ബൈബിൾ

 

Genesi 2

പഠനം

   

1 Così furono compiuti i cieli e la terra, e tutto l’esercito di quelli.

2 Ora, avendo Iddio compiuta nel settimo giorno l’opera sua, la quale egli avea fatta, si riposò nel settimo giorno da ogni sua opera, che egli avea fatta.

3 E Iddio benedisse il settimo giorno, e lo santificò; perciocchè in esso egli s’era riposato da ogni sua opera ch’egli avea creata, per farla.

4 TALI furono le origini del cielo e della terra, quando quelle cose furono create, nel giorno che il Signore Iddio fece la terra e il cielo;

5 e ogni albero ed arboscello della campagna, avanti che ne fosse alcuno in su la terra; ed ogni erba della campagna, avanti che ne fosse germogliata alcuna; perciocchè il Signore Iddio non avea ancora fatto piovere in su la terra, e non v’era alcun uomo per lavorar la terra.

6 Or un vapore saliva dalla terra, che adacquava tutta la faccia della terra.

7 E il Signore Iddio formò l’uomo del la polvere della terra, e gli alitò nelle nari un fiato vitale; e l’uomo fu fatto anima vivente.

8 Or il Signore Iddio piantò un giardino in Eden, dall’Oriente, e pose quivi l’uomo ch’egli avea formato.

9 E il Signore Iddio fece germogliar dalla terra ogni sorta d’alberi piacevoli a riguardare, e buoni a mangiare; e l’albero della vita, in mezzo del giardino; e l’albero della conoscenza del bene e del male.

10 Ed un fiume usciva di Eden, per adacquare il giardino; e di là si spartiva in quattro capi.

11 Il nome del primo è Pison; questo è quello che circonda tutto il paese di Havila, ove è dell’oro.

12 E l’oro di quel paese è buono; quivi ancora si trovano le perle e la pietra onichina.

13 E il nome del secondo fiume è Ghihon; questo è quello che circonda tutto il paese di Cus.

14 E il nome del terzo fiume è Hiddechel; questo è quello che corre di rincontro all’Assiria. E il quarto fiume è l’Eufrate.

15 Il Signore Iddio adunque prese l’uomo e lo pose nel giardino di Eden, per lavorarlo, e per guardarlo.

16 E il Signore Iddio comandò all’uomo, dicendo: Mangia pur d’ogni albero del giardino.

17 Ma non mangiar dell’albero della conoscenza del bene e del male; perciocchè, nel giorno che tu ne mangerai per certo tu morrai.

18 Il Signore Iddio disse ancora: E’ non è bene che l’uomo sia solo; io gli farò un aiuto convenevole a lui.

19 Or il Signore Iddio, avendo formate della terra tutte le bestie della campagna, e tutti gli uccelli del cielo, li menò ad Adamo, acciocchè vedesse qual nome porrebbe a ciascuno di essi; e che qualunque nome Adamo ponesse a ciascuno animale, esso fosse il suo nome.

20 E Adamo pose nome ad ogni animal domestico, ed agli uccelli del cielo, e ad ogni fiera della campagna; ma non si trovava per Adamo aiuto convenevole a lui.

21 E il Signore Iddio fece cadere un profondo sonno sopra Adamo, onde egli si addormentò; e Iddio prese una delle coste di esso, e saldò la carne nel luogo di quella.

22 E il Signore Iddio fabbricò una donna della costa che egli avea tolta ad Adamo, e la menò ad Adamo.

23 E Adamo disse: A questa volta pure ecco osso delle mie ossa, e carne della mia carne; costei sarà chiamata femmina d’uomo, conciossiachè costei sia stata tolta dall’uomo.

24 Perciò l’uomo lascerà suo padre e sua madre, e si atterrà alla sua moglie, ed essi diverranno una stessa carne.

25 Or amendue, Adamo e la sua moglie, erano ignudi, e non se ne vergognavano.

   


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.

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #9228

ഈ ഭാഗം പഠിക്കുക

  
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9228. That “seven” signifies an entire period from beginning to end, thus what is full, is evident from many passages in the Word.

