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1 POI Mosè ed Aaronne vennero a Faraone, e gli dissero: Così ha detto il Signore Iddio d’Israele: Lascia andare il mio popolo, acciocchè mi celebri una festa nel deserto.

2 Ma Faraone disse: Chi è il Signore, che io ubbidisca alla sua voce, per lasciare andare Israele? Io non conosco il Signore, e anche non lascerò andare Israele.

3 Ed essi dissero: L’Iddio degli Ebrei ci ha scontrati; deh! lascia che noi andiamo tre giornate di cammino nel deserto, e che sacrifichiamo al Signore Iddio nostro; che talora egli non si avventi sopra noi con pestilenza, o con la spada.

4 E il re di Egitto disse loro: O Mosè ed Aaronne, perchè distraete il popolo dalle sue opere? andate a’ vostri incarichi.

5 Faraone disse ancora: Ecco, ora il popolo del paese è in gran numero; e voi lo fate restare da’ suoi incarichi.

6 E quell’istesso giorno Faraone comandò a’ commissari costituiti sopra il popolo, e a’ rettori d’esso, e disse:

7 Non continuate più a dar della paglia a questo popolo, per fare i mattoni, come avete fatto per addietro; vadano essi medesimi, e raccolgansi della paglia.

8 E pure imponete loro la medesima somma di mattoni che facevano per addietro; non diminuitene nulla; perciocchè essi sono oziosi, e però gridano, dicendo: Andiamo, sacrifichiamo all’Iddio nostro.

9 Sia il lavoro aggravato sopra questi uomini; e lavorino intorno ad esso, e non attendano a parole di menzogna.

10 I commissari adunque del popolo, e i rettori di esso, uscirono fuori, e dissero al popolo: Così ha detto Faraone: Io non vi darò più paglia.

11 Andate voi medesimi, e prendetevi della paglia dovunque ne troverete; perciocchè nulla sarà diminuito del vostro lavoro.

12 E il popolo si sparse per tutto il paese di Egitto, per raccoglier della stoppia in luogo di paglia.

13 E i commissari sollecitavano, dicendo: Fornite le vostre opere, giorno per giorno, come quando avevate della paglia.

14 E i rettori dei figliuoli d’Israele, i quali i commissari di Faraone aveano costituiti sopra loro, furono battuti; e fu lor detto: Perchè non avete voi fornito ieri ed oggi la somma de’ mattoni che vi è imposta, come per addietro?

15 E i rettori de’ figliuoli d’Israele vennero, e gridarano a Faraone, dicendo: Perchè fai così a’ tuoi servitori?

16 E’ non si paglia a’ tuoi servitori, e pur ci dicono: Fate de’ mattoni; ed ora i tuoi servitori son battuti; e il tuo popolo commette fallo.

17 Ed egli disse: Voi siete oziosi, voi siete oziosi; perciò dite: Andiamo, sacrifichiamo al Signore.

18 Ora dunque andate, lavorate; e’ non vi si darà paglia, e pur renderete la somma de’ mattoni.

19 E i rettori de’ figliuoli d’Israele, veggendoli a mal partito, essendo lor detto: Non diminuite nulla de’ mattoni impostivi giorno per giorno,

20 quando uscirono d’appresso a Faraone, scontrarono Mosè ed Aaronne, che si presentarono davanti a loro.

21 Ed essi dissero loro: Il Signore riguardi a voi, e facciane giudicio; conciossiachè voi abbiate renduto puzzolente l’odor nostro appo Faraone, e appo i suoi servitori, dando loro in mano la spada per ucciderci.

22 E MOSÈ ritornò al Signore, e disse: Signore, perchè hai fatto questo male a questo popolo? perchè mi hai mandato?

23 Conciossiachè dacchè io son venuto a Faraone, per parlargli in nome tuo, egli abbia trattato male questo popolo; e tu non hai punto liberato il tuo popolo.

   


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 # 7091

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7091. Thus said Jehovah the God of Israel. That this signifies from the Divine Human of the Lord, namely, exhortation to those who are against the truths of the church, is evident from the fact that by “Jehovah the God of Israel” is meant the Lord as to the Divine Human. (That in the Word the Lord is “Jehovah,” see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.) He is called “the God of Israel,” because by “Israel” is signified the Lord’s spiritual kingdom (n. 6426, 6637), and because the Lord by His coming into the world saved those who were of that kingdom or church (n. 6854, 6914, 7035). The reason why “the God of Israel” is the Lord as to the Divine Human, is that they who are of that church have natural ideas about everything spiritual and heavenly, and also about the Divine; and therefore unless they thought of the Divine as of a natural man, they could not be conjoined with the Divine by anything of affection; for if they thought of the Divine not as of a natural man, they would either have no ideas, or extravagant ones, about the Divine, and would thereby defile the Divine.

