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Genesi 14

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1 OR avvenne al tempo di Amrafel re di Sinear, d’Arioc re di Ellasar, di Chedor-laomer re di Elam, e di Tideal re de’ Goi,

2 ch’essi fecero guerra contro a Bera re di Sodoma, e contro a Birsa re di Gomorra, e contro a Sineab re di Adma, e contro a Semeeber re di Seboim, e contro al re di Bela, ch’è Soar.

3 Tutti costoro, fatta lega insieme, si adunarono nella Valle di Siddim, ch’è il mar salato.

4 Essi erano stati soggetti a Chedor-laomer, lo spazio di dodici anni, ed al decimoterzo si erano ribellati.

5 E nell’anno decimoquarto, Chedor-laomer e i re ch’erano con lui erano venuti, ed aveano percossi i Rafei in Asterot-carnaim, e gli Zuzei in Ham, e gli Emei nella pianura di Chiriataim,

6 e gli Horei nelle lor montagne di Seir, fino alla pianura di Paran, ch’è presso al deserto.

7 Poi, rivoltisi, erano venuti in Enmispat, ch’è Cades; ed aveano percosso tutto il territorio degli Amalechiti, ed anche gli Amorrei che dimoravano in Hasason-tamar.

8 E il re di Sodoma, e il re di Gomorra, e il re di Adma, e il re di Seboim, e il re di Bela, ch’è Soar, uscirono, ed ordinarono la battaglia nella Valle di Siddim, contro a questi:

9 contro a Chedor-laomer re di Elam, e Tideal re de’ Goi, ed Amrafel re di Sinear, ed Arioc re di Ellasar; quattro re contro a cinque.

10 Or la valle di Siddim era piena di pozzi di bitume; e i re di Sodoma e di Gomorra si misero in fuga, e cascarono dentro que’ pozzi; e coloro che scamparono fuggirono verso il monte.

11 E quei re presero tutte le ricchezze di Sodoma e di Gomorra, e tutta la lor vittuaglia; poi se ne andarono.

12 Presero ancora Lot figliuol del fratello di Abramo, il quale abitava in Sodoma, e la roba di esso; poi se ne andarono.

13 Ed alcuno ch’era scampato venne e rapportò la cosa ad Abramo Ebreo, il qual dimorava nelle pianure di Mamre Amorreo, fratello di Escol, e fratello di Aner, i quali erano collegati con Abramo.

14 Ed Abramo, com’ebbe inteso che il suo fratello era menato prigione, armò trecendiciotto de’ suoi allievi nati in casa sua, e perseguì coloro fino in Dan.

15 Ed egli, co’ suoi servitori, li assalì di notte da diverse bande, e li sconfisse, e li perseguì fino in Hoba, ch’è dal lato sinistro di Damasco.

16 E ricoverò tutta la roba; riscosse ancora Lot suo fratello, e la sua roba, ed anche le donne, e il popolo.

17 E di poi, come egli se ne ritornava dalla sconfitta di Chedor-laomer e de’ re ch’erano con lui, il re di Sodoma gli uscì incontro nella Valle della pianura, ch’è la Valle del re.

18 E Melchisedec, re di Salem, arrecò pane e vino; or egli era sacerdote dell’Iddio altissimo.

19 E lo benedisse, dicendo: Benedetto sia Abramo, appo l’Iddio altissimo, possessor del cielo e della terra.

20 E benedetto sia l’altissimo Iddio, che ti ha dati i tuoi nemici nelle mani. Ed Abramo gli diede la decima di ogni cosa.

21 E il re di Sodoma disse ad Abramo: Dammi le persone, e prendi per te la roba.

22 Ma Abramo rispose al re di Sodoma: Io ho alzata la mano al Signore Iddio altissimo, possessor del cielo e della terra;

23 se, di tutto ciò ch’è tuo, io prendo pure un filo, od una correggia di scarpa; che talora tu non dica: Io ho arricchito Abramo;

24 salvo sol quello che questi fanti hanno mangiato, e la parte degli uomini che sono andati meco, cioè: Aner, Escol e Mamre; essi prenderanno la lor parte.

   


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 #1690

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1690. They that remained fled to the mountain. That this signifies that not all were overcome, is evident without explication, from the fact that there was a residue that fled away. In the internal sense the temptations are treated of that the Lord sustained in His childhood, concerning which nothing is related in the Word of the New Testament, except concerning His temptation in the wilderness, or soon after He came out of the wilderness, and finally concerning His last temptation in Gethsemane and what then followed. That the Lord’s life, from His earliest childhood even to the last hour of His life in the world, was continual temptation and continual victory, is evident from many things in the Word of the Old Testament; and that it did not cease with the temptation in the wilderness is evident from what is said in Luke:

And when the devil had completed every temptation, he departed from Him for a season (Luke 4:13);

as also from the fact that He was tempted even to the death on the cross, and thus to the last hour of His life in the world. Hence it is evident that the whole of the Lord’s life in the world, from His earliest childhood, was continual temptation and continual victory. The last was when He prayed on the cross for His enemies, and thus for all in the whole world.

[2] In the Word of the Lord’s life, in the Gospels, none but the last is mentioned, except His temptation in the wilderness. More were not disclosed to the disciples. The things that were disclosed appear in the sense of the letter so slight as to be scarcely anything; for to speak and to answer in this manner is no temptation, when yet His temptation was more grievous than can ever be comprehended and believed by any human mind. No one can know what temptation is except the one who has been in it. The temptation that is related in Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13, contains all temptations in a summary; namely, that from love toward the whole human race, the Lord fought against the loves of self and of the world, with which the hells were filled.

[3] All temptation is an assault upon the love in which the man is, and the temptation is in the same degree as is the love. If the love is not assaulted, there is no temptation. To destroy anyone’s love is to destroy his very life; for the love is the life. The Lord’s life was love toward the whole human race, and was indeed so great, and of such a quality, as to be nothing but pure love. Against this His life, continual temptations were admitted, as before said, from His earliest childhood to His last hour in the world. The love which was the Lord’s veriest life is signified by His “hungering,” and by the devil’s saying,

If Thou art the Son of God, command this stone that it be made bread; and by Jesus answering that man shall not live by bread alone, but by every word of God (Luke 4:2-4; Matthew 4:2-4).

[4] That He fought against the love of the world, or all things that are of the love of the world, is signified by:

The devil took Him up into a high mountain, and showed Him all the kingdoms of the world in a moment of time, and said unto Him, All this power will I give Thee and the glory of them, for it hath been delivered unto me; and to whomsoever I will, I give it; if Thou therefore wilt worship before me, all shall be Thine. But Jesus answered and said unto him, Get thee behind Me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve (Luke 4:5-8; Matt 4:8-10).

[5] That He fought against the love of self, and all things that are of the love of self, is signified by this:

The devil took Him into the holy city, and set Him on the pinnacle of the temple, and said unto Him, If Thou art the Son of God, cast Thyself down for it is written, He shall give His angels charge concerning Thee, and upon their hands they shall bear Thee up, lest Thou dash Thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God (Matthew 4:5-7; Luke 4:9-12).

Continual victory is signified by its being said that after the temptations, “angels came and ministered unto Him” (Matthew 4:11; Mark 1:13).

[6] In brief, the Lord from His earliest childhood up to the last hour of His life in the world, was assaulted by all the hells, against which He continually fought, and subjugated and overcame them, and this solely from love toward the whole human race. And because this love was not human but Divine, and because such as is the greatness of the love, such is that of the temptation, it may be seen how grievous the combats were, and how great the ferocity on the part of the hells. That all this was so, I know of a certainty.

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