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1 OR il popolo, veggendo che Mosè tardava a scender dal monte, si adunò appresso ad Aaronne, e gli disse: Levati, facci degl’iddii che vadano davanti a noi; perciocchè, quant’è a quell’uomo Mosè, che ci ha condotti fuor del paese di Egitto, noi non sappiamo che ne sia stato.

2 Ed Aaronne disse loro: Spiccate i pendenti d’oro che sono alle orecchie delle vostre mogli, de’ vostri figliuoli, e delle vostre figliuole; e portatemeli.

3 E tutto il popolo si spiccò i pendenti d’oro che avea agli orecchi; e li portò ad Aaronne.

4 Ed egli li prese dalle lor mani; e, dopo aver fatto il modello con lo scarpello, ne fece un vitello di getto. E gl’Israeliti dissero: O Israele, questi sono i tuoi dii, che ti hanno tratto fuor del paese di Egitto.

5 Ed Aaronne, veggendo questo, edificò un altare davanti ad esso; e fece fare una grida, dicendo: Domani sarà festa solenne al Signore.

6 E la mattina seguente, i figliuoli di Israele si levarono a buon’ora, e sacrificarono olocausti, e offersero sacrificii da render grazie; e il popolo si assettò per mangiare e per bere; poi si levò per sollazzare.

7 E il Signore disse a Mosè: Va’, scendi giù; perciocchè il tuo popolo, che tu hai tratto fuor del paese di Egitto, si è corrotto.

8 Essi si son tosto stornati dalla via che io avea lor comandata; essi si hanno fatto un vitello di getto, e l’hanno adorato, e gli hanno sacrificato, e hanno detto: Questi, o Israele, sono i tuoi dii, che ti hanno tratto fuor del paese di Egitto.

9 Il Signore disse ancora a Mosè: Io ho riguardato questo popolo, ed ecco, egli è un popolo di collo duro.

10 Ora dunque, lasciami fare, e l’ira mia si accenderà contro a loro, e io li consumerò; e io ti farò diventare una gran nazione.

11 Ma Mosè supplicò al Signore Iddio suo, e disse: Perchè si accenderebbe, o Signore, l’ira tua contro al tuo popolo, che tu hai tratto fuor del paese di Egitto, con gran forza e con possente mano?

12 Perchè direbbero gli Egizj: Egli li ha tratti fuori per male, per farli morir su per que’ monti, e per consumarli d’in su la terra? Racqueta il tuo cruccio acceso, e pentiti di questo male inverso il tuo popolo.

13 Ricordati di Abrahamo, d’Isacco e d’Israele, tuoi servitori, ai quali tu giurasti per te stesso; ed a’ quali dicesti: Io moltiplicherò la vostra progenie, come le stelle del cielo; e darò alla vostra progenie tutto questo paese, del quale io ho parlato, acciocchè lo possegga in perpetuo.

14 E il Signore si pentì del male che avea detto di fare al suo popolo.

15 E Mosè, rivoltosi, scese dal monte, avendo in mano le due Tavole della Testimonianza, Tavole scritte da’ due lati, di qua e di là.

16 E le Tavole erano lavoro di Dio, e la scrittura era scrittura di Dio, intagliata sopra le Tavole.

17 Or Giosuè udì il romor del popolo, mentre gridava, e disse a Mosè: E’ vi è un grido di battaglia nel campo.

18 E Mosè disse: Questo non è punto grido di vittoriosi; nè grido di vinti; io odo un suono di canto.

19 E, come egli fu vicino al campo, vide quel vitello e le danze. E l’ira sua si accese, ed egli gittò le Tavole dalle sue mani, e le spezzò appiè del monte.

20 Poi prese il vitello, che i figliuoli d’Israele aveano fatto, e lo bruciò col fuoco, e lo tritò, finchè fu ridotto in polvere; e sparse quella polvere sopra dell’acqua, e fece bere quell’acqua a’ figliuoli d’Israele.

21 E Mosè disse ad Aaronne: Che ti ha fatto questo popolo, che tu gli hai tratto addosso un gran peccato?

22 Ed Aaronne disse: Non accendasi l’ira del mio signore; tu conosci questo popolo, come egli è dato al male.

23 Essi mi dissero: Facci degl’iddii che vadano davanti a noi; perciocchè, quant’è e quell’uomo Mosè, che ci ha tratti fuor del paese di Egitto, noi non sappiamo che ne sia stato.

24 E io dissi loro: Chi ha dell’oro? spiccatevelo d’addosso. Ed essi mi diedero quell’oro, e io lo misi nel fuoco, e n’è uscito questo vitello.

25 E Mosè, veggendo che il popolo era spogliato conciossiachè Aaronne lo avesse spogliato, per essere in vituperio appo i suoi assalitori,

26 si fermò alla porta del campo, e disse: Chi è qui per lo Signore? venga a me. E tutti i figliuoli di Levi si adunarono appresso a lui.

