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Esodo 19

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1 NEL primo giorno del terzo mese, da che i figliuoli d’Israele furono usciti del paese di Egitto, in quell’istesso giorno arrivarono nel deserto di Sinai.

2 Essendo adunque partiti di Refidim, arrivarono nel deserto di Sinai, e si accamparono nel deserto. Ed essendo Israele accampato quivi dirimpetto al monte,

3 Mosè salì a Dio; e il Signore gli gridò dal monte, dicendo: Di’ così alla casa di Giacobbe, e dichiara questo a’ figliuoli d’Israele.

4 Voi avete veduto ciò che ho fatto agli Egizj, e come vi ho portati come sopra ale di aquile, e vi ho menati a me.

5 Ora dunque, se voi del tutto ubbidite alla mia voce, e osservate il mio patto, voi mi sarete un tesoro riposto d’infra tutti i popoli; conciossiachè tutta la terra sia mia.

6 E mi sarete un Reame sacerdotale, e una gente santa. Queste son le parole che tu dirai a’ figliuoli di Israele.

7 Mosè adunque venne, e chiamò gli Anziani del popolo, e propose loro tutte queste parole, che il Signore gli avea comandate.

8 E tutto il popolo rispose ad una, e disse: Noi faremo tutto quello che il Signore ha detto. E Mosè rapportò al Signore le parole del popolo.

9 E il Signore disse a Mosè: Ecco, io verrò a te in una folta nuvola, acciocchè il popolo oda quando io parlerò teco, ed anche ti creda in perpetuo. Ora, dopo che Mosè ebbe rapportate le parole del popolo al Signore, il Signore gli disse:

10 Vattene al popolo, e santificalo oggi e domani, e fa’ che lavino i lor vestimenti.

11 E che sieno presti per lo terzo giorno; perciocchè al terzo giorno il Signore scenderà in sul monte di Sinai, nel cospetto di tutto il popolo.

12 E tu poni de’ termini al popolo attorno attorno, dicendo: Guardatevi di salire al monte, o di toccar pur l’estremità di esso: chiunque toccherà il monte del tutto sarà fatto morire.

13 Niuna mano tocchi un tale; anzi del tutto sia lapidato o saettato; o bestia, od uomo che egli si sia, non viva; quando il corno sonerà alla distesa, allora salgano essi verso il monte.

14 E Mosè scese dal monte al popolo, e santificò il popolo, ed essi lavarono i lor vestimenti.

15 Ed egli disse al popolo: Siate presti per lo terzo giorno; non vi accostate a donna.

16 E al terzo giorno, come fu mattina, si fecero tuoni e folgori; e vi era una folta nuvola in sul monte, insieme con un suon di tromba molto forte; e tutto il popolo ch’era nel campo tremava.

17 E Mosè fece uscire il popolo fuor del campo, incontro a Dio; e si fermarono appiè del monte.

18 Or il monte di Sinai fumava tutto; perciocchè il Signore era sceso sopra esso in fuoco; e il fumo ne saliva a guisa di fumo di fornace; e tutto il monte tremava forte.

19 E il suon della tromba si andava vie più rinforzando grandemente; e Mosè parlava, e Iddio gli rispondeva per un tuono.

20 Il Signore adunque scese in sul monte di Sinai, sulla sommità del monte, e chiamò Mosè alla sommità del monte. E Mosè vi salì.

21 E il Signore disse a Mosè: Scendi, protesta al popolo, che talora egli non rompa i termini, e non si appressi al Signore per riguardare; onde molti di essi caggiano morti.

22 I sacerdoti eziandio, che si appressano al Signore, si santifichino; che talora il Signore non si avventi sopra loro.

23 E Mosè disse al Signore: Il popolo non può salire al monte Sinai; conciossiachè tu ci abbi protestato, dicendo: Poni de’ termini a questo monte, e santificalo.

