聖書

 

Genesi 33

勉強

   

1 POI Giacobbe alzò gli occhi, e riguardò; ed ecco Esaù veniva, menando seco quattrocent’uomini. Ed egli spartì i fanciulli in tre schiere, sotto Lea, sotto Rachele, e sotto le due serve.

2 E mise le serve e i lor figliuoli davanti; e Lea e i suoi figliuoli appresso; e Rachele e Giuseppe gli ultimi.

3 Ed egli passò davanti a loro, e s’inchinò sette volte a terra, finchè fu presso al suo fratello.

4 Ed Esaù gli corse incontro, e l’abbracciò, e gli si gittò al collo, e lo baciò; ed amendue piansero.

5 Ed Esaù alzò gli occhi, e vide quelle donne e que’ fanciulli, e disse: Che ti son costoro? E Giacobbe disse: Sono i fanciulli che Iddio ha donati al tuo servitore.

6 E le serve si accostarono, coi loro figliuoli, e s’inchinarono.

7 Poi Lea si accostò, co’ suoi figliuoli, e s’inchinarono. Poi si accostò Giuseppe e Rachele, e si inchinarono.

8 Ed Esaù disse a Giacobbe: Che vuoi far di tutta quell’oste che io ho scontrata? Ed egli disse: Io l’ho mandata per trovar grazia appo il mio signore.

9 Ed Esaù disse: Io ne ho assai, fratel mio; tienti per te ciò ch’è tuo.

10 Ma Giacobbe disse: Deh! no; se ora io ho trovato grazia appo te, prendi dalla mia mano il mio presente; conciossiachè per ciò io abbia veduta la tua faccia, il che mi è stato come se avessi veduta la faccia di Dio; e tu mi hai gradito.

11 Deh! prendi il mio presente che ti è stato condotto; perciocchè Iddio mi è stato liberal donatore, ed io ho di tutto. E gli fece forza, sì ch’egli lo prese.

12 Poi Esaù disse: Partiamoci, ed andiamocene; ed io ti accompagnerò.

13 Ma Giacobbe gli disse: Ben riconosce il mio signore che questi fanciulli son teneri; ed io ho le mie pecore e le mie vacche pregne; e se sono spinte innanzi pure un giorno, tutta la greggia morrà.

14 Deh! passi il mio signore davanti al suo servitore, ed io mi condurrò pian piano, al passo di questo bestiame ch’è davanti a me, e di questi fanciulli, finchè io arrivi al mio signore in Seir.

15 Ed Esaù disse: Deh! lascia che io faccia restar teco della gente ch’è meco. Ma Giacobbe disse: Perchè questo? lascia che io ottenga questa grazia dal mio signore.

16 Esaù adunque in quel dì se ne ritornò verso Seir, per lo suo cammino.

17 E Giacobbe partì, e venne in Succot, e si edificò una casa, e fece delle capanne per lo suo bestiame; perciò pose nome a quel luogo Succot.

18 Poi Giacobbe arrivò sano e salvo nella città di Sichem, nel paese di Canaan, tornando di Paddan-aram; e tese i suoi padiglioni davanti alla città.

19 E comperò da’ figliuoli d’Hemor, padre di Sichem, per cento pezze di moneta, la parte del campo, ove avea tesi i suoi padiglioni.

20 E rizzò un altare, e lo nominò Iddio, l’Iddio d’Israele.

   


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#4390

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4390. And built him a house. That this signifies the increase of good from truth in that state, is evident from the signification of “building a house,” as being to instruct the external man in intelligence and wisdom (see n. 1488). And as intelligence belongs to truth, and wisdom to good, by “building a house” is here signified the increase of good from truth. (That a “house” denotes good may be seen above, n. 2233, 2234, 3128, 3142, 3652, 3720.) What the good of truth is, has been already stated (n. 4337, 4353), namely, that it is truth in will and act. This truth is what is called good, and the conscience which is from this good is called a conscience of truth. This good which is from truth increases in proportion as the man exercises charity from willing well, thus in proportion and in such a manner as he loves the neighbor.

[2] The reason why good and truth are mentioned so frequently in the explications, is that all things in heaven, and consequently all in the Lord’s church, bear relation to good and truth. Speaking generally these two include all things that belong to doctrine and to life; truths, all things that belong to doctrine; and goods, all things that belong to life. Moreover, it is a universal fact that the human mind has no other objects than those which are of truth and good; its understanding, those which are of truth; and its will, those which are of good. Hence it is evident that truth and good are terms of the widest signification, and that their derivations are unutterable in number. This is the reason why truth and good are so often mentioned.

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

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Arcana Coelestia#3142

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3142. For I have swept the house. That this signifies that all things were prepared, and full of goods, is evident from the signification of “sweeping,” as being to prepare and to be filled (of which we shall speak presently); and from the signification of a “house” as being good (concerning which above, n. 2233, 2234, 2559; and that man himself, from the good which is in him, is called a house, n. 3128). The reason “to sweep” signifies to prepare and to be filled, is that nothing else is required of man than to sweep the house; that is, to reject the cupidities of evil and the derivative persuasions of falsity; for he is then filled with goods, because good is continually flowing in from the Lord-but into “the house,” that is, into the man who is purified from such things as impede the influx, that is, which reflect, or pervert, or suffocate the inflowing good. Hence it was common with the ancients to speak of sweeping or cleaning the house, and of sweeping and preparing the way; and by sweeping the house was meant to purify one’s self from evils, and thereby to prepare one’s self for goods to enter; but by sweeping the way was meant to prepare one’s self so that truths might be received (for by a “house” was signified good, n. 3128; and by a “way,” truth, n. 627, 2333).

[2] As in Isaiah:

The voice of one crying in the wilderness, Sweep [prepare] ye the way of Jehovah; make straight in the desert a highway for our God (Isaiah 40:3).

In the same:

Cast up, cast up, sweep [prepare] the way, take away the stumbling-block out of the way of My people (Isaiah 57:14).

Again:

Go through, go through the gates, sweep [prepare] the way of the people; cast up, cast up the highway, gather out the stones (Isaiah 62:10).

In Malachi:

Behold I send Mine angel, and He shall sweep [prepare] the way before Me; and the Lord, whom ye seek, shall suddenly come to his temple (Malachi 3:1).

In these passages, to “sweep the way” signifies to make themselves ready and prepare to receive truth. The subject treated of therein is the advent of the Lord, for which they were to prepare themselves for receiving the truth of faith, and thereby the good of charity, and by this eternal salvation.

[3] In David:

Thou hast brought a vine out of Egypt, Thou didst drive out the nations and plantedst it; Thou didst sweep before it, and didst cause its root to be rooted, and it filled the land (Psalms 80:8-9); where in the supreme sense the Lord is treated of; the “vine out of Egypt” is truth from memory-knowledges; “driving out the nations” is purifying from evils; “sweeping before it,” is making ready so that goods may fill. In the opposite sense “to sweep the house” is said also of the man who deprives himself of all goods and truths, and thus is filled with evils and falsities; as in Luke:

The unclean spirit, finding no rest, says, I will return into my house whence I came out; and when he is come he findeth it swept and garnished; then goeth he and taketh to him seven other spirits worse than himself, and they enter in and dwell there (Luke 11:24-26; Matthew 12:43-45).

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