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Genesi 38

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1 OR avvenne in quel tempo, che Giuda discese d’appresso a’ suoi fratelli, e si ridusse ad albergare in casa di un uomo Adullamita, il cui nome era Hira.

2 E Giuda vide quivi una figliuola di un uomo Cananeo, il nome del quale era Sua; ed egli la prese per moglie, ed entrò da lei.

3 Ed ella concepette e partorì un figliuolo, al quale Giuda pose nome Er.

4 Poi ella concepette ancora, e partorì un figliuolo, e gli pose nome Onan.

5 Ed ella partorì ancora un figliuolo, e gli pose nome Sela; or Giuda era in Chezib, quando ella lo partorì.

6 E Giuda prese una moglie ad Er, suo primogenito, il cui nome era Tamar.

7 Ma Er, primogenito di Giuda, dispiacque al Signore, e il Signore lo fece morire.

8 E Giuda disse ad Onon: Entra dalla moglie del tuo fratello, e sposala per ragion di consanguinità, e suscita progenie al tuo fratello.

9 Ma Onan, sapendo che quella progenie non sarebbe sua, quando entrava dalla moglie del suo fratello, si corrompeva in terra, per non dar progenie al suo fratello.

10 E ciò ch’egli faceva dispiacque al Signore; ed egli fece morire ancora lui.

11 E Giuda disse a Tamar, sua nuora: Stattene vedova in casa di tuo padre, finchè Sela, mio figliuolo, sia divenuto grande; perciocchè egli diceva: E’ si convien provvedere che costui ancora non muoia, come i suoi fratelli. Tamar adunque se ne andò, e dimorò in casa di suo padre.

12 E, dopo molti giorni, morì la figliuola di Sua, moglie di Giuda; e, dopo che Giuda si fu consolato, salì in Timna, con Hira Adullamita, suo famigliare amico, a’ tonditori delle sue pecore.

13 Ed e’ fu rapportato a Tamar, e detto: Ecco, il tuo suocero sale in Timna, per tonder le sue pecore.

14 Allora ella si levò d’addosso gli abiti suoi vedovili, e si coperse di un velo, e se ne turò il viso, e si pose a sedere alla porta di Enaim, ch’è in sulla strada, traendo verso Timna; perciocchè vedeva che Sela era divenuto grande, e pure ella non gli era data per moglie.

15 E Giuda la vide, e stimò lei essere una meretrice; conciossiachè ella avesse coperto il viso.

16 E, stornatosi verso lei in su la via, le disse: Deh! permetti che io entri da te perciocchè egli non sapeva ch’ella fosse sua nuora. Ed ella gli disse: Che mi darai, perchè tu entri da me?

17 Ed egli le disse: Io ti manderò un capretto della greggia. Ed ella disse: Mi darai tu un pegno, finchè tu me l’abbi mandato?

18 Ed egli disse: Qual pegno ti darò io? Ed ella disse: Il tuo suggello, e la tua benda, e il tuo bastone che tu hai in mano. Ed egli le diede quelle cose, ed entrò da lei, ed ella concepette di lui.

19 Poi si levò, e se ne andò, e si levò d’addosso il suo velo, e si rivestì i suoi abiti vedovili.

20 E Giuda mandò il capretto per le mani di quell’Adullamita, suo famigliare amico, per ritrarre il pegno da quella donna; ma egli non la trovò.

21 E ne domandò gli uomini del luogo dove era stata, dicendo: Dove è quella meretrice ch’era alla porta di Enaim in sulla strada? Ed essi risposero: Qui non è stata alcuna meretrice.

22 Ed egli se ne ritornò a Giuda, e gli disse: Io non ho trovata colei; ed anche gli uomini di quel luogo mi hanno detto: Qui non è stata alcuna meretrice.

23 E Giuda disse: Tengasi pure il pegno, che talora noi non siamo in isprezzo: ecco, io le ho mandato questo capretto; ma tu non l’hai trovata.

24 Or intorno a tre mesi appresso, fu rapportato, e detto a Guida: Tamar, tua nuora, ha fornicato, ed anche ecco, è gravida di fornicazione. E Giuda disse: Menatela fuori, e sia arsa.

25 Come era menata fuori, mandò a dire al suo suocero: Io son gravida di colui al quale appartengono queste cose. Gli mandò ancora a dire: Riconosci ora di cui è questo suggello, e queste bende, e questo bastone.

26 E Giuda riconobbe quelle cose, e disse: Ell’è più giusta di me; conciossiachè ella abbia fatto questo, perciocchè io non l’ho data per moglie a Sela, mio figliuolo. Ed egli non la conobbe più da indi innanzi.

