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Genesi 22

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1 DOPO queste cose, avvenne che Iddio provò Abrahamo, e gli disse: Abrahamo. Ed egli disse: Eccomi.

2 E Iddio gli disse: Prendi ora il tuo figliuolo, il tuo unico, il qual tu ami, cioè, Isacco; e vattene nella contrada di Moria, ed offeriscilo quivi in olocausto, sopra l’uno di que’ monti, il quale io ti dirò.

3 Abrahamo adunque, levatosi la mattina a buon’ora, mise il basto al suo asino, e prese due suoi servitori seco, ed Isacco, suo figliuolo; e schiappate delle legne per l’olocausto, si levò, e se ne andò al luogo il quale Iddio gli avea detto.

4 Al terzo giorno, Abrahamo alzò gli occhi, e vide quel luogo di lontano.

5 E disse a’ suoi servitori: Restate qui con l’asino; ed io e il fanciullo andremo fin colà, ed adoreremo; poi ritorneremo a voi.

6 Ed Abrahamo prese le legne per l’olocausto, e le mise addosso ad Isacco, suo figliuolo; e prese in mano il fuoco e il coltello; e se ne andarono amendue insieme.

7 Ed Isacco disse ad Abrahamo suo padre: padre mio. Ed egli rispose: Eccomi, figliuol mio. Ed Isacco disse: Ecco il fuoco e le legne; ma dove è l’agnello per l’olocausto?

8 Ed Abrahamo disse: Figliuol mio, Iddio si provvederà d’agnello per l’olocausto. Ed essi se ne andarono amendue insieme.

9 E giunsero al luogo il quale Iddio avea detto ad Abrahamo; ed egli edificò quivi un altare, ed ordinò le legne; e legò Isacco suo figliuolo, e lo mise su l’altare disopra alle legne.

10 Ed Abrahamo stese la mano, e prese il coltello per iscannare il suo figliuolo.

11 Ma l’Angelo del Signore gli gridò dal cielo, e disse: Abrahamo, Abrahamo. Ed egli disse: Eccomi.

12 E l’Angelo gli disse: Non metter la mano addosso al fanciullo, e non fargli nulla; perciocchè ora conosco che tu temi Iddio, poichè tu non mi hai dinegato il tuo figliuolo, il tuo unico.

13 Ed Abrahamo alzò gli occhi, e riguardò; ed ecco un montone dietro a lui, rattenuto per le corna ad un cespuglio. Ed Abrahamo andò, e prese quel montone, e l’offerse in olocausto, in luogo del suo figliuolo.

14 Ed Abrahamo nominò quel luogo: Il Signor provvederà. Che è quel che oggi si dice: Nel monte del Signore sarà provveduto.

15 E l’Angelo del Signore gridò ad Abrahamo dal cielo, la secondo volta.

16 E disse: Io giuro per me stesso, dice il Signore, che, poichè tu hai fatto questo e non mi hai dinegato il tuo figliuolo, il tuo unico;

17 io del tutto ti benedirò, e farò moltiplicar grandemente la tua progenie, tal che sarà come le stelle del cielo, e come la rena che è in sul lido del mare; e la tua progenie possederà la porta de’ suoi nemici.

18 E tutte le nazioni della terra saranno benedette nella tua progenie; perciocchè tu hai ubbidito alla mia voce.

19 Poi Abrahamo se ne ritornò a’ suoi servitori. E si levarono, e se ne andarono insieme in Beerseba, ove Abrahamo dimorava.

20 E DOPO queste cose, fu rapportato ad Abrahamo: Ecco, Milca ha anch’essa partoriti figliuoli a Nahor, tuo fratello.

21 Questi furono: Us primogenito di esso, e Buz suo fratello, e Chemuel padre di Aram,

22 e Chesed, ed Hazo, e Pildas, ed Idlaf, e Betuel. Or Betuel generò Rebecca.

23 Milca partorì questi otto a Nahor fratello di Abrahamo.

24 E la concubina di esso, il cui nome era Reuma, partorì anch’essa Tebach, e Gaham, e Tahas, e Maaca.

   


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 #10483

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10483. And Moses stood in the gate of the camp. That this signifies where the opening to hell is, is evident from the representation of Moses, as being the internal (of which above, n. 10468); from the signification of “in the gate,” as being where there is an opening (of which below); and from the signification of “the camp,” as being hell (n. 10458). The reason why Moses stood in the gate of the camp, and did not enter into the camp itself, was in order that it might be represented that what is internal cannot enter into hell; for by Moses was represented what is internal, and by the camp was represented hell. For all who are in hell are in things external separate from what is internal, because they are in the loves of self and of the world, and therefore what is internal cannot enter there, because it is not received, but is at once rejected by some who are there; with some it is suffocated and extinguished; and with others it is perverted. Whether you say “what is internal,” or “heaven,” it is the same, because heaven is in what is internal; it is in the internal of the Word, and in the internal of the church and of worship; consequently it is in the internal of the man who is in celestial and spiritual love; that is, in love to the Lord and in charity toward the neighbor.

[2] It shall be briefly told what is this opening of hell which is signified by “the gate of this camp.” Every hell is closed round about; but is opened above according to necessity and need. This opening is into the world of spirits, which world is midway between heaven and hell, for there the hells terminate upward, and the heavens downward (n. 5852). It is said that they are opened according to necessity and need, because every man has with him spirits from hell and angels from heaven. The spirits from hell are in his bodily and worldly loves, and the angels from heaven are in his heavenly and spiritual loves, for without the presence of spirits no man can possibly live. If spirits were removed from him, he would fall down as dead as a stone. Consequently in order that man may have life according to his loves, the hells are of necessity opened, and according to need, and from them such spirits come forth to him as are in similar loves.

