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Genesi 39

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1 ORA, essendo stato Giuseppe menato in Egitto, Potifarre, Eunuco di Faraone, Capitan delle guardie, uomo Egizio, lo comperò da quegl’Ismaeliti, che l’aveano menato.

2 E il Signore fu con Giuseppe; e fu uomo che andava prosperando; e stette in casa del suo Signore Egizio.

3 E il suo signore vide che il signore era con lui, e che il signore gli prosperava nelle mani tutto ciò ch’egli faceva.

4 Laonde Giuseppe venne in grazia di esso, e gli serviva; ed egli lo costituì sopra tutta la sua casa, e gli diede in mano tutto ciò ch’egli avea.

5 E da che quell’Egizio l’ebbe costituito sopra la sua casa, e sopra tutto ciò ch’egli avea, il Signore benedisse la casa di esso, per amor di Giuseppe; e la benedizione del Signore fu sopra tutto ciò ch’egli avea in casa, e ne’ campi.

6 Ed egli rimise nelle mani di Giuseppe tutto ciò ch’egli avea, e non tenea ragion con lui di cosa alcuna, salvo del suo mangiare. Or Giuseppe era formoso, e di bell’aspetto.

7 Ed avvenne, dopo queste cose, che la moglie del signore di Giuseppe gli pose l’occhio addosso, e gli disse: Giaciti meco.

8 Ma egli il ricusò, e disse alla moglie del suo signore: Ecco, il mio signore non tiene ragione meco di cosa alcuna che sia in casa, e mi ha dato in mano tutto ciò ch’egli ha.

9 Egli stesso non è più grande di me in questa casa, e non mi ha divietato null’altro che te; perciocchè tu sei sua moglie; come dunque farei questo gran male, e peccherei contro a Dio?

10 E, benchè ella gliene parlasse ogni giorno, non però le acconsentì di giacerlesi allato, per esser con lei.

11 Or avvenne un giorno, che, essendo egli entrato in casa per far sue faccende, e non essendovi alcuno della gente di casa ivi in casa;

12 ella, presolo per lo vestimento, gli disse: Giaciti meco. Ma egli, lasciatole il suo vestimento in mano, se ne fuggì, e se ne uscì fuori.

13 E, quando ella vide ch’egli le avea lasciato il suo vestimento in mano, e che se ne era fuggito fuori;

14 chiamò la gente di casa sua, e disse loro: Vedete, egli ci ha menato in casa un uomo Ebreo per ischernirci; esso venne a me per giacersi meco; ma io gridai ad alta voce.

15 E come egli udì che io avea alzata la voce, e gridava, lasciò il suo vestimento appresso a me, e se ne fuggì, e se ne uscì fuori.

16 Ed ella ripose il vestimento di Giuseppe appo sè, finchè il signore di esso fosse tornato in casa sua.

17 Poi gli parlò in questa maniera: Quel servo Ebreo che tu ci menasti venne a me per ischernirmi.

18 Ma, come io ebbi alzata la voce, ed ebbi gridato, egli lasciò il suo vestimento appresso a me, e se ne fuggì fuori.

19 E quando il signore di Giuseppe ebbe intese le parole che sua moglie gli diceva, cioè: Il tuo servo mi ha fatte cotali cose, si accese nell’ira.

20 E il signore di Giuseppe lo prese, e lo mise nel Torrione, ch’era il luogo dove i prigioni del re erano incarcerati; ed egli fu ivi nel Torrione.

21 E il Signore fu con Giuseppe, e spiegò la sua benignità inverso lui, e lo rendette grazioso al carceriere.

22 E il carceriere diede in mano a Giuseppe tutti i prigioni ch’erano nel Torrione; ed egli faceva tutto ciò che vi si avea a fare.

23 Il carceriere non riguardava a cosa alcuna ch’egli avesse nelle mani; perciocchè il Signore era con lui; e il Signore prosperava tutto quello ch’egli faceva.