Hence it is that by “the God of Israel” is meant the Lord as to the Divine Human, and indeed as to the Divine natural. (That by “Israel” and “Jacob” in the supreme sense is meant the Lord as to the Divine natural; by “Israel,” as to the internal Divine natural; and by “Jacob,” as to the external Divine natural, see n. 4570; also that they who are of the spiritual church were and are saved by the Divine Human of the Lord, n. 2833, 2834; and also that the man of the spiritual church, who is “Israel,” is interior natural, n. 4286, 4402.)

[2] From all this then it is evident why the Lord in the Word is called “Jehovah the God of Israel,” and “Jehovah the HOLY ONE OF ISRAEL.” Everyone can know that the Divine must be so named in agreement with something holy not apparent in the sense of the letter. That the Lord as to the Divine natural is meant by “the God of Israel” is plain from many passages in the Word; manifestly from the following:

That Moses and Aaron, Nadab and Abihu, and seventy elders of Israel saw the God of Israel, under whose feet was as it were a work of a sapphire stone, and as it were the substance of heaven for cleanness (Exodus 24:9-10).

[3] That it was the Lord and not Jehovah who is called the “Father” is evident from the Lord’s words in John:

No one hath ever seen God (John 1:18). Ye have neither ever heard His voice, nor seen His shape (John 5:37).

In Isaiah:

I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who have called thee by thy name, the God of Israel (Isaiah 45:3).

In Ezekiel:

Over the head of the cherubs was as it were the appearance of a sapphire stone, the likeness of a throne; and over the likeness of a throne a likeness as the appearance of a man upon it above; and he had the appearance of fire and a rainbow, and of brightness round about (Ezekiel 1:26-28).

These are called “the glory of Jehovah,” and “of the God of Israel,” in the same (Ezekiel 1:28; 8:4; 9:3; 10:19-20), and also where the new temple is described (Ezekiel 43:2; 44:2); as also in many other passages (Isaiah 17:6; 21:10, 17; 24:15; 41:17; Psalms 41:13; 59:5; 68:8, 35; 6 9:6; 72:18, and elsewhere). So also He is called “the HOLY ONE OF ISRAEL” (Isaiah 1:4; 5:19; 10:20; 17:7; 30:1, 12, 15; 49:7; 60:9, 14; Ezekiel 39:7).

[4] That the “God of Israel” and the “HOLY ONE OF ISRAEL” are the Lord as to the Divine Human is also evident from the fact that He is called the “REDEEMER,” the “SAVIOR,” the “MAKER”—the Redeemer, in Isaiah:

Our Redeemer, Jehovah Zebaoth; His name the HOLY ONE OF ISRAEL (Isaiah 47:4; also Isaiah 41:14; 43:14 48:17; 54:5); also the SAVIOR (Isaiah 43:3); and the MAKER (Isaiah 45:11).

From all this it is also evident that by “Jehovah” in the Word of the Old Testament, no other is meant than the Lord, for He is called JEHOVAH GOD and the HOLY ONE OF ISRAEL, the REDEEMER, the SAVIOR, the MAKER—“Jehovah the Redeemer and Savior” in Isaiah:

That all flesh may know that I Jehovah am thy Savior, and thy Redeemer, the Mighty One of Jacob (Isaiah 49:26).

That thou mayest know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isaiah 60:16; as also (Isaiah 43:14) Isaiah 43:1 (Isaiah 44:6)44:24; (Isaiah 54:8) (Isaiah 63:16) 44:6, 24; 54:8; 63:16; Psalms 19:14).

[5] That the Lord saved Israel, that is, those who are of the spiritual church, is said in Isaiah:

I will make mention of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah hath recompensed to us; abundant in goodness to the house of Israel. He said, Surely they are My people; sons who do not lie; and therefore He became their Savior; in all their distress He had distress; and the angel of His faces liberated them; because of His love, and His indulgence, He redeemed them; and He took them up, and carried them all the days of eternity (Isaiah 63:7-9).

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