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Esodo 34

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1 E IL Signore disse a Mosè: Tagliati due tavole di pietra, simili alle primiere; e io scriverò in su quelle tavole la parole ch’erano in su le primiere che tu spezzasti.

2 E sii presto domattina, e sali la mattina in sul monte di Sinai, e presentati quivi davanti a me, in su la sommità del monte.

3 E non salga teco alcuno, nè anche si vegga alcuno in tutto il monte, nè anche pasturi alcun bestiame, minuto o grosso, dirincontro a questo monte.

4 Mosè adunque tagliò due tavole di pietra, simili alle primiere; e si levò la mattina seguente a buon’ora, e salì in sul monte di Sinai; come il Signore gli avea comandato; e prese in mano quelle due tavole di pietra.

5 E il Signore scese nella nuvola, e si fermò quivi con lui, e gridò: Il Nome del Signore.

6 Il Signore adunque passò davanti a lui, e gridò: Il Signore, il Signore, l’Iddio pietoso e misericordioso, lento all’ira, e grande in benignità e verità;

7 che osserva la benignità in mille generazioni; che perdona l’iniquità, il misfatto, e il peccato: il quale altresì non assolve punto il colpevole; anzi fa punizione della iniquità de’ padri sopra i figliuoli, e sopra i figliuoli de’ figliuoli, fino alla terza e alla quarta generazione.

8 E Mosè subito s’inchinò a terra, e adorò.

9 E disse: Deh! Signore; se io ho trovata grazia davanti agli occhi tuoi, venga ora il Signore nel mezzo di noi; questo popolo è veramente un popolo di collo duro; ma tu, perdonaci le nostre iniquità e il nostro peccato, e possedici.

10 E il Signore disse: Ecco, io fo patto nel cospetto di tutto il tuo popolo; io farò maraviglie, quali non furono mai create in tutta la terra, nè fra alcuna nazione; e tutto il popolo, nel mezzo del quale tu sei, vedrà l’opera del Signore; conciossiachè quello che io farò teco sia cosa tremenda.

11 Osserva quello che oggi ti comando. Ecco, io scaccerò d’innanzi a te gli Amorrei, e i Cananei, e gl’Hittei e i Ferezei, e gli Hivvei, e i Gebusei.

12 Guardati che tu non faccia lega con gli abitanti del paese, nel qual tu entrerai; che talora essi non ti sieno in laccio nel mezzo di te.

13 Anzi disfate i loro altari, e spezzate le loro statue, e tagliate i lor boschi.

14 Perciocchè tu non hai da adorare altro dio; conciossiachè il nome del Signore sia: Il Geloso; egli è un Dio geloso.

15 Guardati dunque che tu non faccia lega con gli abitanti di quel paese; che talora, quando essi fornicheranno dietro a’ lor dii, e sacrificheranno loro, non ti chiamino, e tu non mangi de’ lor sacrificii.

16 E non prenda delle lor figliuole per li tuoi figliuoli; e ch’esse, fornicando dietro a’ lor dii, non facciano parimente fornicare i tuoi figliuoli dietro agl’iddii loro.

17 Non farti alcun dio di getto.

18 Osserva la festa solenne degli Azzimi; mangia Azzimi sette giorni, come io ti ho comandato, nel tempo ordinato del mese di Abib; conciossiachè nel mese di Abib tu sii uscito di Egitto.

19 Tutto quello che apre la matrice è mio; e di tutto il tuo bestiame sarà fatta offerta per ricordanza, cioè: dei primi parti del tuo minuto e del tuo grosso bestiame.

20 Ma riscatta con un agnello, o con un capretto, il primogenito dell’asino; e se pur tu non lo riscatti, fiaccagli il collo; riscatta ogni primogenito d’infra i tuoi figliuoli; e non comparisca alcuno davanti a me vuoto.

21 Lavora sei giorni, e riposati al settimo giorno; riposati eziandio nel tempo dell’arare e del mietere.

22 Celebra ancora la festa solenne delle Settimane, ch’è la festa delle primizie della mietitura del grano; e parimente la festa solenne della ricolta de’ frutti, all’uscita dell’anno.

23 Tre volte l’anno comparisca ogni maschio tuo davanti alla faccia del Signore, dell’Eterno Signore Iddio d’Israele.

24 Perciocchè io scaccerò le genti d’innanzi a te, e allargherò i tuoi confini; e quando tu salirai per comparir davanti alla faccia del Signore Iddio tuo, tre volte l’anno, niuno sarà mosso da cupidità per assalire il tuo paese.

25 Scannando il mio sacrificio, non ispandere il sangue di esso con pan lievitato; e non sia il sacrificio della festa della Pasqua guardato la notte infino alla mattina.

26 Porta nella Casa del Signore Iddio tuo le primizie de’ primi frutti della tua terra. Non cuocere il capretto nel latte di sua madre.

27 Poi il Signore disse a Mosè: Scrivi queste parole, perciocchè su queste parole io ho fatto patto teco e con Israele.

28 E Mosè stette quivi col Signore quaranta giorni e quaranta notti; senza mangiar pane, nè bere acqua; e il Signore scrisse sopra quelle tavole le parole del patto, le dieci parole.

