Genesi 33:14
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.
Arcana Coelestia #4395
4395. When he came thither from Paddan-aram. That this signifies after the former state, is evident from the signification of “when he came thither,” as being after; and from the signification of “Paddan-aram” as being the knowledges of good and truth (see n. 3664, 4107, 4112), but exterior knowledges, which serve to introduce genuine goods and truths; for Laban was there, by whom is represented the affection of such good (see n. 3619, 3665, 3778, 3974, 3982, 3986 at the end, 4063, 4189, 4206). It is therefore said, “when he came thither from Paddan-aram,” because there was a coming from external truths and goods to interior ones; thus from the former state to this one.
Arcana Coelestia #3619
3619. And Rebekah said to Isaac. That this signifies the Lord’s perception from Divine truth, is evident from the signification of “saying,” as being to perceive; from the representation of Rebekah as being the Divine truth of the Lord’s Divine rational; and from the representation of Isaac as being the Divine good therein (concerning which see above); and whereas Divine good is being itself, and Divine truth is the derivative life, on which account the Lord is the Lord principally from Divine good, therefore it is said “the Lord’s perception from Divine truth.” Perception from the Divine truth of the rational is from the intellectual part, whereas perception from Divine good is from the will part; but perception from the intellectual part is not of this part, but is of the inflowing will part; for the intellectual part is nothing but the will part in form. Such is the intellectual part when conjoined with the will part; but before it is so conjoined the intellectual part appears to be by itself, and the will part by itself, although this is nothing but that the external separates itself from the internal; for when the intellectual part inwardly wills and thinks anything, there is an end from the will part which makes its life, and directs the thinking there. The reason why the intellectual part has life from the end, is that the end with man is his life (n. 1909, 3570); hence it may in some measure be evident what in the representative sense is anyone’s perception from truth, and what in the supreme sense is the Lord’s perception from Divine truth.
