Le texte de la Bible

 

Geremia 49

Étudier

   

1 QUANT’è a’ figliuoli di Ammon, così ha detto il Signore: Israele non ha egli alcuni figliuoli? non ha egli alcuno erede? perchè si è Malcam messo in possesso di Gad, e si è il suo popolo stanziato nelle città di esso?

2 Perciò, ecco i giorni vengono, dice il Signore, che io farò udire in Rabba de’ figliuoli di Ammon lo stormo di guerra, ed ella sarà ridotta in un monte di ruine; e le città del suo territorio saranno arse col fuoco; ed Israele possederà quelli che l’aveano posseduto, ha detto il Signore.

3 Urla, o Hesbon; perciocchè Ai è guasta; o città del territorio di Rabba, gridate, cingetevi di sacchi, fate cordoglio, e andate attorno lungo le chiusure; perciocchè Malcam andrà in cattività, insieme co’ suoi sacerdoti, e i suoi principi.

4 Perchè ti glorii delle valli? la tua valle si è scolata, o figliuola ribelle, che ti confidavi ne’ tuoi tesori; che dicevi: Chi verrà contro a me?

5 Ecco, io fo venir sopra te d’ogn’intorno di te lo spavento, dice il Signore Iddio degli eserciti; e voi sarete scacciati, chi qua, chi là; e non vi sarà alcuno che raccolga gli erranti.

6 Ma pure, dopo queste cose, io ritrarrò di cattività i figliuoli di Ammon, dice il Signore.

7 QUANT’è ad Edom, il Signor degli eserciti ha detto così: Non vi è egli più sapienza alcuna in Teman? il consiglio è egli venuto meno agl’intendenti? la lor sapienza è ella marcita?

8 Fuggite, o abitanti di Dedan; hanno volte le spalle, e si son riparati in luoghi segreti e profondi, per dimorarvi, perciocchè io ho fatta venir sopra Esaù la sua ruina, il tempo nel quale io voglio visitarlo.

9 Se ti fosser sopraggiunti dei vendemmiatori, non ti avrebbero essi lasciati alcuni grappoli? se de’ ladri fosser venuti contro a te di notte, non avrebbero essi predato quanto fosse lor bastato?

10 Ma io ho frugato Esaù, io ho scoperti i suoi nascondimenti, ed egli non si è potuto occultare; la sua progenie, e i suoi fratelli, e i suoi vicini, son deserti, ed egli non è più.

11 Lascia i tuoi orfani, io li nudrirò; e confidinsi le tue vedove in me.

12 Perciocchè, così ha detto il Signore: Ecco, coloro a’ quali non si apparteneva di ber della coppa, ne hanno pur bevuto; e tu sarestine pure esente? tu non ne sarai esente; anzi del tutto ne berrai.

13 Conciossiachè io abbia giurato per me stesso, dice il Signore, che Bosra sarà messa in desolazione, in vituperio, in disertamento, ed in maledizione; e che tutte le sue città saranno ridotte in deserti in perpetuo.

14 Io ho udito un grido da parte del Signore, e un messo è stato mandato fra le genti, per dire: Adunatevi, e venite contro ad essa, e levatevi per venire a battaglia.

15 Perciocchè, ecco, io ti ho fatto piccolo fra le nazioni, sprezzato fra gli uomini.

16 La tua fierezza, e la superbia del cuor tuo ti hanno ingannato, o tu, che abiti nelle fessure delle rocce, che occupi la sommità degli alti colli; avvegnachè tu avessi elevato il tuo nido a guisa dell’aquila, pur ti gitterò giù di là, dice il Signore.

17 Ed Edom sarà messo in desolazione; chiunque passerà presso di esso sarà attonito, e zufolerà, per tutte le sue piaghe.

18 Siccome Sodoma, e Gomorra, e le città lor vicine, furono sovvertite, ha detto il Signore; così non abiterà più quivi alcun uomo, e niun figliuol d’uomo vi dimorerà.

19 Ecco, colui salirà come un leone, più violentemente che la piena del Giordano, contro all’abitacolo forte; perciocchè io lo farò muovere, e lo farò correre sopra l’Idumea; e chi è valente uomo scelto? ed io lo rassegnerò contro a lei; perciocchè, chi è pari a me? e chi mi sfiderà? e chi è il pastore che possa star fermo dinanzi a me?

20 Perciò, ascoltate il consiglio del Signore, ch’egli ha preso contro all’Idumea, e i pensieri ch’egli ha divisati contro agli abitatori di Teman: Se i più piccoli della greggia non li strascinano; se la lor mandra non è deserta insieme con loro.

21 La terra ha tremato per lo suon della lor caduta; il suono n’è andato fino al Mar rosso; il grido di essa è stato quivi udito.

22 Ecco, colui salirà, e volerà come un’aquila, e spiegherà le sue ale contro a Bosra; e il cuor degli uomini prodi di Edom in quel giorno sarà come il cuor d’una donna che è nella distretta del parto.

