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Geremia 23

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1 Guai a’ pastori, che disperdono, e dissipano la greggia del mio pasco! dice il Signore.

2 Perciò, così ha detto il Signore Iddio d’Israele a’ pastori che pascono il mio popolo: Voi avete dissipate le mie pecore, e le avete scacciate, e non ne avete avuta cura; ecco, io farò punizione sopra voi della malvagità dei vostri fatti, dice il Signore.

3 Ed io raccoglierò il rimanente delle mie pecore, da tutti i paesi ne’ quali io le avrò scacciate, e le farò tornare alle lor mandre; e frutteranno, e moltiplicheranno.

4 Ed io costituirò sopra loro de’ pastori che le pastureranno; ed esse non avranno più paura, nè spavento, e non ne mancherà alcuna, dice il Signore.

5 ECCO, i giorni vengono, dice il Signore, che io farò sorgere a Davide un Germoglio giusto, il quale regnerà da re, e prospererà, e farà giudicio, e giustizia nella terra.

6 A’ suoi dì Giuda sarà salvato, ed Israele abiterà in sicurtà; e questo sarà il suo Nome, del quale sarà chiamato: IL SIGNORE NOSTRA GIUSTIZIA.

7 Perciò, ecco, i giorni vengono, dice il Signore, che non si dirà più: Il Signore vive, che ha tratti i figliuoli d’Israele fuor del paese di Egitto;

8 ma: Il Signore vive, che ha tratta e condotta la progenie della casa d’Israele fuor del paese di Settentrione, e di tutti i paesi dove io li avea scacciati; ed essi abiteranno nella lor terra.

9 IL mio cuore è rotto dentro di me per cagion de’ profeti; tutte le mie ossa ne sono scrollate; io son come un uomo ebbro, e come una persona sopraffatta dal vino; per cagion del Signore, e per cagion delle parole della sua santità.

10 Perciocchè il paese è pieno di adulteri; perciocchè il paese fa cordoglio per l’esecrazioni; i paschi del deserto ne son tutti secchi; il corso di costoro è malvagio, e la lor forza non è diritta.

11 Perciocchè e profeti e sacerdoti sono profani; e nella mia Casa stessa ho trovata la lor malvagità, dice il Signore.

12 Perciò, la lor via sarà come sdruccioli in tenebre; saranno sospinti, e caderanno in esse; perciocchè io farò venir sopra loro del male, l’anno della lor visitazione, dice il Signore.

13 Ben avea io vedute cose sconvenevoli ne’ profeti di Samaria; profetizzavano per Baal, e traviavano il mio popolo Israele;

14 ma io ho vedute cose nefande ne’ profeti di Gerusalemme, commettere adulterii, e procedere in falsità; ed hanno confortate le mani de’ malfattori, acciocchè niun di loro si converta dalla sua malvagità; essi tutti mi sono stati come Sodoma, e gli abitanti di quella come Gomorra.

15 Perciò, il Signor degli eserciti ha detto così di que’ profeti: Ecco, io li ciberò di assenzio, e darò loro a bere acque di tosco; perciocchè da’ profeti di Gerusalemme è uscita la profanità per tutto il paese.

16 Così ha detto il Signor degli eserciti: Non ascoltate le parole de’ profeti che vi profetizzano; essi vi fanno vaneggiare; propongono le visioni del cuor loro, che non sono uscite della bocca del Signore.

17 Non restano di dire a quelli che mi dispettano: Il Signore ha detto: Voi avrete pace; ed a tutti coloro che camminano secondo la durezza del cuor loro: Male alcuno non verrà sopra voi.

18 Perciocchè, chi è stato presente nel segreto consiglio del Signore? e chi ha veduta, ed intesa la sua parola? chi ha porto l’orecchio alla sua parola, e l’ha udita?

19 Ecco il turbo del Signore, l’ira è uscita, il turbo soprasta, caderà sopra il capo degli empi.

20 L’ira del Signore non si racqueterà finchè egli non abbia eseguiti e messi ad effetto i pensieri del cuor suo; alla fin de’ giorni voi intenderete molto bene la cosa.