27 Ed egli disse loro: Così ha detto il Signore Iddio d’Israele: Ciascun di voi metta la sua spada al fianco; e passate, e ripassate per lo campo, da una porta all’altra, e uccidete ciascuno il suo fratello, il suo amico, e il suo prossimo parente.

28 E i figliuoli di Levi fecero secondo la parola di Mosè; e in quel giorno caddero morti del popolo intorno a tremila uomini.

29 Or Mosè avea lor detto: Consacratevi oggi al Signore; anzi ciascuno si consacri nel suo proprio figliuolo, e nel suo fratello; e ciò affin di attrarre oggi benedizione sopra voi. E IL giorno seguente, Mosè disse al popolo: Voi avete commesso un gran peccato;

30 ma ora io salirò al Signore: forse farò io che vi sia perdonato il vostro peccato.

31 Mosè dunque ritornò al Signore, e disse: Deh! Signore; questo popolo ha commesso un gran peccato, facendosi degl’iddii d’oro.

32 Ma ora, rimetti loro il lor peccato; se no, cancellami ora dal tuo Libro che tu hai scritto.

33 E il Signore disse a Mosè: Io cancellerò dal mio Libro colui che avrà peccato contro a me.

34 Or va’ al presente, conduci il popolo al luogo del quale ti ho parlato; ecco, un mio Angelo andrà davanti a te; e al giorno della mia visitazione, io li punirò del lor peccato.

35 E il Signore percosse il popolo, perciocchè avea fatto il vitello, che Aaronne avea fabbricato.

   


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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Apocalypse Explained#222

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222. And I will write upon him the name of my God. That this signifies their quality according to Divine truth implanted in the life is evident from the signification of writing upon any one, when it is said to be done by the Lord, as denoting to implant in the life, concerning which we shall speak presently, also from the signification of name, as denoting the quality of their state (concerning which see above n. 148); and from the signification of God, as denoting Divine truth proceeding from the Lord in heaven, and thus the Lord in heaven (see n. 220); for the Lord is above the heavens, for He appears to those who are in heaven as a Sun (as may be seen in the work, Heaven and Hell. n. 116-125). The Divine proceeding from the Sun of heaven, which is called Divine truth, and which constitutes heaven in general and in particular, is what in the Word is meant by God; hence it is that the angels are called gods, and that the term for God, in the Hebrew tongue, is Elohim, in the plural. From these considerations it is clear why the Lord here says, "the name of my God;" also above, "I will make him a pillar in the temple of my God" (n. 219), and in what follows, "I will write upon him the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God" (n. 223).

The reason why writing upon any one denotes to implant in the life is, that to write is to commit anything to paper from the memory, thought and mind, in order that it may remain; therefore, in the spiritual sense it signifies that which will remain in the life of man, inscribed and implanted in him. Thus the natural sense of this expression is turned into the spiritual sense; for it is natural to write upon paper, or in a book, but it is spiritual to inscribe on the life, which is done when it is implanted in faith and love; for love and faith constitute the spiritual life of man.

[2] Because to write signifies to implant in the life, therefore also it is said of Jehovah, or the Lord, that He writes, and that He has written in a book, by which is meant what is inscribed by the Lord on man's spirit, that is, in his heart and soul, or, what is the same, in his love and faith. As, in David:

"My bone was not hidden from thee, when I was made in secret; upon thy book were all the days written when they were formed, and not one of them is wanting" (Psalms 139:15, 16).

Again:

"Let them be blotted out of the book of lives, and not be written with the just" (69:28).

In Daniel:

"The people shall be delivered, every one that shall be found written in the book" (12:1).

In Moses:

"Blot me, I pray out of the book which thou hast written. And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book" (Exodus 32:32, 33).

In the Apocalypse:

"A book written within and on the back side, sealed with seven seals," which no one was able to open but the Lamb only (5:1).

Again:

"All whose names are not written in the book of life of the Lamb" shall worship the beast (13:8; 17:8).

And again:

"I saw that the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And whosoever was not found written in the book of life was cast into the lake of fire" (20:12, 13, 15).

And again:

And none shall enter into the New Jerusalem except "those that are written in the Lamb's book of life" (21:27).

From these passages it is not to be understood that the persons referred to are written in a book, but that all the things of faith and love are inscribed on man's spirit (as is evident from what is said upon this subject in the work, Heaven and Hell 461-469).

[3] That to write, in the Word, signifies to inscribe and implant in the life, is also evident from other passages where it is mentioned; as in Jeremiah:

"I will put my law in the midst of them, and will write it on their heart" (31:33).

To put the law in the midst of them, denotes Divine truth in them, in the midst, signifies inwardly in man (as may be seen, Arcana Coelestia 1074, 2940, 2973); and to write it on their heart, is to impress it upon the love, for the heart signifies the love (see Arcana Coelestia 7542, 9050, 10336). In Ezekiel:

"The prophet saw the roll of a book written within and without, and there were written thereon lamentations, mourning and woe" (2:9, 10; 3:1-3).

