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Genesi 12

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1 OR il Signore avea detto ad Abramo: Vattene fuor del tuo paese, e del tuo parentado, e della casa di tuo padre, nel paese che io ti mostrerò.

2 Ed io ti farò divenire una gran gente, e ti benedirò, e magnificherò il tuo nome; e tu sarai benedizione.

3 Ed io benedirò coloro che ti benediranno, e maledirò coloro che ti malediranno; e tutte le nazioni della terra saranno benedette in te.

4 Ed Abramo se ne andò, come il Signore gli avea detto; e Lot andò con lui. Or Abramo era d’età di settantacinque anni quando partì di Charan.

5 Abramo adunque prese Sarai sua moglie, e Lot figliuol del suo fratello, e tutte le lor facoltà che aveano acquistate, e parimente le persone che aveano acquistate in Charan; e si partirono, per andar nel paese di Canaan. E pervennero al paese di Canaan.

6 Ed Abramo passò per lo paese, fino al luogo di Sichem, fino alla pianura di More. Ed in quel tempo i Cananei erano nel paese.

7 E il Signore apparve ad Abramo, e gli disse: Io darò questo paese alla tua progenie. Ed Abramo edificò quivi un altare al Signore che gli era apparito.

8 Poi egli si tramutò di là verso il monte, dalla parte orientale di Betel; e tese i suoi padiglioni, avendo dal lato occidentale Betel, e dall’orientale Ai; ed edificò quivi un altare al Signore, ed invocò il Nome del Signore.

9 Poi Abramo si partì, camminando e traendo verso il Mezzodì.

10 OR sopravvenne una fame nel paese; ed Abramo scese in Egitto, per dimorarvi, perciocchè la fame era grave nel paese.

11 E, come egli fu presso ad entrare in Egitto, disse a Sarai sua moglie: Ecco, ora io so che tu sei donna di bell’aspetto.

12 Laonde avverrà che, quando gli Egizj ti vedranno, diranno: Costei è moglie di costui; e mi uccideranno, e a te scamperanno la vita.

13 Deh! ‘che tu sei mia sorella; acciocchè per cagion di te mi sia fatto del bene, e per amor tuo la vita mi sia conservata.

14 Avvenne adunque che, come Abramo fu venuto in Egitto, gli Egizj riguardarono quella donna, perchè ella era molto bella.

15 Ed i principi di Faraone, vedutala, la commendarono a Faraone; onde quella donna fu presa e menata in casa di Faraone.

16 Ed egli fece del bene ad Abramo, per amor di lei; ed egli n’ebbe pecore, e buoi, ed asini, e servi, e serve, ed asine, e cammelli.

17 Ma il Signore percosse Faraone e la sua casa di gran piaghe, per cagion di Sarai, moglie di Abramo.

18 E Faraone chiamò Abramo, e gli disse: Che cosa è questo che tu mi hai fatto? perchè non mi hai tu dichiarato ch’ella era tua moglie?

19 Perchè dicesti: Ell’è mia sorella? onde io me l’avea presa per moglie; ora dunque, eccoti la tua moglie, prendila, e vattene.

20 E Faraone diede commissione di lui a certi uomini; ed essi accommiatarono lui e la sua moglie e tutto quello ch’era suo.

   


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.

Nga veprat e Swedenborg

 

Arcana Coelestia #1690

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1690. That 'the rest fled to the mountain' means that it did not happen to all of them is clear without explanation from the fact that they had now become 'the rest', who fled away. The subject in the internal sense is the temptations which the Lord underwent in childhood, about which nothing is recorded in the New Testament Word. No temptations are recorded there apart from the temptation in the wilderness, or shortly after He came out of the wilderness, and the last temptation later on in Gethsemane and after that. The fact that the Lord's life from earliest childhood right through to the last hour of His life in the world consisted in constant temptation and constant victory is clear from many places in the Old Testament Word; and the fact that it did not end with His temptation in the wilderness is clear from the following in Luke,

After the devil had ended every temptation he departed from Him for a time. Luke 4:13, as well as from His undergoing temptations right through to His death on the Cross, and so to the last hour of His life in the world. From these considerations it is evident that the whole of the Lord's life in the world from earliest childhood consisted in constant temptation and constant victory. The last was when on the Cross He prayed for His enemies, and so for all people in the whole world.

[2] In the part of the Word where the Lord's life is described - in the Gospels - no other temptation, apart from the last, is mentioned than His temptation in the wilderness. More than this was not disclosed to the disciples; and the things which were disclosed seem in the sense of the letter so slight as to amount to scarcely anything at all. For the things that are said, and the replies that are given, do not seem to constitute any temptation at all; yet in fact His temptation in the wilderness was more severe than the human mind can possibly comprehend and believe. Nobody can know what temptation is except someone who has experienced it. The temptation that is recorded in Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13, incorporates in a summary form all temptations, namely this, that out of His love towards the whole human race He fought against self-love and love of the world, with which the hells were filled completely.

[3] All temptation is an attack against the love present in a person, the degree of temptation depending on the degree of that love. If love is not attacked there is no temptation. Destroying another person's love is destroying his very life, for his love is his life. The Lord's life was love towards the whole human race; indeed it was so great and of such a nature as to be nothing other than pure love. Against this life of His, temptations were directed constantly, and this was happening, as has been stated, from earliest childhood through to His last hour in the world. The love that was the Lord's very life is meant by His being hungry and by the devil's saying,

If you are the Son of God, tell this stone to become bread. And Jesus answered, It is written that man will not live by bread alone but by every word of God. Luke 4:2-4; Matthew 4:2-4.

[4] That He fought against love of the world, or against all that constitutes love of the world, is meant by the devil's taking Him on to a high mountain and showing Him all the kingdoms of the world in a moment of time and saying,

To you I will give all this power and their glory, for it has been given to me, and I give it to whom I will. If you, then, will worship before me, it will all be yours. But answering him Jesus said, Get behind Me, satan! for it is written, You shall worship the Lord your God, and Him only shall you serve. Luke 4:5-8; Matthew 4:8-10.

[5] That He fought against self-love, and all that constitutes self-love, is meant by these words,

The devil took Him into the holy city, and set Him on the pinnacle of the temple, and said to Him, If you are the Son of God, throw yourself down, for it is written, He will give His angels charge regarding you, and on their hands they will bear you, lest you strike your foot against a stone. Jesus said to him, Again it is written, You shall not tempt the Lord your God. Matthew 4:5-7; Luke 4:9-12.

Constant victory is meant by the statement that after temptation angels came and ministered to Him, Matthew 4:11; Mark 1:13.

[6] To sum up, the Lord was attacked by all the hells from earliest childhood right through to the last hour of His life in the world. The hells were constantly overpowered, subdued, and vanquished by Him; and this He did solely out of love towards the whole human race. And because this love was not human but Divine, and because the intensity of the love determines that of the temptation, it becomes clear how severe His conflicts were, and on the part of the hells how fierce. That all this was indeed the case I know for sure.

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