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Esodo 16

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1 POI tutta la raunanza de’ figliuoli d’Israele si partì di Elim, e venne nel deserto di Sin, ch’è fra Elim e Sinai, nel quintodecimo giorno del mese secondo, da che furono usciti di Egitto.

2 E tutta la raunanza de’ figliuoli d’Israele mormorò contro a Mosè, e contro ad Aaronne, nel deserto.

3 E i figliuoli d’Israele dissero loro: Oh! fossimo pur morti per la mano del Signore, nel paese di Egitto, quando sedevamo presso alle pignatte delle carni, quando mangiavamo del pane a sazietà; conciossiachè voi ci abbiate tratti in questo deserto, per far morir di fame tutta questa raunanza.

4 E il Signore disse a Mosè: Ecco, io vi farò piovere del pane dal cielo; e il popolo uscirà, e ne raccoglierà di dì in dì quanto gliene bisognerà per giorno; acciocchè io lo provi, s’egli camminerà nella mia Legge, o no.

5 Ma ogni sesto giorno apparecchino essi ciò che avranno a portare in tavola; e ciò sia il doppio di quello che coglieranno per ciascun giorno.

6 E Mosè ed Aaronne dissero a tutti i figliuoli d’Israele: Questa sera voi conoscerete che il Signore vi ha tratti fuori del paese di Egitto.

7 E domattina voi vedrete la gloria del Signore; conciossiachè egli abbia uditi i vostri mormorii contro al Signore; ma, quant’è a noi, che siamo noi, che voi mormoriate contro a noi?

8 Mosè, oltre a ciò, disse: Ciò avverrà, dandovi il Signore questa sera della carne a mangiare, e domattina del pane a sazietà; perchè il Signore ha intesi i vostri mormorii, co’ quali avete mormorato contro a lui; ma, quant’è a noi, che siamo noi? i vostri mormorii non s’indirizzano contro a noi, anzi contro al Signore.

9 Poi Mosè disse ad Aaronne: Di’ a tutta la raunanza de’ figliuoli d’Israele: Appressatevi davanti al Signore; perciocchè egli ha intesi i vostri mormorii.

10 E, come Aaronne parlava a tutta la raunanza de’ figliuoli d’Israele, essi voltarono la faccia verso il deserto; ed ecco, la gloria del Signore apparve nella nuvola.

11 E il Signore parlò a Mosè, dicendo:

12 Io ho intesi i mormorii dei figliuoli d’Israele; parla loro, dicendo: Fra i due vespri voi mangerete della carne, e domattina sarete saziati di pane; e conoscerete ch’io sono il Signore Iddio vostro.

13 E avvenne su la sera che delle quaglie salirono, e coprirono il campo; e la mattina vi fu un suolo di rugiada intorno al campo.

14 E quando quel suolo di rugiada fu sparito, ecco, sopra la faccia del deserto vi era una cosa minuta, tonda, sottile come brina, in su la terra.

15 E quando i figliuoli d’Israele la videro, dissero l’uno all’altro: Questo è del Man; perciocchè non sapevano che cosa fosse. E Mosè disse loro: Quest’è il pane che il Signore vi per mangiare.

16 Quest’è quello che il Signore ha comandato: Raccoglietene ciascuno a ragion del suo mangiare, un omer per testa, secondo il numero delle vostre persone; prendane ciascuno per quelli che son nel suo padiglione.

17 E i figliuoli d’Israele fecero così; e ne raccolsero, chi assai, e chi poco.

18 E lo misurarono con l’omer; e chi ne avea raccolto assai non n’ebbe di soverchio; e chi ne avea raccolto poco non n’ebbe di manco; ciascuno ne raccoglieva quanto gliene bisognava per lo suo mangiare.

19 E Mosè disse loro: Niuno ne lasci di resto fino alla mattina.

20 Ma alcuni non ubbidirono a Mosè, e ne lasciarono di resto fino alla mattina, e quello inverminò, e putì; laonde Mosè si adirò contro a loro.

