新基督教圣经研究

圣经文本

 

Genesi第49章

学习

   

1 POI Giacobbe chiamò i suoi figliuoli, e disse: Adunatevi, ed io vi dichiarerò ciò che vi avverrà nel tempo a venire.

2 Adunatevi e ascoltate, figliuoli di Giacobbe! Prestate udienza a Israele, vostro padre.

3 RUBEN, tu sei il mio primogenito, La mia possa, e il principio delle mie forze, Eccellente in dignità, ed eccellente in forza.

4 Tutto ciò è scolato come acqua; non aver la maggioranza! Perciocchè tu salisti in sul letto di tuo padre; Allora che tu contaminasti il mio letto, tutto ciò sparì.

5 SIMEONE e LEVI son fratelli; Le loro spade sono arme di violenza.

6 Non entri l’anima mia nel lor consiglio segreto; Non uniscasi la gloria mia alla lor raunanza; Perciocchè nella loro ira hanno uccisi uomini, E hanno a lor voglia spianato il muro.

7 Maledetta sia l’ira loro, perciocchè è stata violenta; E il furor loro, perciocchè è stato aspro; Io li dividerò per Giacobbe, E li spargerò per Israele.

8 GIUDA, te celebreranno i tuoi fratelli; La tua mano sarà sopra il collo de’ tuoi nemici; I figliuoli di tuo padre s’inchineranno a te;

9 Giuda è un leoncello; Figliuol mio, tu sei ritornato dalla preda; Quando egli si sarà chinato, e si sarà posto a giacere come un leone, Anzi come un gran leone, chi lo desterà?

10 Lo Scettro non sarà rimosso da Giuda, Nè il Legislatore d’infra i piedi di esso, Finchè non sia venuto colui al quale quello appartiene; E inverso lui sarà l’ubbidienza de’ popoli.

11 Egli lega il suo asinello alla vite, E al tralcio della vite nobile il figlio della sua asina; Egli lava il suo vestimento nel vino, E i suoi panni nel liquor delle uve.

12 Egli ha gli occhi rosseggianti per lo vino, E i denti bianchi per lo latte.

13 ZABULON abiterà nel porto de’ mari Egli sarà al porto delle navi; E il suo confine sarà fino a Sidon.

14 ISSACAR è un asino ossuto, Che giace fra due sbarre.

15 E avendo egli veduto che il riposo è cosa buona, E che il paese è ameno, Chinerà la spalla per portar la soma, E diverrà tributario.

16 DAN giudicherà il suo popolo, Come una delle tribù d’Israele.

17 Dan sarà una serpe in su la strada, Un colubro in sul sentiero, Il qual morde i pasturali del cavallo, Onde colui che lo cavalca cade indietro.

18 O Signore, io ho aspettata la tua salute.

19 Quant’è a GAD, schiere lo scorreranno; Ma egli in iscambio scorrerà altri.

20 Dal paese di ASER procederà la grascia della sua vittuaglia, Ed esso produrrà delizie reali.

21 NEFTALI è una cerva sciolta; Egli proferisce belle parole.

22 GIUSEPPE è un ramo di una vite fruttifera, Un ramo di una vite fruttifera appresso ad una fonte, I cui rampolli si distendono lungo il muro.

23 E benchè egli sia stato amaramente afflitto, E che degli arcieri l’abbiano saettato e nimicato;

24 Pur è dimorato l’arco suo nella sua forza; E le sue braccia e le sue mani si son rinforzate, Per l’aiuto del Possente di Giacobbe: Quindi egli è stato il pastore, la pietra d’Israele,

25 Ciò è proceduto dall’Iddio di tuo padre, il quale ancora ti aiuterà; E dall’Onnipotente, il quale ancora ti benedirà Delle benedizioni del cielo di sopra, Delle benedizioni dell’abisso che giace disotto, Delle benedizioni delle mammelle e della matrice.

26 Le benedizioni di tuo padre Hanno avanzate le benedizioni de’ miei genitori, E son giunte fino al sommo de’ colli eterni. Esse saranno sopra il capo di Giuseppe, E sopra la sommità del capo di lui, Ch’è stato messo da parte d’infra i suoi fratelli.

27 BENIAMINO è un lupo rapace; La mattina egli divorerà la preda, E in su la sera partirà le spoglie.

28 Tutti costoro sono i capi delle dodici tribù d’Israele; e questo è quello che il padre loro disse loro, quando il benedisse, benedicendo ciascuno di essi secondo la sua propria benedizione.

