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Genesi第37章

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1 OR Giacobbe abitò nel paese dove suo padre era andato peregrinando, nel paese di Canaan.

2 E le generazioni di Giacobbe furono quelle. Giuseppe, essendo giovane, d’età di diciassette anni, pasturava le gregge, coi suoi fratelli, co’ figliuoli di Bilha, e coi figliuoli di Zilpa, mogli di suo padre. Ed egli rapportava al padre loro la mala fama che andava attorno di loro.

3 Or Israele amava Giuseppe più che tutti gli altri suoi figliuoli; perciocchè gli era nato nella sua vecchiezza, e gli fece una giubba vergata.

4 E i suoi fratelli, veggendo che il padre loro l’amava più che tutti i suoi fratelli, l’odiavano, e non potevano parlar con lui in pace.

5 E Giuseppe sognò un sogno, ed egli lo raccontò a’ suoi fratelli; ed essi l’odiarono vie maggiormente.

6 Egli adunque disse loro: Deh! udite questo sogno che io ho sognato.

7 Ecco, noi legavamo i covoni in mezzo di un campo; ed ecco, il mio covone si levò su, ed anche si tenne ritto; ed ecco, i vostri covoni furon d’intorno al mio covone, e gli s’inchinarono.

8 E i suoi fratelli gli dissero: Regneresti tu pur sopra noi? signoreggeresti tu pur sopra noi? Essi adunque l’odiarono vie maggiormente per i suoi sogni, e per le sue parole.

9 Ed egli sognò ancora un altro sogno, e lo raccontò a’ suoi fratelli, dicendo: Ecco, io ho sognato ancora un sogno: ed ecco, il sole, e la luna, ed undici stelle, mi s’inchinavano.

10 Ed egli lo raccontò a suo padre, e a’ suoi fratelli. E suo padre lo sgridò, e gli disse: Quale è questo sogno che tu hai sognato? avremo noi, io, e tua madre, e i tuoi fratelli, pure a venire ad inchinarci a te a terra?

11 E i suoi fratelli gli portavano invidia; ma suo padre riserbava appo sè queste parole.

12 Or i suoi fratelli andarono a pasturar le gregge del padre loro in Sichem.

13 Ed Israele disse a Giuseppe: I tuoi fratelli non pasturano essi in Sichem? Vieni, ed io ti manderò a loro. Ed egli disse: Eccomi.

14 Ed esso gli disse: Or va’, e vedi se i tuoi fratelli, e le gregge, stanno bene, e rapportamelo. Così lo mandò dalla valle di Hebron; ed egli venne in Sichem.

15 Ed un uomo lo trovò ch’egli andava errando per li campi; e quell’uomo lo domandò, e gli disse: Che cerchi?

16 Ed egli disse: Io cerco i miei fratelli; deh! insegnami dove essi pasturano.

17 E quell’uomo gli disse: Essi son partiti di qui; perciocchè io li udii che dicevano: Andamocene in Dotain. Giuseppe adunque andò dietro a’ suoi fratelli, e li trovò in Dotain.

18 Ed essi lo videro da lungi; ed avanti che si appressasse a loro, macchinarono contro a lui, per ucciderlo.

19 E dissero l’uno all’altro: Ecco cotesto sognatore viene.

20 Ora dunque venite, ed uccidiamolo; e poi gittiamolo in una di queste fosse; e noi diremo che una mala bestia l’ha divorato; e vedremo che diverranno i suoi sogni.

21 Ma Ruben, udendo questo, lo riscosse dalle lor mani, e disse: Non percotiamolo a morte.

22 Ruben ancora disse loro: Non ispandete il sangue; gittatelo in quella fossa ch’è nel deserto, ma non gli mettete la mano addosso; per riscuoterlo dalle lor mani e per rimenarlo a suo padre.

23 E, quando Giuseppe fu venuto a’ suoi fratelli, essi lo spogliarono della sua giubba, di quella giubba vergata ch’egli avea indosso.

24 Poi lo presero, e lo gittarono in quella fossa: or la fossa era vota, e non vi era acqua alcuna dentro.

25 Poi si assettarono per prender cibo, ed alzarono gli occhi, e videro una carovana d’Ismaeliti che veniva di Galaad, i cui cammelli erano carichi di cose preziose, di balsamo e di mirra; ed essi andavano per portar quelle cose in Egitto.

