Die Bibel

 

Genesi 2

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1 Così furono compiuti i cieli e la terra, e tutto l’esercito di quelli.

2 Ora, avendo Iddio compiuta nel settimo giorno l’opera sua, la quale egli avea fatta, si riposò nel settimo giorno da ogni sua opera, che egli avea fatta.

3 E Iddio benedisse il settimo giorno, e lo santificò; perciocchè in esso egli s’era riposato da ogni sua opera ch’egli avea creata, per farla.

4 TALI furono le origini del cielo e della terra, quando quelle cose furono create, nel giorno che il Signore Iddio fece la terra e il cielo;

5 e ogni albero ed arboscello della campagna, avanti che ne fosse alcuno in su la terra; ed ogni erba della campagna, avanti che ne fosse germogliata alcuna; perciocchè il Signore Iddio non avea ancora fatto piovere in su la terra, e non v’era alcun uomo per lavorar la terra.

6 Or un vapore saliva dalla terra, che adacquava tutta la faccia della terra.

7 E il Signore Iddio formò l’uomo del la polvere della terra, e gli alitò nelle nari un fiato vitale; e l’uomo fu fatto anima vivente.

8 Or il Signore Iddio piantò un giardino in Eden, dall’Oriente, e pose quivi l’uomo ch’egli avea formato.

9 E il Signore Iddio fece germogliar dalla terra ogni sorta d’alberi piacevoli a riguardare, e buoni a mangiare; e l’albero della vita, in mezzo del giardino; e l’albero della conoscenza del bene e del male.

10 Ed un fiume usciva di Eden, per adacquare il giardino; e di là si spartiva in quattro capi.

11 Il nome del primo è Pison; questo è quello che circonda tutto il paese di Havila, ove è dell’oro.

12 E l’oro di quel paese è buono; quivi ancora si trovano le perle e la pietra onichina.

13 E il nome del secondo fiume è Ghihon; questo è quello che circonda tutto il paese di Cus.

14 E il nome del terzo fiume è Hiddechel; questo è quello che corre di rincontro all’Assiria. E il quarto fiume è l’Eufrate.

15 Il Signore Iddio adunque prese l’uomo e lo pose nel giardino di Eden, per lavorarlo, e per guardarlo.

16 E il Signore Iddio comandò all’uomo, dicendo: Mangia pur d’ogni albero del giardino.

17 Ma non mangiar dell’albero della conoscenza del bene e del male; perciocchè, nel giorno che tu ne mangerai per certo tu morrai.

18 Il Signore Iddio disse ancora: E’ non è bene che l’uomo sia solo; io gli farò un aiuto convenevole a lui.

19 Or il Signore Iddio, avendo formate della terra tutte le bestie della campagna, e tutti gli uccelli del cielo, li menò ad Adamo, acciocchè vedesse qual nome porrebbe a ciascuno di essi; e che qualunque nome Adamo ponesse a ciascuno animale, esso fosse il suo nome.

20 E Adamo pose nome ad ogni animal domestico, ed agli uccelli del cielo, e ad ogni fiera della campagna; ma non si trovava per Adamo aiuto convenevole a lui.

21 E il Signore Iddio fece cadere un profondo sonno sopra Adamo, onde egli si addormentò; e Iddio prese una delle coste di esso, e saldò la carne nel luogo di quella.

22 E il Signore Iddio fabbricò una donna della costa che egli avea tolta ad Adamo, e la menò ad Adamo.

23 E Adamo disse: A questa volta pure ecco osso delle mie ossa, e carne della mia carne; costei sarà chiamata femmina d’uomo, conciossiachè costei sia stata tolta dall’uomo.

24 Perciò l’uomo lascerà suo padre e sua madre, e si atterrà alla sua moglie, ed essi diverranno una stessa carne.

25 Or amendue, Adamo e la sua moglie, erano ignudi, e non se ne vergognavano.

   


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 #9230

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9230. And flesh that is torn in the field ye shall not eat. That this signifies that the falsified good of faith shall not be conjoined is evident from the signification of “flesh,” as being good (see n. 7850, 9127); from the signification of a “field,” as being the church in respect to good, thus the good of the church (n. 2971, 3766, 7502, 7571, 9139, 9141); from the signification of “what is torn,” as being that which is destroyed through falsities, thus also what is falsified (n. 5828); and from the signification of “eating,” as being to appropriate and conjoin (n. 2187, 3168, 3513, 3596, 4745, 5643, 8001). From this it is evident that by “flesh that is torn in the field ye shall not eat” is signified that the good of the church, or the falsified good of faith, is not to be appropriated or conjoined.

