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Joshua 19

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1 POI la seconda sorte fu tratta per Simeone, per la tribù de’ figliuoli di Simeone, secondo le lor nazioni; e la loro eredità fu per mezzo l’eredità dei figliuoli di Giuda.

2 Ed ebbero nella loro eredità Beer-seba, e Seba e Molada; e Hasar-sual,

3 e Bala, ed Esem; ed Eltolad, e Betul,

4 e Horma; e Siclag,

5 e Bet-marcabot, e Hasar-susa;

6 e Bet-lebaot, e Saruhem; tredici città, con le lor villate;

7 poi Ain, e Rimmon, ed Eter, e Asan; quattro città, con le lor villate;

8 e tutte le villate ch’erano d’intorno a queste città, fino a Baalat-beer, che è Rama meridionale. Questa fu l’eredità della tribù de’ figliuoli di Simeone, secondo le lor nazioni.

9 L’eredità de’ figliuoli di Simeone fu tolta della parte de’ figliuoli di Giuda; perciocchè la parte de’ figliuoli di Giuda era troppo grande per loro; perciò i figliuoli di Simeone ebbero la loro eredità per mezzo L’eredità di essi.

10 POI la terza sorte fu tratta per li figliuoli di Zabulon, secondo le lor nazioni; e il confine della loro eredità fu infino a Sarid.

11 E il lor confine saliva verso il mare, fino a Mareala; e si scontrava in Dabbeset, e giungeva al torrente, che è dirincontro a Iocneam.

12 E da Sarid si volgeva verso il Levante, a’ confini di Chislot-tabor; e si stendeva verso Dabrat, e saliva in Iafia;

13 e di là passava verso il Levante in Ghitta-hefer, e Itta-casin; poi, girando verso Nea, si stendeva fino a Rimmon;

14 poi quel confine si volgeva dal Settentrione verso Hannaton, e faceva capo alla valle d’Iftael;

15 e comprendeva Cattat, e Nahalal, e Simron, e Ideala, e Betlehem; dodici città, con le lor villate.

16 Questa fu l’eredità de’ figliuoli di Zabulon, secondo le lor nazioni, cioè: queste città, con le lor villate.

17 LA quarta sorte fu tratta per Issacar, per li figliuoli d’Issacar, secondo le lor nazioni.

18 E della lor contrada fu Izreel, e Chesullot, e Sunem;

19 e Hafaraim, e Sion, e Anaharat;

20 e Rabbit, e Chision, ed Ebes;

21 e Remet, ed Ed-gannim, ed En-hadda, e Bet-passes.

22 E il lor confine si scontrava in Tabor, e in Sahasim, e in Bet-semes; e faceva capo al Giordano: e v’erano sedici città, con le lor villate.

23 Questa fu l’eredità della tribù de’ figliuoli d’Issacar, secondo le lor nazioni, cioè: queste città, con le lor villate.

24 POI la quinta sorte fu tratta per la tribù de’ figliuoli di Aser, secondo le lor nazioni.

25 E della lor contrada fu Helcat, e Hali, e Beten,

26 e Acsaf; e Alammelec, e Amead, e Miseal; e il lor confine si scontrava in Carmel, verso il mare e in Sihor-libnat.

27 Poi ritornava verso il Levante in Bet-dagon, e si scontrava in Zabulon, e nella valle d’Iftael, verso il Settentrione, e in Bet-emec, e in Neiel, e faceva capo a Cabul, dalla man sinistra;

28 e comprendeva Ebron, e Rehob, e Hammon, e Cana, fino a Sidon, la gran città.

29 Poi questo confine si volgeva verso Rama infino a Tiro, città forte; e di là si rivolgeva verso Hosa, e faceva capo al mare, dalla costa di Aczib;

30 e comprendeva Umma, e Afec, e Rehob; ventidue città, con le lor villate.

31 Questa fu l’eredità della tribù de’ figliuoli di Aser, secondo le lor nazioni, cioè: queste città con le lor villate.

32 LA sesta sorte fu tratta per li figliuoli di Neftali, secondo le lor nazioni.

33 E il lor confine fu da Helef, e da Allon fino in Saanannim; e da Adaminecheb, e Iabneel, fino a Laccum; e faceva capo al Giordano.

