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Genesi 43

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1 OR la fame era grave nel paese.

2 E, dopo ch’essi ebber finito di mangiare il grano che aveano portato di Egitto, il padre loro disse loro: Tornate a comperarci un poco di vittuaglia.

3 E Giuda gli disse: Quell’uomo ci ha espressamente protestato, e detto: Voi non vedrete la mia faccia, che il vostro fratello non sia con voi.

4 Se tu mandi il nostro fratello con noi, noi scenderemo, e ti compreremo della vittuaglia.

5 Ma, se pur tu non vel mandi, noi non iscenderemo; perciocchè quell’uomo ci ha detto: Voi non vedrete la mia faccia, che il vostro fratello non sia con voi.

6 E Israele disse: Perchè mi avete voi fatto questa offesa, di dichiarare a quell’uomo che avevate ancora un fratello?

7 Ed essi dissero: Quell’uomo ci domandò partitamente di noi, e del nostro parentado, dicendo: Il padre vostro vive egli ancora? avete voi alcun altro fratello? E noi gliene demmo contezza, secondo quelle parole; potevamo noi in alcun modo sapere ch’egli direbbe: Fate venire il vostro fratello?

8 E Giuda disse a Israele, suo padre: Lascia venire il giovane meco, e noi ci leveremo, e andremo, e viveremo, e non morremo, e noi, e tu, e le nostre famiglie.

9 Io te lo sicuro; ridomandalo dalla mia mano; se io non tel riconduco, e non tel rappresento, io sarò colpevole inverso te in perpetuo.

10 Che se non ci fossimo indugiati, certo ora saremmo già ritornati due volte.

11 E Israele, lor padre, disse loro: Se pur qui così bisogna fare, fate questo: Prendete delle più isquisite cose di questo paese nelle vostre sacca, e portatene un presente a quell’uomo; un poco di balsamo, e un poco di mele, e degli aromati, e della mirra, e de’ pinocchi, e delle mandorle.

12 E pigliate in mano danari al doppio; riportate eziandio i danari che vi furono rimessi alla bocca de’ vostri sacchi; forse fu errore.

13 E prendete il vostro fratello, e levatevi e ritornate a quell’uomo.

14 E facciavi l’Iddio Onnipotente trovar pietà appo quell’uomo, sì ch’egli vi rilasci il vostro altro fratello, e Beniamino; e se pure io sarò orbato di figliuoli, sialo.

15 Quegli uomini adunque presero quel presente; presero eziandio danari al doppio, e Beniamino; e, levatisi, scesero in Egitto, e si presentarono davanti a Giuseppe.

16 E Giuseppe, veggendo Beniamino con loro, disse al suo mastro di casa: Mena questi uomini dentro alla casa, e ammazza delle carni e apparecchiale; perciocchè questi uomini mangeranno meco a meriggio.

17 E colui fece come Giuseppe avea detto, e menò quegli uomini dentro alla casa di Giuseppe.

18 E quegli uomini temettero, perciocchè erano menati dentro alla casa di Giuseppe, e dissero: Noi siamo menati qua entro per que’ danari che ci furono tornati ne’ nostri sacchi la prima volta; acciocchè egli si rivolti addosso a Noi, e si avventi contro a Noi, e ci prenda per servi, insieme co’ nostri asini.

19 E accostatisi al mastro di casa di Giuseppe, gli parlarono in su l’entrata della casa.

20 E dissero: Ahi, signor mio! certo da principio noi scendemmo per comperar della vittuaglia.

21 Or avvenne, come fummo giunti all’albergo, che, aprendo i nostri sacchi, ecco, i danari di ciascun di noi erano alla bocca del suo sacco; i nostri danari vi erano appunto secondo il lor peso; e noi li abbiamo riportati con noi.

22 Abbiamo, oltre a ciò, portati nelle nostre mani altri danari per comperar della vittuaglia; noi non sappiamo chi mettesse i nostri danari ne’ nostri sacchi.