26 E Giuda disse a’ suoi fratelli: Che guadagno faremo, quando avremo ucciso il nostro fratello, ed avremo occultato il suo sangue?

27 Venite, vendiamolo a cotesti Ismaeliti, e non mettiamogli la mano addosso; perciocchè egli è nostro fratello, nostra carne. E i suoi fratelli gli acconsentirono.

28 E come que’ mercatanti Madianiti passavano, essi trassero e fecero salir Giuseppe fuor di quella fossa, e per venti sicli d’argento lo vendettero a quegl’Ismaeliti; ed essi lo menarono in Egitto.

29 Or Ruben tornò alla fossa, ed ecco, Giuseppe non v’era più; ed egli stracciò i suoi vestimenti.

30 E tornò a’ suoi fratelli, e disse: Il fanciullo non si trova; ed io, dove andrò io?

31 Ed essi presero la giubba di Giuseppe; e scannarono un becco, e tinsero quella col sangue.

32 E mandarono a portar quella giubba vergata al padre loro, ed a dirgli: Noi abbiam trovata questa giubba: riconosci ora se è la giubba del tuo figliuolo, o no.

33 Ed egli la riconobbe, e disse: Questa è la giubba del mio figliuolo; una mala bestia l’ha divorato; Giuseppe per certo è stato lacerato.

34 E Giacobbe stracciò i suoi vestimenti, e si mise un sacco sopra i lombi, e fece cordoglio del suo figliuolo per molti giorni.

35 E tutti i suoi figliuoli, e tutte le sue figliuole, si levarono per consolarlo; ma egli rifiutò di esser consolato, e disse: Certo io scenderò con cordoglio al mio figliuolo nel sepolcro. E suo padre lo pianse.

36 E que’ Madianiti, menato Giuseppe in Egitto, lo vendettero a Potifarre, Eunuco di Faraone, Capitan delle guardie.

   


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#4759

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4759. 'For twenty pieces of silver' means the value set upon it. This is clear from the meaning of 'twenty' as the good and truth stored away by the Lord within the interior man, which are called remnants, dealt with in 2280, and so as holy good or truth. In this case holy truth is meant because the phrase 'twenty pieces of silver' is used, 'silver' meaning truth, 1551, 2954. The same number also means that which is not holy, for most things in the Word have a contrary meaning also, here truth that is not holy in the case of those who alienated Divine Truth, or 'sold Joseph', 4758, but is holy in the case of those who accepted it or 'bought him'. The meaning here therefore is that which is not holy separated from charity, but which is holy in the case of the Ishmaelites, that is, those in whom simple good is present. These are the things that are meant by the value set upon it. The reason why 'twenty' also means that which is not holy is that 'twenty' means remnants, as stated above. If people do not have any remnants of good and truth within their interior man, only evil and falsity instead, their holiness is not holiness, and depending on the kind of evil and falsity present in them it is either filthiness or else profanity.

[2] This further meaning which 'twenty' has of that which is not holy is clear in Zechariah,

I looked, and behold, a flying scroll. And he said to me, What do you see? I said to him, I see a flying scroll; its length is twenty cubits, its breadth ten cubits. And he said to me, This curse is going out over the face of the whole land. Zechariah 5:1-3.

In Haggai,

When one came to the winevat to draw fifty measures from the winevat, there were only twenty; I smote you with blight, and all the work of your hands with mildew. Haggai 2:16-17.

[3] In Ezekiel,

Your food which you eat shall be in weight twenty shekels each day; from time to time shall you eat it; and you shall eat it indeed as a barley-cake. As regards that cake, with human excrement you shall make it in their sight. For thus, Jehovah said, shall the children of Israel eat their bread unclean among the nations. Ezekiel 4:10, 12-13.

In these places 'twenty' stands for that which is unholy, unclean, and profane. The death in the wilderness of all over twenty years - a prediction recorded in Numbers 14:29; 32:11 - also represented that which was holy in the case of those under that age, and that which was not holy in the case of those over it. For all numbers in the Word mean spiritual realities, see 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670; and remnants are good and truth stored away by the Lord within the interior man, 468, 530, 560, 561, 576, 660, 798, 1050, 1738, 1906, 2284.