21 Così lo raccoglievano ogni mattina, ciascuno a ragion del suo mangiare; e quando il sole si riscaldava, quello si struggeva.

22 E nel sesto giorno raccolsero di quel pane il doppio, cioè: due omer per uno. E tutti i principali della raunanza vennero, e rapportarono la cosa a Mosè.

23 Ed egli disse loro: Quest’è quel che il Signore ha detto: Domani è il Sabato, il riposo sacro al Signore; cuocete oggi quel che avete a cuocere al forno od al fuoco; e riponetevi tutto quello che soprabbonderà, per serbarlo fino a domani.

24 Essi adunque riposero quello fino alla mattina, come Mosè avea comandato; e non putì, e non vi fu alcun vermine.

25 E Mosè disse: Mangiatelo oggi; perciocchè oggi è Sabato al Signore; oggi voi non ne troverete per li campi.

26 Raccoglietene per sei giorni; ma nel settimo giorno è Sabato; in quel dì non ne sarà.

27 Ora, nel settimo giorno avvenne che alcuni del popolo uscirono per raccoglierne, ma non ne trovarono.

28 E il Signore disse a Mosè: Fino a quando ricuserete di osservare i miei comandamenti, e le mie leggi?

29 Vedete che il Signore vi ha ordinato il Sabato; perciò egli vi nel sesto giorno del pane per due giorni; stiasene ciascun di voi in casa, non esca alcuno del suo luogo al settimo giorno.

30 Il popolo adunque si riposò nel settimo giorno.

31 E la casa d’Israele chiamò quel pane manna; ed esso era simile a seme di coriandolo, ed era bianco, e il suo sapore era come di frittelle fatte col miele.

32 Mosè, oltre a ciò, disse: Quest’è quello che il Signore ha comandato: Empi un omer di manna, acciocchè sia serbata per le vostre età, e che esse veggano il pane, del quale io vi ho cibati nel deserto, dopo avervi tratti fuor del paese di Egitto.

33 Mosè adunque disse ad Aaronne: Piglia un vaso, e mettivi dentro un pieno omer di manna, e riponilo davanti al Signore, acciocchè quella sia serbata per le vostre età.

34 Come il Signore avea comandato a Mosè, Aaronne ripose quella manna davanti alla Testimonianza, per esser serbata.

35 E i figliuoli d’Israele mangiarono la manna lo spazio di quarant’anni, finchè furono arrivati in paese abitato; mangiarono la manna, finchè furono arrivati a’ confini del paese di Canaan.

36 Or un omer è la decima parte di un efa.

   


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 # 8464

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8464. This is the bread which Jehovah hath given you to eat. That this signifies that this is the good which must be appropriated and make their life, in the supreme sense that this is the Lord in you, is evident from the signification of “bread,” as being good celestial and spiritual, and in the supreme sense, as being the Lord (see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915), here spiritual good, that is, the good of the man of the spiritual church, which is the good of truth (of which just above, n. 8458). As this bread was the manna, it follows that by “the manna” is signified this good; which is also apparent from the description of it in the thirty-first verse:

It was like coriander seed, white; and the taste of it like that of a cake in honey;

and likewise from the description of it in Numbers:

The manna was like coriander seed, and the appearance thereof as the appearance of bdellium; they ground it in mills, or beat it in a mortar, and boiled it in a pot, and made cakes of it: the taste of it was as the taste of fresh oil (11:7-8).

From these particulars it is plain that in the spiritual sense “the manna” denotes the good of truth, that is, the good of the spiritual church. Hence also it is called “the grain of the heavens,” in David:

He commanded the skies from above, and opened the doors of the heavens, and made manna to rain down upon them, and gave them the grain of the heavens (Psalms 78:23-24).

(That “grain” denotes the good of truth, see n. 5295, 5410.) “Manna” also denotes the good of truth which is given to those who undergo temptations and conquer, in John:

To him that overcometh I will give to eat of the hidden manna, and I will give him a white stone (Revelation 2:17).

