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1 Ed il Signore disse a Mosè: Ora vedrai quel ch’io farò a Faraone; perciocchè, sforzato con potente mano, li lascerà andare; anzi, sforzato con potente mano, li caccerà dal suo paese.

2 Oltre a ciò, Iddio parlò a Mosè, e gli disse:

3 Io sono il Signore. E apparvi ad Abrahamo, ad Isacco, ed a Giacobbe, sotto il nome di: Dio Onnipotente; ma non fui conosciuto da loro sotto il mio nome di: Colui che è.

4 E, come io fermai il mio patto con loro, di dar loro il paese di Canaan, il paese de’ lor pellegrinaggi, nel quale dimorarono come forestieri;

5 così ancora ho uditi gli stridi de’ figliuoli d’Israele, i quali gli Egizj tengono in servitù; e mi son ricordato del mio patto.

6 Perciò, di’ ai figliuoli d’Israele: Io sono il Signore; e vi trarrò di sotto alle gravezze degli Egizj, e vi libererò dalla servitù loro, e vi riscuoterò con braccio steso, e con grandi giudicii.

7 E vi prenderò per mio popolo, e sarò vostro Dio; e voi conoscerete ch’io sono il Signore Iddio vostro, che vi traggo di sotto alle gravezze degli Egizj.

8 E vi condurrò nel paese, del quale io ho alzata la mano che io lo darei ad Abrahamo, ad Isacco, ed a Giacobbe; e vel darò per possessione ereditaria. Io sono il Signore.

9 E Mosè parlò in quella stessa maniera a’ figliuoli d’Israele; ma essi non porsero orecchio a Mosè, per l’angoscia dello spirito loro, e per la dura servitù.

10 E il Signore parlò a Mosè, dicendo:

11 Va’, parla a Faraone, re di Egitto, che lasci andare i figliuoli d’Israele dal suo paese.

12 E Mosè parlò nel cospetto del Signore, dicendo: Ecco, i figliuoli di Israele non mi hanno porto orecchio; e come mi porgerebbe orecchio Faraone, essendo io incirconciso di labbra?

13 Ma il Signore parlò a Mosè e ad Aaronne, e comandò loro di andare ai figliuoli d’Israele, e a Faraone, re di Egitto, per trar fuor del paese di Egitto i figliuoli d’Israele.

14 QUESTI sono i capi delle famiglie paterne di essi: I figliuoli di Ruben, primogenito di Israele, furono Henoc, e Pallu, e Hesron, e Carmi. Queste son le famiglie de’ Rubeniti.

15 E i figliuoli di Simeone furono Iemuel, e Iamin, e Ohad, e Iachin, e Sohar, e Saul, figliuolo d’una Cananea. Queste son le famiglie de’ Simeoniti.

16 E questi sono i nomi de’ figliuoli di Levi, secondo le lor generazioni: Gherson, e Chehat, e Merari. E gli anni della vita di Levi furono centrentasette.

17 I figliuoli di Gherson furono: Libni, e Simi, divisi per le lor generazioni.

18 E i figliuoli di Chehat furono: Amram, e Ishar, e Hebron, e Uzziel. E gli anni della vita di Chehat furono centrentatre.

19 E i figliuoli di Merari furono Mahali, e Musi. Queste son le famiglie dei Leviti, divise per le lor linee.

20 Or Amram prese Iochebed, sua zia, per moglie; ed essa gli partorì Aaronne e Mosè. E gli anni della vita di Amram furono centrentasette.

21 E i figliuoli di Ishar furono: Core, e Nefeg, e Zicri.

22 E i figliuoli di Uzziel furono: Misael, ed Elsafan, e Zicri.

23 E Aaronne si prese per moglie Eliseba, figliuola di Amminadab, sorella di Nahasson; ed essa gli partorì Nadab, e Abihu, ed Eleazar, e Itamar.

24 E i figliuoli di Core furono: Assir, ed Elcana, e Abiasaf. Queste son le famiglie de’ Coriti.

25 Ed Eleazar, figliuolo di Aaronne si prese per moglie una delle figliuole di Putiel; ed essa gli partorì Finees. Questi sono i capi delle famiglie paterne de’ Leviti per le loro schiatte.

26 Quest’è quell’Aaronne, e quel Mosè, a’ quali il Signore disse: Traete fuor del paese di Egitto i figliuoli d’Israele, per le loro schiere.

27 Essi, cioè Mosè ed Aaronne, furon quelli che parlarono a Faraone, re di Egitto, per trar fuor di Egitto i figliuoli d’Israele.

28 OR nel giorno che il Signore parlò a Mosè, nel paese di Egitto,

29 il Signore gli disse: Io sono il Signore; di’ a Faraone, re di Egitto, tutto ciò che io ti dico.

30 E Mosè disse nel cospetto del Signore: Ecco, io sono incirconciso di labbra; come dunque Faraone mi porgerebbe egli orecchio?

