The Bible

 

Ezechiele 20

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1 OR avvenne nell’anno settimo, nel decimo giorno del quinto mese, che alcuni degli anziani d’Israele vennero per domandare il Signore, e si posero a sedere davanti a me.

2 E la parola del Signore mi fu indirizzata, dicendo:

3 Figliuol d’uomo, parla agli anziani d’Israele, e di’ loro: Così ha detto il Signore Iddio: Venite voi per domandarmi? come io vivo, dice il Signore Iddio, io non son ricercato da voi.

4 Non li giudicherai tu, figliuol d’uomo, non li giudicherai tu? dichiara loro le abbominazioni de’ lor padri, e di’ loro:

5 Così ha detto il Signore Iddio: Nel giorno che io elessi Israele, e levai la mano alla progenie della casa di Giacobbe, e mi diedi loro a conoscere nel paese di Egitto, e levai lor la mano, dicendo: Io sono il Signore Iddio vostro;

6 in quel medesimo giorno levai lor la mano, che io li trarrei fuor del paese di Egitto, per introdurli nel paese che io avea loro scoperto; che è un paese stillante latte e miele, la gloria di tutti i paesi.

7 E dissi loro: Gettate via ciascuno le abbominazioni de’ suoi occhi, e non vi contaminate negl’idoli di Egitto; io sono il Signore Iddio vostro.

8 Ma essi si ribellarono contro a me, e non vollero ascoltarmi; non gettarono via ciascuno le abbominazioni de’ suoi occhi, e non lasciarono gl’idoli di Egitto; laonde io dissi di volere spandere sopra loro l’ira mia, e d’adempiere il mio cruccio sopra loro, in mezzo del paese di Egitto.

9 Pur nondimeno, per lo mio Nome, acciocchè non fosse profanato nel cospetto delle nazioni, fra le quali essi erano, nella cui presenza io mi era data loro a conoscere; io operai per trarli fuor del paese di Egitto.

10 Io adunque li trassi fuor del paese di Egitto, e li condussi nel deserto.

11 E diedi loro i miei statuti, e feci loro assapere le mie leggi, per le quali l’uomo che le metterà ad effetto viverà.

12 Oltre a ciò, ordinai loro i miei sabati, per essere un segno fra me e loro; acciocchè conoscessero che io sono il Signore, che li santifico.

13 Ma la casa d’Israele si ribellò contro a me nel deserto; non camminarono ne’ miei statuti, e rigettarono le mie leggi, per le quali l’uomo che le metterà ad effetto viverà; e profanarono grandemente i miei sabati; laonde io dissi di volere spander l’ira mia sopra loro nel deserto, per consumarli.

14 Pur nondimeno, io operai, per lo mio Nome; acciocchè non fosse profanato nel cospetto delle genti, davanti a’ cui occhi io li avea tratti fuori.

15 E benchè io levassi lor la mano nel deserto, che io non li introdurrei nel paese che io ho loro dato; paese stillante latte e miele, la gloria di tutti i paesi;

16 perciocchè aveano rigettate le mie leggi, e non erano camminati ne’ miei statuti, ed aveano profanati i miei sabati; conciossiachè il cuor loro andasse dietro a’ loro idoli;

17 pur nondimeno, l’occhio mio li risparmiò, per non distruggerli; e non ne feci un finale sterminio nel deserto.

18 E dissi a’ lor figliuoli, nel deserto: Non camminate negli statuti de’ vostri padri, e non osservate i lor costumi, e non vi contaminate ne’ loro idoli.

19 Io sono il Signore Iddio vostro; camminate ne’ miei statuti, ed osservate le mie leggi, e mettetele ad effetto.

20 E santificate i miei sabati, e sieno quelli per un segno fra me, e voi; acciocchè conosciate che io sono il Signore Iddio vostro.

21 Ma i figliuoli ancora si ribellarono contro a me; non camminarono ne’ miei statuti, e non osservarono le mie leggi, per metterle ad effetto, per le quali l’uomo che le metterà ad effetto viverà; profanarono i miei sabati; laonde io dissi di volere spander sopra loro la mia ira, e di adempiere il mio cruccio sopra loro nel deserto.

