The Bible

 

Genesi 26

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1 OR vi fu fame nel paese, oltre alla prima fame ch’era stata al tempo di Abrahamo. E Isacco se ne andò ad Abimelecco, re de’ Filistei, in Gherar.

2 E il Signore gli apparve, e gli disse: Non iscendere in Egitto; dimora nel paese che io ti dirò.

3 Dimora in questo paese, ed io sarò teco, e ti benedirò; perciocchè io darò a te, ed alla tua progenie, tutti questi paesi; ed atterrò ciò che io ho giurato ad Abrahamo tuo padre.

4 E moltiplicherò la tua progenie, talchè sarà come le stelle del cielo; e darò alla tua progenie tutti questi paesi; e tutte le nazioni della terra saranno benedette nella tua progenie.

5 Perciocchè Abrahamo ubbidì alla mia voce ed osservò ciò che io gli avea imposto di osservare, i miei comandamenti, i miei statuti, e le mie leggi.

6 E Isacco adunque dimorò in Gherar.

7 E le genti del luogo lo domandarono della sua moglie. Ed egli disse: Ella è mia sorella; perciocchè egli temeva di dire: Ella è mia moglie; che talora le genti del luogo non l’uccidessero per cagion di Rebecca; perciocchè ella era di bell’aspetto.

8 Or avvenne che, dopo ch’egli fu dimorato quivi alquanti giorni, Abimelecco, re de’ Filistei, riguardando per la finestra, vide Isacco, che scherzava con Rebecca, sua moglie.

9 E Abimelecco chiamò Isacco, e gli disse: Ecco, costei è pur tua moglie; come adunque hai tu detto: Ell’è mia sorella? E Isacco gli disse: Perciocchè io diceva: E’ mi convien guardare che io non muoia per cagion d’essa.

10 E Abimelecco gli disse: Che cosa è questo che tu ci hai fatto? per poco alcuno del popolo si sarebbe giaciuto con la tua moglie, e così tu ci avresti fatto venire addosso una gran colpa.

11 E Abimelecco fece un comandamento a tutto il popolo, dicendo: Chiunque toccherà quest’uomo, o la sua moglie, del tutto sarà fatto morire.

12 E Isacco seminò in quel paese; e quell’anno trovò cento per uno. E il Signore lo benedisse.

13 E quell’uomo divenne grande, e andò del continuo crescendo, finchè fu sommamente accresciuto.

14 Ed avea gregge di minuto bestiame, ed armenti di grosso, e molta famiglia; e perciò i Filistei lo invidiavano.

15 Laonde turarono, ed empierono di terra tutti i pozzi che i servitori di suo padre aveano cavati al tempo di Abrahamo.

16 E Abimelecco disse ad Isacco: Partiti da noi; perciocchè tu sei divenuto molto più possente di noi.

17 Isacco adunque si partì di là, e tese i padiglioni nella Valle di Gherar, e dimorò quivi.

18 E Isacco cavò di nuovo i pozzi d’acqua, che erano stati cavati al tempo di Abrahamo, suo padre, i quali i Filistei aveano turati dopo la morte di Abrahamo; e pose loro gli stessi nomi che suo padre avea lor posti.

19 E i servitori d’Isacco cavarono in quella valle, e trovarono quivi un pozzo d’acqua viva.

20 Ma i pastori di Gherar contesero co’ pastori d’Isacco, dicendo: Quest’acqua è nostra. Ed esso nominò quel pozzo Esec; perciocchè essi ne aveano mossa briga con lui.

21 Poi cavarono un altro pozzo, e per quello ancora contesero; laonde Isacco nominò quel pozzo Sitna.

22 Allora egli si tramutò di là, e cavò un altro pozzo, per lo quale non contesero; ed egli nominò quel pozzo Rehobot; e disse: Ora ci ha pure il Signore allargati, essendo noi moltiplicati in questo paese.