In Isaiah:

The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that Jehovah shall bind up the breach of His people (Isaiah 30:26).

The subject here treated of is the salvation of the faithful, and their intelligence and wisdom in the Lord’s kingdom. The “moon” denotes faith from the Lord, thus faith in the Lord; and the “sun,” love from the Lord, thus love to the Lord (see n. 30-38, 1521, 1529, 1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5377, 7078, 7083, 7171, 8644); “the light of the sun being sevenfold, as the light of seven days” denotes a full state of intelligence and wisdom from love and faith in the Lord.

[2] In Ezekiel:

They that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shield and the buckler, with the bow and with the arrows, and with the handstaff and with the spear; they shall kindle fire with them seven years; so that they shall bring no wood out of the field, neither cut down any out of the forests; and they shall cleanse the land seven months (Ezekiel 39:9, 12).

The subject here treated of is the destruction of falsity. The “weapons” here enumerated denote the falsities by means of which the evil fight against the truths of the church; “to kindle fire with them seven years” signifies complete destruction through the cupidities of the loves of self and of the world; that “they shall bring no wood out of the field, neither cut down any out of the forests” signifies until nothing of good remains, either in the interior or in the exterior man; “to cleanse the land seven months” signifies the complete restoration of good and truth in the church. It has already been shown in many places that “weapons” denote truths fighting against falsities, and in the opposite sense falsities fighting against truths; that “bows with arrows” denote doctrinal things of truth, and in the opposite sense doctrinal things of falsity; that a “handstaff” denotes the power of truth, and in the opposite sense the power of falsity; that “to set on fire and burn” denotes to lay waste through the cupidities of the loves of self and of the world; that “wood out of the field” denotes the interior goods of the church, and “wood out of the forests” the memory-knowledges of good and truth; and that “the land” denotes the church. Everyone can see that other things are here signified than those which appear in the letter, as that they should burn the weapons and kindle a fire with them seven years, and that they should bring no wood out of the field, neither cut down any out of the forests. Yet we know that holy and Divine things must be signified, because the Word is holy and from the Divine; but what holy and Divine things are contained in these words cannot possibly be known, unless it is known what is signified by “weapons,” what by “seven years” and by “seven months,” and what by “wood out of the field and wood out of the forests.” It is clear therefore that these prophetic words cannot in the least be apprehended without some acquaintance with the internal sense.

[3] In David:

Seven times a day do I praise Thee, because of the judgments of Thy righteousness (Psalms 119:164).

Render unto our neighbors sevenfold into their bosom (Psalms 79:12).

“Sevenfold” denotes to the full. In like manner in Moses, that they should be “punished sevenfold if they transgressed the commandments and the statutes” (Leviticus 26:18, 21, 24, 28). He who does not know that “seven” signifies an entire period from beginning to end, consequently what is full, must believe that “seven weeks” signify seven periods of time in the following passage in Daniel:

Know thou and perceive that from the going forth of the Word even unto the restoring and building of Jerusalem, even to Messiah the Prince, shall be seven weeks (Daniel 9:25);

but the “seven weeks even to Messiah the Prince,” signify that which is said of the Lord, that He will come “in the fullness of the times,” thus they signify an entire period. From this it is evident that “the seven spirits before the throne of God” (Revelation 1:4); the “book sealed with seven seals” (Revelation 5:1); and the “seven angels having seven vials which are the seven last plagues” (Revelation 15:1, 6-7; 21:9), do not mean seven spirits, nor seven seals, nor seven angels, nor seven vials, nor seven plagues; but all things in fullness. So by “the barren one bearing seven” (1 Samuel 2:5) is not meant seven, but much, even to fullness.