23 QUANT’è a Damasco, Hamat ed Arpad sono confuse; si struggono, perciocchè hanno udita una mala novella; vi è spavento nella marina; ella non può racquetarsi.

24 Damasco è fiacca, si è messa in volta per fuggire, e tremito l’ha colta; distretta e dolori l’hanno occupata, come la donna che partorisce.

25 Come non è stata risparmiata la città famosa, la città della mia allegrezza?

26 I suoi giovani adunque caderanno nelle sue piazze, e tutta la gente di guerra in quel giorno sarà distrutta, dice il Signor degli eserciti.

27 Ed io accenderò un fuoco nelle mura di Damasco, che consumerà i palazzi di Ben-hadad.

28 QUANT’è a Chedar, ed a’ regni di Hasor, i quali Nebucadnesar, re di Babilonia, percosse, il Signore ha detto così: Levatevi, salite contro a Chedar, e guastate gli Orientali.

29 Essi se ne torranno via le lor tende, e le lor gregge; se ne porteran via i lor teli, e tutti i loro arnesi, e ne meneranno i lor cammelli; e d’ogn’intorno daranno contro a loro gridi di spavento.

30 Fuggite, dileguatevi ben lungi; riducetevi in luoghi segreti e profondi, per dimorarvi, o abitanti di Hasor, dice il Signore; perciocchè Nebucadnesar, re di Babilonia, ha preso un consiglio contro a voi, ed ha divisato contro a voi un pensiero.

31 Levatevi, salite contro alla nazione pacifica, che abita in sicurtà, dice il Signore; ella non ha nè porte, nè sbarre; abitano in disparte.

32 E i lor cammelli saranno in preda, e la moltitudine del lor bestiame in ruberia; ed io dispergerò a tutti i venti quelli che si radono i canti delle tempie; e farò venire la lor calamità da ogni lor lato, dice il Signore.

33 Ed Hasor diverrà un ricetto di sciacalli un luogo deserto in perpetuo: uomo alcuno non vi abiterà, e niun figliuolo d’uomo vi dimorerà.

34 LA parola del Signore che fu indirizzata al profeta Geremia contro ad Elam, nel principio del regno di Sedechia, re di Giuda, dicendo:

35 Così ha detto il Signor degli eserciti: Ecco, io rompo l’arco di Elam, che è la lor principal forza.

36 E farò venire contro agli Elamiti i quattro venti, dalle quattro estremità del cielo, e li dispergerò a tutti questi venti; e non vi sarà nazione alcuna alla quale non pervengano degli scacciati di Elam.

37 Ed io spaurirò gli Elamiti dinanzi a’ lor nemici, e dinanzi a quelli che cercano l’anima loro; e farò venir sopra loro del male, l’ardor della mia ira, dice il Signore; e manderò dietro a loro la spada, finchè io li abbia consumati.

38 E metterò il mio trono in Elam, e ne farò perire re e principi, dice il Signore.

39 Ma pure, negli ultimi tempi avverrà che io ritrarrò gli Elamiti di cattività, dice 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.

Des oeuvres de Swedenborg

 

A Brief Exposition of New Church Doctrine #119

Étudier ce passage

  
/ 120  
  

119. The second Memorable Experience from THE APOCALYPSE REVEALED. 1 Awakened one time out of sleep I fell into a profound meditation concerning God; and when I looked upwards I saw in the heaven above me a most brilliant white light in an oval form. As I fixed my gaze upon that light it receded from the centre towards the circumference. And behold, heaven was then opened to me, and I saw magnificent things, and angels standing in a circle on the southern side of the opening in conversation with one another. And because I was consumed with desire to hear what they were talking about, I was allowed to hear first the sound which was full of celestial love, and afterwards their speech which was full of wisdom from that love. They spoke together concerning the One God, and concerning union with Him, and salvation thence. They mentioned ineffable things, many of which could not be expressed in the words of any natural language. But as I had often been among angels in their heaven, and had, then, a similar speech, because I was in a similar state, therefore I was now able to understand them, and to select from their conversation some particulars which may be intelligibly expressed in natural language.

[2] They said that the Divine Being (Esse) is One, the Same, the Very Self, and Indivisible; that so also is the Divine Essence, because the Divine Being (Esse) is the Divine Essence; that so, likewise, is God, because the Divine Essence, which is also the Divine Being (Esse), is God. They illustrated this by spiritual ideas, saying that the Divine Being (Esse) cannot possibly become several, in each of which is the Divine Being (Esse) and yet remain One, the Same, the Very Self, and Indivisible; for then each would think from His own Esse, out of and by Himself. If then each thought also from the Others and by the Others unanimously, and at the same time, they would then be several unanimous Gods, not one God. For unanimity, being the agreement of several and at the same time of each One from Himself and by Himself, does not agree with the unity of God, but implies plurality. They did not say a plurality of Gods because they could not; for the light of heaven from which they thought, and in which their words were spoken, prevented it. They also said that when they wished to pronounce the word "Gods" and to speak of each as a Person by Himself, the effort of utterance was immediately turned into the expression "One God," yea, "The Only God."

