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Ezechiele 30

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1 LA parola del Signore mi fu ancora indirizzata, dicendo:

2 Figliuol d’uomo, profetizza, e di’: Così ha detto il Signore Iddio: Urlate, e dite: Ohimè lasso! qual giorno è questo!

3 Perciocchè vicino è il giorno, vicino è il giorno del Signore; sarà un giorno nuvoloso, il tempo delle nazioni.

4 E la spada verrà sopra l’Egitto, e vi sarà spavento in Etiopia, quando gli uccisi caderanno in Egitto, e quando si menerà via la sua moltitudine, e quando i suoi fondamenti si disfaranno.

5 Cus, e Put, e Lud, e tutto il popolo mischiato, e Cub, e que’ del paese del patto, caderanno con loro per la spada.

6 Così ha detto il Signore: Quelli che sostengono l’Egitto caderanno, e l’alterezza della sua forza sarà abbattuta; cadranno in esso per la spada, da Migdol a Sevene, dice il Signore Iddio;

7 e saran desolati fra i paesi desolati, e le città d’Egitto saranno fra le città deserte;

8 e conosceranno che io sono il Signore, quando avrò messo il fuoco in Egitto, e quando tutti i suoi aiutatori saranno stati rotti.

9 In quel giorno partiranno de’ messi dalla mia presenza sopra navi, per ispaventar l’Etiopia, che se ne sta in sicurtà; e vi sarà fra loro lo spavento, come nel giorno di Egitto; perciocchè, ecco, la cosa viene.

10 Così ha detto il Signore Iddio: Io farò venir meno la moltitudine di Egitto, per man di Nebucadnesar, re di Babilonia.

11 Egli, e il suo popolo con lui, che sono i più fieri delle genti, saranno condotti a guastare il paese, e sguaineranno le loro spade sopra gli Egizi ed empieranno di uccisi il paese.

12 Ed io ridurrò i fiumi in luogo arido, e venderò il paese in man di genti malvage; e distruggerò il paese, e tutto quel che è in esso, per man di stranieri. Io, il Signore, ho parlato.

13 Così ha detto il Signore Iddio: Io distruggerò ancora gl’idoli, e farò venir meno i falsi dii di Nof, e non vi sarà più principe che sia del paese di Egitto; e metterò spavento nel paese di Egitto.

14 E deserterò Patros, e metterò il fuoco in Soan, e farò giudicii in No.

15 E spanderò la mia ira sopra Sin, fortezza di Egitto; e sterminerò la moltitudine di No.

16 E metterò il fuoco in Egitto; Sin sarà in gran travaglio, e No sarà smantellata, e Nof non sarà altro che angosce tuttodì.

17 I giovani di Aven, e di Pibeset, caderanno per la spada, e queste due città andranno in cattività.

18 E il giorno scurerà in Tafnes, quando io romperò quivi le sbarre di Egitto; e l’alterezza della sua forza verrà meno in essa; una nuvola la coprirà; e quant’è alle sue città, andranno in cattività.

19 Ed io farò giudicii sopra l’Egitto, ed essi conosceranno che io sono il Signore.

20 Ora nell’anno undecimo, nel settimo giorno del primo mese, la parola del Signore mi fu indirizzata, dicendo:

21 Figliuol d’uomo, io ho rotto il braccio di Faraone, re di Egitto; ed ecco, non è stato curato, applicandovi de’ medicamenti, e ponendovi delle fasce, per fasciarlo, e per fortificarlo, per poter tenere in mano la spada.

22 Perciò, così ha detto il Signore Iddio: Eccomi contro a Faraone, re di Egitto, e gli romperò le braccia, così quel ch’è ancora saldo, come quel che già è rotto; e gli farò cader la spada di mano.

23 E dispergerò gli Egizi fra le nazioni, e li sventolerò per li paesi.

24 E fortificherò le braccia del re di Babilonia, e gli metterò la mia spada in mano; e romperò le braccia di Faraone, ed egli gemerà davanti a lui, dei gemiti d’un uomo ferito a morte.

25 Così fortificherò le braccia del re di Babilonia, e le braccia di Faraone caderanno; e si conoscerà che io sono il Signore, quando avrò data la mia spada in man del re di Babilonia, ed egli l’avrà stesa contro al paese di Egitto.

