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1 OR Ietro, sacerdote di Madian, suocero di Mosè, intese tutto quel che Iddio avea fatto a Mosè, e ad Israele, suo popolo; come il Signore avea tratto Israele fuor di Egitto.

2 E Ietro prese Sippora, moglie di Mosè, dopo ch’egli l’ebbe rimandata;

3 e i due figliuoli di essa; il nome dell’uno de’ quali era Ghersom; perciocchè Mosè, avea detto: Io sono stato forestiere in paese strano.

4 E il nome dell’altro era Eliezer; perciocchè egli avea detto: L’Iddio di mio padre mi è stato in aiuto, e mi ha scampato dalla spada di Faraone.

5 Ietro adunque, suocero di Mosè, venne a Mosè, co’ figliuoli di esso, e con la sua moglie, nel deserto, ove egli era accampato al Monte di Dio.

6 E mandò a dire a Mosè: Io Ietro, tuo suocero, vengo a te, con la tua moglie, e co’ suoi due figliuoli.

7 E Mosè uscì incontro al suo suocero; e gli s’inchinò, e lo baciò; e si domandarono l’un l’altro del lor bene stare; poi entrarono nel padiglione.

8 E Mosè raccontò al suo suocero tutto ciò che il Signore avea fatto a Faraone, ed agli Egizj, per amor d’Israele; e tutti i travagli ch’erano loro sopraggiunti per cammino, de’ quali il Signore li avea liberati.

9 E Ietro si rallegrò di tutto il bene che il Signore avea fatto a Israele, avendolo riscosso dalla man degli Egizj.

10 E Ietro disse: Benedetto sia il Signore, il qual vi ha liberati dalla mano degli Egizj, e dalla mano di Faraone; il quale ha riscosso questo popolo di sotto alla man degli Egizj.

11 Ora conosco che il Signore è più grande di tutti gl’iddii; conciossiachè questo sia loro avvenuto, perciocchè erano superbamente proceduti contro a loro.

12 Poi Ietro, suocero di Mosè, prese un olocausto, e de’ sacrificii da offerire a Dio; e Aaronne, e tutti gli Anziani d’Israele, vennero a mangiar col suocero di Mosè, davanti al Signore.

13 E il giorno seguente, avvenne che, sedendo Mosè, per render ragion al popolo, e stando il popolo in piè davanti a Mosè, dalla mattina fino alla sera;

14 il suocero di Mosè vide tutto quel che egli faceva al popolo, e disse: Che cosa è questo che tu fai inverso questo popolo? perchè siedi tu solo, e tutto il popolo ti sta in piè davanti, dalla mattina fino alla sera?

15 E Mosè rispose al suo suocero: Io il fo, perchè questo popolo viene a me per domandare Iddio.

16 Quando essi hanno qualche affare, vengono a me, ed io giudico fra l’uno e l’altro, e dichiaro loro gli statuti di Dio, e le sue leggi.

17 Ma il suocero di Mosè, gli disse: Ciò che tu fai non istà bene.

18 Per certo tu verrai meno, e tu, e questo popolo ch’è teco; perciocchè cotesto affare è troppo grave per te; tu non puoi far ciò tutto solo.

19 Attendi ora alla mia voce, io ti consiglierò, e Iddio sarà teco: Sii tu per lo popolo davanti a Dio, e rapporta a Dio gli affari.

20 E ammaestra il popolo intorno agli statuti, e alle leggi; e dichiaragli la via per la quale ha da camminare, e l’opere che ha da fare.

21 E tu scegli d’infra tutto il popolo degli uomini di valore, che temano Iddio; uomini leali che abbiano in odio l’avarizia; e costituiscili sopra il popolo capi di migliaia, capi di centinaia, capi di cinquantine, e capi di diecine.

22 E rendano essi ragione al popolo in ogni tempo; e rapportino a te ogni grande affare; ma giudichino ogni piccolo affare. Così ti sgraverai del carico che hai addosso, ed essi lo porteranno teco. Se tu fai questa cosa,

23 e se Iddio te la comanda, tu potrai durare; e anche tutto questo popolo perverrà in pace al suo luogo.