22 Pur nondimeno, io ritrassi la mia mano, ed operai, per l’amor del mio Nome; acciocchè non fosse profanato nel cospetto delle genti, alla vista delle quali io li avea tratti fuori.

23 Ma altresì levai lor la mano nel deserto, che io li dispergerei fra le genti, e li sventolerei fra i paesi;

24 perciocchè non misero ad effetto le mie leggi, e rigettarono i miei statuti, e profanarono i miei sabati, e i loro occhi furono dietro agli idoli de’ lor padri.

25 Ed io altresì diedi loro statuti non buoni, e leggi per le quali non viverebbero;

26 e li contaminai ne’ lor doni, ed offerte, in ciò che fecero passar per lo fuoco tutto ciò che apre la matrice; acciocchè io li mettessi in desolazione, affinchè conoscessero che io sono il Signore.

27 Perciò, figliuol d’uomo, parla alla casa d’Israele, e di’ loro: Così ha detto il Signore Iddio: In ciò ancora mi hanno oltraggiato i padri vostri, commettendo misfatto contro a me;

28 cioè: che dopo che io li ebbi introdotti nel paese, del quale io avea levata la mano, che io lo darei loro, hanno riguardato ad ogni alto colle, e ad ogni albero folto; e quivi hanno sacrificati i lor sacrificii, e quivi hanno presentata l’irritazione delle loro offerte, e quivi hanno posti gli odori lor soavi, e quivi hanno sparse le loro offerte da spandere.

29 Ed io dissi loro: Che cosa è l’alto luogo, dove voi andate? egli è pure stato sempre chiamato: alto luogo, fino a questo giorno.

30 Per tanto, di’ alla casa d’Israele: Così ha detto il Signore Iddio: Mentre voi vi contaminate nella via de’ vostri padri, e fornicate dietro alle loro abbominazioni;

31 e vi contaminate in tutti i vostri idoli, infino al dì d’oggi, offerendo le vostre offerte, e facendo passare i vostri figliuoli per lo fuoco; sarei io di vero ricercato da voi, o casa d’Israele? come io vivo, dice il Signore Iddio, io non son ricercato da voi.

32 E ciò che v’immaginate nel vostro spirito non avverrà per modo alcuno; in quanto dite: Noi saremo come le genti, come le nazioni de’ paesi, servendo al legno, ed alla pietra.

33 Come io vivo, dice il Signore Iddio, io regnerò sopra voi con man forte, e con braccio steso, e con ira sparsa;

34 e vi trarrò fuori d’infra i popoli, e vi raccoglierò da’ paesi, dove sarete stati dispersi, con man forte, e con braccio steso, e con ira sparsa.

35 E vi condurrò nel deserto de’ popoli, e quivi verrò a giudicio con voi, a faccia a faccia.

36 Siccome io venni a giudicio co’ padri vostri nel deserto del paese di Egitto, così verrò a giudicio con voi, dice il Signore Iddio;

37 e vi farò passar sotto la verga, e vi metterò ne’ legami del patto;

38 e metterò da parte, d’infra voi, i ribelli, e quelli che si rivoltano da me; io li trarrò fuor del paese delle lor dimore, ma pur non entreranno nel paese d’Israele; e voi conoscerete che io sono il Signore.

39 Voi dunque, o casa d’Israele, così ha detto il Signore Iddio: Andate, servite ciascuno a’ vostri idoli; sì, poscia che voi non mi volete ascoltare; e non profanate più il mio santo Nome con le vostre offerte, e co’ vostri idoli.

40 Perciocchè nel mio monte santo, nell’alto monte d’Israele, dice il Signore Iddio, quivi mi servirà tutta quanta la casa d’Israele, che sarà nella terra; quivi li gradirò, e quivi richiederò le vostre offerte, e le primizie de’ vostri doni, con tutte le vostre cose consacrate.

41 Io vi gradirò co’ vostri soavi odori, dopo che vi avrò tratti fuori d’infra i popoli, e vi avrò raccolti da’ paesi, dove sarete stati dispersi; e mi santificherò in voi nel cospetto delle nazioni.

42 E voi conoscerete che io sono il Signore, quando vi avrò condotti nella terra d’Israele, nel paese del quale io levai la mano, che io lo darei a’ vostri padri.