26 E dispergerò gli Egizi fra le nazioni, e li sventolerò per li paesi; e conosceranno che io sono il Signore.

   


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 #110

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110. Which is in the midst of the paradise of God. That this signifies that all knowledges (cognitiones) of good and truth in heaven and in the church, look thither and proceed thence, is evident from the signification of the midst, as being the centre to which all things in the circumference look, and from which they proceed (concerning which see above, n. 97): and from the signification of paradise, as being the knowledges of good and truth, and intelligence therefrom (concerning which see Arcana Coelestia 100, 108, 1588, 2702, 3220). And because these things are signified by paradise, therefore by the paradise of God is signified heaven, and because heaven is signified, the church also is signified; for the church is the Lord's heaven on earth; these are called the paradise of God, because the Lord is in the midst thereof, and from Him are all intelligence and wisdom. Because hitherto it has not been known that all things in the Word are written by correspondences, and consequently that spiritual things are involved in the most minute things there related, it is believed that, by the paradise treated of in the second chapter of Genesis, is meant a paradisiacal garden, whereas no terrestrial paradise is there meant, but a heavenly paradise, which those possess who have intelligence and wisdom from the knowledges (cognitiones) of good and truth (see above, n.109, and in the work, Heaven and Hell 176, 185).

[2] It is therefore evident, not only what is signified by paradise, or the garden of Eden, but also by the paradises, or gardens of God, mentioned in other parts of the Word; as in Isaiah:

"Jehovah will comfort Zion, he will comfort all her waste places, so that he will make her wilderness into Eden, and her desert into the garden of Jehovah: joy and gladness shall be found therein" (51:3).

In Ezekiel:

"Thou hast been in Eden, the garden of God; every precious stone thy covering" (28:13).

These things are said concerning Tyre, because by Tyre in the Word is signified the church which is in the knowledges (cognitiones) of good and truth, and thence in intelligence (see Arcana Coelestia 1201). Its intelligence derived therefrom is signified by Eden, the garden of God, also by every precious stone of which was his covering (see Arcana Coelestia 114, 9863, 9865, 9868, 9873). In the same:

"Behold, Asshur a cedar in Lebanon. The cedars did not hide it in the garden of God; nor any tree in the garden of God was equal to it in beauty. I have made it beautiful by the multitude of its branches; and all the trees of Eden in the garden of God, envied it" (31:3, 8, 9).

By Asshur in the Word are meant those who have become rational by the knowledges (cognitiones) of good and truth, thus whose minds are enlightened from heaven. (That Asshur denotes man's Rational may be seen,Arcana Coelestia 119, 1186.)

[3] Something shalt here be said to explain, how it is to be understood that all knowledges (cognitiones) of good and truth have regard to the good of love to the Lord, and also that they thence proceed; which things are signified by the words: "To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God." The good of love to the Lord is the Lord Himself because the Lord is in the good of His own love with men, spirits, and angels.

That all knowledges (cognitiones) of good and truth look to this, or to the Lord, is known in the Christian Church; for the doctrine of the church teaches that without the Lord there is no salvation; and also, that all salvation is in the Lord; the knowledges (cognitiones) of good and truth, or doctrinals from the Word, teach how man may come to God, and be conjoined to Him. (That no one can be conjoined to God except from the Lord, and in the Lord, may be seen in The Doctrine of the New Jerusalem, 283, 296.) It is therefore evident that all things which the church teaches from the Word, have regard to the Lord and to love to Him, as the end to which they are all directed. That all knowledges of good and truth, or doctrinals from the Word, proceed from the Lord, is also known in the church; for it is taught in the church that everything of love and of faith is from heaven, and nothing from man, and also that no one can love God and believe in Him from himself. To love God and to believe in Him, involve all those things that the church teaches, which are called doctrinals and knowledges (cognitiones), because it is from these that He is loved and believed in. Love and faith are not granted to man without previous knowledges (cognitiones); for without the latter man would be empty.

