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Deuteronomio 32

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1 CIELI, porgete gli orecchi, ed io parlerò; Ed ascolti la terra le parole della mia bocca.

2 La mia dottrina stillerà come pioggia, E il mio ragionamento colerà come rugiada; Come pioggia minuta in su l’erbetta, E come pioggia a grosse gocciole in su l’erbe;

3 Perciocchè io celebrerò il Nome del Signore. Magnificate l’Iddio nostro.

4 L’opera della Rocca è compiuta; Conciossiachè tutte le sue vie sieno dirittura; Iddio è verità, senza alcuna iniquità; Egli è giusto e diritto.

5 Esso si è corrotto inverso lui; Il lor vizio non è di figliuoli suoi; Egli è una generazione perversa e storta.

6 Popolo stolto, e non savio, è questa la retribuzione che voi fate al Signore? Non è egli tuo padre, che t’ha acquistato? Non è egli quel che ti ha fatto, e ti ha stabilito?

7 Ricordati de’ giorni antichi; Considera gli anni dell’età addietro; Domandane tuo padre, ed egli te lo dichiarerà; I tuoi vecchi, ed essi te lo diranno.

8 Quando l’Altissimo spartiva l’eredità alle nazioni, Quando egli divideva i figliuoli di Adamo, Egli costituì i confini de’ popoli, Secondo il numero de’ figliuoli d’Israele.

9 Perciocchè la parte del Signore è il suo popolo; Giacobbe è la sorte della sua eredità.

10 Egli lo trovò in una terra di deserto, E in un luogo desolato d’urli di solitudine; Egli l’ha menato attorno, egli l’ha ammaestrato, Egli l’ha conservato come la pupilla dell’occhio suo.

11 Come l’aquila fa muovere la sua nidata, Si dimena sopra i suoi figli, Spande le sue ale, li prende, E li porta sopra le sue penne;

12 Il Signore solo l’ha condotto, E con lui non è stato alcun dio strano.

13 Egli l’ha fatto passare a cavallo sopra gli alti luoghi della terra, Onde egli ha mangiati i frutti de’ campi; E gli ha ancora dato a suggere il miele dalla rupe, E l’olio dal macigno;

14 Il burro delle vacche, e il latte delle pecore, Col grasso degli agnelli, e de’ montoni di Basan, e de’ becchi; Insieme con la grascia del fior di frumento; E tu hai bevuto il vin puro, il sugo dell’uve.

15 Ma Iesurun si è ingrassato, e ha ricalcitrato; Tu ti sei ingrassato, ingrossato, e coperto di grasso; Ed egli ha abbandonato Iddio che l’ha fatto, E ha villaneggiata la Rocca della sua salute.

16 Essi l’hanno mosso a gelosia con iddii strani, E l’hanno irritato con abbominazioni.

17 Hanno sacrificato a’ demonii, e non a Dio; A dii, i quali essi non aveano conosciuti, Dii nuovi, venuti di prossimo, De’ quali i vostri padri non aveano avuta paura.

18 Tu hai dimenticata la Rocca che t’ha generato, E hai posto in obblio Iddio che t’ha formato.

19 E il Signore l’ha veduto, ed è stato sdegnato, Per lo dispetto fattogli da suoi figliuoli e dalle sue figliuole.

20 E ha detto: Io nasconderò da loro la mia faccia, Io vedrò qual sarà il lor fine; Conciossiachè sieno una generazione perversissima, Figliuoli ne’ quali non v’è alcuna lealtà.

21 Essi m’hanno mosso a gelosia per cose che non sono Dio, E m’hanno provocato a sdegno per le lor vanità; Io altresì li muoverò a gelosia per un popolo che non è popolo, E li provocherò a sdegno per una gente stolta.

22 Perciocchè un fuoco s’è acceso nella mia ira. Ed ha arso fino al luogo più basso sotterra, Ed ha consumata la terra e il suo frutto, Ed ha divampati i fondamenti delle montagne.