24 E Mosè acconsentì al dire del suo suocero, e fece tutto ciò ch’egli avea detto.

25 E Mosè scelse di tutto Israele degli uomini di valore, e li costituì capi sopra il popolo; capi di migliaia, capi di centinaia, capi di cinquantine, e capi di diecine.

26 E quelli doveano render ragione al popolo in ogni tempo; essi rapportavano a Mosè gli affari difficili, e giudicavano ogni piccolo affare.

27 Poi Mosè accommiatò il suo suocero, ed egli se ne andò nel suo paese.

   


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 # 2643

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2643. 'Who would have said to Abraham, Sarah will suckle sons?' means that by His own power the Lord implanted the Human within the Divine. This is clear from the representation of 'Abraham' and also of 'Sarah', and from the meaning of 'suckling', and of 'sons'. It has been shown already that 'Abraham' represents Divine Good and 'Sarah' Divine Truth. 'Milk' means that which is spiritual from a celestial origin, that is, truth deriving from good, see 2184, so that 'suckling' means implanting that truth; And 'sons' means truths, here truths that exist in the Rational, as is clear from the meaning of 'sons', 489-491, 533. The reason why in the internal sense the words under consideration mean that the Lord by His own power implanted the Human within the Divine is that Divine Truth is one and the same as the Divine Human, and when in reference to this it is said 'to suckle sons for Abraham' the meaning is that He implanted the Human within the Divine; and as it was the Human He implanted, He did so by His own power. But scarcely any clearer and more intelligible explanation of these matters is possible. To say more would obscure still further what is meant; for these are Divine matters, which can be presented to angels alone by means of celestial and spiritual things. If presented to men in some more exalted manner those matters would fall into the material and bodily ideas which men possess.

[2] What is more, it should be recognized that it is the nature of the Lord's Divine Rational when it was first born that is being described by these words, 'God has made laughter for me; everyone that hears will laugh for me; and she said, Who would have said to Abraham, Sarah will suckle sons?' For this was in keeping with an ancient custom that when an infant was born it was given a name which served to mean the state; and at the same time a description of that state was added, as when Cain was born to Eve and Adam, Genesis 4:1, and when Seth was born to the same, Genesis 4:25; and as when Noah was born to Lamech, Genesis 5:29, Esau and Jacob to Isaac, Genesis 25:25-26, the twelve sons to Jacob, Genesis 29:32-35; 30:6, 8, 11, 13, 18, 20, 24; 35:18, Perez and Zerah to Tamar, Genesis 38:29-30, Manasseh and Ephraim to Joseph, Genesis 41:51-52, and Gershom and Eliezer to Moses, Exodus 2:22; 18:4. What all these represent, and what they mean in the internal sense, was embodied in the descriptions added to the names that were given. The same is the case here with what Isaac represents and means. What this name embodies is evident to some small extent from this brief explanation that has been given, but deeper arcana are nevertheless concealed there since they are Divine matters, which no sentences or phrases can be formed to express.

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

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Arcana Coelestia # 2184

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2184. That 'butter' is the celestial part of the rational, 'milk' the spiritual deriving from this, and 'the young bull' the corresponding natural part, is clear from the meaning of 'butter', and of 'milk', and also of 'a young bull'. As regards 'butter', this in the Word means that which is celestial, and this because of the fat present in butter; for 'fat' means that which is celestial, as shown in Volume One, in 353, and 'oil', being fat, means the celestial itself, in 886. That 'butter' has the same meaning becomes clear in Isaiah,

Behold, a virgin is bearing a son, and will call His name Immanuel. Butter and honey will he eat that he may know to refuse the evil and choose the good. Isaiah 7:14-15.

This refers to the Lord, who is Immanuel; and anyone may see that butter is not meant by 'butter', nor honey by 'honey'. But by 'butter' is meant His celestial, and by 'honey' that which is derived from that celestial.