[4] From these considerations it follows, that as everything of love and of faith proceeds from the Lord, so also all the knowledges (cognitiones) of good and truth, which constitute and form love and faith, proceed from Him, because all these knowledges look to the Lord, and proceed from Him; and this is what is signified by the tree of life in the midst of the paradise of God; therefore, all the trees in the paradise are called trees of life, and trees of Jehovah. Thus, in the Apocalypse they are called trees of life:

"In the midst of the street of it, and of the river going out from the throne of God and the Lamb, on this side and on that side, was there the tree of life, which bare twelve fruits" (22:1, 2);

and "trees of Jehovah" in David:

"The trees of Jehovah are full of sap, and the cedars of Lebanon which he hath planted" (Psalms 104:16).

It is therefore clear that by the tree of life in the midst of paradise, is meant every tree there, that is, every man, in the midst of whom, that is, in whom, is the Lord. From these considerations, and those adduced in the preceding article, it may be known what is signified by the statement, that to him that overcometh the Lord will give to eat of the tree of life, which is in the midst of the paradise of God.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia #1201

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1201. That 'Sidon' means the exterior cognitions of spiritual things is clear from the fact that he is called 'Canaan's firstborn', for in the internal sense the firstborn of every Church is faith, see 352, 367. Here however, where faith does not exist because internal things are missing they are no more than exterior cognitions of spiritual things taking the place of faith, thus cognitions such as those with the Jews which are cognitions not only of the ceremonies of external worship but also of many other things belonging to that worship, such as matters of doctrine. That 'Sidon' has this meaning is also evident from the fact that Tyre and Sidon were the furthest limits of Philistia, and were in fact by the sea. 'Tyre' therefore meant interior cognitions, and 'Sidon' those which were exterior, and yet cognitions of spiritual things. This is also clear from the Word: in Jeremiah,

On the day that is coming to lay waste all the Philistines, to cut off from Tyre and Sidon every helper that remains, for Jehovah is laying waste the Philistines, the remnants of the island of Caphtor. Jeremiah 47:4.

Here 'the Philistines' stands for knowledge of the cognitions of faith and charity, 'Tyre' for interior cognitions, and 'Sidon' for cognitions of spiritual things.

[2] In Joel,

What are you to Me, O Tyre and Sidon, and all the borders of Philistia? You have taken My silver and gold, and My good and desirable treasures you have carried into your temples. Joel 3:4-5.

Here 'Tyre' and 'Sidon' clearly stand for cognitions and are called 'the borders of Philistia', for 'gold and silver' and 'good and desirable treasures' are cognitions. In Ezekiel,

The princes of the north, all of them, and every Sidonian, who have gone down with the slain 1 into the pit. He was made to lie in the midst of the uncircumcised with those slain' by the sword, Pharaoh and all his multitude. Ezekiel 32:30, 32.

Here 'the Sidonian' stands for exterior cognitions, which when devoid of things that are internal are nothing else than facts, and it is for this reason that he is mentioned along with Pharaoh, or Egypt, who means facts. In Zechariah,

Hamath also will border on it, Tyre and Sidon, for it is exceedingly wise. Zechariah 9:2.

This refers to Damascus. 'Tyre and Sidon' stands for cognitions.

[3] In Ezekiel,

The inhabitants of Sidon and Arvad were your rowers; your wise men, O Tyre, were in you, they were your pilots. Ezekiel 27:8.

Here 'Tyre' stands for interior cognitions, and therefore her wise men are called 'pilots', while 'Sidon' stands for exterior cognitions and her inhabitants are therefore called 'rowers', for such is the relationship of interior cognitions to exterior. In Isaiah,

The inhabitants of the island are silent, O merchant of Sidon passing over the sea; they have replenished you. But on the great waters the seed of Shihor, the harvest of the river, was her revenue, and was the merchandise of nations. Blush, O Sidon, for the sea has spoken, the stronghold of the sea saying, I have not gone into labour, nor have I given birth, nor reared young men, nor brought up virgins. Isaiah 23:2-5.

Here 'Sidon' stands for exterior cognitions which, because they have nothing internal within them are called 'the seed of Shihor, the harvest of the river, her revenue, the merchandise of the nations', and also 'the sea, the stronghold of the sea', and 'one that does not go into labour and give birth'. What these expressions may mean could never be discerned in the literal sense, but their meaning is perfectly plain in the internal sense, as with everything else in the Prophets. Since 'Sidon' means exterior cognitions it is also referred to as the region surrounding Israel, which is the spiritual Church, Ezekiel 28:24, 26, for exterior cognitions are like a surrounding region.

Fußnoten:

1. literally, pierced

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