21 Io non ho mandati que’ profeti, e son corsi; io non ho lor parlato, ed hanno profetizzato.

22 Se fossero stati presenti nel mio segreto consiglio, avrebbero fatte intendere le mie parole al mio popolo, e li avrebbero stornati dalla lor cattiva via, e dalla malvagità de’ lor fatti.

23 Sono io Dio da presso, dice il Signore, e non Dio da lungi?

24 Potrebbesi nascondere alcuno in tali nascondimenti che io nol vedessi? dice il Signore; non riempio io il cielo, e la terra? dice il Signore.

25 Io ho udito quel che hanno detto quei profeti, che profetizzano menzogna nel Nome mio, dicendo: Io ho avuto un sogno, io ho avuto un sogno.

26 Infino a quando è questo nel cuore de’ profeti che profetizzano menzogna, e son profeti dell’inganno del cuor loro?

27 Essi pensano di far dimenticare il mio Nome al mio popolo, per i lor sogni, i quali raccontano l’uno all’altro, siccome i padri loro dimenticarono il mio Nome per Baal.

28 Il profeta, appo cui è un sogno, racconti quel sogno; e quello, appo cui è la mia parola, proponga la mia parola in verità; che ha da far la paglia col frumento? dice il Signore.

29 Non è la mia parola come un fuoco? dice il Signore; e come un martello, che spezza il sasso?

30 Perciò, eccomi contro a que’ profeti, dice il Signore, che rubano le mie parole ciascuno al suo compagno.

31 Eccomi contro a que’ profeti, dice il Signore, che prendono la lor lingua, e dicono: Egli dice.

32 Eccomi contro a quelli che profetizzano sogni falsi, dice il Signore, e li raccontano, e traviano il mio popolo per le lor bugie, e per la lor temerità; benchè io non li abbia mandati, e non abbia data loro alcuna commessione; e non recheranno alcun giovamento a questo popolo, dice il Signore.

33 Se questo popolo, o alcun profeta, o sacerdote, ti domanda, dicendo: Quale è il carico del Signore? di’ loro: Che carico? Io vi abbandonerò, dice il Signore.

34 E se alcun profeta, o sacerdote, o il popolo dice: Il carico del Signore; io farò punizione sopra quell’uomo, e sopra la sua casa.

35 Dite così, ciascuno al suo prossimo, e ciascuno al suo fratello: Che ha risposto il Signore? e: Che ha detto il Signore?

36 E non mentovate più il carico del Signore; perciocchè la parola di ciascuno sarà il suo carico; poscia che voi pervertite le parole dell’Iddio vivente, del Signor degli eserciti, Iddio nostro.

37 Di’ così al profeta: Che ti ha risposto il Signore? e: Che ti ha egli detto?

38 E pure ancora direte: Il carico del Signore? Perciò, così ha detto il Signore: Perciocchè voi avete detta questa parola: Il carico del Signore; benchè io vi avessi mandato a dire: Non dite più:

39 Il carico del Signore; perciò, ecco, io vi dimenticherò affatto, ed abbandonerò voi, e questa città, che io diedi a voi, ed a’ vostri padri, cacciandovi dal mio cospetto.

40 E vi metterò addosso una infamia eterna, ed un vituperio perpetuo, che non sarà giammai dimenticato.

   


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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Apocalypse Explained # 313

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313. Verse 6. And I saw, and behold, in the midst of the throne and of the four animals, and in the midst of the elders, signifies in the whole heaven, and especially in the inmost heavens. This is evident from the signification of "in the midst," as being the inmost, and therefore the whole (of which presently); from the signification of "throne," as being heaven in the whole complex (of which above, n. 253; from the signification of "the four animals" as being the Lord's providence and guard that heaven be not approached except through the good of love (of which see above, n. 277; and as that guard is especially in the third or inmost heaven, since all who are there are in the good of love to the Lord from the Lord, that heaven is signified especially by "the four animals" (which will be more clearly seen from what follows in this chapter). It is also evident from the signification of "elders" as being those who are in truths from good (of which also see above n. 270; here, therefore, those who are in the middle or second heaven, since all who are there are in truths from good; for there are these two heavens, the third and second, distinguished from each other by this, that those in the third heaven are in love to the Lord, and those in the second in charity towards the neighbor; those in charity towards the neighbor are in truths from good. From this it can be seen what is especially signified by the "four animals" and the "elders."

