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1 E IL Signore disse a Mosè: Entra da Faraone, e digli: Così ha detto il Signore Iddio degli Ebrei: Lascia andare il mio popolo, acciocchè mi serva.

2 Perciocchè se tu ricusi di lasciarlo andare, e se tu lo ritieni ancora;

3 ecco, la mano del Signore sarà sopra il tuo bestiame ch’è per li campi, sopra i cavalli, sopra gli asini, sopra i cammelli, sopra i buoi, e sopra le pecore, con una grandissima mortalità.

4 E il Signore metterà separazione fra il bestiame degl’Israeliti, e il bestiame degli Egizj; e nulla, di tutto quel che appartiene a’ figliuoli d’Israele, morrà.

5 E il Signore pose un termine, dicendo: Domani il Signore farà questa cosa nel paese.

6 E il giorno seguente il Signore fece quello; e ogni bestiame degli Egizj morì, ma del bestiame de’ figliuoli d’Israele non ne morì alcuna bestia.

7 E Faraone mandò a vedere; ed ecco, del bestiame degl’Israeliti non era morta pure una bestia. Ma pure il cuor di Faraone si aggravò e non lasciò andare il popolo.

8 E IL Signore disse a Mosè e ad Aaronne: Prendetevi delle menate di faville di fornace, e spargale Mosè verso il cielo, davanti agli occhi di Faraone.

9 E quelle diverranno polvere, che si spargerà sopra tutto il paese di Egitto; onde, sopra gli uomini, e sopra gli animali nasceranno ulcere, dalle quali germoglieranno bolle in tutto il paese di Egitto.

10 Essi adunque presero delle faville di fornace; e, presentatisi davanti a Faraone, Mosè sparse quelle verso il cielo; e da esse nacquero, negli uomini e negli animali, ulcere dalle quali germogliavano bolle.

11 E i Magi non poterono stare in piè davanti a Mosè, per cagion di quell’ulcere; perciocchè quell’ulcere erano sopra i Magi, come sopra tutti gli Egizj.

12 E il Signore indurò il cuor di Faraone; ed egli non porse orecchio a Mosè e ad Aaronne, come il Signore ne avea parlato a Mosè.

13 POI il Signore disse a Mosè: Levati da mattina, e presentati a Faraone, e digli: Così ha detto il Signore Iddio degli Ebrei: Lascia andare il mio popolo, acciocchè mi serva.

14 Perciocchè questa volta io manderò tutte le mie piaghe nel tuo cuore, e sopra i tuoi servitori, e sopra il tuo popolo; acciocchè tu conosca che non vi è alcuno pari a me in tutta la terra.

15 Conciossiachè, se io avessi stesa la mano, potrei aver percosso te e il tuo popolo, con la mortalità; e tu saresti stato sterminato d’in su la terra.

16 Ma pur perciò ti ho costituito, acciocchè in te si vegga la mia potenza, e che il mio Nome sia predicato per tutta la terra.

17 Ancora t’innalzi contro al mio popolo, per non lasciarlo andare?

18 Ecco, domani, intorno a quest’ora, io farò piovere una gravissima gragnuola, la cui simile non fu giammai in Egitto, dal giorno che fu fondato, fino ad ora.

19 Ora dunque, manda a fare accogliere tutto il tuo bestiame, e tutto ciò ch’è del tuo per li campi; la gragnuola caderà sopra tutti gli uomini, e sopra gli animali che si troveranno per li campi e non saranno accolti in casa; e morranno.

20 D’infra i servitori di Faraone, chi temette la parola del Signore fece rifuggire i suoi servitori, e il suo bestiame, nelle case.

21 Ma chi non pose mente alla parola del Signore lasciò i suoi servitori, e il suo bestiame, per li campi.

22 E il Signore disse a Mosè: Stendi la tua mano verso il cielo, a caderà gragnuola in tutto il paese di Egitto, sopra gli uomini, e sopra gli animali, e sopra tutta l’erba de’ campi, nel paese di Egitto.