23 Poi di là salì in Beerseba.

24 E il Signore gli apparve in quella stessa notte, e gli disse: Io son l’Iddio di Abrahamo, tuo padre; non temere; perciocchè io son teco, e ti benedirò, e moltiplicherò la tua progenie, per amor di Abrahamo mio servitore.

25 Ed egli edificò quivi un altare, ed invocò il Nome del Signore, e tese quivi i suoi padiglioni; e i suoi servitori cavarono quivi un pozzo.

26 E Abimelecco andò a lui da Gherar, insieme con Ahuzat suo famigliare, e con Picol capo del suo esercito.

27 E Isacco disse loro: Perchè siete voi venuti a me, poichè mi odiate, e mi avete mandato via d’appresso a voi?

28 Ed essi dissero: Noi abbiamo chiaramente veduto che il Signore è teco; laonde abbiamo detto: Siavi ora giuramento fra Noi; fra Noi e te, e facciamo lega teco:

29 Se giammai tu ci fai alcun male; come ancora noi non ti abbiamo toccato; e non ti abbiam fatto se non bene, e ti abbiamo rimandato in pace; tu che ora sei benedetto dal Signore.

30 Ed egli fece loro un convito; ed essi mangiarono e bevvero.

31 E, levatisi la mattina seguente a buon’ora, giurarono l’uno all’altro. Poi Isacco li accommiatò; ed essi si partirono da lui amichevolmente.

32 In quell’istesso giorno, i servitori d’Isacco vennero, e gli fecero rapporto di un pozzo che aveano cavato; e gli dissero: Noi abbiam trovato dell’acqua.

33 Ed egli pose nome a quel pozzo Siba; perciò quella città è stata nominata Beerseba fino ad oggi.

34 Or Esaù, essendo d’età di quarant’anni, prese per moglie Iudit, figliuola di Beeri Hitteo; e Basmat, figliuola di Elon Hitteo.

35 Ed esse furono cagione di amaritudine d’animo a Isacco ed a Rebecca.

   


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 #3419

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3419. And Isaac returned, and digged again the wells of waters which they had digged in the days of Abraham his father. That this signifies that the Lord opened those truths which were with the ancients, is evident from the representation of Isaac, as being the Lord as to the Divine rational, concerning which above; from the signification of “returning and digging again,” as being to open again; from the signification of “wells of waters,” as being the truths of knowledges (that “wells” are truths may be seen above, n. 2702, 3096; and that “waters” are knowledges, n. 28, 2702, 3058); and from the signification of “the days of Abraham his father,” as being a previous time and state as to truths, which truths are signified by the wells which they digged at that time, thus the truths which were with the ancients. (That “days” signify time and states may be seen above, n. 23, 487-488, 493, 893.) When “days” signify states, then by Abraham the father is represented the Lord’s Divine Itself before He adjoined to it the Human (n. 2833, 2836, 3251); when they signify time, then by Abraham the father are signified the goods and truths which were from the Lord’s Divine before He adjoined to it the Human, thus the goods and truths which were with the ancients.

[2] The truths which were with the ancients are at this day wholly obliterated, insomuch that scarcely anyone knows that they ever existed, and that they could be any other than what are taught at this day, when yet they were totally different. The ancients had Representatives and Significatives of the celestial and spiritual things of the Lord’s kingdom, thus of the Lord Himself; and they who understood such representatives and significatives were called the wise; and they were wise, for thereby they were able to speak with spirits and angels. For when angelic speech (which is incomprehensible to man because spiritual and celestial) descends to man, who is in a natural sphere, it falls into representatives and significatives such as are in the Word, and hence it is that the Word is a holy writing; for in order to be a full correspondence that which is Divine cannot be presented in any other way before the natural man.

