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1 OR il Signore parlò a Mosè e ad Aaronne nel paese di Egitto, dicendo:

2 Questo mese vi sarà il principio de’ mesi; egli vi sarà il primo dei mesi dell’anno.

3 Parlate a tutta la raunanza d’Israele, dicendo; Nel decimo giorno di questo mese, ciascuna casa di padre di famiglia prenda un agnello o un capretto; uno per casa.

4 Ma se la famiglia è minore che non conviene per mangiar quell’agnello o capretto, prendalo il padre della famiglia in compagnia del suo vicino, il più prossimo di casa sua, con un certo numero di persone, il quale voi conterete, facendo ragione su l’agnello o il capretto, secondo che ciascuno può mangiare.

5 Prendete quell’agnello o quel capretto, senza difetto, maschio, di un anno, d’infra le pecore, o d’infra le capre.

6 E tenetelo in guardia fino al quartodecimo giorno di questo mese; e allora tutta la raunanza della comunanza d’Israele lo scanni fra i due vespri.

7 E prendasene del sangue, e mettasene sopra i due stipiti, e sopra il limitar di sopra della porta, nelle case nelle quali si mangerà.

8 E mangisene quella stessa notte la carne arrostita al fuoco, con pani azzimi, e lattughe salvatiche.

9 Non mangiate nulla di esso crudo, o pur lesso nell’acqua; ma arrostito al fuoco, capo, gambe e interiora.

10 E non ne lasciate nulla di resto fino alla mattina; e ciò che sarà restato fino alla mattina, bruciatelo col fuoco.

11 Or mangiatelo in questa maniera: abbiate i lombi cinti, e i vostri calzamenti ne’ piedi, e il vostro bastone in mano, e mangiatelo in fretta. Esso è il Passaggio del Signore.

12 E quella notte io passerò per lo paese di Egitto, e percuoterò ogni primogenito nel paese di Egitto, così d’uomini come di animali; e farò ancora giudicii sopra tutti gl’iddii di Egitto. Io sono il Signore.

13 E quel sangue vi sarà per un segnale, nelle case nelle quali sarete; e quando io vedrò quel sangue, passerò oltre senza toccarvi; e non vi sarà fra voi alcuna piaga a distruzione, mentre io percuoterò il paese di Egitto.

14 E quel giorno vi sarà per una ricordanza, e voi lo celebrerete per festa solenne, al Signore; voi lo celebrerete per festa solenne, per istatuto perpetuo, per le vostre età.

15 Voi mangerete per sette giorni pani azzimi; anzi fin dal primo giorno farete che non vi sia alcun lievito nelle vostre case; perciocchè, se alcuno mangia cosa alcuna lievitata dal primo giorno fino al settimo, quella persona sarà ricisa d’Israele.

16 E nel primo giorno voi avrete santa raunanza; siavi parimente santa raunanza nel settimo giorno; non facciasi alcun’opera in que’ giorni; solo vi si apparecchi quel che ciascuna persona deve mangiare e non altro.

17 Osservate adunque l’osservanza de’ pani azzimi; perciocchè in quel giorno stesso io avrò tratte le vostre schiere fuor del paese di Egitto; perciò osservate quel giorno per le vostre età, per istatuto perpetuo.

18 Mangiate pani azzimi, dal quartodecimo giorno del primo mese al vespro, fino al ventunesimo giorno di esso mese al vespro.

19 Non trovisi alcun lievito nelle vostre case per sette giorni; perciocchè, se alcuno mangia cosa alcuna lievitata, quella persona sarà ricisa dalla raunanza d’Israele; forestiere, o natio del paese, ch’egli si sia.

20 Non mangiate nulla di lievitato; mangiate pani azzimi in tutte le vostre stanze.

21 Mosè adunque chiamò tutti gli Anziani d’Israele, e disse loro: Traete fuori, e prendetevi un agnello, o un capretto, per ciascuna delle vostre famiglie, e scannate la Pasqua.

22 Pigliate eziandio un mazzuol d’isopo, e intignetelo nel sangue che sarà nel bacino; e spruzzate di quel sangue che sarà nel bacino il limitar disopra, e i due stipiti delle porte; e non esca alcun di voi fuor dell’uscio della sua casa fino alla mattina.

23 E quando il Signore passerà per percuoter gli Egizj, egli vedrà il sangue sopra il limitare, e sopra i due stipiti; e trapasserà oltre alla porta, e non permetterà al distruttore di entrar nelle vostre case per percuotere.