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

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Arcana Coelestia#2252

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2252. That 'perhaps there may be fifty righteous persons in the midst of the city' means that the truths may be full of goods is clear from the meaning of 'fifty' as full, from the meaning of 'righteous' as good, dealt with in 612, 2235, from [the meaning] of 'midst' as that which is within, 1074, and from [the meaning] of 'the city' as truth, 402. Thus 'fifty righteous persons in the midst of the city' in the internal sense means that the truths may be full of goods. That this meaning exists within these words cannot be seen by anyone from the letter, for the historical details of the literal sense lead the mind in an altogether different direction or to think in a different way; but that these words are nevertheless perceived according to that meaning by those who possess the internal sense, I know for certain. Moreover the actual numbers mentioned, such as fifty here, and forty-five, forty, thirty, twenty, and ten in what follows, are never perceived as numbers by those who possess the internal sense but as real things or as states, as shown in 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075.

[2] Indeed the ancients also used numbers to mark off one from another the states of their Church; and the nature of such numbers worked out by them becomes clear from the meaning of the numbers in the paragraphs that have just been mentioned. The meaning possessed by numbers was received by those people from the representatives which manifest themselves in the world of spirits. There when anything appears as that which is numbered, it does not mean something defined by means of numbers but means some real thing or else a state, as becomes clear from what has been presented in 2129, 2130, and also in 2089, regarding 'twelve' meaning all things of faith. It is similar with the numbers that now follow. This shows what the nature of the Word is in the internal sense.

[3] The reason 'fifty' means that which is full is that it is the number which comes after seven times seven, or forty-nine, and so marks the completion of the latter number. This explains why in the representative Church the feast of the seven sabbaths 1 was held on the fiftieth day, and why a jubilee was held in the fiftieth year. Regarding the feast of the seven sabbaths the following is said in Moses,

You shall count for yourselves from the day after the sabbath; from the day you bring the sheaf of the wave-offering, seven sabbaths shall there be complete. Until the day after the seventh sabbath you shall count fifty days, and offer a new gift to Jehovah. Leviticus 23:15-16.

Regarding the jubilee in the same book,

You shall count for yourself seven sabbaths of years, seven times seven years, and you shall have a time of seven sabbaths of years, forty-nine years. And you shall sanctify the fiftieth year and proclaim liberty in the land to all its inhabitants; it shall be a jubilee for you. Leviticus 25:8, 10.

From this it is evident that 'the fiftieth' means that which marks the full completion of the sabbaths.

[4] What is more, whenever 'fifty' is mentioned in the Word it means that which is full, as in the case of the numbering of the Levites aged thirty years and over up to fifty years of age, Numbers 4:23, 35, 39, 43, 47; 8:25. Here 'fifty' stands for the full or final state of that period of ministerial service. A man found lying with a young woman who was a virgin had to give to the young woman's father fifty pieces of silver, and she had to be his wife; nor could he divorce her, Deuteronomy 22:29. Here 'fifty pieces of silver' stands for a full fine and a full recompense. David's giving to Araunah fifty pieces of silver for the threshing-floor, where he built an altar to Jehovah, 2 Samuel 24:24, stands for a full price and a full payment. Absalom's making ready for himself a chariot and horses, and his having fifty men running before him, 2 Samuel 15:1, and Adonijah's likewise having chariots and horsemen, and fifty men running before him, 1 Kings 1:5, stand for their full dignity and majesty. For these people received from the ancients certain numbers which were representative and carried spiritual meanings and which were observed by them. Those numbers were also commanded in their religious observances, though the majority of the people did not know what was meant by them.

[5] In the same way, because 'fifty' means that which is full and this number was also representative, as has been stated, the same thing is meant in the Lord's parable concerning the steward, who said to the man owing oil,

How much do you owe my master? He said, A hundred baths of oil. Then he said to him, Take your bill, and sit down quickly and write fifty. Luke 16:5-6.

'Fifty' stands for the full discharge of the debt. Being a number it does indeed seem to imply nothing more than a number, when in fact in the internal sense this number is used in every case to mean that which is full, as also in Haggai,

One came to the winevat to draw fifty measures from the winevat, and there were only twenty. Haggai 2:16.

This means that instead of a full amount there was not much. 'Fifty' would not have been mentioned in the prophet if it had not carried this meaning.

脚注:

1. Often referred to as the feast of weeks

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