23 Io accumulerò sopra loro mali sopra mali, E impiegherò contro a loro tutte le mie saette.

24 Saranno arsi di fame, e divorati da carboncelli, E da pestilenza amarissima; E io manderò contro a loro i denti delle fiere, Insieme col veleno de’ rettili della polvere.

25 La spada dipopolerà di fuori E dentro delle camerette lo spavento; Giovani e fanciulle, Bambini di poppa e uomini canuti.

26 Io avrei detto: Io li dispergerò per tutti i canti del mondo, e farò venir meno la memoria di loro fra gli uomini;

27 Se non ch’io temeva del dispetto del nemico; Che talora i loro avversari non insuperbissero; Che talora non dicessero: La nostra mano è stata alta, E il Signore non ha operato tutto questo.

28 Conciossiachè essi sieno una gente perduta di consigli, E non vi sia alcun senno in loro.

29 Oh fossero pur savi, e intendessero queste cose, E considerassero il lor fine!

30 Come ne perseguirebbe uno mille, E ne metterebbero due in fuga diecimila, Se non fosse che la lor Rocca li ha venduti, E il Signore li ha messi nelle mani de’ lor nemici?

31 Conciossiachè la lor rocca non sia come la nostra Rocca, E i nostri nemici ne sieno giudici.

32 Perciocchè la lor vigna è stata tolta dalla vigna di Sodoma, E da’ campi di Gomorra; Le loro uve sono uve di tosco, Hanno i grappi amari.

33 Il lor vino è veleno di dragoni, Crudel veleno d’aspidi.

34 Questo non è egli riposto appo me, E suggellato ne’ miei tesori?

35 A me appartiene di far la vendetta, e la retribuzione, Nel giorno che il piè loro vacillerà; Perciocchè il giorno della lor calamità è vicino, E le cose che son loro apparecchiate si affrettano.

36 Quando il Signore avrà fatto giudicio del suo popolo, Egli si pentirà per l’amor de’ suoi servitori, Quando egli vedrà che ogni forza sarà venuta meno, E che non vi sarà nè serrato, nè lasciato.

37 E dirà: Ove sono i lor dii? La Rocca, nella quale si confidavano?

38 Il grasso de’ sacrificii de’ quali essi mangiavano, E il vino delle cui offerte da spandere essi beveano; Levinsi eglino, e soccorranvi, E sienvi per ricetto.

39 Vedete ora, che io, io son desso, E che non v’è alcun Dio meco; Io fo morire, e rimetto in vita; Io ferisco, e guarisco; E non v’è niuno che possa liberar dalla mia mano.

40 Perciocchè io levo la mano al cielo, E dico: Come io vivo in eterno;

41 Se io aguzzo la mia folgorante spada, E prendo in mano il giudicio, Io farò la vendetta sopra i miei nemici, E farò la retribuzione a quelli che m’odiano.

42 Io inebbrierò le mie saette di sangue, E la mia spada divorerà la carne; Io le inebbrierò del sangue degli uccisi e de’ prigioni, Cominciando dal capo; con vendette da nemico.

43 Sclamate d’allegrezza, o nazioni, o suo popolo; Perciocchè egli farà la vendetta del sangue de’ suoi servitori, E farà retribuzion di vendetta a’ suoi avversari, E sarà propizio alla sua terra, al suo popolo.

44 Mosè adunque, con Hosea, figliuolo di Nun, venne, e pronunziò tutte le parole di questo Cantico, agli orecchi del popolo.

45 E, dopo che Mosè ebbe finito di pronunziar tutte queste parole a tutto Israele, egli disse loro:

46 Mettete il cuor vostro a tutte le parole, le quali oggi io vi protesto, acciocchè insegniate a’ vostri figliuoli di prender guardia di mettere in opera tutte le parole di questa Legge.

47 Conciossiachè non sia una parola vana, della quale non abbiate a curarvi; anzi è la vita vostra; e per essa prolungherete i vostri giorni sopra la terra, alla quale, passato il Giordano, andate per possederla.