34 E questo confine si volgeva dall’Occidente verso Asnot-tabor, e di là procedeva fino a Huccoc; e dal Mezzodì si scontrava in Zabulon, e dall’Occidente in Aser; e da Giuda il Giordano era dal Levante.

35 E le città forti erano Siddim, e Ser, e Hammat, e Raccat, e Chinneret; e Adama, e Rama, e Hasor;

36 e Chedes, ed Edrei,

37 ed En-hasor; e Ireon, e Migda-el,

38 e Horem, e Bet-anat, e Bet-semes; diciannove città, con le lor villate.

39 Questa fu l’eredità della tribù de’ figliuoli di Neftali, secondo le lor nazioni, cioè: queste città, con le lor villate.

40 LA settima sorte fu tratta per la tribù de’ figliuoli di Dan, secondo le lor nazioni.

41 E della contrada della loro eredità fu Sorea, ed Estaol, e Irsemes;

42 e Saalabbim, e Aialon, e Itla; ed Elon,

43 e Timnata, ed Ecron;

44 ed Elteche, e Ghibbeton, e Baalat;

45 e Iud, e Bene-berac, e Gat-rimmon;

46 e Meiarcon, e Raccon, con la contrada che è dirimpetto a Iafo.

47 Ora, a’ figliuoli di Dan scaddero i confini troppo piccoli per loro; e però salirono, e combatterono Lesem, e la presero, e la misero a fil di spada, e la possedettero, e abitarono in essa, e le posero nome Dan, del nome di Dan, lor padre.

48 Questa fu l’eredità della tribù de’ figliuoli di Dan, secondo le lor nazioni, cioè: queste città, con le lor villate.

49 ORA, dopo che i figliuoli d’Israele ebber finito di prender la possessione del paese, secondo i suoi confini, diedero eredità a Giosuè, figliuolo di Nun, per mezzo loro.

50 Secondo il comandamento del Signore, gli diedero la città ch’egli chiese, cioè: Timnat-sera, nel monte di Efraim; ed egli riedificò la città, e abitò in essa.

51 Queste sono le eredità, le quali il Sacerdote Eleazaro, e Giosuè, figliuolo di Nun, e i capi delle nazioni paterne delle tribù de’ figliuoli d’Israele, spartirono a sorte, in Silo, davanti al Signore, all’entrata del Tabernacolo della convenenza; e così finirono di spartire il paese.

   


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 # 6397

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6397. Shall judge his people as one of the tribes of Israel. That this signifies that he is one of the truths in general which the tribes of Israel represent, is evident from the signification of “judging,” as being truth in its office (of which below); from the signification of “people,” as being those who are in truth (n. 1259, 1260, 2928, 3295, 3581, 4619), here those who are in truth and not yet in good, for these are “Dan” or the “people” of Dan (n. 6396); and from the representation of the “tribes of Israel,” as being all the truths and goods of faith in general (see n. 3858, 3926, 3939, 4060, 6335). Hence by “he shall judge his people as one of the tribes of Israel” is signified that this truth, represented by Dan, is also among the general truths which the tribes of Israel represent. That “judging his people” denotes truth in its office, is because by the tribes of Israel are represented all truths in general, as may be seen from the passages above cited, and truths are what judge; thus by “judging his people” is signified truth in its office.

[2] We read in the Word that four and twenty elders are to sit upon thrones and judge nations and peoples; and that the twelve apostles are in like manner to sit upon thrones and judge the twelve tribes of Israel. He who does not know the internal sense of the Word may believe that so it will be. But how this is to be understood may be seen from the internal sense when it is known what is signified by the “four and twenty elders,” and by the “twelve apostles,” and by the “thrones,” namely, all truths in their complex, according to what is judgment. The like is here meant by “judging the people as one of the tribes of Israel,” not that they, or any elders of them, are to judge; but the truths themselves which are signified by them; consequently the Lord alone, for from Him all truth proceeds. Of the four and twenty elders, that they are to sit upon thrones and to judge, it is thus written in John:

Around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, clothed in white garments, who had upon their heads crowns of gold (Revelation 4:4; 11:16).