That in the supreme sense “the manna” denotes the Lord in us, is evident from the very words of the Lord in John:

Your fathers did eat the manna in the wilderness, and are dead: this is the bread which cometh down from heaven, that one may eat thereof and not die: I am the living bread which came down from heaven; if anyone eat of this bread he shall live eternally (6:49-51, 58).

From all this it is very plain that by “the manna” in the supreme sense is signified the Lord. The reason is that “the manna” denotes the good of truth, and all good is from the Lord, and consequently the Lord is in good, and is the good itself. That this good will be appropriated to them and make their life, is signified by “eating” (n. 3168, 3513, 3596, 4745); for the good which is from the Lord makes the life of heaven with man, and thereafter nourishes and sustains it.

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

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Arcana Coelestia # 3813

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3813. As regards “flesh,” in the supreme sense it signifies the own of the Lord’s Divine Human, which is Divine good, and in the relative sense it signifies the own of man’s will made alive by the own of the Divine Human, that is, by His Divine good. This own is what is called the heavenly own, which in itself is the Lord’s alone appropriated to those who are in good, and thence in truth. Such an own have the angels who are in the heavens, and men who as to their interiors or as to the spirit are in the Lord’s kingdom. But in the opposite sense, “flesh” signifies the own of man’s will, which in itself is nothing but evil, and not being vivified by the Lord is called “dead,” and thus the man himself is said to be dead.

[2] That in the supreme sense “flesh” is the own of the Lord’s Divine Human, thus His Divine good, is evident from the Lord’s words in John:

Jesus said, I am the living bread which came down from heaven; if anyone eat of this bread he shall live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. The Jews therefore strove one with another, saying, How can this man give us his flesh to eat ? Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you; he that eateth My flesh, and drinketh My blood, hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed; he that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. This is the bread which came down from heaven (John 6:51-56, 58).

That here “flesh” is the own of the Lord’s Divine Human, thus the Divine good, is very evident; and this is what in the Holy Supper is called the “body.” That in the Holy Supper the “body” or “flesh” signifies the Divine good; and the “blood” the Divine truth, may be seen above (n. 1798, 2165, 2177, 3464, 3735); and because “bread and wine” signify the same as “flesh and blood,” namely, “bread,” the Lord’s Divine good, and “wine,” His Divine truth, therefore the latter were enjoined instead of the former. This is the reason why the Lord said, “I am the living bread; the bread which I shall give is My flesh; he that eateth My flesh, and drinketh My blood, abideth in Me, and I in him; this is the bread which came down from heaven.” (That “to eat” signifies to be communicated, to be conjoined, and to be appropriated, see above, n. 2187, 2343, 3168, 3513, 3596)

[3] The same was represented in the Jewish Church by the ordinance that Aaron, his sons, and they who sacrificed, and others who were clean, might eat the flesh of the sacrifices, and that this was holy (Exodus 12:7-9; 29:30-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4). If therefore an unclean person ate of that flesh, he was to be cut off from his people (Leviticus 7:21). (That these sacrifices were called “bread,” may be seen above, n. 2165.) That “flesh” was called the “flesh of holiness” (Jeremiah 11:15; Haggai 2:12), and the “flesh of the offering which was on the tables in the Lord’s kingdom,” see Ezekiel 40:43, where the new temple is described, by which there is evidently signified the worship of the Lord in His kingdom.

[4] That in the relative sense “flesh” signifies the own of man’s will made alive by the Lord’s Divine good, is evident also from the following passages.

In Ezekiel:

I will give them one heart, and I will put a new spirit in the midst of you; and I will remove the heart of stone out of their flesh, and will give them a heart of flesh (Ezekiel 11:19; 36:26); where the “heart of stone out of their flesh” denotes the will and the own not vivified; and the “heart of flesh,” the will and the own vivified. (That the “heart” is a representative of the good of the will, may be seen above, n. 2930, 3313, 3635) In David:

O God Thou art my God; in the morning I seek Thee; my-soul thirsteth for Thee, my flesh longeth for Thee in a dry land; and I am weary without waters (Psalms 63:1).