24 Voi dunque osservate questa cosa, come uno statuto imposto a te e a’ tuoi figliuoli, in perpetuo.

25 E quando voi sarete entrati nel paese che il Signore vi darà, come egli ne ha parlato, osservate questo servigio.

26 E quando i vostri figliuoli vi diranno: Che vuol dire questo servigio che voi fate? dite:

27 Quest’è il sacrificio della Pasqua del Signore, il quale trapassò oltre alle case de’ figliuoli d’Israele in Egitto, quando egli percosse gli Egizj, e salvò le nostre case.

28 E il popolo s’inchinò e adorò. E i figliuoli d’Israele andarono, e fecero interamente come il Signore avea comandato a Mosè e ad Aaronne.

29 E ALLA mezza notte il Signore percosse tutti i primogeniti nel paese di Egitto, dal primogenito di Faraone, che sedeva sopra il suo trono, fino al primogenito del prigione che era nella carcere; ed anche tutti i primogeniti degli animali.

30 E Faraone si levò di notte, egli, e tutti i suoi servitori, e tutti gli Egizj; e vi fu un gran grido in Egitto; perciocchè non vi era alcuna casa ove non fosse un morto.

31 E Faraone chiamò Mosè ed Aaronne, di notte, e disse: Levatevi, partitevi di mezzo il mio popolo, voi, e i figliuoli d’Israele; e andate, servite al Signore, secondo che avete detto.

32 Pigliate le vostre gregge e i vostri armenti, come avete detto; e andatevene, ed anche beneditemi.

33 E gli Egizj sollecitavano instantemente il popolo, affrettandosi di mandarlo via dal paese; perciocchè dicevano: Noi siam tutti morti.

34 E il popolo tolse la sua pasta, avanti che fosse lievitata, avendo le sue madie involte ne’ suoi vestimenti, in su le spalle.

35 Or i figliuoli d’Israele aveano fatto secondo la parola di Mosè: e aveano chiesto agli Egizj vasellamenti di argento, e vasellamenti d’oro, e vestimenti.

36 E il Signore avea reso grazioso il popolo agli Egizj, onde essi gli aveano prestate quelle cose. Così, spogliarono gli Egizj.

37 E i figliuoli d’Israele si partirono di Rameses, e pervennero a Succot, essendo intorno a seicentomila uomini a piè, oltre alle famiglie.

38 Una gran turba ancora di gente mescolata salì con loro; e grandissimo numero di bestiame, minuto e grosso.

39 Ed essi cossero la pasta che aveano portata fuor di Egitto, in focacce azzime; conciossiachè non fosse lievitata; perciocchè, essendo scacciati dagli Egizj, non si erano potuti indugiare, ed anche non si aveano apparecchiata alcuna vivanda.

40 Or la dimora che i figliuoli d’Israele fecero in Egitto fu di quattrocentrenta anni.

41 E al termine di quattrocentrenta anni, lo stesso giorno che quelli finivano, avvenne che tutte le schiere del Signore uscirono fuor del paese di Egitto.

42 Quest’è la notte dell’osservanze, consecrata al Signore, quando egli trasse fuor del paese di Egitto i figliuoli d’Israele; quest’è la notte consecrata al Signore, che si deve celebrare con ogni osservanza da tutti i figliuoli d’Israele, per le loro età.

43 E IL Signore disse a Mosè e ad Aaronne: Quest’è lo statuto della Pasqua. Niun forestiere ne mangi.

44 Ma qualunque servo di chi che sia comperato con danari, dopo che tu l’avrai circonciso, ne mangerà.

45 L’avveniticcio e il mercenario non ne mangino.

46 Mangisi in una stessa casa; non portar fuor di casa della carne di essa, e non ne rompete alcun osso.

47 Facciala tutta la raunanza d’Israele.

48 E quando un forestiere dimorerà teco, e vorrà far la Pasqua del Signore, circoncidasi prima ogni maschio di casa sua; e allora accostisi per farla, e sia come colui ch’è natio del paese; ma niuno incirconciso ne mangi.

49 Siavi una stessa legge per colui ch’è natio del paese, e per lo forestiere che dimora per mezzo di voi.

50 E tutti i figliuoli d’Israele fecero interamente come il Signore avea comandato a Mosè e ad Aaronne.

51 E in quello stesso giorno avvenne che il Signore trasse fuor del paese di Egitto i figliuoli d’Israele, per le loro schiere.

