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Genesi第1章

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1 Nel principio Iddio creò i cieli e la terra.

2 E la terra era informe e vuota, e le tenebre coprivano la faccia dell’abisso, e lo spirito di Dio aleggiava sulla superficie delle acque. E Dio disse:

3 "Sia la luce!" E la luce fu.

4 E Dio vide che la luce era buona; e Dio separò la luce dalle tenebre.

5 E Dio chiamò la luce "giorno", e le tenebre "notte". Così fu sera, poi fu mattina: e fu il primo giorno.

6 Poi Dio disse: "Ci sia una distesa tra le acque, che separi le acque dalle acque".

7 E Dio fece la distesa e separò le acque ch’erano sotto la distesa, dalle acque ch’erano sopra la distesa. E così fu.

8 E Dio chiamò la distesa "cielo". Così fu sera, poi fu mattina: e fu il secondo giorno.

9 Poi Dio disse: "Le acque che son sotto il cielo siano raccolte in un unico luogo, e apparisca l’asciutto". E così fu.

10 E Dio chiamò l’asciutto "terra", e chiamò la raccolta delle acque "mari". E Dio vide che questo era buono.

11 Poi Dio disse: "Produca la terra della verdura, dell’erbe che faccian seme e degli alberi fruttiferi che, secondo la loro specie, portino del frutto avente in sé la propria semenza, sulla terra". E così fu.

12 E la terra produsse della verdura, dell’erbe che facevan seme secondo la loro specie, e degli alberi che portavano del frutto avente in sé la propria semenza, secondo la loro specie. E Dio vide che questo era buono.

13 Così fu sera, poi fu mattina: e fu il terzo giorno.

14 Poi Dio disse: "Sianvi de’ luminari nella distesa dei cieli per separare il giorno dalla notte; e siano dei segni e per le stagioni e per i giorni e per gli anni;

15 e servano da luminari nella distesa dei cieli per dar luce alla terra". E così fu.

16 E Dio fece i due grandi luminari: il luminare maggiore, per presiedere al giorno, e il luminare minore per presiedere alla notte; e fece pure le stelle.

17 E Dio li mise nella distesa dei cieli per dar luce alla terra,

18 per presiedere al giorno e alla notte e separare la luce dalle tenebre. E Dio vide che questo era buono.

19 Così fu sera, poi fu mattina: e fu il quarto giorno.

20 Poi Dio disse: "Producano le acque in abbondanza animali viventi, e volino degli uccelli sopra la terra per l’ampia distesa del cielo".

21 E Dio creò i grandi animali acquatici e tutti gli esseri viventi che si muovono, i quali le acque produssero in abbondanza secondo la loro specie, ed ogni volatilo secondo la sua specie. E Dio vide che questo era buono.

22 E Dio li benedisse, dicendo: "Crescete, moltiplicate, ed empite le acque dei mari, e moltiplichino gli uccelli sulla terra".

23 Così fu sera, poi fu mattina: e fu il quinto giorno.

24 Poi Dio disse: "Produca la terra animali viventi secondo la loro specie: bestiame, rettili e animali selvatici della terra, secondo la loro specie". E così fu.

25 E Dio fece gli animali selvatici della terra, secondo le loro specie, il bestiame secondo le sue specie, e tutti i rettili della terra, secondo le loro specie. E Dio vide che questo era buono.

26 Poi Dio disse: "Facciamo l’uomo a nostra immagine e a nostra somiglianza, ed abbia dominio sui pesci del mare e sugli uccelli del cielo e sul bestiame e su tutta la terra e su tutti i rettili che strisciano sulla terra".

27 E Dio creò l’uomo a sua immagine; lo creò a immagine di Dio; li creò maschio e femmina.

28 E Dio li benedisse; e Dio disse loro: "Crescete e moltiplicate e riempite la terra, e rendetevela soggetta, e dominate sui pesci del mare e sugli uccelli del cielo e sopra ogni animale che si muove sulla terra".

29 E Dio disse: "Ecco, io vi do ogni erba che fa seme sulla superficie di tutta la terra, ed ogni albero fruttifero che fa seme; questo vi servirà di nutrimento.