43 E quivi voi vi ricorderete delle vostre vie, e di tutti i vostri fatti, per li quali vi siete contaminati; e vi accorerete appo voi stessi per tutti i mali che avete commessi.

44 E conoscerete che io sono il Signore, quando avrò operato inverso voi, per l’amor del mio Nome; non secondo le vostre vie malvage, nè secondo i vostri fatti corrotti, o casa d’Israele, dice il Signore Iddio.

45 (H21-1) LA parola del Signore mi fu ancora indirizzata, dicendo:

46 (H21-2) Figliuol d’uomo, volgi la tua faccia verso la parte australe, e parla contro al Mezzodì, e profetizza contro alla selva del campo meridionale;

47 (H21-3) e di’ alla selva del Mezzodì: Ascolta la parola del Signore: Così ha detto il Signore Iddio: Ecco, io accendo in te un fuoco che consumerà in te ogni albero verde, ed ogni albero secco; la fiamma del suo incendio non si spegnerà, ed ogni faccia ne sarà divampata, dal Mezzodì fino al Settentrione.

48 (H21-4) Ed ogni carne vedrà che io, il Signore, avrò acceso quello; egli non si spegnerà.

49 (H21-5) Ed io dissi: Ahi lasso me! Signore Iddio; costoro dicon di me: Quest’uomo non è egli un dicitor di parabole?

   


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 Swedenborg's Works

 

Apocalypse Explained #182

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182. Verse 1. And to the angel of the church in Sardis write, signifies those who live a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and for intelligence and wisdom therefrom. This is evident from what is written to the angel of this church, from which, when viewed in the internal or spiritual sense, it can be seen that those who live a moral but not a spiritual life, because they have little regard for the knowledges of the spiritual things and for intelligence and wisdom therefrom, are here treated of. But before unfolding the things that follow as to their spiritual sense, it is necessary to explain and open what moral life is and what spiritual life is, also what moral life from spiritual life is, and what moral life apart from spiritual life. Moral life is acting well, sincerely, and justly with one's companions in all the affairs and occupations of life; in a word, it is the life that is apparent before men, because it is the life lived with them. But this life has a two-fold origin; it is either from the love of self and the world, or it is from love to God and love towards the neighbor.

[2] Moral life from the love of self and the world is not in itself moral life, although it seems to be moral; for the man acting thus acts well, sincerely, and justly for the sake of self and the world only, and what is good, sincere, and just serves him as means to an end, which is, either that he may be raised above others and rule over them, or that he may gain wealth; and of these things he thinks in his spirit, or when he is by himself secretly; but these things that he thinks he does not dare to avow openly, because they would destroy the good opinion others have of him, and thus destroy the means by which he wishes to attain his ends. From this it can be seen that there lies within the moral life of such a man nothing else than to acquire all things in preference to others, thus that he wishes to have all others to serve him, or to gain possession of their goods; from which it is evident that his moral life is not in itself a moral life; for if he should gain what he aims at, or what he has as an end, he would subject others to himself as slaves, and would deprive them of their goods. And as all means savor of the end, and in their essence are of the same quality as their ends, for which reason they are also called intermediate ends, therefore such a life, regarded in itself, is merely craftiness and fraud. And this also becomes clearly evident in the case of those with whom these external bonds are released, as takes place, when engaged in lawsuits against their fellows, when they desire nothing so much as to subvert justice, and secure the good will of the judge or the favor of the king, and this secretly, that they may deprive others of their goods; and when they obtain this, they rejoice in spirit and in heart. This is still more evident in the case of kings who place honor in wars and victories, that they find the highest joy of their hearts in subjugating provinces and kingdoms, and where resistance is made, in depriving the vanquished of all their goods, and even of life. Such also is the delight of many who engage at such times in military service. This becomes still more evident with all of this character when they become spirits, which is immediately after the death of the body. As they then think and act from their spirit, they rush into every wickedness according to their love, however morally they may have lived in appearance while in the world.