27 Or avvenne che al tempo ch’ella dovea partorire, ecco, avea due gemelli in corpo.

28 E, mentre partoriva, l’uno porse la mano; e la levatrice la prese, e vi legò dello scarlatto sopra, dicendo: Costui è uscito il primo.

29 Ma avvenne ch’egli ritrasse la mano; ed ecco, il suo fratello uscì fuori; e la levatrice disse: Qual rottura hai tu fatta? la rottura sia sopra te; e gli fu posto nome Fares.

30 Poi uscì il suo fratello che avea lo scarlatto sopra la mano; e gli fu posto nome Zara.

   


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 # 4868

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4868. 'And said, Allow me now to come [in] to you' means a lustful desire to be connected with it. This is clear from the meaning of 'coming (or going in) to someone' as being joined to, dealt with in 4820. The meaning here - a lustful desire like that involved in connection with a prostitute, by whom falsity is meant in the internal sense - is self-evident. For the Jewish nation, meant here by 'Judah', 4815, 4842, 4864, looked on the internal truth of the representative Church, and still looks on it at the present day, as nothing else than falsity, see above in 4865. Dealt with here is the fact that it nevertheless linked itself to that truth, not however as a wife but as a prostitute; that is, it did not link itself to it as truth but as falsity. The expression 'a lustful desire' is used to describe a link with falsity that is like a connection with a prostitute.

[2] All who believe solely the external sense of the Word, that is, its literal sense, and completely cast aside the whole internal - that is, spiritual - sense link themselves to internal truth as to a prostitute. This is above all the case among those who employ the external or literal sense of the Word to lend support to the desires that belong to their self-love and love of the world, that is, the desires for rule and gain. Those who behave like this cannot do other than look on internal truth in that kind of way; and if they attach themselves to it they do so with a lustful desire, like that for connection with a prostitute. Members of the Jewish nation in particular do this, and so also do those meant in the Word by Babel. But those people are different who do, it is true, have a simple belief in the literal sense of the Word, yet lead lives in keeping with what is contained in the internal sense. That is to say, they are people with whom love and charity exist, and also faith derived from these (for these three are the subject in the internal sense of the Word); also they are people who base their teachings on these. For the internal sense and the external sense come together in the two commandments, to love the Lord above all things and one's neighbour as oneself.

[3] Let some examples show that the Jewish nation regards internal truth as a prostitute, and that if it associates itself with that truth it does so from a lustful desire akin to that for a connection with that kind of woman. If, for example, they are told that the Word is holy, indeed most holy, and also that every part of a letter there is holy, they acknowledge and associate themselves with what is said; yet they do so from that kind of lustful desire. For they believe that holiness lies within the actual letter of the Word and not that holiness is something which enters by means of the Word when people with an affection for what is good and true read it.

[4] If they are told that many of those mentioned in the Word are to be revered as holy ones - such as Abraham, Isaac, Jacob, Moses, Aaron, or David - they acknowledge and associate themselves with this. But they do so from a like lustful desire, for they believe that these historical figures were chosen in preference to others and are on that account holy ones, who ought therefore to be worshipped as gods. Any holiness attached to these figures however is due solely to the fact that they represented the Lord. No one by being a holy representative undergoes a change of personality; indeed one can go further and say that without exception everyone's life after death is the same as before it.

[5] If they are told that the ark among them, the temple, the altar of burnt offering, the altar of incense, the bread on the table, the lampstand with its lamps, the continual fire, the sacrifices, the incense, the oil, and also Aaron's vestments, especially the breastplate with the urim and thummim on it, were holy, they acknowledge this and associate themselves with it, but from the same kind of lustful desire. For they believe that all these objects were inherently holy, thus that wood, stone, gold, silver, bread, and fire were so; they believe that they had holiness in them because Jehovah was within them. That is to say, they believe that the holiness of Jehovah which was attached to these objects resided in actual fact within them. This is their internal truth, which however is falsity when compared with genuine truth; for holiness exists solely within good and truth which, being from the Lord, reside within love to Him and love towards the neighbour, and from these within faith. It accordingly exists only within the living, that is, within those who accept these gifts from the Lord.

[6] If they are told that the Christian Church is one with the Church that was established among them but that the Christian was internal whereas theirs was external, so that when the external features of the Church established among them are peeled away and it is laid bare, the Christian Church is seen, they do not acknowledge this truth as anything else than a harlot, that is, as something false. Nevertheless many of them who are converted from Judaism to Christianity associate themselves with this truth; but they do so from a lustful desire. Many times in the Word these kinds of things are called acts of whoredom. As regards those however who are meant in the Word by 'Babylon', they likewise look in a similar way on the internal truths of the Church; yet because they have a knowledge of internal things, and in addition acknowledge these during childhood but in adult life refuse to do so, they are described in the Word by means of foul acts of adultery and unmentionable sexual unions; for they are forms of profanation.

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