23 E Mosè stese la sua bacchetta verso il cielo; e il Signore fece tonare, e cader gragnuola; e il fuoco si avventava verso la terra; e il Signore fece piover gragnuola sopra il paese di Egitto.

24 E vi fu gragnuola e fuoco avviluppato per mezzo essa gragnuola, la quale era molto fiera, la cui pari non fu giammai in tutto il paese degli Egizj, da che essi son divenuti nazione.

25 E la gragnuola percosse, in tutto il paese di Egitto, tutto quello ch’era per li campi, così uomini come animali; percosse ancora tutta l’erba de’ campi, e spezzò tutti gli alberi de’ campi.

26 Sol nella contrada di Gosen, dove erano i figliuoli d’Israele, non vi fu gragnuola.

27 E Faraone mandò a chiamar Mosè ed Aaronne, e disse loro: Questa volta io ho peccato; il Signore è il giusto; ma io e il mio popolo siamo i colpevoli.

28 Pregate il Signore, acciocchè basti, e che non vi sieno più tuoni di Dio, nè gragnuola; ed io vi lascerò andare, e non resterete più.

29 E Mosè gli disse: Come io sarò uscito fuor della città, io spanderò le palme delle mani verso il Signore; e i tuoni cesseranno, e la gragnuola non sarà più; acciocchè tu conosca che la terra e del Signore.

30 Ma io so che nè tu, nè i tuoi servitori, non avrete ancora timore del Signore Iddio.

31 Or il lino e l’orzo furono percossi; perciocchè l’orzo era già in ispiga, mezzo maturo, e il lino in gambo.

32 Ma il grano e la spelta non furono percossi; perciocchè erano più serotini.

33 Mosè adunque uscì fuor della città, d’appresso a Faraone, e sparse le palme delle sue mani verso il Signore; e cessarono i tuoni e la gragnuola; e la pioggia non fu più versata sopra la terra.

34 E Faraone, veggendo ch’era cessata la pioggia, la gragnuola, ed i tuoni, continuò a peccare, e aggravò il cuor suo, egli, e i suoi servitori.

35 E il cuor di Faraone s’indurò, ed egli non lasciò andare i figliuoli d’Israele; come il Signore ne avea parlato per Mosè.

   


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 #7619

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7619. 'Through the hand of Moses' means by means of the law from God. This is clear from the meaning of 'through the hand of someone' as through an intermediary, dealt with below; and from the representation of 'Moses' as the law from God, dealt with in 6771, 6827. The reason why 'speaking through the hand of someone' means by means of that person or through an intermediary is that 'the hand' means power, 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7518. Thus 'the hand of someone' is power exercised vicariously, which is the same as through an intermediary; for what is done through an intermediary is done through the power that another has within him. This explains the occurrence of that way of speaking in the Word, such as in the Books of Kings, which mentions a number of times the Word that Jehovah spoke 'through the hand of someone'; for example, He spoke through the hand of Ahijah the prophet, 1 Kings 14:18; through the hand of Ahijah the Shilonite, 1 Kings 15:29; through the hand of Jehu the prophet, 1 Kings 16:7, 12; through the hand of Joshua, 1 Kings 16:34; through the hand of Elijah, 1 Kings 17:16; and through the hand of Jonah the prophet, 2 Kings 14:25.

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

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Arcana Coelestia #3387

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3387. 'For he was afraid to say, My wife, [thinking,] The men of the place may perhaps kill me on account of Rebekah' means that it was impossible for Divine Truths themselves to be disclosed, and so for Divine Good to be received. This is clear from the meaning of 'being afraid to say' as an inability to disclose; from the meaning of 'wife', who is Rebekah here, as the Lord's Divine Rational in respect to Divine Truth, dealt with in 3012, 3013, 3077; from the meaning of 'killing me' as good not being received, for 'Isaac', to whom 'me' refers here, represents the Divine Good of the Lord's Rational, 3012, 3194, 3210 - good being said 'to be killed' or to perish when it is not received, for it ceases to exist with that person; and from the meaning of 'the men of the place' as people who possess matters of doctrine concerning faith, dealt with just above in 3385. From these meanings it is now evident what the internal sense of these words is, namely: If Divine truths themselves were disclosed they would not be received by those who possess matters of doctrine concerning faith because those truths go beyond the whole range of their rational grasp of things, and so go beyond the whole of their faith, and as a consequence of this no good at all could flow in from the Lord. For good from the Lord, or Divine good, cannot flow in except into truths, for truths are the vessels for good, as shown many times.