By the roll of a book written within and without is signified the state of the church at that time, thus the quality of the life of those who belonged to the church; therefore the roll of the book here mentioned has a signification similar to that of the book of life mentioned above; and because their life was destitute of the goods of love and truths of faith, it is said, that "There was written thereon, lamentations, and mourning and woe."

By the law being written upon tables of stone, and with the finger of God (Exodus 31:18; Deuteronomy 4:13; 9:10),

was signified that it must be impressed on the life (Arcana Coelestia 9416); for by the law, in the strict sense, the ten precepts of the Decalogue are meant, but in a broad sense, the whole Word (see Arcana Coelestia 6752, 7463). By stone is signified truth, and there it signifies Divine truth (see Arcana Coelestia 643, 1298, 3720, 6426, 8609, 10376). The same is signified by

The words of the law being written upon the twelve stones taken out of Jordan (Deuteronomy 27:2-4, 8; Josh. 4:3, and the following verses).

[4] In Ezekiel:

"Son of man, take thee one stick and write upon it, For Judah, and for the sons of Israel, his companions: and take another stick, and write upon it, For Joseph, the stick of Ephraim, and all the house of Israel, and his companions. Afterwards join them one to another into one stick, that they may both be one in my hand" 37:16, 17).

What these things signify no one can know unless he knows what was represented by Judah, and what by Joseph. By Judah was represented the celestial kingdom of the Lord, and by Joseph his spiritual kingdom; and by writing for them upon two sticks of wood, was signified the state of the love, and thence of the life of both. Their conjunction into one heaven was signified by joining them one to another into one piece, that they might be one in my hand. The signification of this is similar to that of the Lord's words,

"Other sheep I have which are not of this fold; them also I must bring; and there shall be one flock, and one shepherd" (John 10:16).

The reason why the writing was to be upon wood was, because wood signifies good, and it is good which conjoins. (But these things will be clearer from what is shown in the Arcana Coelestia, namely, that the spiritual kingdom before the Lord's coming was not like it was after his coming, n. 6372, 8054: that the spiritual especially were saved by the coming of the Lord into the world, and that they were then conjoined with those who were of His celestial kingdom into one heaven, n. 2661, 2716, 2833, 2834, 3969, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8159, 8321, 9684. That there are two kingdoms, the celestial and the spiritual, and three heavens, and that they are conjoined into one heaven, may be seen in the work, Heaven and Hell 20-28, and 29-40. That by Judah, in the representative sense, is signified the Lord's celestial kingdom, Arcana Coelestia 3654, 3881, 5583, 5603, 5782, 6363: that by Joseph is signified the Lord's spiritual kingdom, n. 3969, 3971, 4669, 6417: that by Ephraim is signified the Intellectual of the spiritual church, 3969, 5354, 6222, 6234, 6238, 6267, 6296: that by wood is signified the good of love, n. 643, 3720, 8354.)

[5] In Isaiah:

"This one shall say, I am of Jehovah; and another shall call himself by the name of Jacob; and another shall write with his hand unto Jehovah, and surname himself by the name of Israel" (44:5).

These things are said concerning the Lord and His Divine Human. By Jacob and by Israel, where the Lord is treated of, is signified His human; and that it was also Jehovah is meant by one saying, "I am of Jehovah," and by subscribing with his own hand unto Jehovah. (That, in the highest sense, Israel and Jacob denote the Lord, may be seen, Arcana Coelestia 4286, 4570, 6424.)

[6] In Jeremiah:

"Jehovah the hope of Israel, all that forsake me shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken Jehovah, the fountain of living waters. Heal me, O Jehovah, and I shall be healed" (17:13, 14).

To be written in the earth, is to be condemned on account of the state of the life, because by earth is signified what is condemned (as may be seen, Arcana Coelestia 2327, 7418, 8306).

[7] Hence it is evident what is signified by the Lord's writing with his finger on the earth, as recorded in John:

"The Scribes and Pharisees brought unto Jesus a woman taken in adultery; they said, Master, this woman was taken in adultery, in the very act." They asked whether, according to the law of Moses, she should be stoned. "Jesus stooped down, and with his finger wrote on the earth, and rising said, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the earth." These things being heard they went out one after another, and Jesus was left alone, and the woman to whom he said, "Where are thine accusers; hath no man condemned thee? And he said, Go and sin no more" (John 8:3-11).

By the Lord writing on the earth, is signified the same as above in Jeremiah, where it is said, "They that depart from me shall be written in the earth," namely, that they were equally condemned on account of adulteries; therefore Jesus said, "He that is without sin among you, let him first cast a stone at her."

That the Lord twice wrote on the earth in the temple, signified, in the spiritual sense, their condemnation for adulteries. For the Scribes and Pharisees were those who adulterated the goods and falsified the truths of the Word, consequently of the church; and adulteries in the spiritual sense are adulterations of good and falsifications of truth (as may be seen above, n. 141, 161); therefore also He called that nation an adulterous and sinful generation (Mark 8:38).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.