   


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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Apocalypse Explained # 522

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522. Because they were made bitter. - That this signifies, because the truths of the Word were falsified, is evident from the signification of the waters in the rivers and in the fountains, which denote truths of the understanding and truths of doctrine; see above (n. 518); and from the signification of bitter and bitterness, which denote what is falsified by an intermingling of truth with the falsities of evil. For bitter here means the bitter of wormwood, and wormwood, on account of its bitterness, signifies truth mingled with the falsity of evil, thus truth falsified, as explained above (n. 519). Bitter, in the Word, signifies what is undelightful, but the bitter of wormwood signifies one kind of undelightfulness, the bitter of gall another, the bitter of hemlock another, and the bitter of unripe fruit another, while the bitter which is neither from herbs nor fruit, another; the latter signifies a grief of mind and anxiety arising from various causes.

[2] From these things the signification of bitternesses in the following passages is evident; as in Isaiah:

"Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet, and sweet for bitter. Woe unto them that are mighty to drink wine (vinum), and men of strength to mingle strong drink (sicera)" (5:20, 22).

Again, in the same prophet:

"The new wine (mustum) mourneth, the vine languisheth, all the merry-hearted do sigh. They shall not drink wine (vinum) with a song; strong drink shall be bitter to them that drink it" (24:7, 9).

Again in Moses:

"The waters in Marah, which they could not drink on account of their bitterness, were healed by wood cast into them (Exodus 15:23-25).

At the time of the passover they ate unleavened bread with bitter herbs (Exodus 12:8; Num. 9:11).

Again, waters that caused the curse were given to a woman accused of adultery by her husband, and, if she was guilty, those waters became changed into bitterness in her, and her belly swelled and her thigh fell away (Num. 5:12-29).

The little book which the prophet was told to eat, was sweet as honey in his mouth, but his belly was made bitter by it (Apocalypse 10:9, 10), similarly elsewhere.

But here where it is said that many men died of the waters, because they were made bitter, the bitter of wormwood is meant, the signification of which bitterness has just been explained.

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

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Apocalypse Explained # 519

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519. And the name of the star is called Wormwood. - That this signifies truth mingled with the falsity of evil, is evident from the signification of name, as denoting the quality of a state, and the quality of a thing; see above (n. 148); and from the signification of a star, here, of the great star burning as it were a lamp, as denoting the truth of the Word falsified by proprium-love; and from the signification of wormwood, as denoting truth mingled with the falsity of evil. Wormwood has this signification from its bitterness, and bitterness arises from the mixing of that which is sweet with that which is not sweet and opposite. Bitterness, therefore, such as that of wormwood and gall, denotes, in the spiritual sense, truth mingled with falsity which is the opposite of truth, and is the falsity of evil. For relish and taste signify the affection of knowing and becoming wise, hence that which is savoury signifies what is delightful and pleasant belonging to wisdom; and delicacies, because they are savoury, signify the truth of wisdom. That this is from correspondence, may be seen in the Arcana Coelestia 3502, 3536, 3589, 4791-4805). That wormwood, and also gall, from their bitterness, signify truth mingled with the falsity of evil, is evident also from that which follows in this verse; for it is said that "many men died of the waters because they were made bitter." This signifies that all such perished as to spiritual life, by means of truths falsified. For truths make the spiritual life of man, but falsities of evil extinguish it; and when truths are mingled with falsities of evil they are no longer truths, but truths falsified; and truths falsified are in themselves falsities. There were falsities of such a kind with the Jewish nation, while the falsities which existed amongst the upright Gentiles, were of another kind; the latter falsities are signified by vinegar, but the former, by gall and wine mingled with myrrh, in the Evangelists.

[2] And when they were come unto a place called Golgotha, They gave Jesus vinegar to drink mingled with gall; but he would not drink. When they had crucified Him, "one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink" (Matthew 27: [33,] 34, 48; Mark 15:23, 36).

"After this, Jesus knowing that all things were now consummated, that the Scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar; and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, it is consummated" (John 19:28, 29).

