, morto Bela, Iobab, figliuolo di Zera, da Bosra, regnò in luogo suo.

34 E, morto Iobab, Husam, del paese de’ Temaniti, regnò in luogo suo.

35 E, morto Husam, Hadad, figliuolo di Bedad, il qual percosse i Madianiti nel territorio di Moab, regnò in luogo suo; e il nome della sua città era Avit.

36 E, morto Hadad, Samla, da Masreca, regnò in luogo suo.

37 E, morto Samla, Saul, da Rehobot del Fiume, regnò in luogo suo.

38 E, morto Saul, Baal-hanan, figliuolo di Acbor, regnò in luogo suo.

39 E, morto Baal-hanan, figliuolo di Acbor, Hadar regnò in luogo suo; il nome della cui città era Pau e il nome della sua moglie era Mehetabeel, figliuola di Matred, figliuola di Mezahab.

40 E questi sono i nomi de’ duchi di Esaù, per le lor famiglie, secondo i lor luoghi, nominati de’ loro nomi: il duca Timna, il duca Alva, il duca Ietet;

41 il duca Oholibama, il duca Ela, il duca Pinon;

42 il duca Chenaz, il duca Teman, il duca Mibsar;

43 il duca Magdiel, e il duca Iram. Questi furono i duchi degl’Idumei, spartiti secondo le loro abitazioni, nel paese della lor possessione. Così Esaù fu padre degl’Idumei.

   


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 # 4539

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4539. 'Rise up, go up to Bethel' means concerning the Divine Natural, that is to say, the perception concerning this. This is clear from the meaning of 'rising up' as implying some kind of raising up, dealt with in 2401, 2785, 2912, 2927, 3171, 4103, here a raising up of the Natural towards the Divine; from the meaning of 'going up' as doing so towards aspects even more interior, dealt with below; and from the meaning of 'Bethel' as the Divine within the natural, that is, within the ultimate degree of order, dealt with in 4089. In the original language Bethel means the house of God, and since 'the house of God' is a place where the cognitions of good and truth exist, 'Bethel' accordingly means, in the proximate sense, those cognitions, as shown in 1453. But because interior degrees are enveloped by and terminate in the parts which constitute the ultimate degree of order where they come together and so to speak inhabit the same house, and because man's natural is the ultimate degree, enveloping interior ones, 'Bethel' or the house of God therefore means, strictly speaking, the Natural, 3729, 4089, and in particular the good there. For 'a house' in the internal sense means good, 2233, 2234, 3720, 3729. It is also within the natural or the ultimate degree of order that cognitions exist.

[2] The reason why 'going up' means a raising up towards more interior aspects is that things which are interior are spoken of as those that are higher, 2148, and therefore when the subject in the internal sense is an advance towards things that are more interior the expression 'going up' is used. Examples of this usage are, going up from Egypt to the land of Canaan; going up into the interior parts of the land of Canaan itself; going up from any part there to Jerusalem; and when in Jerusalem itself, going up to the house of God there. Going up from Egypt to the land of Canaan is referred to in Moses,

Pharaoh said to Joseph, Go up and bury your father. And Joseph went up. And there went up with him all Pharaoh's servants. And there went up with him chariot and horseman. Genesis 50:6-9.

And in the Book of Judges,

The angel of Jehovah went up from Gilgal to Bochim, and he said, I caused you to go up out of Egypt. Judges 2:1.

In the internal sense 'Egypt' means factual knowledge which helps people to have some conception of things belonging to the Lord's kingdom, while 'the land of Canaan' means the Lord's kingdom. And because facts are lower, or what amounts to the same, exterior, while things belonging to the Lord's kingdom are higher, or what amounts to the same, interior, the Word therefore speaks of 'going up' from Egypt to the land of Canaan, or - when travelling in the opposite direction - of 'going down' from the land of Canaan to Egypt, as in Genesis 42:2-3; 43:4-5, 15; and elsewhere.

[3] Going up into the interior parts of the land of Canaan itself is spoken of in Joshua,

Joshua said, Go up and spy out the land. And the men went up and spied out Ai, and they resumed to Joshua and said to him, Do not let all the people go up; let about 2000 men or about 3000 men go up. Therefore there went up of the people about 3000 men. Joshua 7:2-4.

Because 'the land of Canaan' means the Lord's kingdom, parts further in from its border regions meant things that are interior; hence the use in this quotation of the verb 'to go up'. The same is true of Jerusalem in relation to all the regions surrounding it, and of the house of God in relation to Jerusalem within which it stood, 1 Kings 12:27-28; 2 Kings 20:5, 8; Matthew 20:18; Mark 10:33; Luke 18:31; and in many other places besides these. For Jerusalem was the inmost part of the land because the Lord's spiritual kingdom was meant by it, and the house of God was the inmost part of Jerusalem because the Lord's celestial kingdom, and in the highest sense the Lord Himself were meant by it. This is why one speaks of 'going up' to these places. From all this one can see what is meant by 'rise up, go up to Bethel', namely that 'going up' means an advance towards things that are more interior, the subject dealt with in the present chapter, [see] 4536.

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

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Arcana Coelestia # 3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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