[3] But spiritual life is wholly different, because it has a different origin; for it is from love to God and love towards the neighbor. Consequently, the moral life also of those who are spiritual is different, and is a truly moral life; for these, when they think in their spirit, which takes place when they are thinking secretly by themselves, do not think from self and the world, but from the Lord and heaven; for the interiors of their minds, that is, of their thought and will, are actually elevated by the Lord into heaven, and are there conjoined to Him; thus the Lord flows into their thoughts, intentions, and ends, and governs them and withdraws them from their proprium [what is their own], which is solely from the love of self and of the world. The moral life of such persons is, in appearance, like the moral life of those described above, and yet their moral life is spiritual, because it is from a spiritual origin. Their moral life is simply an effect of spiritual life, which is the efficient cause, thus the origin. For they act well, sincerely, and justly with their fellows from fear of God and from love of the neighbor; in these loves the Lord keeps their mind and disposition [mentem et animum]; consequently when they become spirits, which takes place when the body dies, they think and act intelligently and wisely, and are elevated into heaven. Of these it may be said, that with them every good of love and every truth of faith flows in out of heaven, that is, through heaven from the Lord. But this is not true of those described above; for their good 1 is not the good of heaven, nor is their truth the truth of heaven; but what they call good is the delight of the lust of the flesh, and it is falsity therefrom that they call truth; these flow into them from self and from the world. From this it can also be known what moral life from spiritual life is, and what moral life apart from spiritual life is; namely, that moral life from spiritual life is truly moral life, which may be called spiritual, since it has its cause and origin in the spiritual; but that moral life apart from spiritual life is not moral life, and may be called infernal, for so far as the love of self and of the world reign in it, so far it is fraudulent and hypocritical.

[4] From what has now been said, the quality of external sanctity may also be inferred (by which is meant worship in churches, prayers, and gestures then), with such as are in the love of self and of the world, and yet live an apparently moral life, namely, that nothing of these is elevated to heaven and is heard there, but that they flow out from some thought of the external or natural man, and thus from their mouth into the world. For the interior thoughts of such, which are of their very spirits, are full of craftiness and fraud against the neighbor; and yet it is through interiors that there is elevation into heaven. Moreover, their worship in churches, and prayers, and gestures at such times, are either the result of habit from infancy, and are thence become familiar, or they are from a principle that such external things contribute everything to salvation, or they are a consequence of there being no business for them at home and abroad on holy days, or of a fear of being regarded as irreligious by their companions. But worship with those who live a moral life from a spiritual origin is altogether different, for it is truly a worship of God, for their prayers are elevated to heaven and are heard, for the Lord leads their prayers through heaven to Himself. (But more may be seen on these subjects in the work on Heaven and Hell, n. 468, 484, 529, 530-534; and above, in the Explanation of the Apocalypse, n. 107.) These things are premised, because what is written to the angel of this church treats of those who live a moral but not a spiritual life, for the reason that they have little regard for the knowledges of spiritual things.

Footnotes:

1. The Latin for "good" has "the good of heaven. "

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

From Swedenborg's Works

 

The New Jerusalem and its Heavenly Teachings #292

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292. People who suppose the Lord's human nature to be just like the human nature of anyone else 1 are not taking into consideration that he was conceived by the Divine, nor are they pondering the fact that the body is for everyone an image of the soul. Nor are they considering that he was resurrected with his whole body, nor the way he appeared when he was transfigured, when his face shone like the sun. 2

Nor do they think about what the Lord said about believing in him, about his being one with the Father, about his glorification, and about his power over heaven and earth 3 -that these are divine attributes and yet they are said of his human nature.

Nor do they bear in mind that the Lord is omnipresent even with respect to his human nature (Matthew 28:20), 4 though this is the basis of belief in his omnipresence in the Holy Supper-omnipresence is a divine trait.

Perhaps people do not even consider that the divinity called the Holy Spirit emanates from the Lord's human nature, when in fact it does emanate from his glorified human nature; for it says, "There was not the Holy Spirit yet because Jesus was not yet glorified" (John 7:39). 5

Footnotes:

1. Throughout the history of the Christian church there have been various theologians who identified Jesus as a human "like anyone else," including those known as "Socinians," whose doctrine concerning Jesus was enjoying a considerable vogue in Swedenborg's own time. Their doctrine was named for the Italian theologian Fausto Sozzini (1539-1604), who argued that Jesus Christ was not the human incarnation of a preexisting person in the divine Trinity, but a unique human being who attained an intercessory relationship with God through his exceptional holiness. Beginning in the sixteenth century, radical Reformation churches based on these ideas flourished in Transylvania and in Poland, where they were known as the "Polish Brethren" (Wilbur 1977, 2:406-430). In the latter half of the seventeenth century, copies of their theological corpus spread to England, where Arianism, a related position (but with roots much earlier in Christian history) that also rejects Christ's uncreated and divine status, was already popular among the educated elite: for example, the British scientist Isaac Newton (1642-1727) considered worshiping Christ as God a form of idolatry (Westfall 1994, 124). The Socinian thesis, which came to be known in England as Unitarianism, enjoyed enormous underground popularity. In 1774, the English scientist Joseph Priestley (1733-1804), "being now fully persuaded that Christ was a man like ourselves, and consequently that his pre-existence, as well as that of other men, was a notion that had no foundation in reason or in the scriptures," established the first openly Unitarian congregation at the Essex Street Church in London (Priestley 1995, 156). Given the fierce attacks that Swedenborg launches on Arianism and Socinianism in his final work, True Christianity (published in 1771), he was certainly aware of the Arian and Socinian ideas that were circulating in Europe generally and in London especially. For a more detailed treatment of Swedenborg's concept of the Lord, see True Christianity 81-109. [DNG, SS]

2. The idea that the body is an image of the soul becomes relevant in this context because Swedenborg compares the Father and the Son to the soul and its body, respectively (see True Christianity 166-169). Jesus' resurrection in his complete physical body is relevant because it demonstrates a uniquely divine form of humanity: other humans are not so resurrected (see True Christianity 170). His transfiguration, described in Matthew 17:1-2; Mark 9:2-3; Luke 9:28-29, is significant once again as demonstrating his divinity (see, for example, Secrets of Heaven 3212[4], 4692). [SS]

3. For biblical examples of what the Lord said about believing in him, see, for example, the quotations Swedenborg presents in The Lord 32[6] from John 1:12; 3:15, 16, 18, 36; 6:29, 35, 40, 47; 7:38; 8:24; 11:25, 26; 12:36, 46; about the Lord's being one with the Father, see John 10:30; about his glorification, see John 11:4; 12:23; 13:31-32; 17:1, 5; and about his power over heaven and earth, see Matthew 28:18, as well as Matthew 11:27; John 3:35; 17:2. For an expanded argument along these lines, with abundant scriptural references, see the small work The Lord throughout. [JSR]

4. The relevant part of Matthew 28:20 reads: "And remember, I am with you always, to the end of the age" (New Revised Standard Version). [GFD]

5. Here and elsewhere in his theological writings, the Latin translation Swedenborg uses for John 7:39 is based on the Greek in the Textus Receptus ("Accepted Text"), which was almost universally accepted in the Protestant world of Swedenborg's day. Subsequent scholarship came to prefer an alternate but still ancient textual tradition (see Aland and others 1966, John 7:39 note) in which this verse includes the word "given" (Greek: δεδομενόν [dedomenón]) in addition to the simple verb "was" (ἦν [ên]), and may or may not include the word "Holy," resulting in English translations of "No spirit was given yet," or "The Holy Spirit was not yet given. " Some scholars believe the word "given" was added to the original wording in order to avoid any suggestion that the Holy Spirit has not always existed (Brown 1966, 324; Alford 1874, 1:2:781). Swedenborg, however, did in fact hold that the Holy Spirit came into existence in the Christian Trinity at the time of Jesus' glorification. Though he commonly cites John 7:39 as biblical support for this stance, and shows no awareness in his theological writings of any alternate textual tradition of this passage, in True Christianity 154 he does speak of the Holy Spirit being given to or bestowed upon the apostles by the Lord. This suggests that if he was aware of the textual versions of John 7:39 that include the word "given," he did not see them as posing a challenge to his doctrine concerning the Holy Spirit. For more on Swedenborg's view of the Holy Spirit, see Secrets of Heaven 6993, 8127, 9818:14; The Lord 51[3]. For Swedenborg's view on activities attributed to the Holy Spirit that are recorded in the Gospels as taking place before the Lord's glorification, see True Christianity 140, 158. For more on glorification, see note 1 in New Jerusalem 185. For further discussion on John 7:39, see Brown 1966, 324, who cites Hooke 1962-1963, 372-380, and Woodhouse 1964, 310-312. [RS, LSW, SS, JSR]

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