Every circumstance related in the Evangelists concerning the passion of the Lord, signifies, in the spiritual sense, the state of the church at that time with respect to the Lord and the Word. For the Lord was the Word, because He was the Divine Truth; and as the Jews had treated the Word, or the Divine Truth, so they treated the Lord concerning which fact see above (n. 64, 195). Their giving to the Lord vinegar mingled with gall, which was also called wine mingled with myrrh, signified the quality of the Divine Truth from the Word with the Jewish nation, namely, that it was mingled with the falsity of evil, and thus altogether falsified and adulterated, therefore He would not drink it. But their afterwards giving to the Lord vinegar in a sponge, and placing hyssop about it, signified the quality of falsity among the upright Gentiles, which was falsity arising from ignorance of the truth, in which there was something good and useful; as this falsity is accepted by the Lord, He therefore drank that [which corresponded to it]. The hyssop which they placed about it, signified the purification thereof; the Lord's saying, "I thirst," signified Divine spiritual thirst, which is of Divine Truth and Good in the church, by which mankind are saved. Concerning the quality of the falsity of evil with the Jewish nation and that of the falsity of ignorance with the upright Gentiles, in which was good, see the Doctrine of the New Jerusalem 21).

[3] The same is signified by gall and vinegar in David:

"They gave me gall for my meat; and in my thirst they gave me vinegar to drink. Let their table become a snare before them; and let their reward be a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake" (Psalm 69:21-23).

This is said concerning the Lord, and gall, vinegar, and thirst have a signification similar to that explained above. By their table becoming a snare before them, is signified error in regard to every truth of doctrine from the Word, for a table denotes all spiritual food, and spiritual food signifies every thing of doctrine from the Word. Their eyes being darkened that they should not see, signifies understanding of truth; their loins being made to shake, signifies the will of good, and its marriage, union with the understanding of truth; the same is also signified by loins in other parts of the Word.

[4] So in Lamentations:

"He hath filled me with bitterness, he hath made me drunk with wormwood; therefore I said, My victory hath perished, and my hope from Jehovah: Remember mine affliction and my misery, the wormwood and the gall" (3:15, 18, 19).

This passage also treats of the Lord. That the Lord found nothing but falsities and falsified truths in the church, which was at that time with the Jews, is signified by, "He hath filled me with bitterness, he hath made me drunk with wormwood." Wormwood denotes the falsity of evil mingled with truths, thus that which is falsified. The combat of the Lord with the hells, and His despair that the Jewish nation would ever be brought to receive and acknowledge truths, is signified by, my victory hath perished, and my hope from Jehovah: Remember mine affliction and my misery, the wormwood and the gall. For spirits who are in the falsities of evil and yet in truths from the sense of the letter of the Word, make a somewhat long resistance before they are subdued, and cast down into hell. The reason of this is, that by means of truths they have communication with heaven, and this communication and resulting conjunction must be broken off, and taken away, before they are cast down; this involves despair concerning victory, such as the Lord suffered upon the cross, when He said, "I thirst," and they gave Him vinegar.

[5] In Jeremiah:

"Jehovah God hath cut us off, and given us water of gall to drink" (8:14).

And again:

"Behold, I will feed them, even this people, with wormwood, and give them waters of gall to drink. I will scatter them also among the nations; and I will send a sword after them, till I have consumed them" (9:15, 16).

And again, in the same prophet:

"Behold, I will feed them with wormwood, and make them drink waters of gall; for from the prophets of Jerusalem hypocrisy hath gone forth into all the land" (23:15).

These things are also said concerning the Jewish nation, which, in a thousand ways, perverted the Word, falsified its truth, and adulterated its good. Wormwood signifies the evil of falsity, and waters of gall, the falsity of evil, both being mixed with the truths and goods of the Word. That they were of themselves, and from the heart, in evils and falsities thence, is signified by Jehovah feeding them with wormwood, and making them drink waters of gall; for evil and falsity are attributed to Jehovah, that is to the Lord, although they are of man himself; the reason of which has been shown above in various places. By the hypocrisy which is gone forth into all the land from the prophets of Jerusalem, is signified such mingling of falsity and truth, because they spoke truths and taught falsities. They spoke truths when [they spoke] from the Word, and taught falsities when [they taught] from themselves and their own doctrine. Their destruction by means of the evils of falsity and the falsities of evil, is signified by, I will scatter them among the nations, and I will send a sword after them. To scatter among the nations, denotes to destroy by means of the evils of falsity, and to send a sword after them denotes to destroy by means of the falsities of evil. That nations signify evils, may be seen above (n. 175:14, 331); and that sword signifies the combat of truth against falsity, and, the combat of falsity against truth, and its destruction, may also be seen above (n. 131, 367).

[6] So in Amos:

"Behold, Jehovah will smite the great house with sprinklings, and the little house with breaches. Shall horses run upon the rock? will one plough there with oxen? for ye have turned judgment into gall, and the fruit of justice into wormwood" (6:11, 12).