29 Poi comandò, e disse loro: Tosto sarò raccolto al mio popolo; seppellitemi coi miei padri, nella spelonca ch’è nel campo di Efron Hitteo;

30 nella spelonca, ch’è nel campo di Macpela, il quale è dirincontro a Mamre, nel paese di Cannan; la quale spelonca Abrahamo comperò da Efron Hitteo, insieme col campo, per possession di sepoltura.

31 Quivi fu seppellito Abrahamo e Sara, sua moglie; quivi fu seppellito Isacco e Rebecca, sua moglie; quivi ancora ho seppellita Lea.

32 L’acquisto di quel campo, e della spelonca ch’è in esso, fu fatto da’ figliuoli di Het.

33 E, dopo che Giacobbe ebbe finito di dar questi comandamenti a’ suoi figliuoli, ritrasse i piedi dentro al letto, e trapassò, e fu raccolto a’ suoi popoli.

   

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.

来自斯威登堡的著作

 

Apocalypse Explained#693

学习本章节

  
/1232  
  

693. And the nations were angered.- That this signifies the contempt, enmity, and hatred of the evil against the Lord, and against the Divine things that are from Him, which are the holy things of heaven and of the church, is evident from the signification of nations, as denoting those who are in the goods of the church, and in the opposite sense those who are in evils, here those who are in evils, for it is said that they were angered, (That nations signify those who are in goods and those who are in evils, and in an abstract sense, the goods and evils of the church, and that peoples signify those who are in truths and those who are in falsities, and, in an abstract sense, the truths and falsities of the church, may be seen above (n. 175, 331, 625);

[2] and from the signification of being angered, when said of the evil, who are signified by nations, as denoting to be in contempt, enmity, and hatred against the Lord, and against the Divine things that are from Him, which are the holy things of heaven and of the church. These and many other similar things are signified by being angered, because every one burns with wrath, and is angry when his love and the delight of his love are attacked, this being the cause of all wrath and anger. The reason of this is, that every one's love is his life, therefore to do injury to the love is to do injury to the life, and when this is injured the mind is disturbed, and thus anger and wrath follow. It is similar with the good when their love is attacked, but with this difference, that they are filled not with wrath and anger, but with zeal. This zeal is indeed called anger in the Word, although it is not anger; it is called anger because in external form it appears like anger although it is interiorly nothing but charity, goodness and mercy; therefore zeal does not last like anger after the one against whom it was enkindled has come to himself and turned away from evil. Anger with the evil is of a different nature, for it interiorly conceals in itself hatred and revenge, which the evil love, it therefore persists and is rarely extinguished. It consequently follows that anger belongs to those who are in the loves of self and of the world, for such also are in evils of every kind, but zeal belongs to those who are in love to the Lord, and in love towards the neighbour. Zeal therefore looks to the salvation of man, but anger to his damnation; the latter is in the purpose of an evil man when angry, but salvation is in the purpose of a good man when zealous.

[3] The nations being angered here signifies the contempt, enmity, and hatred of the evil against the Lord, and against the Divine things that are from Him, thus against the holy things of heaven and of the church, because at the end of the church, a little before a last judgment, which is here treated of, a change takes place in the state of those who are in the former heaven and former earth, which is effected by the separation of the good from the evil. And when this is accomplished, the externals of the evil, by and from which they spoke truths and did goods from pretence and hypocrisy, are closed, and their interiors, which are infernal, are opened, and when these are opened, their contempt, hostility, and hatred openly burst forth with invectives against the Lord and against the holy things of heaven and of the church. For these things with such have lain interiorly stored up, but covered over by the loves of self and of the world; and these loves are of such a kind that they can do good and speak truths for the sake of self and of the world, because the holy things of heaven and of the church serve them as means to ends, which are reputation, glory, honour, and gain, in a word, self and the world, and the means are loved for the sake of the ends. But, because with such the end which is of man's love, and thence of his intention and will, is corporeal and worldly, and consequently infernal, therefore the goods and truths which pertain to heaven and the church remain with them only in their externals, and none in their internals, because evils and falsities are therein. For the goods and truths of heaven penetrate into the internals with those only who make the holy things of heaven and of the church their ends, that is, cause them to be of their love, and thus of their intention and will; and when these are the ends regarded then the spiritual mind is opened, and by means of this man is led by the Lord. But the contrary is the case when the goods and truths of heaven and of the church are not regarded as ends but as means; for, as said just above, ends pertain to man's ruling love, and when this is the love of self, it is also the love of his proprium, which, considered in itself, is nothing but evil, and so far as man acts from it he acts from hell, consequently also in opposition to the Divine.