48 E in quell’istesso giorno il Signore parlò a Mosè, dicendo:

49 Sali sopra questo monte di Abarim, al monte di Nebo, che è nel paese di Moab, dirincontro a Gerico, e riguarda il paese di Canaan, il quale io do a possedere a’ figliuoli d’Israele;

50 e muori sopra il monte al qual tu sali, e sii raccolto a’ tuoi popoli; come Aaronne, tuo fratello, è morto sul monte di Hor, ed è stato raccolto a’ suoi popoli.

51 Perciocchè voi commetteste misfatto contro a me, nel mezzo de’ figliuoli d’Israele, alle acque della contesa di Cades, nel deserto di Sin; perchè voi non mi santificaste nel mezzo de’ figliuoli d’Israele.

52 Conciossiachè tu vedrai solamente davanti a te il paese; ma tu non entrerai nel paese ch’io do a’ figliuoli d’Israele.

   


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 # 9854

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9854. 'With the work of slender rope' means the mode of the joining together. This is clear from the meaning of 'slender rope' as that which serves to join things together. The reason why 'slender rope' means that which so serves to join things together is that such a cord is used to join one object to another. But in this instance it means the mode of the joining together, for the narrative is saying that the small chains of pure gold had to be made 'with the work' of slender rope. 'Slender rope' is used in the original language to describe a cord made from twisted and intertwined work, by which is meant in the internal sense a joining together such as that of truths within known facts and interlinking such facts, thus a joining together in the natural or external memory. The reason why this kind of joining together is meant is that the subject at this point is the joining together of truths through good in the last and lowest parts of the spiritual kingdom. For 'the ephod' and 'the breastplate', to which [the shoulder-pieces] were joined by means of the small chains made from 'the work of slender rope', mean the lowest levels of the spiritual kingdom, 9824. As regards what is intertwined or tangled, that it denotes factual knowledge, see 2831.

[2] In the next life also ropes appear, varying in the ways in which their strands are twisted together and varying in thickness; and they represent the varying modes by which things are joined together. This explains also why in the Word things which serve to join others together are meant by 'ropes', as in the following places: In Isaiah,

Woe to those who draw iniquity with ropes of vanity, and [whose] sin is like a cart rope! Isaiah 5:18.

'Ropes of vanity' are joinings together of falsities, through which iniquity or evil in life is brought in. In the same prophet,

Look upon Zion, the city of our appointed feast. May your eyes see Jerusalem, a quiet dwelling-place, a tent which will not be overthrown. Its pegs will never be removed, and none of its ropes will be pulled away. Your ropes have been loosed; they will not strengthen their mast. Isaiah 33:20, 23.

'Pegs' and 'ropes' stand for the things which serve to join together heaven's truths and forms of good; for the dwelling-place and tent, which the ropes spoken of here belong to, are heaven, 9457, 9481, 9485, 9615, 9784.

[3] In the same prophet,

Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places; do not stop [them]. Lengthen your ropes, and make your pegs firm. Isaiah 54:2.

And in Jeremiah,

My tent has been laid waste, and all My ropes torn away. Jeremiah 10:20.

Here also 'ropes' stands for things that serve to join others together and make them firm. 'Tent' stands for the Church, which is the Lord's heaven on earth. In Hosea,

I drew them with ropes of human kindness, 1 with thick ropes of love. Hosea 11:4.

Here 'ropes' plainly stands for things which join others together; for love is spiritual togetherness. In Ezekiel,

Asshur and Kilmad, they were your traders with the treasures of garments tied by means of ropes. Ezekiel 27:23-24.

This refers to Tyre, by which cognitions or knowledge of goodness and truth are meant, 1201. Outward joinings together of these are meant by 'garments tied by means of ropes'. In addition 'ropes' is also used in the Word to mean apportionments of inheritances and of the land, because ropes were used in measurements of them, as in Deuteronomy 32:9; Amos 7:17; Micah 2:4-5; Zechariah 2:1; Psalms 16:6; 78:55; 105:11; 140:5; and many times elsewhere.