And again:

I saw thrones, and they sat on them, and judgment was given to them (Revelation 20:4).

Of the twelve apostles it is thus written in Matthew:

Jesus said, Ye who have followed Me in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matthew 19:28).

And in Luke:

I appoint unto you, as the Father has appointed unto Me a kingdom, that ye may eat and drink upon My table in My kingdom, and sit upon thrones judging the twelve tribes of Israel (Luke 17:29-30).

[3] That in these passages neither four and twenty elders nor twelve apostles are meant, but all truths and goods in general, is evident from the fact that no man, nor even an angel, can judge anyone; for no one but the Lord alone can know the interiors, what they are and what they will be, and this to eternity. (That by the “twelve apostles” the same is signified as by the “twelve tribes,” namely, all truths and goods in the complex, may be seen above, n. 2129, 2553, 3488, 3858.) From all this it is now plain that by “Dan shall judge his people as one of the tribes of Israel” is signified that the truth which is represented by Dan is one among the general truths through which is judgment.

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

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Arcana Coelestia # 6396

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6396. That Dan signifies those who are in truth and not as yet in good, is evident from the representation of Dan, as being the good of life (see n. 3921, 3923); but here those who are in some good of life from truth, but not as yet from good. For with the man who is being regenerated by the Lord the case is this. He is first in truth and not in any good of life from truth; next he is in the good of life from truth, but not yet from good; afterward, when he has been regenerated, he is in the good of life from good, and he then perceives truth from good, and multiplies it in himself; these are the degrees of regeneration. By “Dan” are meant those who are in the good of life from truth, but not yet from good; the good with them as yet lies deeply hidden in truth, and gives them the affection of truth, and impels them to live according to truth. They who are such are in the Lord’s kingdom; but as they do not do good from good, but from truth, that is, not from a new will, but from the intellectual, and thus not from love, but from obedience because it is so commanded, they are therefore among those in the Lord’s kingdom who are in the first or ultimate heaven.

[2] These are they who are represented by Dan, for in this prophetic utterance of Israel, in the internal sense, by his twelve sons are described in general all who are in the Lord’s kingdom in respect to their quality. That they who are signified by “Dan” are in the ultimate heaven, or in the ultimate part of the Lord’s kingdom, because in truth and not yet in good, was represented by the lot of Dan falling last, when the land of Canaan was distributed for an inheritance among the tribes (Josh. 19:40-48); and by their inheritance lying in the extremity of that land (Judg. 18); for the lot was cast before Jehovah (Josh. 18:6), and therefore fell to each one according to his representation. That the land of Canaan represented the Lord’s kingdom (see n. 1607, 3038, 3481, 3686, 3705, 4447, 4454), and hence all the borders were representative (n. 1607, 1866, 4116), thus the ultimates of that land represented the ultimates in the Lord’s kingdom (n. 4240); and therefore Dan represented those who are in the ultimates there; for before truth has been conjoined with good, it is in the ultimate; but if truth is completely separated from good, it is not then in any border of the Lord’s kingdom, but is outside of it.

[3] That the inheritance of Dan was the ultimate of the land of Canaan is evident from the fact that when the whole extent of that land was described, it was said, “from Beersheba even to Dan” (2 Samuel 3:10; 17:11; 24:15; 1 Kings 4:25). By “Beersheba” in these passages is signified the inmost of the land, because Abraham and Isaac dwelt there before Jerusalem and Zion became the inmost of the land.

[4] The quality of those who are in truth and not yet in good, was also represented by the Danites who sought out land where they might dwell (Judg. 18), in their leading away a Levite out of the house of Micah, and taking away his ephod, teraphim, and graven image; whereby is signified the worship of those who are in truth and not yet in good; for they adore external things and disregard internal. No one perceives what is internal but he who is in good. That this was represented by the Danites is evident from the fact that all the historicals of the Word, both those in the books of Moses, and those in the books of Joshua, Judges, Samuel, and Kings, are representative of the celestial and spiritual things of the Lord’s kingdom; and so also is this story in the book of Judges about the Danites. As to what further concerns those who are in truth and not yet in good, their quality is described in the internal sense in what now follows about Dan.

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