[2] A few words shall be said about what the good of faith is, and what the truth of faith. Everything of the church is called the “good of faith,” that has to do with life and use from what the doctrine of faith of the church teaches; in a word everything that has to do with willing it and doing it from obedience; for the truths of faith of the church become goods by willing and doing them. But everything is called the “truth of faith,” which as yet has not any use as its end, or which as yet is not for the sake of life, consequently which is merely known and kept in the memory, and from this is laid hold of by the understanding, and is taught from it. For so long as the truths of the church go no further, they are merely knowledges, and relatively to goods are outside the man himself; for man’s memory and understanding are like entries, and his will is like an inner chamber, because the will is the man himself. This shows what the truth of faith is, and what the good of faith. But the good which a man does in his first state during his regeneration is called the “good of faith,” whereas the good which he does in the second state, namely, after he has been regenerated, is called the “good of charity.” And therefore when a man does good from the good of faith, he does good from obedience; but when he does good from the good of charity, he does good from affection. (Concerning these two states with a man who is being regenerated, see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227)

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

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Arcana Coelestia #4255

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4255. For in my staff I passed over this Jordan, and now I am in two camps. That this signifies that from little there was much, is evident from the signification of a “staff,” as being power, and as being predicated of truth (see n. 4013, 4015); from the signification of “Jordan,” as being initiation into the knowledges of good and truth, concerning which in what follows; and from the signification of “two camps,” as being goods and truths (see above, n. 4250); for the two camps here are the people, the flock, the herd, and the camels, which he halved. From this it is evident what is signified by these words in the proximate sense, namely, that he who is represented by Jacob had but little truth when he was being initiated into knowledges, and that he afterwards had many truths and goods; or what is the same, that from little he had much. From the explications already given, it is manifest that in the internal sense the subject treated of has been the Lord, how He made the human in Himself Divine-and this by successive steps according to order-and thus His progress into intelligence and wisdom, and at last into what was Divine. From this is manifest what is meant by “from little to much.”

[2] That the “Jordan” denotes initiation into the knowledges of good and truth, is because it was a boundary of the land of Canaan. That all the boundaries of that land signified things that are first and last of the Lord’s kingdom, and those also that are first and last of His church, and thus those that are first and last of the celestial and spiritual things which constitute His kingdom and His church, may be seen above (n. 1585, 1866, 4116, 4240). Hence the Jordan, because it was a boundary, signified initiation into the knowledges of good and truth, for these are first; and at last, when the man becomes a church, or a kingdom of the Lord, they become last.

[3] That the “Jordan” signifies these things is also evident from other passages in the Word, as in David:

O my God, my soul is bowed down upon me, therefore will I remember thee from the land of Jordan and of the Hermons, from the mountain of littleness (Psalms 42:6);

“to remember from the land of Jordan” denotes from what is last, thus from what is low. Again:

Judah became His sanctuary, Israel His dominion; the sea saw it and fled, Jordan turned itself away backwards (Psalms 114:2-3, 5); where “Judah” denotes the good of celestial love, and “Israel” the good of spiritual love (n. 3654); the “sea” denotes the knowledges of truth (n. 28); “Jordan” the knowledges of good, which are said to “turn themselves backwards” when the good of love obtains the dominion; for then knowledges are regarded from this good, but not good from them-according to what has been often shown above.

[4] In the book of Judges:

Gilead dwelleth in the passage of the Jordan; and Dan, why shall he fear ships? (Judg. 5:17);

“Gilead” denotes sensuous good, or pleasure, by which man is first initiated when being regenerated (n. 4117, 4124); “to dwell in the passage of the Jordan” denotes in those things which are for initiation, and which are thus the first and the last of the church and kingdom of the Lord. These were also represented by the Jordan when the sons of Israel entered into the land of Canaan (Josh. 3:14-17; 4:1-24). For by the land of Canaan was represented the kingdom of the the Lord, (n. 1413, 1437, 1607, 3038, 3481, 3686, 3705). And by the Jordan’s being divided, and their passing over on dry ground, was signified the removal of evils and falsities, and the admission of those who are in goods and truths. Similar is the meaning of the waters of the Jordan being divided by Elijah when he was taken up into heaven (2 Kings 2:8); and by Elisha when he entered upon the prophetic office in Elijah’s place (2 Kings 2:14).

[5] Naaman’s being healed of his leprosy by washing himself seven times in the Jordan according to the command of Elisha (2 Kings 5:1-14), represented baptism; for baptism signifies initiation into the church and into those things which are of the church; thus regeneration and the things of regeneration. Not that anyone is regenerated by baptism, but that this is the sign of it, which he should remember. And as the things of the church are signified by baptism, and the same by the Jordan, as stated above, the people were therefore baptized in the Jordan by John (Matthew 3:6; Mark 1:5). And the Lord also willed to be Himself baptized in it by John (Matthew 3:13-17; Mark 1:9).

[6] Because the Jordan signifies the things which are first and last of the Lord’s kingdom and church, such as the knowledges of good and truth (for by these man is introduced), the Jordan is also mentioned as a boundary of the New Earth or Holy Land, in Ezekiel 47:18. That the New Earth or Holy Land is the Lord’s kingdom, and also the New Church, which is the Lord’s kingdom on the earth, may be seen above (n. 1733, 1850, 2117, 2118 at the end, 3355 at the end).

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