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Deuteronomio 9

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1 ASCOLTA, Israele: oggi tu passi il Giordano, per andare a possedere un paese di genti più grandi e più potenti di te; città grandi e forti, che arrivano fino al cielo,

2 di una gente grande, e d’alta statura, de’ figliuoli degli Anachiti, de’ quali tu hai conoscenza, e de’ quali tu hai udito dire: Chi potrà stare a fronte a’ figliuoli di Anac?

3 Sappi adunque oggi che il Signore Iddio tuo, che passa davanti a te, è un fuoco consumante; esso li distruggerà, ed esso li abbatterà davanti a te; tu li scaccerai, e li distruggerai subitamente, come il Signore ti ha parlato.

4 Non dir nel cuor tuo, quando il Signore li avrà scacciati d’innanzi a te: Il Signore mi ha condotto in questo paese, per possederlo, per la mia giustizia; essendo che il Signore scaccia d’innanzi a te queste genti per la lor malvagità.

5 Tu non entri a possedere il lor paese per la tua giustizia, nè per la dirittura del cuor tuo; conciossiachè il Signore Iddio tuo scacci quelle genti d’innanzi a te, per la lor malvagità, e per attener la parola ch’egli ha giurata a’ tuoi padri, ad Abrahamo, a Isacco, e a Giacobbe.

6 Sappi adunque che il Signore Iddio tuo non ti a posseder questo buon paese, per la tua giustizia; conciossiachè tu sii un popolo di collo duro.

7 Ricordati, non dimenticarti come tu hai fatto gravemente adirare il Signore Iddio tuo nel deserto; dal giorno che tu uscisti del paese di Egitto, finchè siete arrivati in questo luogo, voi siete stati ribelli contro al Signore.

8 Eziandio in Horeb faceste gravemente adirare il Signore; talchè il Signore si crucciò contro a voi, per distruggervi; quando io salii in su la montagna,

9 per ricever le Tavole di pietra, le Tavole del Patto che il Signore avea fatto con voi; e dimorai in su la montagna quaranta giorni e quaranta notti, senza mangiar pane, nè bere acqua;

10 e il Signore mi diede le due Tavole di pietra, scritte col dito di Dio, sopra le quali era scritto, conforme a tutte le parole che il Signore vi avea dette, parlando con voi nella montagna, di mezzo al fuoco, al giorno della raunanza.

11 Avvenne adunque in capo di quaranta giorni, e di quaranta notti, che il Signore mi diede le due Tavole di pietra, le Tavole del Patto;

12 e il Signore mi disse: Levati, scendi prestamente di qui; perciocchè il tuo popolo che tu hai tratto fuor di Egitto, si è corrotto; tosto si sono eglino rivolti dalla via che io avea lor comandata: si sono fatti una statua di getto.

13 Il Signore mi disse ancora: Io ho riguardato questo popolo; ed ecco, egli è un popolo di collo duro.

14 Lasciami fare, e io li distruggerò, e cancellerò il lor nome di sotto al cielo: e ti farò divenire una nazione più potente, e più grande di lui.

15 E io mi mossi, e discesi giù dal monte, il quale ardeva in fuoco, avendo nelle mie due mani le due Tavole del Patto.

16 E io riguardai; ed ecco, voi avevate peccato contro al Signore Iddio vostro; voi vi eravate fatti un vitello di getto; tosto vi eravate stornati dalla via che il Signore vi avea comandata.

17 E io presi quelle due Tavole, e le gittai giù d’in su le mie due mani, e le spezzai in vostra presenza.

18 Poi mi gittai in terra davanti al Signore, come prima, per quaranta giorni e per quaranta notti, senza mangiar pane, nè bere acqua, per tutto il vostro peccato che avevate commesso, facendo ciò che dispiace al Signore, per irritarlo.

19 Conciossiachè io avessi paura, per cagion dell’ira e del cruccio, del quale il Signore era gravemente adirato contro a voi, per distruggervi. E il Signore mi esaudì ancora quella volta.

20 Il Signore si crucciò ancora gravemente contro ad Aaronne, per distruggerlo; ma in quel tempo io pregai eziandio per Aaronne.

21 Poi presi il vostro peccato che avevate fatto, cioè il vitello, e lo bruciai col fuoco, e lo tritai, macinandolo ben bene, finchè fu ridotto in polvere; e ne gittai la polvere nel rivo che scendea giù dal monte.

22 Voi faceste eziandio gravemente adirare il Signore in Tabera, e in Massa, e in Chibrot-taava;

23 parimente, quando il Signore vi mandò da Cades-barnea, dicendo: Salite, possedete il paese che io vi ho dato; voi foste ribelli al comandamento del Signore Iddio vostro, e non gli credeste, e non ubbidiste alla sua voce.

24 Dal giorno che io vi ho conosciuti, voi siete stati ribelli contro al Signore.

25 Io mi gittai adunque in terra davanti al Signore, per que’ quaranta giorni, e quelle quaranta notti, che io stetti così prostrato; perciocchè il Signore avea detto di distruggervi.

26 E pregai il Signore, e dissi: Signore Iddio, non distruggere il tuo popolo e la tua eredità, che tu hai riscossa con la tua grandezza, la quale tu hai tratta fuor di Egitto con man forte.

27 Ricordati de’ tuoi servitori, d’Abrahamo, d’Isacco, e di Giacobbe; non aver riguardo alla durezza di questo popolo, nè alla sua malvagità, nè al suo peccato;

28 che talora que’ del paese, onde tu ci hai tratti fuori, non dicano: Il Signore li ha tratti fuori per farli morire nel deserto, perchè non poteva condurli nel paese ch’egli avea lor promesso, e perchè li odiava.

