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Genesi 13

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1 Abramo adunque salì di Egitto, con la sua moglie, e con tutto ciò ch’era suo, e con Lot, traendo verso il Mezzodì.

2 Or Abramo era grandemente possente in bestiame, in argento ed in oro.

3 Ed egli, seguendo il suo viaggio, andò dal Mezzodì fino a Betel, fino al luogo dove prima erano stati i suoi padiglioni, fra Betel ed Ai,

4 nel luogo ove era l’altare che egli aveva prima fatto quivi; ed Abramo invocò quivi il nome del Signore.

5 OR Lot ancora, che andava con Abramo, avea pecore, e buoi, e padiglioni.

6 E il paese non li poteva portare, abitando amendue insieme; perciocchè le lor facoltà erano grandi, e non potevano dimorare insieme.

7 E nacque contesa fra i pastori del bestiame di Abramo, ed i pastori del bestiame di Lot. Or i Cananei ed i Ferezei abitavano allora nel paese.

8 Ed Abramo disse a Lot: Deh! non siavi contesa fra me e te, nè fra i miei pastori ed i tuoi; conciossiachè noi siamo fratelli.

9 Tutto il paese non è egli davanti a te? deh! separati d’appresso a me; se tu vai a sinistra, io andrò a destra; e se tu vai a destra, io andrò a sinistra.

10 E Lot, alzati gli occhi, riguardò tutta la pianura del Giordano, ch’era tutta adacquata; avanti che il Signore avesse distrutto Sodoma e Gomorra, quella era come il giardino del Signore, come il paese di Egitto, fino a Soar.

11 E Lot elesse per sè tutta la pianura del Giordano; ed egli si partì, traendo verso l’Oriente; e così si separarono l’uno dall’altro.

12 Abramo dimorò nel paese di Canaan, e Lot dimorò nelle terre della pianura, e andò tendendo i suoi padiglioni fin che venne a Sodoma.

13 Ora gli uomini di Sodoma erano grandemente scellerati e peccatori contro al Signore.

14 E il Signore disse ad Abramo, dopo che Lot si fu separato d’appresso a lui: Alza ora gli occhi tuoi, e riguarda, dal luogo ove tu sei, verso il Settentrione, verso il Mezzodì, verso l’Oriente, e verso l’Occidente.

15 Perciocchè io darò a te ed alla tua progenie, in perpetuo, il paese che tu vedi.

16 E farò che la tua progenie sarà come la polvere della terra; che se alcuno può annoverar la polvere della terra, anche potrassi annoverar la tua progenie.

17 Levati, va’ attorno per lo paese, per largo e per lungo; perciocchè io tel darò.

18 Abramo adunque andò tendendo i suoi padiglioni; e, giunto alle pianure di Mamre, che sono in Hebron, dimorò quivi, e vi edificò un altare al 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.

De obras de Swedenborg

 

Arcana Coelestia #2909

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2909.

In Kiriath-arba, the same is Hebron in the land of Canaan. That this signifies in the church, is evident from the signification of “Kiriath-arba,” as being the church as to truth; and from the signification of “Hebron in the land of Canaan,” as being the church as to good. In the Word, and especially in the prophetical parts, where truth is treated of, good is treated of also, because of the heavenly marriage in everything of the Word (see n. 683, 793, 801, 2173, 2516, 2712); therefore here, when Kiriath-arba is mentioned, it is also said, “the same is Hebron in the land of Canaan.” (That the “land of Canaan” denotes the Lord’s kingdom, may be seen above, n. 1413, 1437, 1607; also that the places in that land were variously representative, n. 1585, 1866.)

[2] In regard to Kiriath-arba which is Hebron, it was the region where Abraham, Isaac, and Jacob dwelt. That Abraham dwelt there, appears from what was said in a preceding chapter: “Abraham came and dwelt in Mamre, which is in Hebron” (Genesis 13:18). That Isaac dwelt there, appears from what is said in a later chapter: “Jacob came unto Isaac his father, to Mamre, to Kiriath-arba, the same is Hebron, where Abraham and Isaac sojourned” (Genesis 35:27). That Jacob dwelt there is evident from Joseph being sent to his brethren by Jacob his father, from the valley of Hebron (Genesis 37:14). From the representation of the three, as spoken of above, it is plain that Kiriath-arba which is Hebron represented the church before Jerusalem did.