Сноски:

1. literally, with ropes of man (homo)

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

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Arcana Coelestia # 2831

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2831. 'Behind [him] caught in a thicket' means entangled in natural knowledge. This is clear from the meaning here of 'caught in' as being entangled in, and from the meaning of 'a thicket' or fan entanglement' as factual knowledge, to be dealt with in what follows. Those who are spiritual are caught and entangled in natural knowledge as regards truths of faith for the following reasons: Those who are spiritual do not possess the perception of good and truth as those who are celestial do. Instead of perception they have conscience, which is formed from the goods and truths of faith which from early childhood they have taken in from parents and teachers, and after that from the doctrine of the faith into which they were born. The only way that those who do not possess the perception of good and truth can receive confirmation is from facts. Everyone forms some concept for himself regarding the things he has learned, and also regarding the goods and truths of faith. Without that nothing remains in the memory except as an empty vessel. Details that serve to confirm - derived from other cognitions, and even from factual knowledge - are added to and fill in the concept. The concept itself confirmed by many details not only causes itself to be fixed in the memory, from which it may be called forth into thought, but also enables faith to be instilled into it.

[2] As regards perception in general, since few know what perception is, this must be stated here. There is the perception of what is good and true in things that are celestial and spiritual; there is the perception of what is just and fair in public life; and there is the perception of what is honourable in private life. As regards the perception of what is good and true in celestial and spiritual things, this is the perception which the more interior angels possess from the Lord. It was also the perception which members of the Most Ancient Church possessed, and it is the perception which celestial people possess, who are moved by love to the Lord. These people know in an instant from a certain inner awareness whether a thing is good and whether it is true, for the Lord instills it into them because they are joined by love to Him. But spiritual people do not possess such perception of what is good and true in celestial and spiritual things. Instead of perception they have conscience which dictates. Conscience however, as has been stated, is formed from cognitions of good and truth which they have taken in from parents and teachers and later on from their own devotion to doctrine and the Word. And on these cognitions they pin their faith, even though these may not be goods and truths to any great extent. This being so, people can have a conscience that is derived from any variety of doctrine; even gentiles possess something not unlike conscience, derived from their own form of religion.

[3] The fact that those who are spiritual have no perception of the good and truth of faith but say and believe to be true that which they have learned and grasped becomes quite clear from the consideration that everyone calls his own tenets the truth - heretics more than others - and from the consideration that they are unable to see, let alone acknowledge, the truth itself, even though thousands of things might declare it. Let everyone search within himself to see whether he is able to perceive from any other source whether a thing is true, and whether when that which is absolutely true is made plain to him he still does not acknowledge it. Take for example someone who makes faith and not love the essential of salvation. Even if all the things were read out to him which the Lord spoke regarding love and charity, see 2371, and even if he knew from the Word that all the Law and all the Prophets hung on love to the Lord and charity towards the neighbour, he would still persist in the idea of faith and would say that this alone was what saved. It is altogether different in the case of those who possess celestial and spiritual perception.

[4] But as regards the perception of what is just and fair in public life, those in the world who are rational possess this, together with the perception of what is honourable in private life. So far as these two types of perception are concerned, one person differs from the next; but this in no sense implies that such persons possess the perception of the good and truth of faith, since this kind of perception is higher or more interior and flows in from the Lord by way of the inmost part of the rational.

[5] A further reason why spiritual people do not possess a perception of the good and truth of faith is that good and truth are not implanted in the will part of their minds, as in the case of celestial people, but in the understanding part; see 863, 875, 927, 1023, 1043, 1044, 2256. This is why spiritual people are not able to enter the first region of the light that celestial people dwell in, 2718, but in comparison with them are in obscurity, 1043, 2708, 2715. The fact that those who are spiritual are entangled in natural knowledge as regards truths of faith follows from this.

[6] As regards 'a thicket' or 'an entanglement' in the internal sense meaning natural knowledge, that is, factual knowledge such as becomes fixed in the exterior memory, this may also be seen from other places in the Word: in Ezekiel,

Behold, Asshur was a cedar in Lebanon, beautiful in its boughs, and a forest shade, and lofty in height, and its trunk among entangled boughs. Ezekiel 31:3.