30 E ad ogni animale della terra e ad ogni uccello dei cieli e a tutto ciò che si muove sulla terra ed ha in sé un soffio di vita, io do ogni erba verde per nutrimento". E così fu.

31 E Dio vide tutto quello che aveva fatto, ed ecco, era molto buono. Così fu sera, poi fu mattina: e fu il sesto giorno.

来自斯威登堡的著作

 

Apocalypse Explained#1093

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1093. Having great power.- That this signifies to whom belongs Omnipotence, both in the heavens and on earth, is evident from the signification of great power, when said of the Lord, as denoting Omnipotence. Omnipotence here signifies great power, because the term "great power," but not "Omnipotence," can be applied to an angel, which is according to the idea that man has of angels; but when by an angel is meant the Lord as to His proceeding Divine, then great power means Omnipotence. Omnipotence is also the Lord's because He is the God of heaven and of earth, and both heaven and earth were created by means of the Divine that proceeds from Him as a Sun, and by it also heaven and earth are maintained in existence and subsist. The proceeding Divine is what is called in John, "The Word, which was with God, and which was God," by which all things were made that were made, and by which also the world was made (chap. 1:1, 2, 10). The Omnipotence of the Lord both in the heavens and on earth is meant by the great power of the angel, because it is afterwards said that the earth was lightened with His glory; for when the Last Judgment was accomplished upon those who are meant by the harlot of Babylon, then the darkness was removed which had gathered between heaven and earth. But more will be said upon this subject below.

[2] Continuation concerning the Athanasian Creed.- It is evident from what has been said, that the thoughts of man are extensions into societies either heavenly or infernal, and that unless they were extensions they would have no existence. Man's thought is like the sight of his eyes, and, unless this had extension beyond itself, there would be either no sight, or blindness. But it is man's love that gives his thoughts their determination into societies, good love into heavenly societies, and evil love into infernal societies. For the whole heaven is arranged into societies, according to all the varieties of the affections that belong to love, generally, specifically, and in particular; while hell is arranged into societies according to the lusts (cupiditates) of the love of evil, opposite to the affections of the love of good.

[3] Man's love is comparatively like fire, and his thoughts are like the rays of light from it; if the love is good, then the thoughts, which are like rays, are truths; if the love is evil, the thoughts which go forth like rays are falsities. Thoughts from good love, which are truths, tend towards heaven; but thoughts from evil love which are falsities, tend towards hell, and are so completely conjoined with, and as it were ingrafted upon homogeneous societies, that is, such as are in similar love, that a man becomes entirely one with them.

[4] Man, by means of love to the Lord, is an image of Him. The Lord is Divine Love, and He appears as a Sun before the angels in heaven. Light and heat go forth from that Sun, light being the Divine Truth, and heat the Divine Good; the whole heaven, and all the societies of heaven, are from these. The Lord's love with a man who is an image of him, is as fire from that Sun, from which fire, light and heat similarly go forth; the light is the truth of faith, and the heat is the good of love, each of them being from the Lord, and each implanted in the societies with which such a man's love acts in unison. That man from creation is an image and likeness of God, is evident from Genesis (1:26); and He is an image and likeness of the Lord by means of love, because by means of love man is in the Lord and the Lord in him (John 14:20, 21). In a word, the very least thought that can exist is received in some society, not by the individuals or angels of the society, but by the affection of love from which and in which that society is; for this reason the angels are not conscious of the influx, neither does that influx disturb the society in any way.

[5] From these considerations the truth is evident that man is in conjunction with heaven while he lives in the world, and also in consociation with angels, although both men and angels are ignorant of it. They know nothing of this is because a man's thought is natural, and an angel's thought spiritual, and these make one only by correspondence. Since man by means of the thoughts of his love, is inaugurated into societies either of heaven or hell, therefore, on his entrance into the spiritual world, which takes place immediately after death, his character is known merely from the extension of his thoughts into societies, and in this way every one is explored. Man is also reformed by the admission of his thoughts into the societies of heaven, and he is condemned by the immersion of his thoughts in the societies of hell.

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