   


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 # 2658

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2658. 'For the son of this servant-girl shall not inherit together with my son, with Isaac' means that the merely human rational could not possess the same life as the Divine Rational itself, neither as to truth nor as to good. This is clear from the meaning of 'inheriting' as possessing the life of another, to be dealt with immediately below; from the meaning of 'the son of a servant-girl' as the merely human rational as to truth and as to good, dealt with in 2657; and from the meaning of 'my son, Isaac' as the Divine Rational as to truth, meant by 'my son', and as to good, meant by 'Isaac', dealt with in 2623, 2630. That 'Isaac' is the Divine Rational as to good is clear from verses 6-7 (in 2640, 2641, 2643) - from the meaning of 'laughter', from which he was named, as the affection for truth, or good that flows from truth. From this it is evident that 'the son of this servant-girl shall not inherit together with my son, with Isaac' means that the merely human rational cannot possess the same life as the Divine Rational, neither as to truth nor as to good. Its inability to possess the same life is clear from the single consideration that the Divine is life itself, and this being so possesses life within Itself, whereas the merely human is only an organ for life and that being so does not possess life in itself.

[2] Once it had become Divine the Lord's Human was no longer an organ or recipient of life; it was now Life itself, the same as that of Jehovah Himself. It had this life at the start from its very conception from Jehovah, as is plainly evident from the Lord's own words in John,

As the Father has life in Himself, so He has granted the Son to have life in Himself. John 5:26.

The Divine Human is what is called 'the Son', 1729, 2159, 2628. In the same gospel,

In Him was life, and the life was the light of men. John 1:4.

In the same gospel,

Jesus said, I am the way, the truth, and the life. John 14:6.

In the same gospel,

Jesus said, I am the resurrection and the life; he who believes in Me, though he die, will live. John 11:25.

In the same gospel,

The bread of God is that which 1 comes down out of heaven and gives life to the world. John 6:33.

Man however is not life but an organ or recipient of it, see 2021, and in various places elsewhere. From this it may be evident that when the Lord was made Jehovah even as to the Human, that which was not life in itself, that is, the merely human, was banished. This is the meaning of the statement that the son of a servant-girl could not inherit together with the son Isaac.

[3] When 'inheriting' in the internal sense has reference to the Lord it means possessing the Father's life, and so possessing life within Himself; and when it has reference to men it means possessing the Lord's life, that is, receiving life from the Lord. This is clear from many places in the Word. Possessing life in Himself is the very Being (Esse) of life, which is Jehovah, whereas possessing the Lord's life, or receiving life from the Lord, is accepting the Lord in love and faith. And because such persons abide in the Lord and are the Lord's they are called His heirs and sons.

[4] In the Old Testament Word 'inheritance' is used to refer both to what is celestial, or good, and to what is spiritual, or truth, though what is celestial is expressed by one word, what is spiritual by another. The first word may be rendered as 'possessing by inheritance', but the second as 'inheriting'. In the original language the first word also implies possession, but the second a derivation from such possession, in the way that celestial and spiritual are related to each other, or good and truth are related. In the present verse, where 'Isaac' represents the Lord's Divine Rational or Divine Human, the word describing possession by right of inheritance is used, for the Lord's Divine Human is sole heir and possessor, as He also teaches in the parable recorded in Matthew 21:33, 37-38; Mark 12:7; Luke 20:14; and in various places declares that all that is the Father's is His.

[5] When 'possessing by inheritance' and 'inheriting' in the Word have reference to men, they mean receiving life from the Lord, and therefore receiving eternal life or heaven, for only those who receive the Lord's life receive heaven. This is clear in John,

He who overcomes will receive all things by inheritance, and I will be his God and he will be My Son. Revelation 21:7.

In Matthew,

Everyone who has left houses or brothers or sisters for My name's sake will receive a hundredfold and will be allotted the inheritance of eternal life. Matthew 19:29; 25:43; Mark 10:17; Luke 18:18.

Here heaven is called 'eternal life', elsewhere simply 'life', as in Matthew 18:8-9; 19:17; John 3:36; 5:24, 29, the reason being that the Lord is life itself, and anyone who receives His life is in heaven.

[6] In David,

God will save Zion and will build the cities of Judah; and they will dwell there and possess it by inheritance; and the seed of His servants will inherit it, and those loving His name will dwell in it. Psalms 69:35-36.

Here 'possessing by inheritance' has reference to those in whom celestial love exists, 'inheriting' to those in whom spiritual love exists. In Isaiah,

He who trusts in Me will inherit the land, and will possess by inheritance My holy mountain. Isaiah 57:13.

Here the meaning is similar.

[7] In Moses,

I will bring you to the land over which I lifted up My hand to give it to Abraham, Isaac, and Jacob, and I will give it to you as a hereditary possession. Exodus 6:8.

In the sense of the letter these words mean that the land of Canaan was to be granted to them as a hereditary possession, which did in fact happen. But in the internal sense they mean that heaven was to be granted to those in whom love to and faith in the Lord were present, for as the Lord is represented by 'Abraham, Isaac, and Jacob' so are love itself and faith itself meant by them, and consequently people in whom love and faith are present, and who accordingly abide in the Lord. These are also meant by Abraham, Isaac, and Jacob with whom many will recline at table in the kingdom of heaven, in Matthew 8:11; for those who are in heaven are completely unaware of Abraham, Isaac, or Jacob, and know only of what is represented and meant by them. And the same goes for 'reclining at table (or eating) with them'. For all names mentioned in the Word mean real things, see 1224, 1264, 1876, 1888, and the land of Canaan means the heavenly Canaan or heaven, 1585, 1607, 1866, which is also referred to simply as 'the land', 1413, 1607, 1733, 2571. So too in Matthew,

Blessed are the meek, for they will receive the inheritance of the land. Matthew 5:5.

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