[2] But the "four animals" signify in general all Divine good in the whole heaven, which guards; and the "elders" signify in general all Divine truth proceeding from Divine good in the whole heaven; both guard because they are united; thus "the four animals and the elders," together, signify Divine good united to Divine truth proceeding from the Lord, and therefore the entire angelic heaven, but especially the two inmost heavens. This is so for the reason that angels are not angels from what is their own [ex proprio], but from the Divine good and the Divine truth that they receive; for it is the Divine with them, that is, the Divine received by them, that causes them to be angels, and causes heaven, which is made up of them, to be called heaven (See in the work on Heaven and Hell 2-12, 51-86).

[3] That "the midst" or "in the midst" signifies the inmost, and therefore the whole, can be seen from many passages in the Word; but first let something be said to explain whence it is that because "the midst" signifies the inmost it also signifies the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who are of the church on earth. By comparison with light: Light in the midst propagates itself round about or from the center to circumferences in every direction; and because from the inmost it is propagated and fills the spaces around, thence "in the midst" signifies also the whole. By comparison with the sun: The sun is in the midst because it is the center of its universe; because from it are the heat and light in its system, therefore the sun "in the midst" signifies its presence in every direction, or throughout the whole. By comparison with the arrangement of all in the heavens: There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication which is effected by influx from the inmost. Moreover, in every society of the heavens that which is inmost is also the most perfect; those, therefore, who are round about in that society are in light and intelligence according to their degree of distance from the inmost (See in the work on Heaven and Hell, n. 43, 50, 189). By comparison with those who are in the church on earth: The Lord's church is spread through the whole world; but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are round about and are of the church, but this propagation of light and intelligence is effected in heaven (of which see in the work on Heaven and Hell 308). From this it can be seen that "the midst" or "in the midst," as it signifies the inmost, signifies also the whole. This makes clear what is meant by "I saw, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, a Lamb standing," namely, the Lord in respect to His Divine Human, in the whole heaven, and especially in the inmost heavens.

[4] "The midst" also signifies the inmost, and therefore the whole, in many passages in the Word, as in the following. In Isaiah:

Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).

"Inhabitant of Zion" signifies the like as "daughter of Zion," namely, the celestial church, that is the church that is in the good of love to the Lord; "great is the Holy One of Israel in the midst of thee" signifies the Lord, that He is everywhere and throughout the whole there.

[5] In David:

We have considered Thy mercy, O God, in the midst of Thy temple. As is Thy name, so is Thy praise unto the ends of the earth (Psalms 48:9-10).

"Temple" signifies the church that is in truths from good which is called a spiritual church; "in the midst of it" is in its inmost, and thence in the whole of it; therefore it is said, "as is Thy name, so is Thy praise unto the ends of the earth," meaning even to the ultimates of the church, the "earth" is the church.

[6] In the same:

God is my King of old, working salvations in the midst of the earth (Psalms 74:12);

"working salvations in the midst of the earth" signifying in every direction.

[7] In the same:

God stood in the congregation of God, in the midst of the gods He will judge (Psalms 82:1).

"The congregation of God" signifies heaven; "in the midst of the gods" signifies with all angels there, thus in the whole heaven; for the angels are called gods from the Divine truth that they receive from the Lord, for "God" in the Word signifies the Lord in respect to Divine truth proceeding from Him, and constituting heaven (See above, n. 24, 130, 220a, 222a, 302).

[8] In Moses:

Behold, I send an angel before thee; beware of his face, since My name is in the midst of him (Exodus 23:20-21).

"Angel" here, in the highest sense, means the Lord; "My name in the midst of him," means that all Divine good and Divine truth are in him (See above, n. 102, 135, 224).