   


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 # 5038

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5038. 'A place where the king's bound ones were bound' means the state of those governed by falsities. This is clear from the meaning of 'a place' as a state, dealt with in 2625, 2837, 3356, 3387, 4321, 4882; and from the meaning of 'the king's bound ones' as those who are governed by falsities and who, being governed by falsities, undergo vastation, and those who, while being regenerated in the world, undergo temptation. For temptation involves the laying waste of falsity and at the same time the consolidation of truth. The expression 'the king's bound ones' is used because 'a king' in the internal sense means truth, 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, and therefore 'his bound ones' means those governed by falsity. The places where the king's bound ones were kept were also called 'pits', which was why Joseph said, in verse 15 of the next chapter,

By theft I have been taken out of the land of the Hebrews, and here also I have not done anything for which they should have put me in the pit.

As regards 'a pit' meaning a place of vastation, see 4728, 4744.

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

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Arcana Coelestia # 1736

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1736. The fact that the Lord is Jehovah, who is here called 'God Most High', is quite clear from the Word: in Isaiah,

Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He is called. Isaiah 54:5.

Here it is explicitly stated that 'the Redeemer and Holy One of Israel', who is the Lord alone, is 'Jehovah Zebaoth' and 'the God of the whole earth'. In the same prophet,

Thus said Jehovah your Redeemer, the Holy One of Israel, I am Jehovah your God. Isaiah 48:17.

In the same prophet,

I am helping you, said Jehovah your Redeemer, the Holy One of Israel. Isaiah 41:14.

The expressions 'the Holy One of Israel' and 'the God of Israel' occur many times. That the Lord is the Holy One of Israel and the God of Israel is quite clear from where it is said that they saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for purity, Exodus 24:10.

[2] None other was acknowledged and called Jehovah by the Jewish Church because that Church worshipped the one God Jehovah, and more importantly, because all the religious observances of that Church represented Him -- though the majority did not know this - and because all things in the internal sense of the Word had Him as their meaning. In Isaiah,

He will swallow up death for ever, and the Lord Jehovih will wipe away tears from all faces. And it will be said on that day, Behold, this is our God, we have waited for Him and He will save us. This is Jehovah, whom we have waited for; let us be glad and rejoice in His salvation. Isaiah 25:8-9.

This refers to the Coming of the Lord.

[3] In the same prophet,

Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather into His arm, He will carry the tiny lambs in His bosom, 1 and will lead those that give suck. Isaiah 40:10-11.

This refers explicitly to the Lord who is 'the Lord Jehovih'. 'He will come with might, and His arm will exercise dominion for Him' stands for the fact that He would by His own power overcome the hells. 'Pasturing the flock', 'gathering into His arm', 'carrying the tiny lambs in His bosom', and 'leading those that give suck' have reference to His love, or mercy.

[4] In the same prophet,

Thus said Jehovah, God Himself who created the heavens, who formed the earth and made it, who Himself established it and created it not an emptiness, and formed it to dwell in: I am Jehovah, and there is none else. Am not I Jehovah and there is no God else besides Me? A just God, and a Saviour, there is none besides Me. Look to Me and be saved, all ends of the earth. For I am God and there is no other. Isaiah 45:18, 21-22.

Here it is explicitly stated that the Lord alone is Jehovah and God. 'To create the heavens and form the earth' is to regenerate, and so 'the Creator of heaven and earth' is the Regenerator, see 16, 88, 472, and elsewhere. This is why the Lord is in various places called Creator, One who forms, and Maker.

[5] In the same prophet,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our rather, our Redeemer; from of old is Your name. Isaiah 63:15-16.

This refers explicitly to the Lord who alone is the Redeemer. In Moses,

Take notice of His face, 2 and hearken to His voice, lest you provoke Him, for He will not endure your transgression, for My name is in the midst of Him. Exodus 23:21.

'Name' is the essential nature, see 144, 145, while 'in the midst' is the inmost, 1074.

[6] In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder. His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6-7.

This plainly refers to the Lord. In Jeremiah,

Behold, the days are coming and I will raise up for David a righteous branch and He will reign as King, and act with understanding, and execute judgement and righteousness in the land. In his days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

This plainly refers to the Lord. In Zechariah,

Jehovah will be King over all the earth; in that day there will be one Jehovah, and His name one. Zechariah 14:9.

This is plainly a reference to the Lord. 'Name' stands for Essential Nature.

Poznámky pod čarou:

1. In other places where he quotes these verses Swedenborg punctuates them, in keeping with the Hebrew, as follows - He will gather the (tiny) lambs, He will carry them in His bosom.

2. literally, faces

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