Again:

My soul longeth for the courts of Jehovah; my heart and my flesh cry out for joy unto the living God (Psalms 84:2).

[5] In Job:

I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God; whom I shall see for myself, and mine eyes shall behold; and not another (Job 19:25-27);

to be “encompassed with skin” denotes with the natural, such as man has with him after death (n. 3539); “from the flesh to see God” denotes the own vivified; therefore he says, “whom I shall see for myself, and mine eyes shall behold, and not another.” As it was known to the ancient 1 churches that flesh signified man’s own, and as the book of Job is a book of the Ancient Church (see n. 3540), he therefore spoke concerning these things from what is significative, as concerning many other things, in accordance with the custom of that time; so that those who deduce from this passage that the dead body itself shall be collected from the four winds, and shall rise again, are not acquainted with the internal sense of the Word. They who know the internal sense, know that they shall come into the other life with a body, but a purer one; for in the other life there are purer bodies; for they see each other, converse together, and enjoy every sense as in the present body, but in a more exquisite degree. The body which man carries about here on earth is for uses on earth, and therefore consists of bones and flesh; and the body which the spirit carries about in the other life is designed for uses in that life, and does not consist of bones and flesh, but of things which correspond to them (n. 3726).

[6] That in the opposite sense “flesh” signifies the own of man’s will, which in itself is nothing but evil, is evident from the following passages.

In Isaiah:

They shall eat every man the flesh of his own arm (Isaiah 9:20).

I will feed their oppressors with their own flesh; and they shall be drunken with their own blood, as with new wine (Isaiah 49:26).

In Jeremiah:

I will feed them with the flesh of their sons, and the flesh of their daughters, and they shall eat everyone the flesh of his companion (Jeremiah 19:9).

In Zechariah:

Let those who are left eat everyone the flesh of another (Zech. 11:9).

In Moses:

I will chastise you seven 2 times for your sins; and ye shall eat the flesh of your sons; and the flesh of your daughters shall ye eat (Leviticus 26:28-29).

The own of man’s will, that is, the nature of man, is thus described, for this is nothing else than evil and the derivative falsity; thus is hatred against truths and goods, which is signified by “eating the flesh of his arm, the flesh of sons and daughters, and the flesh of a companion.”

[7] In John:

I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Revelation 19:17-18Ezekiel 39:17-20).

That here by the “flesh of kings, of captains, of mighty men, of horses and of those that sit upon them, of all, both free and bond,” are not signified such things as these, must be evident to everyone; thus that by “flesh” are signified other things which have hitherto been unknown. That evils which are from falsities, and evils from which are falsities, both from the own of man’s will, are signified, is manifest from the several expressions.

[8] As in the internal sense the falsity which results from the own of man’s understanding is “blood”; and as the evil which results from the own of his will is “flesh,” therefore the Lord speaks as follows concerning the man who is to be regenerated:

As many as received, to them gave He power to become the sons of God, even to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

Hence it is that by “flesh” in general is meant every man (see n. 574, 1050); for whether you say man, or man’s own, it is the same thing.

[9] That by “flesh” in the supreme sense is signified the Lord’s Divine Human is manifest from the passage above quoted, and also from this in John:

The Word was made flesh, and dwelt among us, and we held His glory, the glory as of the only begotten of the Father (John 1:14).

From this “flesh” all flesh is vivified, that is to say, every man is vivified from the Lord’s Divine Human by the appropriation of His love, which appropriation is signified by “eating the flesh of the Son of man” (John 6:51-58), and by “eating the bread” in the Holy Supper; for the “bread” is the “body” or “flesh” (Matthew 26:26-27).

Poznámky pod čarou:

1. The word “ancient” was added to the printed text because antiquis is in the Latin—NewSearch footnote.

2. The Latin is Ego, ecce Ego, “I, behold I.”

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