[2] Truths or appearances of truth are given to a person to enable Divine Good to develop the understanding part of his mind, and so the person himself, for truths exist to the end that good may flow in. Indeed without vessels or receptacles good has nowhere to go, for it can find no condition answering to itself. Where no truths exist therefore, that is, where they have not been received, neither does any rational or human good exist; and as a consequence the person does not possess any spiritual life. Therefore, so that a person may nevertheless possess truths, and from these receive spiritual life, appearances of truth are given, to everyone according to his ability to grasp them; and these appearances are acknowledged as truths because they have the capacity to hold Divine things within them.

[3] So that it may be known what appearances are and that they are what serve a person as Divine truths, let the following be used by way of illustration: If man were told that in heaven angels have no concept of place, and so no concept of distance, but that instead they have concepts of state, he could not possibly grasp it, for he would suppose from this that nothing distinct and separate existed but that everything was fused together, that is to say, all the angels were together in a single place. Yet everything there is so distinct and separate that nothing could ever be more so. Places, distances, and intervals of space which exist in the natural order exist in heaven as states, see 3356. From this it is evident that all the things that are stated in the Word about places and intervals of space between objects, also ideas that are formed from these and expressed through them, are appearances of truth; and unless everything were stated by means of those appearances it would in no way be received and would as a consequence be scarcely anything; for the concept of space and time is present in almost every single detail of a person's thought as long as he is in the world, that is, living within space and time.

[4] The fact that the Word speaks according to appearances involving space is clear from almost every single part of it, as in Matthew,

Jesus said, How is it that David says, The Lord [said] to my Lord, Sit at My right hand, until I make your enemies your footstool? Matthew 22:43-44.

Here the expression 'sitting at the right hand' is derived from the concept of place and so according to the appearance - when in fact it is a state of the Lord's Divine power which is described by that expression. In the same gospel,

Jesus said, Hereafter you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. Matthew 26:64.

Here similarly 'sitting at the right hand' and also 'coming on clouds' are expressions derived from men's concept of place, whereas the concept angels have is one of the state of the Lord's power. In Mark,

The sons of Zebedee said to Jesus, Grant us to sit in Your glory, one on Your right hand and the other on Your left. Jesus replied, To sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared. Mark 10:37, 40.

From this it is evident what kind of concept the disciples had of the Lord's kingdom, that is to say, one that involved sitting on the right hand and on the left. Such being the concept they had of it the Lord also replied to them in a way they could understand and so by an appearance that could be seen by them.

[5] In David,

Like a bridegroom coming out of his chamber, he rejoices as a mighty man to run the course. From the end of the heavens is His going forth, and His circuit to the ends of them. Psalms 19:5-6.

This refers to the Lord, the state of whose Divine power is described by means of such things as belong to space. In Isaiah,

How you have fallen from heaven, O Lucifer, son of the dawn! You said in your heart, I will go up into the heavens, above the stars of God 1 I will raise my throne. I will go up above the heights of the clouds. Isaiah 14:12-14.

'Falling from heaven', 'going up the heavens', 'raising a throne above the stars of God', 'going up above the heights of the clouds' are all expressions derived from the concept and appearance of space or a place, and are used to describe self-love profaning holy things. Since celestial and spiritual things are presented to man by means of and according to visual objects like these, heaven too is therefore described as being on high when in fact it is not on high but in that which is internal, 450, 1380, 2148.

Fotnoter:

1. The Latin means heaven; but the Hebrew means God which Swedenborg has in other places where he quotes this verse.

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