[9] In Luke:

Jesus said of the last times, Then let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out (Luke 21:21).

This treats of the consummation of the age, by which is meant the last time of the church, when judgment takes place. "Judea" does not mean Judea, but the church; and the "mountains" do not mean mountains, but the good of love to the Lord; and as these things are said respecting the end of the church, it is clear what is signified by "let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out;" namely, that when judgment takes place all those of the church who are in the good of love to the Lord shall be safe.

[10] In Isaiah:

In that day shall Israel be third to Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:24-25).

"Israel" means the spiritual of the church; "Assyria" the rational of the men thereof; and "Egypt" cognitions and knowledges [cognitiones et scientifica]. From this it can be seen what is signified by "Israel shall be the third to Egypt and Assyria, a blessing in the midst of the land," namely, that everything there shall be spiritual, both the rational and the recognizing and knowing faculty [cognitivum et scientificum]; for when the inmost is spiritual, which is truth from good, then the rational also which is therefrom is spiritual, and likewise the knowing faculty, for both are formed from the inmost, which is truth from good, or the spiritual.

[11] In Jeremiah:

My heart in the midst of me is broken, all my bones are shattered (Jeremiah 23:9).

"The heart broken in the midst of me" signifies grief from inmosts to ultimates, that is, through the whole; therefore it is also said, "all my bones are shattered," "bones" signifying the ultimates.

[12] In the following passages, also, "in the midst" signifies in the whole, or throughout the whole. In Isaiah:

It shall be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the gleanings when the vintage is completed (Isaiah 24:13).

These things were said of the church vastated in respect to good and to truth, and in which there is nothing but evil and falsity. "In the midst of the earth" means that throughout the whole of the church there is evil; and "in the midst of the peoples" means that throughout the whole of it there is falsity; therefore it is compared to "the beating of an olive-tree," and to "the gleanings left when the vintage is completed;" "olive" signifying the good of the church, "vintage" the truth thereof, and "beating" and "gleanings" thereof signify vastation.

[13] In David:

They search out perversities, for the midst of men and the heart are deep (Psalms 64:6).

The "midst of man" means the intellectual where truth should be; and the "heart" the voluntary where good should be; here, both of these perverted, the latter into evil, and the former into falsity.

[14] In the same:

There is no certainty in the mouth of anyone; perdition is their midst (Psalms 5:9).

In the same:

They bless with their mouth, but in their midst they curse (Psalms 62:4).

In the same:

The saying of the transgression to the wicked in the midst of my heart is, there is no dread of God before his eyes (Psalms 36:1).

In Jeremiah:

They have taught their tongue to speak a lie: their 1 dwelling is in the midst of deceit; through deceit they refuse to know Me (Jeremiah 9:5-6).

Also in these and in many other passages, "in the midst" signifies in the whole, because in the inmost; for such as the inmost is, such is the whole; since from the inmost all the rest are brought forth and derived, as the body is from its soul; the inmost of everything is also what is called the soul. For example: The inmost of man is his will and understanding therefrom, and such as is the will and the understanding, thence, such is the whole man; so again, the inmost of man is his love and faith therefrom, and such as is his love and the faith, thence such is the whole man.

[15] That the whole man is such as his midst or inmost is, is also the meaning of the Lord's words in Matthew:

The lamp of the body is the eye; if the eye be good the whole body is light; if the eye be evil the whole body is darkened (Matthew 6:22-23).

The "eye" signifies man's understanding (See above, n. 37, 152), if this is good, that is, if it is made up of truths that are from good, the whole man is such, which is signified by "the whole body is light;" but on the other hand, if the understanding is made up of the falsities of evil, the whole man is such, as is signified by "the whole body is darkened." The eye is called "good;" but in the Greek the eye is called "single," and "single," means that there is unity, and there is unity when truth is from good, or the understanding is from the will. Also, the "right eye" signifies the understanding of good, and the "left eye" the understanding of truth; if these make one, there is a "single eye," thus a "good eye."

Poznámky pod čarou:

1. The photolithograph has eorum [their]; n. 886 has tuum [thy].

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.