[3] And as the ancients were in representatives and significatives of the Lord’s kingdom, in which there is nothing but celestial and spiritual love, they had also doctrinal things that treated solely of love to God and of charity toward the neighbor; and by virtue of these doctrinal things they were called the wise. From these doctrinal things they knew that the Lord would come into the world, and that Jehovah would be in Him, and that He would make the human in Himself Divine, and would thus save the human race. From these doctrinal things they also knew what charity is, namely, the affection of being of service to others without any end of recompense; and also what is the neighbor toward whom there should be charity, namely, all in the universe, but still each with discrimination. At this day these doctrinal things are utterly lost, and in place of them there are doctrinal things of faith, which the ancients accounted as relatively nothing.

At the present day the doctrinal things of love to the Lord and of charity toward the neighbor are rejected, in part by those who in the Word are called “Babylonians and Chaldeans,” and in part by those who are called “Philistines” and also “Egyptians”; and thus are so completely lost that there remains scarcely any trace of them. For who at the present day knows what that charity is which is devoid of all regard for self, and which is averse to everything that is for the sake of self? And who knows that the neighbor is everyone, with discrimination according to the kind and amount of good in him, thus that he is good itself, consequently in the supreme sense the Lord Himself, because He is in good, and good is from Him, and the good which is not from Him is not good, however much it may appear to be so? And because it is not known what charity is, and what the neighbor, it is not known who they are that in the Word are signified by the “poor,” the “miserable,” the “needy,” the “sick,” the “hungry” and “thirsty,” the “oppressed,” “widows,” “orphans,” “captives,” the “naked,” “sojourners,” the “blind,” the “deaf,” the “halt,” “maimed,” and others; when yet the doctrinal things of the ancients taught who these were, and to what class of the neighbor, and thus of charity, each belonged. The whole of the Word in the sense of the letter is written in accordance with these doctrinal things, so that he who has no knowledge of them cannot possibly know any interior sense of the Word.

[4] As in Isaiah:

Is it not to break bread to the hungry, and that thou bring the afflicted that are cast out to thy house; when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the dawn, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of Jehovah shall gather thee (Isaiah 58:7-8).

He who lays stress on the sense of the letter believes that if he merely gives bread to the hungry, takes into his house the poor outcasts or wanderers, and covers the naked, he will on this account come into the glory of Jehovah, or into heaven; when yet these are mere outward acts, and even the wicked may do them for the sake of self-merit; but by the “hungry,” the “afflicted,” and the “naked” are signified those who are spiritually such, thus different states of misery in which the man may be who is the neighbor, and toward whom charity is to be exercised.

[5] In David:

He that executeth judgment for the oppressed; that giveth bread to the hungry; Jehovah looseth the prisoners; Jehovah openeth the eyes of the blind; Jehovah raiseth up them that are bowed down; Jehovah loveth the righteous; Jehovah guardeth the sojourners; He upholdeth the fatherless and widow (Psalms 146:7-9); where by the “oppressed,” the “hungry,” the “prisoners,” the “blind;” the “bowed down,” the “sojourners,” the “fatherless” and “widow,” are not meant those who are commonly so called, but those who are such in respect to spiritual things, that is, in respect to their souls. Who these were, and in what state and degree they were neighbors, thus what charity was to be exercised toward them, was taught by the doctrinal things of the ancients. It is the same everywhere else in the Old Testament; for when the Divine descends into what is natural with man, it descends into such things as are works of charity, with discrimination according to genera and species.

[6] The Lord also spoke in like manner, because He spoke from the Divine Itself, as in Matthew:

Then shall the King say unto them on His right hand, Come ye blessed of My Father, inherit the kingdom prepared for you; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me to drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me (Matthew 25:34-36).

By the works here recounted are signified the universal genera of charity; and in what degree are the goods or the good men who are the neighbors toward whom charity is to be exercised; and that in the supreme sense the Lord is the neighbor, for He says:

Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matthew 25:40).

From these few examples it may be seen what is meant by the truths with the ancients. But that these truths are altogether obliterated by those who are in the doctrinal things of faith, and not in the life of charity, that is, by those who in the Word are called “Philistines,” is signified by the Philistines stopping up the wells after the death of Abraham, which is the subject next treated of.

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