La Biblia

 

Esodo 18

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1 OR Ietro, sacerdote di Madian, suocero di Mosè, intese tutto quel che Iddio avea fatto a Mosè, e ad Israele, suo popolo; come il Signore avea tratto Israele fuor di Egitto.

2 E Ietro prese Sippora, moglie di Mosè, dopo ch’egli l’ebbe rimandata;

3 e i due figliuoli di essa; il nome dell’uno de’ quali era Ghersom; perciocchè Mosè, avea detto: Io sono stato forestiere in paese strano.

4 E il nome dell’altro era Eliezer; perciocchè egli avea detto: L’Iddio di mio padre mi è stato in aiuto, e mi ha scampato dalla spada di Faraone.

5 Ietro adunque, suocero di Mosè, venne a Mosè, co’ figliuoli di esso, e con la sua moglie, nel deserto, ove egli era accampato al Monte di Dio.

6 E mandò a dire a Mosè: Io Ietro, tuo suocero, vengo a te, con la tua moglie, e co’ suoi due figliuoli.

7 E Mosè uscì incontro al suo suocero; e gli s’inchinò, e lo baciò; e si domandarono l’un l’altro del lor bene stare; poi entrarono nel padiglione.

8 E Mosè raccontò al suo suocero tutto ciò che il Signore avea fatto a Faraone, ed agli Egizj, per amor d’Israele; e tutti i travagli ch’erano loro sopraggiunti per cammino, de’ quali il Signore li avea liberati.

9 E Ietro si rallegrò di tutto il bene che il Signore avea fatto a Israele, avendolo riscosso dalla man degli Egizj.

10 E Ietro disse: Benedetto sia il Signore, il qual vi ha liberati dalla mano degli Egizj, e dalla mano di Faraone; il quale ha riscosso questo popolo di sotto alla man degli Egizj.

11 Ora conosco che il Signore è più grande di tutti gl’iddii; conciossiachè questo sia loro avvenuto, perciocchè erano superbamente proceduti contro a loro.

12 Poi Ietro, suocero di Mosè, prese un olocausto, e de’ sacrificii da offerire a Dio; e Aaronne, e tutti gli Anziani d’Israele, vennero a mangiar col suocero di Mosè, davanti al Signore.

13 E il giorno seguente, avvenne che, sedendo Mosè, per render ragion al popolo, e stando il popolo in piè davanti a Mosè, dalla mattina fino alla sera;

14 il suocero di Mosè vide tutto quel che egli faceva al popolo, e disse: Che cosa è questo che tu fai inverso questo popolo? perchè siedi tu solo, e tutto il popolo ti sta in piè davanti, dalla mattina fino alla sera?

15 E Mosè rispose al suo suocero: Io il fo, perchè questo popolo viene a me per domandare Iddio.

16 Quando essi hanno qualche affare, vengono a me, ed io giudico fra l’uno e l’altro, e dichiaro loro gli statuti di Dio, e le sue leggi.

17 Ma il suocero di Mosè, gli disse: Ciò che tu fai non istà bene.

18 Per certo tu verrai meno, e tu, e questo popolo ch’è teco; perciocchè cotesto affare è troppo grave per te; tu non puoi far ciò tutto solo.

19 Attendi ora alla mia voce, io ti consiglierò, e Iddio sarà teco: Sii tu per lo popolo davanti a Dio, e rapporta a Dio gli affari.

20 E ammaestra il popolo intorno agli statuti, e alle leggi; e dichiaragli la via per la quale ha da camminare, e l’opere che ha da fare.

21 E tu scegli d’infra tutto il popolo degli uomini di valore, che temano Iddio; uomini leali che abbiano in odio l’avarizia; e costituiscili sopra il popolo capi di migliaia, capi di centinaia, capi di cinquantine, e capi di diecine.

22 E rendano essi ragione al popolo in ogni tempo; e rapportino a te ogni grande affare; ma giudichino ogni piccolo affare. Così ti sgraverai del carico che hai addosso, ed essi lo porteranno teco. Se tu fai questa cosa,

23 e se Iddio te la comanda, tu potrai durare; e anche tutto questo popolo perverrà in pace al suo luogo.

24 E Mosè acconsentì al dire del suo suocero, e fece tutto ciò ch’egli avea detto.

25 E Mosè scelse di tutto Israele degli uomini di valore, e li costituì capi sopra il popolo; capi di migliaia, capi di centinaia, capi di cinquantine, e capi di diecine.

26 E quelli doveano render ragione al popolo in ogni tempo; essi rapportavano a Mosè gli affari difficili, e giudicavano ogni piccolo affare.

27 Poi Mosè accommiatò il suo suocero, ed egli se ne andò nel suo paese.

   


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.