And in the same:

"They have turned judgment to wormwood, and thrust down justice to the earth" (5:7).

Jehovah will smite the great house with sprinklings, and the little house with breaches, signifies much perversion and falsification of truth among the learned, and some with the unlearned, a great house signifying a learned man, and a little house, an unlearned man; sprinklings denote truths destroyed by falsities, and breaches, the same, but in a less degree. That there is no understanding of truth, and will of good where the falsity of evil is, is signified by, "Shall horses run upon the rock? will one plough there with oxen?" Horses running denote the understanding of truth, and ploughing with oxen denotes the will of good. That this is the result of their falsifying the truths and adulterating the goods of the Word, is signified by the words, "for ye have turned judgment into gall, and the fruit of justice into wormwood;" judgment signifying the truth of the Word, and the fruit of justice the good thereof.

[7] That the sons of Jacob, who were called Israelites and Jews were of such a character, is plainly declared by Moses in his song, in which they are thus described:

"Of their vine the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter; their wine (vinum) is the venom of dragons, and the cruel gall of asps" (Deuteronomy 32:32, 33).

A vine signifies the church, which is said to be of the vine of Sodom, and of the fields of Gomorrah, because Sodom signifies every kind of evil arising from the love of self, and Gomorrah all the falsities of those evils. Grapes signify the goods of the church, and clusters, the truths of the church. That instead of the goods of the church, they had evils and falsities of the worst kind mingled with truths, is signified by their grapes are grapes of gall, their clusters are bitter. Wine (vinum) signifies the truth and good of faith; that this is external in which there is evil from the interior, is signified by their wine is the venom of dragons, and the cruel gall of asps. That the sons of Jacob were of such a nature and quality, although the church was with them, may be seen in the Doctrine of the New Jerusalem 248).

[8] That gall and wormwood signify evil and falsity mingled with good and truth, is still further evident from these words in Moses:

"Lest there should be among you, man, or woman, or family, or tribe, whose heart looketh back this day from Jehovah our God, to go and serve the gods of the nations; lest there be among you a root that beareth gall and wormwood" (Deuteronomy 29:18).

Here also, gall and wormwood signify the mingling of good and truth with evil and falsity, which is the case when other gods are worshipped with the heart, and Jehovah only with the lips; for then the external sounds like good, and appears like truth, but the internal is evil and falsity. And when the interiors are evils and falsities, and the exteriors goods and truths, then both are mingled together with the result that the good becomes gall, and the truth becomes wormwood. Similarly when man in his heart hates his neighbour, and denies the truths of the church, and yet outwardly shows charity towards his neighbour, and professes the truths of the church, then there is in him a root producing gall and wormwood, for the evils and falsities from the interior enter, and mingle with the goods and truths which he manifests in externals.

[9] So in Job:

"Though evil be sweet in his mouth, though he hide it under his tongue; though he spare it, and forsake it not, but keep it still within his mouth; his bread in his bowels shall be changed, it is the gall of asps in the midst of him. He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly. He shall [suck] the venom of asps, the viper's tongue shall slay him" (20:12-16).

This is a description of the hypocrisy from which a man speaks things holy, and pretends to have good affections while inwardly he denies and blasphemes. His interior quality is described by his hiding evil under his tongue, and keeping it within his mouth; that consequently good is infected with evil, and cast out, is signified by "yet his bread in his bowels shall be changed, and the gall of asps in the midst of him," bread denoting the good of love, and in his bowels denoting interiorly, and the gall of asps, good mingled with evil. That similarly truth is cast out by falsity, is signified by he hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly. This falsity is meant by the gall of asps.

[10] It must be observed, that good and evil, and the truth of good and the falsity of evil are mingled together, when evil and falsity are in man's spirit, but good and truth in his bodily actions and speech. For that which is in man's spirit, that is, what is interior, acts into that which is of the body, or exterior; for it inflows and causes the exterior, which appears to be good and true, to be bitter like gall and wormwood, although apparently sweet before men. And because the good and truth of man's mouth and speech are of such a quality, therefore after death, when he becomes a spirit, the good is separated from the evil, and the falsity from truth, and good and truth being thus taken away, man's spirit becomes entirely his own evil and falsity. But it must be observed, that the mingling of good and evil, and of truth and falsity, is not the profanation of good and truth, for only those who have first received truth and good in their heart and faith, and afterwards in heart and faith deny them, are guilty of profanation.

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