29 Ora, quando Mosè scese dal monte di Sinai, avendo le due Tavole della Testimonianza in mano, mentre scendeva dal monte, egli non sapeva che la pelle del suo viso era divenuta risplendente, mentre egli parlava col Signore.

30 Ed Aaronne e tutti i figliuoli d’Israele riguardarono Mosè; ed ecco, la pelle del suo viso risplendeva; onde temettero di accostarsi a lui.

31 Ma Mosè il chiamò; ed Aaronne e tutti i principali ritornarono a lui alla raunanza; e Mosè parlò loro.

32 E, dopo questo, tutti i figliuoli d’Israele si accostarono, ed egli comandò loro tutte le cose che il Signore gli avea dette nel monte di Sinai.

33 E quando ebbe finito di parlar con loro, egli si mise un velo in sul viso.

34 E quando Mosè veniva davanti alla faccia del Signore, per parlar con lui, si toglieva il velo, finchè uscisse fuori; poi, come era uscito, diceva a’ figliuoli d’Israele ciò che gli era comandato.

35 E i figliuoli d’Israele, riguardando la faccia di Mosè, vedevano che la pelle del suo viso risplendeva. Poi egli si rimetteva il velo in sul viso, finchè entrasse a parlar col Signore.

   


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 # 936

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936. (Verse 3) And they sang the song of Moses, the servant of God; and the song of the Lamb. That this signifies acknowledgment and confession of the precepts in the Word of both Testaments, also the acknowledgment and confession of the Divine of the Lord in His Human, is evident from the signification of singing a song, as denoting confession from acknowledgment, and from joy of heart (concerning which see n. 326, 857); and from the signification of Moses, as denoting the Word of the Old Testament, of which we shall speak presently; and from the signification of the Lamb, as denoting the Lord as to Divine truth (see (n. 297, 343, 460, 482); thus, as to the Word, for this is Divine truth. Therefore, because it is said, Moses and the Lamb, the Word of the Old and New Testament is signified.

That the song of Moses and of the Lamb signifies the acknowledgment of the precepts in the Word of both Testaments, also the acknowledgment of the Divine in the Human of the Lord, is evident from the things that follow in these two verses; for they are those things that they sang, or that belong to the song. In the first verse the works of the Lord and His ways are glorified, by which the precepts are signified. In the following verse the Lord is glorified; and [it is enjoined that He is] to be feared by all, because He alone is holy. And because these are the subjects of the two songs, and by songs are signified the acknowledgment and confession of those things, it is evident that by, they sang the song of Moses, the servant of God, and the song of the Lamb, is signified acknowledgment and confession of the precepts contained in the Word of both Testaments, also the acknowledgment and confession of the Divine of the Lord in His Human. By these two also victory is obtained over the beast, which is the subject there treated of, namely, by keeping the precepts and acknowledging the Divine of the Lord. Without these two the beast conquers.

Continuation: -

[2] In the preceding article the evils to be shunned were recounted from the Decalogue. But I know that many think in their hearts that no one can shun them of himself, because man is born in sins, and therefore has no power from himself of shunning them. But let such know that every one who thinks in his heart that there is a God; that the Lord is the God of heaven and earth; that the Word is from Him, and consequently holy; that there are a heaven and a hell, and that there is a life after death, is able to shun them. But he who despises these things and rejects them from his mind is not able, and certainly not he who denies them. For who can think that anything is a sin against God, when he does not think of God? And who can shun evils as sins, when he thinks nothing of heaven, of hell, and of the life after death? Such a man does not know what sin is. Man is placed in the midst between heaven and hell. From heaven goods continually inflow, and from hell evils. And because he is in the midst, he has freedom to think goods, and to think evils. This freedom the Lord never takes away from any one; for it constitutes his life, and is the means by which he is reformed. So far, therefore, as a man from this freedom thinks of shunning evils because they are sins, and supplicates the Lord for aid, so far the Lord removes them, and gives man the power to desist from them as of himself, and afterwards to shun them.

[3] Every one, from natural freedom, is able to shun these same evils because they are contrary to human laws. Every citizen of a kingdom does this who fears the penalties of the civil law, and the loss of life, fame, honour, wealth, and thence of office, gain, and pleasures. Even the wicked man does the same; and his life appears in the external form to be entirely like the life of him who shuns those evils because they are contrary to the Divine laws; but in the internal form it is quite unlike. The one acts from natural freedom only, which is from man; and the other acts from spiritual freedom, which is from the Lord. Both act from freedom. When a man is able to shun the same evils from natural freedom, why cannot he shun them from spiritual freedom, in which he is constantly kept by the Lord? Only let him think that he desires to do so, because there are a heaven, a hell, a life after death, punishment, and reward, and let him supplicate the Lord for aid.

It must be observed, that every man who commences the spiritual life because he desires to be saved, is afraid of sins on account of the punishments of hell; but afterwards, on account of the sin itself, because it is horrible in itself; and at last, on account of the truth and good which he loves, thus for the sake of the Lord. For so far as any one loves truth and good, thus the Lord, so far he is averse to their opposite, which is evil.