De obras de Swedenborg

 

Arcana Coelestia #8685

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8685. 'That Moses sat to judge the people' means the arrangement, effected by God's truth, with those belonging to the spiritual Church in the state before their actions sprang from good. This is clear from the representation of 'Moses' as God's truth going forth directly from the Lord, dealt with in 7010, 7382; from the meaning of 'judging' as effecting an arrangement (the reason why 'judging' has this meaning here is that God's truth does not judge anyone, but flows in and arranges things for its own reception, and after it has been received judgement then takes place in accordance with the laws of order; this is what is meant by the Lord's judgement in Matthew 25:31-end; John 5:22, 26-27, 30; 9:39, as is clear from the Lord's words where He says that He judges no one, John 3:17-21; 7:24; 12:47-48); and from the representation of Israel, to whom 'the people' refers here, as those belonging to the spiritual Church, dealt with above in 8645. From all this it is evident that 'Moses sat to judge the people' means the arrangement, effected by God's truth going forth directly from the Lord, with those belonging to the spiritual Church.

[2] This is so in the state before their actions spring from good, as is clear from what follows. There are two states that the person who is being regenerated and coming to have the Church within him passes through. In the first state his actions spring from truth, in the second from good, regarding which states see 8516, 8539, 8643, 8648, 8658. In both states the person is led by the Lord, in the first however through direct influx, but in the second through influx both direct and indirect. Regarding the influx of goodness and truth from the Lord in direct and indirect ways, see 6472-6478, 6982, 6985, 6996, 7054-7058, 7270. Direct influx is represented by the situation in which Moses alone judged the people, and influx both direct and indirect by the situation in which the rulers of thousands, hundreds, fifties, and tens who had been chosen were themselves to judge small matters, and to refer large matters to Moses, spoken of further on. But these things are arcana which hardly anyone can understand unless he is enlightened by the Lord, and being enlightened has perception. Those kinds of influx and also the effects they produce can, it is true, be described. Nevertheless a person can have no proper understanding of them without perception from heaven; and perception from heaven comes only to those who have a love of truth springing from good, yet not even to them unless it is a love of truth springing from genuine good.

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

De obras de Swedenborg

 

Arcana Coelestia #6996

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6996. 'Send, I beg You, through the hand [of another] You may send' means that Divine Truth going forth from the Divine Human will be uttered in an indirect way. This is clear from the representation of Moses, who says these words, as the Lord in respect of the Word, that is, of Divine Truth, dealt with in 6752; from the meaning of 'sending', when used in reference to the Lord, as going forth, dealt with in 2397, 4710; and from the meaning of 'sending through the hand' as through another to whom power will be given, power to utter Divine Truth going forth from the Lord's Divine Human. And since it comes through another to whom power has been given it comes in an indirect way. It was shown above in 6982, 6985, that Divine Truth going forth directly from the Lord's Divine Human cannot be heard or discerned by anyone, not even by an angel. If therefore it is to be heard and discerned an intermediary is required; heaven acts as that intermediary, and then the angels and spirits present with a person.

[2] This is plainly recognizable from the consideration that a person does not even hear the spirits who are present with him talking to one another; and if he did he would not discern what they said because spirits' speech does not contain any words used by men but is the universal speech of all languages. What is more, spirits cannot hear angels, and if they did they would not discern what they said, for angels' speech is even more universal. Still less can angels belonging to the inmost heaven be heard or understood, because their speech is not speech consisting of ideas but of the affections immanent in heavenly love. Since these kinds of speech are so remote from a person that he cannot by any means hear or discern them, then how remote must Divine speech be - if one may use that expression - which is infinitely superior to the kinds of speech in the heavens? (The expression 'Divine speech' is being used, but by it Divine Truth going forth from the Lord's Divine Human is meant.) This being so, it may be seen that if Divine Truth going forth from the Lord is to be heard and discerned, it must come to man by way of intermediaries, the final one being a spirit present with a person, whose entrance takes place either into the person's thought or by means of a living voice.

[3] The fact that Divine Truth coming forth directly from the Lord cannot be heard or discerned is also evident from correspondences and from the representatives based on them. That is to say, the things that man says present themselves among spirits in an altogether different form, and the things spirits say present themselves among angels in an altogether different form, as may be recognized from the spiritual sense of the Word and the literal sense of it; the literal sense, which is suitable for man, serves to denote and represent things contained in the spiritual sense. Since this sense cannot be perceived by man - still less the angelic sense - except insofar as it is able to be presented and revealed by means of such things as belong to the world and natural order, how can he discern Divine Truth coming directly from the Lord's Divine? That Truth is infinitely higher than angels' level of understanding and cannot be perceived in heaven either, except insofar as it passes through heaven and in so doing takes on a form suitable for and compatible with the perception of those who are there. This is accomplished by means of an influx that is marvellous and beyond all possible comprehension by anyone. These matters have been stated in order that people may know that Divine Truth going forth from the Lord cannot be heard or discerned by anyone without intermediaries.

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