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Esodo第18章

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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.

来自斯威登堡的著作

 

Arcana Coelestia#8832

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8832. 'And also the priests coming near Jehovah must sanctify themselves' means that those governed by spiritual good, which has the Divine within it, are to be covered over. This is clear from the meaning of 'the priests' as good, dealt with in 1728, 2015 (end), 6148, at this point spiritual good since the children of Israel, whose priests they were, represented those belonging to the spiritual Church, and so those governed by good coming through truth and guided by truth springing from good, 7957, 8234; from the meaning of 'going near Jehovah' - said in reference to 'the priests', by whom good is meant - as having the Divine within it; and from the meaning of 'being sanctified' as having one's interiors covered over, dealt with in 8788, 8806.

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

来自斯威登堡的著作

 

Arcana Coelestia#5828

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5828. 'And I said, He has surely been torn to pieces' means a perception that it was destroyed by evils and falsities. This is clear from the meaning of 'saying' as perception, dealt with often; and from the meaning of 'being torn to pieces as being destroyed by evils and internal good represented by 'Joseph' was destroyed, 5805. 'Being torn to pieces' has this meaning because no other kind of tearing to pieces takes place in the spiritual world than that of good by evils and falsities. It is the same with death and anything having to do with death, by which is meant in the spiritual sense not natural death but spiritual death, which is damnation. No other kind of death occurs in the spiritual world. So too with 'a tearing to pieces'. This does not mean in the spiritual sense the kind of tearing to pieces that wild animals engage in, but the tearing to pieces of good by evils and falsities. Also, in the spiritual sense, 'wild animals that tear to pieces' means evil desires and derivative false ideas; and such ideas are also represented in the next life by wild animals.

[2] The good which constantly comes from the Lord to a person is destroyed by nothing other than evils and derivative falsities, and by falsities and consequent evils. For as soon as that constantly inflowing good, coming by way of the internal man, reaches the external or natural man it encounters evil and falsity, which - acting like wild animals - employ various methods to tear apart and annihilate that good. For that reason the inflow of good by way of the internal man is blocked and halted, and the interior mind through which the inflow comes is consequently closed. Only as much of what is spiritual is allowed through as will enable the natural man to reason and speak, though he does so in terms that are solely earthly, bodily, and worldly, either in opposition to what is good and true, or else in keeping with such but in a false or deceitful way.

[3] It is a universal law that an inflow adjusts itself to the outflow, and if the outflow is blocked, so is the inflow. Through the internal man there is an inflow of good and truth from the Lord, and through the external there should be an outflow, an outflow into life, that is, in the exercise of charity. As long as that outflow is taking place the inflow from heaven, that is, from the Lord by way of heaven, is continuous. If however no outflow takes place but something stands in the way in the external or natural man, namely evil and falsity which tear the inflowing good to pieces and annihilate it, it follows from the universal law mentioned above that the inflow adjusts itself to the outflow. All this being so, the inflow of good holds itself back and accordingly closes the internal through which the inflow comes; and that closing of it leads to stupidity in spiritual matters, which is so great that the person who is like this neither knows nor wishes to know anything at all about eternal life. At length he becomes so senseless that he raises falsity as an obstacle to truth, calling falsities truths and truths falsities, and raises evil as an obstacle to good, regarding evils as forms of good and forms of good as evils. In this way he tears good completely to pieces.

[4] The word 'torn' occurs in various places in the Word, the proper meaning of which is falsities that arise from evils, while that which is destroyed by evils is called 'a carcass'. When however the expression 'torn' is used by itself, both ideas are meant since the one includes the meaning carried by the other. It is different when the one is referred to together with the other, because in that case a distinction is being made. Since what had been torn meant in the spiritual sense what had been destroyed by falsities arising from evils, people were forbidden in the representative Church to eat anything torn. They would never have been forbidden to eat it if that spiritual evil had not been meant in heaven. Apart from this, what evil could have lain in eating flesh torn by a wild animal?

[5] Regarding their not eating anything torn the following is stated in Moses,

The fat of a carcass and the fat of that which has been torn may be put to any use, provided that you do not eat it at all. Leviticus 7:24.

In the same author,

He shall not eat a carcass or that which has been torn, to be defiled by it. I am Jehovah. Leviticus 12:8.

In the same author,

You shall be men who are sanctified to Me; therefore you shall not eat flesh torn in the field, you shall throw it to the dogs. Exodus 21:31.

In Ezekiel,

Ah Lord Jehovih! The prophet says, Behold, my soul has not been polluted, and from my youth even till now I have not eaten any carcass or that which has been torn, so that abominable flesh has not come into my mouth. Ezekiel 4:14.

From these quotations it is evident that it was an abomination to eat what had been torn, not because it had been torn but because a tearing to pieces of good by falsities arising from evils was meant, 'a carcass' on the other hand being the death of good caused by evils.

[6] A tearing to pieces of good by falsities and evils is also meant in the internal sense of the following places in David,

The wicked is like a lion, he desires to tear, and like a young lion who sits in hiding-places. Psalms 17:12.

Elsewhere,

They opened their mouth against me - a lion tearing and roaring. Psalms 22:13.

And in yet another place,

Lest like a lion they seize my soul, tearing it to pieces and there is none to deliver. Psalms 7:1.

'A lion' stands for those who lay waste the Church. Above, where Joseph was the subject - at the point where he was sold by his brothers, and his tunic, which had been dipped in blood, was sent to his father - his father too said at that time,

My son's tunic! An evil wild animal has devoured him; Joseph has been torn to pieces. Genesis 37:33.

'His having been torn to pieces' means being scattered by falsities arising from evils, see 4777.

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