[4] Because “seven” had such a signification, it was therefore ordained that a priest, at his initiation, should “put on the garments seven days” (Exodus 29:30); that “his hands should be filled seven days” (verses 24-35); that “the altar should be sanctified seven days” (verse 37); and that “those who were initiated into the priesthood should not go out from the tent for seven days” (Leviticus 8:33). In like manner, “when the unclean spirit goeth out of a man and returneth with seven others” (Matthew 12:43-45; Luke 11:24-26); “if a brother sin seven times in the day, and seven times turn again, he should be forgiven” (Luke 17:4); and that “the heart of Nebuchadnezzar should be changed from a man’s, and a beast’s heart be given to him, until seven times had passed over him” (Daniel 4:16, 23, 25). From this also it was that Job’s friends “sat down with him upon the earth seven days and seven nights, and spoke nothing unto him” (Job 2:13). (That “seventy” in like manner signifies what is full, see n. 6508; and also a “week,” that is, seven days, n. 2044, 3845.) From all this it can now be seen that by “the eighth day” is signified the beginning of the following state.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #2776

ഈ ഭാഗം പഠിക്കുക

  
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2776. And offer him there for a burnt-offering. That this signifies that He should sanctify Himself to the Divine, is evident from the representation of a burnt-offering among the Hebrew nation and in the Jewish church, as being the most holy thing of their worship. There were burnt-offerings and there were sacrifices, and what these represented may be seen above (n. 922, 923, 1823, 2180). Their sanctifications were made by means of them, and hence it is that by “offering up for a burnt-offering” is here signified to be sanctified to the Divine, for the Lord Himself sanctified Himself to the Divine, that is, united His Human to His Divine by the combats and victories of temptations (see n. 1663, 1690, 1691 at the end, 1692, 1737, 1787, 1812, 1813, 1820).

[2] It is a common belief at this day that the burnt-offerings and sacrifices signified the Lord’s passion, and that by this the Lord made expiation for the iniquities of all; indeed, that He took them upon Himself, and thus bore them; and that those who believe are in this manner justified and saved, provided they think, even though it were in the last hour before death, that the Lord suffered for them, no matter how they may have lived during the whole course of their life.

But the case is not really so: the passion of the cross was the extremity of the Lord’s temptation, by which He fully united His Human to His Divine and His Divine to His Human, and thus glorified Himself. This very union is the means by which those who have the faith in Him which is the faith of charity, can be saved. For the supreme Divine Itself could no longer reach to the human race, which had removed itself so far from the celestial things of love and the spiritual things of faith, that men no longer even acknowledged them, and still less perceived them. In order therefore that the supreme Divine might be able to come down to man in such a state, the Lord came into the world and united His Human to the Divine in Himself; which union could not be effected otherwise than by the most grievous combats of temptations and by victories, and at length by the last, which was that of the cross.

[3] Hence it is that the Lord can from His Divine Human illumine minds, even those far removed from the celestial things of love, provided they are in the faith of charity. For the Lord in the other life appears to the celestial angels as a Sun, and to the spiritual as a Moon (n. 1053, 1521, 1529, 1530, 2441, 2495), whence comes all the light of heaven. This light of heaven is of such a nature that when it illumines the sight of spirits and angels, it also illumines their understanding at the same time.

This is inherent in that light, so that in heaven so much as anyone has of external light, so much has he of internal light, that is, so much of understanding; which shows wherein the light of heaven differs from the light of the world. It is the Lord’s Divine Human which illuminates both the sight and the understanding of the spiritual; which would not take place if the Lord had not united His Human Essence to His Divine Essence; and if He had not united them, man in the world would no longer have had any capacity of understanding and perceiving what is good and true, nor indeed would a spiritual angel in heaven have had any; so that they would have had nothing of blessedness and happiness, consequently nothing of salvation. From this we can see that the human race could not have been saved unless the Lord had assumed the Human and glorified it.

[4] Hence then anyone may infer what truth there is in the idea that men are saved if they only think from a kind of interior emotion that the Lord suffered for them, and took away their sins, however they may have lived; whereas the light of heaven from the Lord’s Divine Human cannot reach to any but those who live in the good of faith, that is, in charity; or what is the same, those who have conscience. The very plane into which that light can operate, or the receptacle of that light, is the good of faith, or charity, and thus conscience. (That the spiritual have salvation from the Lord’s Divine Human, may be seen above, n. 1043, 2661, 2716, 2718)

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