This refers to 'Egypt', which is knowledge, 1164, 1165, 1186, 1462. 'Asshur' stands for the rational, 119, 1186, which in the Word is also 'a cedar', and 'Lebanon' as well. 'Among entangled boughs' stands for among facts, for the human rational is based on the facts known to it which it commands.

[7] In the same prophet,

Thus said the Lord Jehovih, Because you are exalted in height, and he has set his trunk up among entangled boughs, and his heart has become lifted up in his height, foreigners, the violent of the nations, will cut him down and cast him out. Ezekiel 31:10, 12.

This refers to Egypt. 'Setting his trunk among entangled boughs' stands for sticking to facts and looking at spiritual, celestial, and Divine things, from them as the standpoint. In the same prophet,

This is in order that none of all the trees by the waters may exalt themselves in their height, and set their trunk up among entangled boughs, and that none of all that drink water may reach above them in their height, for they will all be given over to death, to the lower earth in the midst of the sons of men, to those going down to the pit. Ezekiel 31:14.

This refers to those who wish by means of reasonings based on factual knowledge to penetrate the mysteries of faith; these become totally blind, see 215, 232, 233, 1072, 1911, 2196, 2203, 2568, 2588. Reasoning based on facts is the meaning of 'setting their trunk up among entangled boughs'. In the same prophet,

It had strong shoots as sceptres for those who have dominion, and its height rose up above among entangled boughs. Ezekiel 19:11.

Here the meaning is similar.

[8] In the same prophet,

The slain of Israel in the midst of their idols, around their altars, and under every green tree, and under every entangled oak. Ezekiel 6:13.

This refers to the kind of worship which people invent for themselves who have faith in themselves, and so in those things which they hatch out from their factual knowledge. 'An entangled oak' stands for facts as they exist in that particular state, 'oaks' meaning perceptions arising out of facts, see 1442, 1443, 2144. The same feature occurs elsewhere in the same prophet,

They looked at every high hill and every entangled tree, and there they offered their sacrifices. Ezekiel 20:28.

'Entangled tree' stands for things which are not dictated by the Word but by a person's own factual knowledge. The fact that worship used to take place in groves and depended for its meaning on the nature of the trees, see 2722.

[9] In Isaiah,

For wickedness will burn like a fire, it will consume brier and thorn, and will kindle the entangled boughs of the wood. Isaiah 9:18.

'Brier and thorn' stands for falsity and evil desire, 'the entangled boughs of the wood' for facts. In the same prophet,

Jehovah Zebaoth will hew down the entangled boughs of the wood with an axe, and Lebanon will fall by a majestic one. Isaiah 10:34.

'The entangled boughs of the wood' stands for facts, 'Lebanon' for rational concepts. In Jeremiah,

Raise a standard towards Zion, for I am bringing evil from the north, and a great destruction. A lion has risen up from his thicket, and a destroyer of nations has set out and come from his place to make your land a waste. Your cities will be destroyed, and left without inhabitants. Jeremiah 4:6-7.

'From his thicket' stands for from factual knowledge, and that which 'rises up' from this and enters into Divine arcana 'makes the land a waste', that is, lays waste the Church.

[10] The reason why in the Word facts are called 'thickets' is that facts are by nature like thickets, especially when the desires of self-love and love of the world, and false assumptions, exert an influence on them. Celestial and spiritual love is a love which arranges into order the facts that belong to the external memory, whereas self-love and love of the world disrupt that order and bring confusion to everything there. These are matters of which man is not aware because he takes that to be order which in fact is perverted order, that to be good which in fact is evil, and that to be truth which in fact is falsity; therefore those things are 'in a thicket'. He is also unaware of these matters because the things that belong to the external memory where facts reside are - in comparison with those that belong to the internal memory, where rational concepts reside - in a thicket, or in some gloomy woodland. How shadowy, gloomy, and darkened it is there in comparison, nobody can know as long as he lives in the body, for during that time he imagines that all wisdom and intelligence arise from facts; but he will know it in the next life when he has entered the things that belong to the internal memory. In the external memory which is proper to man during his life in the world nothing is more lacking than the light of wisdom and intelligence. But that everything there is by comparison dark, disordered, and entangled, see 2469-2494.

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