23 Ed egli disse loro: Datevi pace; non temiate; l’Iddio vostro, e l’Iddio del padre vostro, ha messo un tesoro ne’ vostri sacchi; i vostri danari mi vennero in mano.

24 Poi trasse lor fuori Simeone. E, menatili dentro alla casa di Giuseppe, fece portar dell’acqua, ed essi si lavarono i piedi; ed egli diede della pastura ai loro asini.

25 E aspettando che Giuseppe venisse a meriggio, essi apparecchiarono quel presente; perciocchè aveano inteso che resterebbero quivi a mangiare.

26 E quando Giuseppe fu venuto in casa, essi gli porsero quel presente che aveano in mano, dentro alla casa; e gli s’inchinarono fino in terra.

27 E egli li domandò del lor bene stare, e disse: Il padre vostro, quel vecchio di cui mi parlaste, sta egli bene? vive egli ancora?

28 Ed essi dissero: Nostro padre, tuo servitore, sta bene; egli vive ancora. E s’inchinarono, e gli fecero riverenza.

29 E Giuseppe alzò gli occhi, e vide Beniamino, suo fratello, figliuol di sua madre, e disse: È costui il vostro fratel minore, del qual mi parlaste? Poi disse: Iddio ti sia favorevole, figliuol mio.

30 E Giuseppe si ritrasse prestamente; perciocchè le sue viscere si riscaldavano inverso il suo fratello; e cercando luogo per piangere, se n’entrò nella cameretta, e quivi pianse.

31 Poi, lavatosi il viso, uscì fuori, e si fece forza, e disse: Recate le vivande.

32 Furono adunque recate le vivande a lui da parte, a loro da parte, e agli Egizj che mangiavano con lui da parte; conciossiachè gli Egizj non possano mangiare con gli Ebrei; perciocchè ciò è cosa abbominevole agli Egizj.

33 Essi adunque si posero a sedere nel suo cospetto, il primogenito, secondo l’ordine suo di primogenito; e il minore, secondo l’ordine della sua età minore; e quegli uomini, maravigliandosi, si riguardavano l’un l’altro.

34 Ed egli prese de’ messi delle vivande d’appresso a sè, e le mandò loro; e la parte di Beniamino fu cinque volte maggiore di quella di qualunque altro di loro. Ed essi bevvero, e goderono con lui.

   


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 # 5580

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5580. 'Which they had brought from Egypt' means which had been obtained from factual knowledge. This is clear from the meaning of 'Egypt' as factual knowledge, dealt with in 1164, 1165, 1186, 1462, from this knowledge being meant by 'they had brought from there'. In the good sense 'Egypt' means the facts which the Church possesses, that is to say, which serve the Church in the outward form it takes, 4749, 4964, 4966. Facts of this kind, like the porch leading into a house, serve to introduce a person into the truths which the Church possesses.

[2] For the impression of those facts on a person's senses takes place first, and this opens the way into the more internal parts of the mind. Indeed it is well known that the area of external sensory perception is opened up first in a person, then that of the more internal sensory perceptions, and finally that where intellectual concepts reside; and that once the area where those concepts reside has been opened up, such concepts there are represented, to enable them to be understood, within those sensory impressions. The reason for this is that intellectual concepts spring up out of sensory impressions by a process of extraction from them; for intellectual concepts are deductions which, once they have been made, are separated from and rise far above sensory impressions. The presence of spiritual influences coming from the Lord by way of heaven is what accomplishes all this. From these things one may see what is implied by truths obtained from factual knowledge.

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

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Arcana Coelestia # 1462

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1462. 'Egypt' means, in reference to the Lord, knowledge comprised of cognitions, but in reference to all others, knowledge in general. This becomes clear from the meaning of that country in the Word, dealt with already in several places, and specifically in 1164, 1165. Indeed the Ancient Church existed in Egypt, as it did in many other places, 1238, and while the Church was in that region all kinds of knowledge flourished there more than anything else; and this explains why 'Egypt' came to mean knowledge. But after those people desired to penetrate the mysteries of faith by means of all this knowledge, and so to inquire into the truth of Divine arcana from their own power, Egypt became a place of magic, and so came to mean factual knowledge which perverts, and which gives rise to falsities and derivative evils, as is clear in Isaiah 19:11.