From these things it is clear that whoever believes in the Lord shuns evils as sins, and, on the other hand, that whoever shuns evils as sins also believes. Wherefore to shun evils as sins is the sign of faith.

  
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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 # 482

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482. For the Lamb who is in the midst of the throne shall feed them.- This signifies that the Lord shall teach them from heaven, as is evident from the signification of the Lamb, as denoting the Lord as to Divine Truth; see above (n. 297, 343, 464); and from the signification of the throne, as denoting heaven; see above (n. 253). In the midst of the throne, signifies in the whole heaven, for in the midst signifies in all collectively and individually, or in the whole; see above (n. 213); and from the signification of feeding, which denotes to teach, concerning which we shall treat presently. From these things it is evident that by the Lamb who is in the midst of the throne feeding them, is signified that the Lord will instruct them out of heaven. It is here said, "the Lamb who is in the midst of the throne shall feed them," and above, that "he who sitteth on the throne shall dwell over them," from which it clearly appears that both by him who sitteth on the throne, and by the Lamb in the midst of the throne, is meant the Lord, but by Him who sitteth on the throne is meant the Lord as to Divine Good, and by the Lamb in the midst of the throne is meant the Lord as to Divine Truth. For to dwell, which is said of Him who sitteth upon the throne, is stated of good; see above (n. 470); and to feed, which is said of the Lamb, is said of truth, for to feed signifies to instruct in truths.

[2] In the Word of the Old Testament the terms Jehovah and God, and also Jehovah and the Holy One of Israel, are frequently used, and both mean the Lord alone. "Jehovah" means the Lord as to Divine Good, and "God" and the "Holy One of Israel" mean the Lord as to Divine Truth; both are named on account of the marriage of Divine Good and Divine Truth in every detail of the Word. That to feed signifies to teach is evident without further explanation, since it is a custom derived from the Word to call those who teach, pastors, and those who are taught, the flock; but the reason of this is not yet known, and therefore it shall be explained. In heaven, all things which appear before the eyes are representative, for they represent under a natural appearance the spiritual things which the angels think and with which they are affected. Their thoughts and affections are thus presented before their eyes in forms like those which are in the world, or in forms similar to those of natural things, and this by virtue of the correspondence which the Lord has caused to exist between spiritual and natural things. The subject of correspondence is dealt with in many places, and in the work concerning Heaven and Hell 87-102, and 103-115). As a result of this correspondence, flocks of sheep, lambs, and goats, feeding in green pastures, and also in gardens, appear in heaven; and these appearances have their existence from the thoughts of those who are in the goods and truths of the church, and who thus think intelligently and wisely. For this reason mention is so frequently made in the Word of flock, also of pastures, and feeding, and of a shepherd. For the Word in the letter consists of such things as in heaven appear before the eyes, and which signify correspondent spiritual thing.

[3] Since it is known in the church that to feed signifies to teach, that pasture signifies instruction, and a shepherd an instructor, we will simply quote a few passages from the Word where these expressions are used, without further explanation.

In Isaiah:

"In that day shall thy cattle feed in a large pasture" (30:23).

Again:

"He shall feed his flock like a shepherd; He shall gather the lambs into his arm, and shall gently lead those that give suck" (40:11).

Again:

"He will say to the bound, Go forth; to them that are in darkness, Shew yourselves. They shall feed upon the ways, and their pastures shall be on all heights (49:9).

In Jeremiah:

"Against the shepherds that feed my people, ye have scattered my flock; because of the curse the land mourneth; the pastures of the wilderness are dried up" (23:2, 10).

Again:

Israel "shall feed on Carmel and Bashan" (50:19).

In Ezekiel:

"I will seek my flock, and search them out. I will feed them upon the mountains of Israel by the watercourses, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the mountains of the height of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel" (34:11, 13, 14).

In Hosea:

"I did know thee in the wilderness, in the land of drought, when there was for them pasture" (13:5, 6).

In Joel:

"The herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate" (1:18).

And in Micah:

Out of Bethlehem Ephratah shall he go forth, "who shall stand and feed in the strength of Jehovah" (5:2, 4).

Again,

"Feed thy people with thy rod, the flock of thine heritage; let them feed in Bashan and Gilead" (7:14).

In Zephaniah:

"The remnant of Israel shall feed and lie down" (3:13).

In David:

"Jehovah is my shepherd; I shall not want. He will cause me to lie down in pastures of grass" (Psalm 23:1, 2).

Again:

"The Lord chose David; from following the ewes giving suck he brought him to feed Jacob his people, and Israel his inheritance. So he fed them according to the integrity of his heart" (78:70-72).

Again,

Jehovah "hath made us his people, and the flock of his pasture, therefore we are his people and the flock of his pasture" (Psalm 100:3).

In John:

Jesus said to Peter, "Lovest thou me?" He said that he loved Him. He said unto him, "Feed my lambs." He said to him the second time, also the third time, "Feed my sheep" (21:15-17). And in very many other passages, in all of which, to feed denotes to instruct in truths, and pasture the truths in which they are instructed.

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