24 E il Signore disse a Mosè: Va’, scendi; poi monta tu, ed Aaronne teco; ma i sacerdoti, e il popolo non rompano i termini, per salire al Signore, che talora egli non si avventi sopra loro.

25 E Mosè discese al popolo, e gliel disse.

   


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 # 937

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937. That "Moses" signifies the Word of the Old Testament can be seen from certain passages in the Word in which he is mentioned. But in some passages "Moses" means the law in the strictest sense, which is the law given from Mount Sinai; in others, the law in a broader sense, which is the historical Word; while here the Word of the Old Testament, both historical and prophetical, is meant. "Moses" signifies the Word because the Ten Commandments, and afterwards the Five Books, which were the first part of the Word, were not from him but from the Lord through him. That Moses is mentioned instead of the law and the Word, is evident from the following passages. In Luke:

Abraham said unto him, They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets neither will they be persuaded if one should rise from the dead (Luke 16:29, 31).

Here "Moses and the prophets" have a like meaning as the "law and the prophets" elsewhere, namely, the historical and prophetical Word. In the same:

Jesus, beginning from Moses and from all the prophets, interpreted in all the Scriptures the things that pertained to Himself (Luke 24:27).

In the same:

All things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms concerning Me (Luke 24:44)

In John:

Philip said, We have found Jesus, of whom Moses in the law did write (John 1:45).

In the same:

In the law Moses commanded us (John 8:5).

In Daniel:

The curse hath flowed down upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against Him. As it is written in the law of Moses, all this evil is come upon us (Daniel 9:11, 13).

In Joshua:

Joshua wrote upon the stone of the altar a copy of the law of Moses (Joshua 8:32).

In John:

Moses gave to you the law. Moses gave you the circumcision. If a man receive circumcision on the sabbath, that the law of Moses might not be broken (John 7:19, 22, 33).

In Mark:

Moses hath said, Honor thy father and thy mother (Mark 7:10).

[2] That which was from the Lord through Moses was attributed to Moses because of the representation; therefore the terms "the law of Moses" and "the law of the Lord" are both used in Luke:

When the days of their purification according to the law of Moses were fulfilled, they brought Him up to Jerusalem, (as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord), that they might offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle doves or two young pigeons (Luke 2:22-24, 39).

[3] Because Moses represented the law it was permitted him to come into the presence of the Lord on Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the law, and command them to the people; and it is added, that they might therefore believe in Moses forever:

Jehovah said unto Moses, Lo, I will come unto thee in the mist of a cloud, that the people may hear when I shall speak unto thee, and may also believe in thee forever (Exodus 19:9).

It is said "in the mist of a cloud," because a "cloud" signifies the Word in the letter. So when Moses came into the presence of the Lord on Mount Sinai:

He entered into the cloud (Exodus 20:21; 24:2, 18; 34:2-5).

(That "cloud" signifies the sense of the letter of the Word see above, n. 36, 594, 905, 906.)

[4] Because Moses represented the Lord as to the law or the Word, therefore:

When he came down from Mount Sinai the skin of his face shone; therefore when he spoke with the people he put a veil over his face (Exodus 34:28-35).

"The shining of the face" signified the internal of the law, for that is in the light of heaven. He veiled his face when he spoke with the people because the internal of the Word was covered and thus obscured to that people to protect them from anything of its light.

[5] Because Moses represented the Lord as to the historical Word, and Elijah the Lord as to the prophetical Word, when the Lord was transfigured Moses and Elijah were seen talking with Him (Matthew 17:3). When the Lord's Divine was manifested in the world, only those who signified the Word could talk with the Lord, because discourse with the Lord is by means of the Word. (That Elijah represented the Lord as to the Word, see n. 624.)

[6] Because Moses and Elijah taken together represented the Word, where Elijah is spoken of as the one sent before the Lord, both are mentioned, in Malachi:

Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elijah the prophet, before the great and terrible day of Jehovah comes (Malachi 4:4-6).

Elijah the prophet means John the Baptist; because he, like Elijah, represented the Word (See above, n. 624, 724).

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