[2] That 'Egypt' means all kinds of knowledge that serve a use, thus at this point knowledge comprised of cognitions which is able to serve as vessels for celestial and spiritual things, becomes clear from the following places in the Word: In Isaiah,

They have led Egypt astray, the corner-stone of the tribes. Isaiah 19:13.

Here it is called 'the corner-stone of the tribes', which was to serve as the base on which the things of faith meant by 'the tribes' were to rest. In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. Each will be called Ir Heres. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah; and it will be a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry to Jehovah because of the oppressors, and He will send a savior and a prince to them, and he will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make vows to Jehovah and perform them. And Jehovah will smite Egypt, smiting and healing, and they will return to Jehovah; and He will be entreated by them, and He will heal them. Isaiah 19:18-22.

Used in a good sense here, 'Egypt' stands for people who possess facts, or natural truths, which are the vessels for spiritual truths.

[3] In the same prophet,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

Here 'Egypt' means knowledge consisting of natural truths, 'Asshur' reason or rational things, and 'Israel' spiritual things, which follow one another in that order. Hence the statement that 'on that day there will be a highway from Egypt to Asshur, and Israel will be the third with Egypt and Asshur'.

[4] In Ezekiel,

Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign. Ezekiel 27:7.

This refers to Tyre, which means the possession of cognitions. 'Fine linen with embroidered work' stands for the truths contained in all kinds of knowledge which are of service; belonging as they do to the external man facts ought to be of service to the internal man. In the same prophet,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

Here also 'Egypt' has much the same meaning, as is also said of Judah and Israel in many other places that they were to be gathered from the peoples and brought back from captivity. In Zechariah,

And it will be that whoever of the families of the earth does not go up to Jerusalem to worship the King, Jehovah Zebaoth, there will be no rain upon them And if the family of Egypt does not go up, and does not come . . . Zechariah 14:17-18.

Here also 'Egypt' is used in a good sense to have a similar meaning.

[5] That knowledge or human wisdom is meant by 'Egypt' becomes clear also in Daniel 11:43 where knowledge of celestial and of spiritual things is called 'the secret hoards of gold and silver' and also 'the precious things of Egypt'. And of Solomon it is said that his wisdom surpassed the wisdom of all the sons of the east and all the wisdom of the Egyptians, 1 Kings 4:30. And the house built by Solomon for Pharaoh's daughter had no other representation, 1 Kings 7:8 and following verses.

[6] The Lord's being taken into Egypt when He was an infant had no other meaning than that which here is meant by Abram, though He was also taken there so that He might fulfill all things that had taken place and were representative of Himself. The passage of Jacob and his sons down into Egypt represented in the inmost sense nothing other than the Lord's initial instruction in cognitions from the Word, as is also evident from what follows. In reference to the Lord the following is said in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the boy and His mother by night, and departed into Egypt, and was there until the death of Herod, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My son. Matthew 2:13-15, 19-21.

This promise is stated in Hosea as follows,

When Israel was a boy I loved him, and out of Egypt I called My son. Hosea 11:1.

From this it is clear that 'the boy Israel' is used to mean the Lord, His instruction when a boy being expressed by the words, 'Out of Egypt have I called My son'.

[7] In the same prophet,

By a prophet Jehovah brought Israel up out of Egypt and by a prophet he was preserved. Hosea 12:12-13.

Here similarly 'Israel' is used to mean the Lord. 'A prophet' means one who teaches, thus teaching consisting of cognitions. In David,

Turn us back, O God Zebaoth, cause Your face 2 to shine and we shall be saved. You caused a vine to set out from Egypt, You drove out the nations and planted it. Psalms 80:7-8.

This too refers to the Lord, who is called 'the vine out of Egypt' as regards the cognitions in which He was receiving instruction.

Poznámky pod čarou:

1. The Hebrew of his text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

2. literally, Faces

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