29 E pure essi sono tuo popolo e tua eredità, la qual tu hai tratta fuori con la tua gran forza, e col tuo braccio steso.

   


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 # 8588

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8588. 'And Meribah' means the essential nature of the complaining. This is clear from the consideration that in the original language Meribah means contention or wrangling, and 'wrangling' means complaining, 8563, 8566; and since also names mean the essential nature of something, 8587, 'Meribah' here means the essential nature of the complaining. As regards the specific temptation here and the essential nature of it, it should be recognized that those people are being described here who in temptations almost give in; that is to say, they complain against heaven, also against the Divine Himself, and at length almost cease to believe in God's providence. These things are meant in the internal sense by what has gone before and also by what follows in the present verse; they are the essential nature of the state of the temptation, meant by 'Massah', and the essential nature of the complaining in the temptation, meant by 'Meribah'. The fact that the latter is meant here by 'Meribah' is evident in David,

You called on Me in distress, and I rescued you; I answered you in the hiding place. I tested you by the waters of Meribah. Psalms 81:7.

[2] But the internal historical sense, in which the religious condition of the Israelite nation is the subject, describes the nature of their attitude towards Jehovah. It was such that when they asked Him for aid they refused to plead for it, and instead demanded it. The reason for this was that when they saw miracles their acknowledgement of Jehovah as the Supreme Deity did not exist in their heart, only on their lips. The fact that there was no acknowledgement of Him in their heart is perfectly clear from the Egyptian calf which they made for themselves and worshipped, saying that these were their gods, and also from their frequent apostasy, regarding which see 8301. These are the matters that the internal historical sense describes here; but the internal spiritual sense describes the essential nature of the temptation when those undergoing it are brought to the final phase before their deliverance.

[3] The fact that the character of the Israelite nation and their religious condition are described by their contending with Moses at Massah and Meribah is also clear in David,

Do not harden your heart as in Meribah, as in the day of Massah, in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work. For forty years I loathed [that] generation, and said, They are a people who err in their heart and have not known My ways, to whom I swore in My anger, They shall not enter My rest. Psalms 95:8-11.

In Moses,

You shall not tempt Jehovah your God, as you tempted [Him] in Massah. Deuteronomy 6:16.

In the same author,

Furthermore in Taberah and in Massah and in Kibroth Hattaavah, you were rebels against Jehovah from the day I knew you. Deuteronomy 9:22, 24.

In the same author,

Of Levi he said, Your Thummim and your Urim shall be for the Holy Man (Vir) whom you tempted in Massah; you contended with Him at the waters of Meribah. Deuteronomy 33:8-9

'The Holy Man' here stands for the Lord, whom they tempted, and whom

Moses and Aaron 'did not honour as holy'.

[4] In the internal historical sense, in which the religious condition of the

Israelite nation is the subject, Moses and Aaron do not represent God's truth, but the religious condition of that nation, whose leaders and heads they were, 7041. Since that religious condition was such as has been mentioned above, it was declared to the two that they would not lead the people into the land of Canaan. This is stated in the Book of Numbers as follows,

Jehovah said to Moses and Aaron, Because you did not believe in Me and honour Me as holy in the eyes of the children of Israel, therefore you will not bring this congregation into the land which I have given them. These are the waters of Meribah, because the children of Israel contended with Jehovah. Numbers 20:12-13; 27:14.

And in the same book,

Aaron will be gathered to his people, and will not enter the land which I have given to the children of Israel, because you rebelled against My word 1 at the waters of Meribah. Numbers 20:24.

The like is said of Moses at Deuteronomy 32:49-51.

[5] Among that nation representative worship of God was nevertheless established because representative worship could have been established among any nation that thought the outward things of worship were holy and venerated them in a virtually idolatrous manner. For a representative has no regard to the person who represents, only to the reality represented, 1361; and that nation was by disposition such, more than any other nation, that outward things devoid of anything internal were altogether venerated by them as being holy and Divine. They were such that they revered their fathers - Abraham, Isaac, and Jacob, and later on Moses and David - as demi-gods. In addition they venerated as being holy and Divine, and worshipped, every piece of stone or wood dedicated to their worship of God, such as the Ark, the tables there, the lampstand, the altar, Aaron's vestments, the Urim and Thummim, and later on the temple. By means of outward things such as these at that time communication of the angels of heaven with mankind was in the Lord's providence made possible; for the Church, or a representative of the Church, must exist somewhere, in order that heaven may be in communication with the human race. And since that nation more than any other could make Divine worship consist in outward things, and so could act as a representative of the Church, that nation was the one to be adopted.

[6] The communication with angels in heaven by means of representatives was effected at that time in the following way. People's outward worship was conveyed to angelic spirits who are simple and give no thought to inward values, though they are themselves nevertheless good inwardly. Such spirits are those who in the Grand Man correspond to the skin. They pay no attention at all to what is in a person inwardly, only to what is visible outwardly; and if this is seen by them to be holy they think that what is inward is so too. The more internal angels of heaven saw in these spirits the realities that were being represented, consequently the corresponding heavenly and Divine values; for they could reside with these spirits and see those values, but not with men, except through those spirits. Angels dwell with men in their inward values; but when no inward values are there, they dwell in the interiors of simple spirits; for the wisdom of angels extends only to spiritual and celestial values, which are the inward realities of representatives. From this brief explanation one may recognize how communication with heaven through such a people could be made possible. But see what has been shown already on this matter:

Among the Jews the holiness of their worship was carried up outside themselves into heaven in a miraculous fashion, 4307. The descendants of Jacob were able to represent what was holy, irrespective of what they were really like, provided that the religious observances which had been commanded were carried out precisely, 3147, 3479, 3480, 3881 (end), 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301 (end).

Poznámky pod čarou:

1. literally, mouth

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