[2] In the same chapter,

And it will be, because of the abundance of milk which they give, that he will eat butter, for butter and honey will everyone eat that is left in the midst of the land. Isaiah 7:22.

This refers to the Lord's kingdom, and to those on earth who are members of the Lord's kingdom. 'Milk' here stands for spiritual good, 'butter' for celestial good, and 'honey' for the happiness derived from this.

[3] In Moses,

Jehovah alone leads him, and there is no foreign god with him. He causes him to ride on the heights of the land, and He feeds [him] with the produce of the fields, and He causes him to suck honey out of the rock and oil out of the flinty rock - butter from the herd, and milk from the flock, with the fat of lambs and of rams, the breed 1 of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you will drink unmixed wine. Deuteronomy 32:12-14.

No one is able to understand what all these things mean unless he knows the internal sense of each one. It seems like a pile of expressions such as belong to the oratory employed by the wise men of the world. But yet each expression means that which is celestial and that which is spiritual going with it, and also the blessing and happiness which flow from these, and all of them in a co-ordinated sequence. 'Butter from the herd' is the celestial-natural, 'milk from the flock' the celestial-spiritual of the rational.

[4] As regards 'milk' however, this means, as has been stated, that which is spiritual derived from that which is celestial, that is, the celestial-spiritual. What the celestial-spiritual is, see Volume One, in 1577, 1824, and in various other places. The reason 'milk' means that which is spiritual derived from that which is celestial is that 'water' means that which is spiritual, 680, 739, while milk, because of the fat in it, means the celestial-spiritual; or (what amounts to the same) truth rooted in good; or (also amounting to the same) faith grounded in love or charity; or (yet the same) the understanding part of the good present in the will; or (likewise amounting to the same) the affection for truth that has the affection for good within it; or (still yet the same) the affection for cognitions and facts that springs from the affection that belongs to charity towards the neighbour, such as exists with those who love the neighbour and confirm themselves in this love from the cognitions of faith and also from factual knowledge, which they love because they love the neighbour. All these are the same as the celestial-spiritual, and may be used in reference to any particular matter under discussion.

[5] That the celestial-spiritual is meant is also evident from the Word, as in Isaiah,

Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Why do you spend money on that which is not bread? Isaiah 55:1-2.

Here 'wine' stands for the spiritual element of faith, 'milk' for the spiritual element of love. In Moses,

He washes his garment in wine and his vesture in the blood of grapes. His eyes are redder than wine, and his teeth are whiter than milk. Genesis 49:11-12.

This is the prophecy of Jacob, who by now was Israel, regarding Judah - 'Judah' being used here to describe the Lord. By 'teeth whiter than milk' is meant the celestial-spiritual which belonged to His Natural.

[6] In Joel,

It will be, on that day, that the mountains will drip new wine, and the hills will run with milk, and all the streams of Judah will run with water. Joel 3:18.

Here, where the subject is the Lord's kingdom, 'milk' stands for the celestial-spiritual. Also in the Word the land of Canaan, which represents and means the Lord's kingdom, is called 'a land flowing with milk and honey', as in Numbers 13:27; 14:8; Deuteronomy 26:9, 15; 27:3; Jeremiah 11:5; 32:22; Ezekiel 20:6, 15. In these places nothing else is meant by 'milk' than the abundance of celestial-spiritual things, and by 'honey' the abundant happiness derived from these. 'Land' is the celestial part itself of the kingdom from which they come.

[7] As regards 'a young bull' meaning the celestial-natural, this has been shown just above in 2180. The celestial-natural is the same as natural good, that is, good within the natural. Man's natural, like his rational, has its own good and its own truth, for then a marriage of good and truth exists everywhere, as stated above in 2173. The good that belongs to the natural is the delight which is perceived from charity, that is, from the friendship that is the product of charity; and from that delight springs the joy or satisfaction which belongs properly to the body. The truth of the natural consists in that factual knowledge which gives support to that delight. All this shows what the celestial-natural is.

Poznámky pod čarou:

1. literally, sons

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