[3] This opening is what is meant by “the gate of hell,” and such openings it has sometimes been granted me to see. The gates are guarded by the Lord by means of angels, to prevent more spirits coming forth than is needful. From this it is evident what is signified in the Word by “the gates of hell,” and by “the gates of enemies,” as in Matthew:

Jesus said unto Peter, Upon this rock I will build My church; and the gates of hell shall not prevail against it (Matthew 16:18);

“the gates of hell not prevailing” denotes that the hells will not dare to go forth and destroy the truths of faith; “the rock upon which the church is built” denotes faith from the Lord in the Lord, which faith is the faith of charity, because charity is in this faith and thus is one with it. (That a “rock” denotes this faith may be seen in the preface to the twenty-second chapter of Genesis, and also in n. 8581 (2760), 10438; and that real faith is charity, in n. 654, 1162, 1176, 1608, 2228, 2343, 2349, 2419, 2839, 3324, 4368, 6348, 7039, 7623-7627, 7752-7762, 8530, 9154, 9224, 9783)

[4] The like is also signified by the words:

Thy seed shall inherit the gate of thine enemies (Genesis 22:17; 24:60);

“to inherit the gate of enemies” denotes to destroy the evils and falsities which are from hell; and this was also represented by the driving out and destruction of the nations in the land of Canaan; for the nations there represented evils and falsities which are from hell (see n. 1573, 1574, 1868, 4818, 6306, 8054, 8317, 9320, 9327). Also in David:

They that dwell in the gate plot against me; they that drink strong drink sing and dance (Psalms 69:12).

Happy is the man that hath filled his quiver; they shall not be ashamed, for they shall speak with the enemies in the gate (Psalms 127:5).

[5] But in a good sense “gates” denote an opening into heaven, as in David:

Lift up your head, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in (Psalms 24:7-10).

Moreover by “gates” in the Word is signified entrance into heaven and into the church by means of truth and good; and also the influx of truth and good with man.

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

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Arcana Coelestia #9224

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9224. The firstborn of thy sons thou shalt give to Me. That this signifies that also all the things of faith which are procured through these are to be ascribed to the Lord, and not to self, is evident from the signification of “the firstborn of the sons,” as being all things of the faith of the church (see n. 2435, 6344, 7035, 7039, 7778, 8042); and from the signification of “giving unto Me” as being to ascribe to the Lord, for by “Jehovah” in the Word is meant the Lord. All the things of faith, which are signified by “the firstborn of the sons,” are those which are from the good of charity, for faith comes forth from this good, because whether truths are taken from the Word or from the doctrine of the church, they cannot possibly become truths of faith unless there is good in which they may be implanted. The reason is that it is the understanding which first receives truths, because it sees them and introduces them to the will; and when they are in the will, then they are in the man, for the will is the man himself. Wherefore he who supposes that faith is faith with man before he wills these truths, and from willing does them, is very much mistaken. Previous to this the very truths of faith have no life. Everything that belongs to the will is called “good,” because it is loved. Thus truth becomes good, or faith becomes charity, in the will.

[2] There are two controversies which have infested the church from the earliest times; the one is whether faith or charity is the firstborn of the church; the other, whether faith separate from charity is saving. These controversies have arisen because, before a man has been regenerated, he perceives the truths which must be of faith; but not the good which is of charity. For the truths of faith enter by an external way, namely, by the hearing, and are stored up in the memory, and from this appear in the understanding. But the good of charity flows in by an internal way, namely, through the internal man out of heaven, that is, through heaven from the Lord, and therefore does not become a matter of perception until the truths which are called the truths of faith begin to be loved for the sake of a good use, and for the sake of life; and this takes place when they become of the will. From this then it is that faith was said to be the firstborn of the church, and also had attributed to it the right of primogeniture, that is, the right of priority and superiority over the good of charity; when yet the good of charity is actually prior and superior, and the truth of faith only apparently so (n. 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273).

[3] The reason why the man of the church has been in obscurity on these subjects, is that he did not perceive that all things in the universe bear relation to truth and to good, and that they must bear relation to both in order to be anything. Neither did he perceive that there are two faculties in man, called the understanding and the will, and that truth bears relation to the understanding, and good to the will; and that unless there is this relation to both, nothing is appropriated to the man. As these things have been in obscurity, and yet the ideas of man’s thought are founded upon such things, the error could not be made plain to the natural man; although if it had once been made plain, the man of the church would have seen, as in clear light from the Word, that the Lord Himself has said countless things about the good of charity; and that this good is the chief thing of the church; and that faith is not anywhere except in this good. The good of charity is to do what is good from the will of what is good. He would also have seen the errors that have been brought in by the doctrine of faith separate from charity; as, that a man can will evil and believe truth, consequently that truth can agree with evil; also that faith can make the life of heaven with a man whose life is infernal, and consequently that the one life can be transferred into the other; thus that those who are in hell can be raised into heaven, and live among the angels a life contrary to their former life; not considering that to live a life contrary to that with which the man has imbued himself in the world, is to be deprived of life, and that those who attempt this are like men in the death agony, who end their life in dreadful suffering. Such errors, and very many others, are brought in by the doctrine of faith separate from charity.

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