Bibliorum

 

Amos 2

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1 Così ha detto il Signore: Per tre misfatti di Moab, nè per quattro, io non gli renderò la sua retribuzione; ma, perciocchè ha arse le ossa del re di Edom, fino a calcinarle.

2 E manderò un fuoco in Moab, il quale consumerà i palazzi di Cheriot; e Moab morrà con fracasso, con istormo, e con suon di tromba.

3 Ed io sterminerò del mezzo di quella il rettore, ed ucciderò con lui i principi di essa, ha detto il Signore.

4 Così ha detto il Signore: Per tre misfatti di Giuda, nè per quattro, io non gli renderò la sua retribuzione; ma, perciocchè hanno sprezzata la Legge del Signore, e non hanno osservati i suoi statuti; e le lor menzogne, dietro alle quali andarono già i lor padri, li hanno traviati.

5 E manderò un fuoco in Giuda, il quale consumerà i palazzi di Gerusalemme.

6 Così ha detto il Signore: Per tre misfatti d’Israele, nè per quattro, io non gli renderò la sua retribuzione; ma, perciocchè hanno venduto il giusto per danari; e il bisognoso, per un paio di scarpe.

7 Essi, che anelano di veder la polvere della terra sul capo de’ poveri, e pervertono la via degli umili; e un uomo, e suo padre, vanno amendue a una stessa fanciulla, per profanare il Nome mio santo.

8 E si coricano sopra i vestimenti tolti in pegno, presso ad ogni altare; e bevono il vino delle ammende, nelle case de’ loro iddii.

9 Or io distrussi già d’innanzi a loro gli Amorrei, ch’erano alti come cedri, e forti come querce; e distrussi il lor frutto di sopra, e le lor radici di sotto.

10 Ed io vi trassi fuor del paese di Egitto, e vi condussi per lo deserto, lo spazio di quarant’anni, a possedere il paese degli Amorrei.

11 Oltre a ciò, io ho suscitati de’ vostri figliuoli per profeti, e de’ vostri giovani per Nazirei. Non è egli vero, o figliuoli d’Israele? dice il Signore.

12 Ma voi avete dato a bere del vino a’ Nazirei, ed avete fatto divieto a’ profeti, dicendo: Non profetizzate.

13 Ecco, io vi stringerò ne’ vostri luoghi, come si stringe un carro, pieno di fasci di biade.

14 Ed ogni modo di fuggire verrà meno al veloce, e il forte non potrà rinforzar le sue forze, nè il prode scampar la sua vita.

15 E chi tratta l’arco non potrà star fermo, nè il leggier di piedi scampare, nè chi cavalca cavallo salvar la vita sua.

16 E il più animoso d’infra gli uomini prodi se ne fuggirà nudo, in quel giorno, 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.

from the Writings of Emanuel Swedenborg

 

Apocalypse Explained #377

Studere hoc loco

  
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377. Verses 7-8. And when he had opened the fourth seal, I heard the voice of the fourth animal saying, Come and see. And I saw, and behold a pale horse; and he that sat upon him his name was Death, and hell followed with him. And there was given unto them power over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth.

7. "And when he had opened the fourth seal," signifies prediction still further manifested (n. 378); "I heard the voice of the fourth animal saying," signifies out of the inmost heaven from the Lord. n. 379); "Come and see," signifies attention and perception (n. 380).

8. "And I saw, and behold a pale horse," signifies the understanding of the Word then become nought in consequence of evils of life and then of falsities therefrom n. 381; "and he that sat upon him," signifies the Word (n. 382); "his name was Death, and hell followed with him," signifies eternal damnation (n. 383); "and there was given unto them power over the fourth part of the earth, to kill," signifies the loss of every good and thence of every truth from the Word, and in consequence, in the doctrine of their church from the Word n. 384; "with sword," signifies by falsity (n. 385); "and with famine," signifies by the loss, lack, and ignorance of the knowledges of truth and good (n. 386); "and with death," signifies the consequent extinction of spiritual life (n. 387); "and by the wild beasts of the earth," signifies the evils of life or lusts and falsities therefrom springing from the love of self and of the world, which devastate all things of the church with man n. 388.

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #1175

Studere hoc loco

  
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1175. That 'Nimrod' means those who made internal worship external, and so means such external worship, becomes clear from what follows. But first of all it should be mentioned here what is meant by making internal worship external. It has been stated and shown already that internal worship, which springs from love and charity, is worship itself, and that external worship without that internal is not worship at all. Making internal worship external however consists in making external worship essential instead of internal, which is the reverse of worship itself. It is like saying that internal worship without external is no worship, when in reality external worship without internal is no worship at all. Such is the religion of people who separate faith from charity. That is to say, they make matters of faith more important than matters of charity, or rather, they make things which constitute cognitions of faith more important than the things which constitute life, and so make outward forms more important than inner essentials. All external worship is the outward form of internal worship, for internal worship is the inner essential itself. Making worship consist of the outward form devoid of its inner essential is making internal worship external. It is like saying, for example, that if a person lived where there was no Church, no preaching, no sacraments, and no priesthood, it would be impossible for him to be saved or to have any kind of worship, when in fact he is able to worship the Lord from what is internal. It does not follow from this however that there should not be external worship.

[2] To make the point plainer still, take as another example people who make the essential of worship consist in going to church, attending the sacraments, listening to sermons, praying, celebrating the festivals, and many more practices of an external and ceremonial nature, and who convince themselves, while talking of faith, that these activities, which are the outward forms of worship, are sufficient. People, it is true, who make worship springing from love and charity the essential engage in the same activities, that is to say, they go to church, attend the sacraments, listen to sermons, pray, celebrate the festivals, and much else, doing so most earnestly and carefully. But they do not make these practices the essential of worship. Since their external worship has internal worship within it, it has that which is holy and living within it; whereas the worship of the people mentioned above does not have anything holy or living within it. For it is the inner essential itself that makes the external form or ceremony holy and living. Faith separated from charity cannot make worship holy and living, for its essence and life are missing. Such worship is called 'Nimrod' and is born out of the cognitions, meant by 'Cush', which in turn are born out of faith separated from charity, a faith meant by 'Ham'. From Ham, or separated faith, through cognitions which belong to separated faith, no other kind of worship can possibly be born. These are the considerations meant by 'Nimrod'.

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