[4] It must be moreover understood that in all evil there is anger against the Lord, and against the holy things of the church. That this is so has been made clearly evident to me from the hells, where all are in evils, and from which all evils are; for when those who are there merely hear the Lord named, they become inflamed with vehement anger, not only against Him, but also against all who confess Him. For this reason hell is the direct opposite of heaven, and is in the continual effort to destroy it, and to extinguish the Divine things therein, which are goods of love and truths of faith. It is evident from this that evils are angry with goods, and the falsities of evil with truths; and this is why anger, in the Word, signifies evil in its whole extent.

[5] Similarly in the following passages.

In Luke:

Jesus said, "Woe to them that are with child and to them that give suck in those days, for there shall be great distress upon the land, and anger in the people" (Luke 21:23).

This is said of the consummation of the age, which is the last time of the church. That then good and truth cannot be received is signified by, woe to them that are with child and to them that give suck. The rejection of good because of the evil which will then rule in the church, and the rejection of truth because of falsity, is signified by, for there shall be great distress upon the land, and anger in the people, distress here denoting the dominating evil, and anger the dominating falsity from evil; for at the end of the church the evil feel anguish at the presence of good, and are rendered angry by truth.

[6] In Isaiah:

"Only in Jehovah is justice and strength, unto him shall [men] come, and all that are incensed against him shall be ashamed" (45:24).

All that are incensed against Jehovah shall be ashamed, signifies that all who are in evils and falsities will desist from them; to be incensed against Jehovah signifies to be in falsities from evil.

[7] In Moses:

"Simeon and Levi are brethren; in their anger they slew a man, and in their good pleasure they unstrung an ox; cursed be their anger for it was fierce, and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel" (Genesis 49:5-7).

Reuben, Simeon, and Levi signify faith, charity, and the works of charity, but here Reuben signifies faith separated from charity, from which there is neither charity nor any work of charity, since these three cohere together; for as is faith, so is charity, and as is charity so are the works of charity; they are therefore inseparable, the one belongs to the other, and thus the one is as the other. And because Reuben, on account of his adultery with the handmaid, his father's concubine, was accursed, therefore Simeon and Levi were also rejected; their rejection is signified by being divided in Jacob and scattered in Israel. Now because faith, which was represented by Reuben, was not to be accepted as the first thing of the church, but spiritual good, which is truth in the understanding and will, therefore Joseph was accepted as the first-begotten of the church in the place of Reuben, for Joseph represented spiritual good, which in its essence is truth in the understanding and will. It is therefore evident what is signified by the anger of Simeon and Levi which is fierce, and by their wrath which is hard, namely, a turning away from good and truth, thus evil and falsity in their whole extent; for when charity departs from faith, then there is no longer any good, or any truth. But these things may be seen explained more fully in the Arcana Coelestia 6351-6361).

[8] In Matthew:

Jesus said, "It was said to them of old, Whosoever shall kill shall be liable to the judgment, but I say unto you, Whosoever is angry with his brother rashly shall be liable to the judgment" (5:21, 22).

To be angry with his brother rashly here also signifies enmity and hatred against good and truth. Those also who have such enmity and hatred do continually kill in mind, intention, and will, and they would actually kill, if they were free to do so, that is, if they were not restrained by the laws and a consequent fear of punishment and of losing life, reputation, honour or gain; for what a man cherishes in his mind, this he carries out when the opportunity arises. He who is angry with his brother rashly is liable to the judgment, equally as he who kills, because to be angry signifies to think, intend, and wish evil to another, and all evil of the will is in the life of man's spirit, and returns after death, and this is why he is then liable to the judgment; for what is of the intention and will is considered in judgment as if actually done. But it is not necessary to cite further passages to shew the signification of anger and wrath with those who are in evil, for it is self-evident that all evil conceals in itself anger against good, since it desires to extinguish it, and even to kill him in whom good is, if not as to the body, yet [as] to the soul; this proceeds altogether from anger and is accompanied by anger.

  
/1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org