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Esodo 35

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1 MOSÈ adunque adunò tutta la raunanza de’ figliuoli d’Israele, e disse loro: Queste son le cose che il Signore ha comandate che si facciano:

2 Lavorisi sei giorni, e al settimo giorno siavi giorno santo, il Riposo del Sabato consacrato al Signore; chiunque farà in esso opera alcuna sia fatto morire.

3 Non accendete fuoco in alcuna delle vostre stanze nel giorno del Sabato.

4 Poi Mosè disse a tutta la raunanza de’ figliuoli d’Israele: Questo è quello che il Signore ha comandato.

5 Pigliate di quello che avete appo voi da fare un’offerta al Signore; chiunque sarà d’animo volenteroso, porti quell’offerta al Signore; oro, e argento, e rame,

6 e violato, e porpora, e scarlatto, e fin lino, e pel di capra,

7 e pelli di montone tinte in rosso, e pelli di tasso, e legno di Sittim,

8 e olio per la lumiera, e aromati per l’olio dell’Unzione, e per lo profumo degli aromati,

9 e pietre onichine, e pietre da legare, per l’Efod, e per lo Pettorale.

10 E tutti gli uomini industriosi che son fra voi vengano, e facciano tutto quello che il Signore ha comandato:

11 il Tabernacolo, la sua tenda, la sua coverta, i suoi graffi, le sue assi, le sue sbarre, le sue colonne, e i suoi piedistalli;

12 l’Arca, e le sue stanghe; il Coperchio, e la Cortina da tender davanti;

13 la Tavola, e le sue stanghe, e tutti i suoi strumenti; e il Pane del cospetto;

14 e il Candelliere della lumiera, e i suoi strumenti, e le sue lampane, e l’olio per la lumiera;

15 e l’Altar de’ profumi, e le sue stanghe; l’olio dell’Unzione, e il profumo degli aromati, e il Tappeto dell’entrata, per l’entrata del Tabernacolo;

16 l’Altar degli olocausti, e la sua grata di rame, e le sue sbarre, e tutti i suoi strumenti; la Conca, e il suo piede;

17 le cortine del Cortile, le sue colonne e i suoi piedistalli; e il Tappeto dell’entrata del Cortile;

18 i piuoli del Tabernacolo, e i piuoli del Cortile, e le lor corde;

19 i vestimenti del servigio, da fare il servigio nel Luogo santo; i vestimenti sacri del Sacerdote Aaronne, e i vestimenti de’ suoi figliuoli, per esercitare il sacerdozio.

20 Allora tutta la raunanza de’ figliuoli d’Israele si partì dal cospetto di Mosè.

21 E tutti coloro, il cui cuore li sospinse, e il cui spirito li mosse volenterosamente, vennero, e portarono l’offerta del Signore, per l’opera del Tabernacolo della convenenza, e per ogni servigio di esso, e per li vestimenti sacri.

22 E tutte le persone di cuor volenteroso vennero, uomini e donne; e portarono fibbie, e monili, e anella, e fermagli; ogni sorte di arredi d’oro; oltre a tutti coloro che offersero al Signore offerta d’oro.

23 E ogni uomo, appo cui si trovò violato, o porpora, o scarlatto, o fin lino, o pel di capra, o pelli di montone tinte in rosso, e pelli di tasso, ne portò.

24 Chiunque potè offerire offerta d’argento, e di rame, ne portò per l’offerta del Signore; parimente ciascuno, appo cui si trovò legno di Sittim, per qualunque opera del lavorio, ne portò.

25 E tutte le donne industriose filarono con le lor mani, e portarono il filato del violato, e della porpora, e dello scarlatto, e del fin lino.

26 Tutte le donne ancora, il cui cuore le sospinse ad adoperarsi con industria, filarono il pel di capra.

27 E i principali del popolo portarono pietre onichine, e pietre da legare, per l’Efod, e per lo Pettorale;

28 e aromati, e olio, per la lumiera, e per l’olio dell’Unzione, e per lo profumo degli aromati.

29 Così tutti coloro d’infra i figliuoli d’Israele, così uomini come donne, il cui cuore li mosse volenterosamente a portar ciò che faceva bisogno per tutto il lavorio, che il Signore avea comandato per Mosè che si facesse, portarono offerte volontarie al Signore.

30 E MOSÈ disse a’ figliuoli d’Israele: Vedete, il Signore ha chiamato per nome Besaleel, figliuol di Uri, figliuol di Hur, della tribù di Giuda.

31 E l’ha empiuto dello Spirito di Dio, in industria, in ingegno, in sapere, e in ogni artificio;

32 eziandio per far disegni da lavorare in oro, e in argento, e in rame,

33 e in arte di pietre da legare, e in arte di lavorar di legno, per far qualunque lavorio ingegnoso.

34 E anche ha messo nell’animo suo il sapere ammaestrare altrui; e con lui Oholiab, figliuol di Ahisamac, della tribù di Dan.

35 Egli li ha empiuti d’industria, da far qualunque lavorio di fabbro, e di disegnatore, e di ricamatore in violato, in porpora, in iscarlatto, e in fin lino; e di tessitore; e di artefice in qualunque lavorio e disegno.

   


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.