[3] That every church in process of time decreases, until it has nothing left of faith and charity, and then is destroyed, was also represented by Kiriath-arba which is Hebron, in its being possessed by the Anakim, by whom were signified dire persuasions of falsity (n. 581, 1673). That it was possessed by the Anakim, may be seen in several places (Numbers 13:21-22; Josh. 11:21 14:15; 15:13-14; Judges 1:10); and that it came to its end or consummation and was destroyed, was represented by all things therein being given by Joshua to the curse (Josh. 10:36-37; 11:21); and the Anakim being smitten by Judah and Caleb (Judges 1:10; Josh. 14:13-15; 15:13-14). And that there was again a new church, was represented by Hebron being assigned to Caleb for an inheritance, as to field and villages (Josh. 21:12); but the city itself was made a city of refuge (Josh. 20:7; 21:13); and a priestly city for the sons of Aaron (Josh. 21:10-11); in the inheritance of Judah (Josh. 15:54).

[4] Hence it is evident that Hebron represented the Lord’s spiritual church in the land of Canaan. And likewise on this account David was required by the command of Jehovah to go to Hebron, and was there anointed to be king over the house of Judah; and after he had reigned there seven years and six months, he went to Jerusalem and took possession of Zion (see 2 Samuel 2:1-11; 5:5; 1 Kings 2:11); and then for the first time the spiritual church of the Lord began to be represented by Jerusalem, and the celestial church by Zion.

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

De obras de Swedenborg

 

Arcana Coelestia #2712

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2712. He dwelt in the wilderness of Paran. That this signifies the life of the spiritual man as to good, is evident from the signification of “dwelling,” as being predicated of the good of truth, or of spiritual good, that is, of the good of the spiritual man. What its quality is, is described by his “dwelling in the wilderness of Paran” which is to be treated of presently. That “to dwell” is predicated of the good, that is, of the affection, of truth, is evident from many passages in the Word where cities are treated of, by which truths are signified, and as being without an inhabitant, by whom good is signified (n. 2268, 2450, 2451); for truths are inhabited by good; and truths without good are like a city in which there is no one dwelling. So in Zephaniah:

I have made their streets waste, that none passeth by; their cities are desolated, so that there is no inhabitant (Zeph. 3:6).

[2] In Jeremiah:

Jehovah led us through the wilderness, where no man passed through, and where no man dwelt; they had made his land a waste, his cities are burned up, so that there is no inhabitant (Jeremiah 2:6, 15).

In the same:

Every city is forsaken, and no one dwelleth therein (Jeremiah 4:29).

In the same:

In the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast (Jeremiah 33:10);

“streets” denote truths (n. 2336); “without man” denotes no celestial good; “without inhabitant,” no spiritual good; and “without beast,” no natural good. In the same:

The cities of Moab shall become a desolation, without any to dwell therein (Jeremiah 48:9).

[3] In the Prophets in every expression there is the marriage of truth and good; and therefore where a city is said to be desolate, it is also added that there is no inhabitant in it; for the reason that the city signifies truths, and the inhabitant good; otherwise it would be superfluous to say that there was no inhabitant, when it has been said that the city was desolate. So likewise the expressions are constant that signify the things of celestial good, those of spiritual good, and those of truth; as in Isaiah:

Thy seed shall possess the nations, and they shall dwell in the desolate cities (Isaiah 54:3); where to “possess” is predicated of celestial goods; and to “dwell in,” of spiritual good. In the same:

Mine elect shall possess it, and my servants shall dwell there (Isaiah 65:9); where the signification is the same.

[4] In David:

God will save Zion, and will build the cities of Judah and they shall dwell there, and shall possess it; the seed also of His servants shall inherit it, and they that love His name shall dwell therein (Psalms 69:35-36);

“dwelling” and at the same time “possessing,” is predicated of celestial good; but “dwelling,” of spiritual good.

In Isaiah:

Saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, ye shall be built (Isaiah 44:26); where “dwelling,” or “inhabiting,” is predicated of the good of the spiritual church, which is “Jerusalem.” To such a degree are the expressions in the Word predicated of their own goods and their own truths, that merely from a knowledge of the predication of these expressions it can be known what subject in general is treated of.

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