[3] To this they added that the Divine Being (Esse) is the Divine Being (Esse) in Itself, not from Itself, because "from Itself" postulates a Being (Esse) in Itself from another thus it supposes a God from a God, which is impossible. What is from God is not called God, but the Divine. For what is God from God, or what is God born of God from eternity, and what is God from God proceeding through a God born from eternity, but mere words in which there is not the least light from heaven? They said further that the Divine Being (Esse), which in Itself is God, is THE SAME; not the Same simply but infinitely; that is, the Same from eternity to eternity that it is the Same everywhere, and with everyone and in everyone, but that all variation and change are in the recipient, and are caused by the state of the recipient.

[4] That the Divine Being (Esse), which is God in Himself, is the Very Self, they illustrated in this way. God is the Very Self because He is Love itself and Wisdom itself; or, what is the same, because He is Good itself and Truth itself, thence Life itself. Unless these were the Very Self in God, they would not be anything in heaven or the world, since there would be nothing in them having relation to the Very Self. For every quality draws its nature from this, that there is the Very Self from which it is, and to which it has relation in order that it may be what it is. This Very Self, which is the Divine Being (Esse), is not in place, but is with those and in those who are in place according to reception. For neither place nor progression from one place to another can be asserted of Love and Wisdom, or of Good and Truth, or of Life thence, which are the Very Self in God, yea, God Himself; these are without place, hence their omnipresence. Wherefore the Lord says that He is in the midst of them, and that He is in them and they in Him.

[5] But, as He cannot be received by anyone such as He is in Himself, He appears as He is in Himself as a sun above the angelic heaven, and that which proceeds from it as light is Himself as to wisdom, and that which proceeds as heat is Himself as to love. He Himself is not that sun but the Divine Love and the Divine Wisdom in their immediate emanation from Him appear round about Himself as a sun before the angels. He Himself, within the sun, is a Man, our Lord Jesus Christ, both as to the Originating Divine and as to the Divine Human; inasmuch as the Very Self, which is Love itself and Wisdom itself, was His soul from the Father; thus Divine Life which is Life in itself. It is otherwise with every man; for in man the soul is not life, but a recipient of life. This the Lord also teaches when He says, I am the Way, the Truth and the Life;John 14:6. And in another place, As the Father has life in Himself, so has He given to the Son to have life in Himself. John 5:26. Life in Himself is God. The angels added that those who are in any spiritual light may see plainly from these things that the Divine Esse, which is also the Divine Essence, because it is One, the Same, the Very Self, and thence indivisible, cannot possibly exist in more than one; and that, if it should be said that it does so, manifest contradictions would follow.

[6] After hearing these things, the angels perceived in my thought the usual ideas of the Christian Church respecting God as a trinity of Persons in unity, and their unity in trinity; also of the birth of a Son of God from eternity. Whereupon they said to me, "What are you thinking about? Are you thinking of those things from natural light, with which our spiritual light does not agree? Unless you remove those ideas from your thoughts we must close heaven against you and go away." Then I said to them, "Enter, I beseech you, more deeply into my thought, and perchance you will find agreement." And they did so, and saw that by three Persons I mean three proceeding Divine attributes, which are Creation, Redemption and Regeneration, and that those attributes belong to the One God; also that by the birth of a Son of God from eternity, I understand His birth foreseen from eternity and provided in time. I then told them that my natural thought concerning a trinity and unity of persons, and of the birth of a Son of God from eternity, was derived from the doctrine of faith in the Church named after Athanasius, and that this doctrine is correct if, instead of a trinity of Persons, there is substituted a trinity of Person existing solely in the Lord Jesus Christ; and if, instead of the birth of a Son of God from eternity, His birth foreseen from eternity and provided in time is understood; because, as to the Human which He assumed, He is expressly called the Son of God.

[7] Then the angels said, "That is good." And they asked me to say on their testimony that if anyone does not approach the Lord as the God of heaven and earth, he cannot come into heaven; because heaven is heaven from this One and Only God; and that this God is Jesus Christ, who is Jehovah Lord, the Creator from eternity, the Redeemer in time, and the Regenerator to eternity; thus, Who is at once Father, Son and Holy Spirit; and that this is the Gospel which is to be preached. After this the heavenly light which I had seen before returned, and by degrees descended and filled the interiors of my mind and enlightened my ideas concerning the unity and trinity of God. And then I saw that the ideas which I had first had on the trinity, and which were merely natural, were separated as chaff is separated from the wheat by winnowing, and were carried away as by a wind to the northern part of heaven, and there dispersed.

Notes de bas de page:

  
/ 120  
  

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

Le texte de la Bible

 

Luke 4:18

Étudier

       

18 "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,