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Esodo第8章

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1 POI il Signore disse a Mosè: Vattene a Faraone, e digli: Così ha detto il Signore: Lascia andare il mio popolo, acciocchè egli mi serva.

2 E se tu ricusi di lasciarlo andare, ecco, io percuoterò con rane tutto il tuo paese.

3 E il fiume produrrà copiosamente rane; le quali saliranno fuori, ed entreranno in casa tua, e nella camera dove tu giaci, e in sul tuo letto, e nelle case dei tuoi servitori, e fra il tuo popolo, e nei tuoi forni, e nelle tue madie.

4 E le rane saliranno contro a te, e contro al tuo popolo, e contro a tutti i tuoi servitori.

5 Poi il Signore disse a Mosè: Di’ ad Aaronne: Stendi la tua mano con la tua bacchetta sopra i fiumi, sopra i rivi, e sopra gli stagni, e fanne salir le rane in sul paese di Egitto.

6 E Aaronne stese la sua mano sopra le acque di Egitto, e le rane salirono, e copersero il paese di Egitto.

7 E i Magi di Egitto fecero il simigliante co’ loro incantesimi; e fecero salir rane in sul paese di Egitto.

8 E Faraone chiamò Mosè ed Aaronne, e disse loro: Pregate il Signore che rimuova da me, e dal mio popolo, queste rane; ed io lascerò andare il popolo, acciocchè sacrifichi al Signore.

9 E Mosè disse a Faraone: Gloriati pur sopra me; per quando pregherò io il Signore per te, e per i tuoi servitori, e per il tuo popolo, ch’egli stermini le rane d’appresso a te, e dalle tue case, e che rimangano solo nel fiume?

10 Ed egli disse: Per domani. E Mosè disse: Sarà fatto secondo la tua parola; acciocchè tu sappi che non vi è alcuno pari all’Iddio nostro.

11 E le rane si partiranno da te, e dalle tue case, e da’ tuoi servitori, e dal tuo popolo; e rimarranno solo nel fiume.

12 E Mosè ed Aaronne uscirono d’appresso a Faraone. E Mosè gridò al Signore intorno al fatto delle rane, ch’egli avea mandate contro a Faraone.

13 E il Signore fece secondo la parola di Mosè; e le rane morirono; e le case, e i cortili, e i campi ne furono liberati.

14 E gli Egizj le raccolsero per mucchi, e la terra ne putì.

15 Ma Faraone, veggendo che vi era dell’alleggerimento, aggravò il suo cuore, e non porse orecchio a Mosè e ad Aaronne, come il Signore ne avea parlato.

16 E IL Signore disse a Mosè: Di’ ad Aaronne: Stendi la tua bacchetta, e percuoti la polvere della terra, ed ella diverrà mosconi in tutto il paese di Egitto.

17 Ed essi fecero così; e Aaronne stese la sua mano con la sua bacchetta, e percosse la polvere della terra; e una moltitudine di mosconi venne in su gli uomini, e in su gli animali; tutta la polvere della terra divenne mosconi in tutto il paese di Egitto.

18 E i Magi si adoperarono anch’essi simigliantemente co’ loro incantesimi, per produrre mosconi; ma non poterono. E quella moltitudine di mosconi fu sopra gli uomini, e sopra gli animali.

19 E i Magi dissero a Faraone: Questo è il dito di Dio. Ma il cuor di Faraone s’indurò, e non porse loro orecchio; come il Signore ne avea parlato.

20 POI il Signore disse a Mosè: Levati da mattina, e presentati davanti a Faraone; ecco, egli uscirà fuori verso l’acqua; e digli: Così ha detto il Signore:

21 Lascia andare il mio popolo, acciocchè mi serva. Perciocchè, se tu non lasci andare il mio popolo, ecco, io manderò sopra te, sopra i tuoi servitori, sopra il tuo popolo, e sopra le tue case, una mischia d’insetti; e le case degli Egizj, e la terra sopra la quale abitano, saranno ripiene di quella mischia.

22 Ma in quel giorno io lascerò da parte la contrada di Gosen, nella quale sta il mio popolo; talchè non vi sarà alcuna mischia; acciocchè tu conosca che io sono il Signore in mezzo della terra.

23 Ed io metterò una salvaguardia tra il mio popolo e il tuo popolo; domani avverrà questo segno.

24 E il Signore fece così; e venne una gran mischia d’insetti nella casa di Faraone, e nelle case de’ suoi servitori; e la terra fu guasta da questa mischia d’insetti per tutto il paese di Egitto.

25 E Faraone chiamò Mosè ed Aaronne, e disse: Andate, sacrificate al vostro Dio nel paese.

26 Ma Mosè disse: E’ non è convenevole di far così; conciossiachè noi abbiamo a sacrificare al Signore Iddio nostro cose, che gli Egizj abbominano di sacrificare; ecco, se noi sacrificassimo davanti agli occhi degli Egizj ciò ch’essi abbominano di sacrificare, non ci lapiderebbero essi?

27 Lascia che andiamo tre giornate di cammino nel deserto, e noi sacrificheremo al Signore Iddio nostro, secondo ch’egli ci dirà.

28 E Faraone disse: Io vi lascerò andare, acciocchè sacrifichiate al Signore Iddio vostro nel deserto; sol che non andiate più lungi; pregate per me.

29 E Mosè disse: Ecco, io esco di presente d’appresso a te, e pregherò il Signore, e la mischia degl’insetti si partirà domani da Faraone, da’ suoi servitori, e dal suo popolo; ma non continui Faraone a farsi beffe, per non lasciare andare il popolo, per sacrificare al Signore.

30 E Mosè uscì fuori d’appresso a Faraone, e pregò il Signore.

31 E il Signore fece secondo la parola di Mosè; e rimosse quella mischia d’insetti da Faraone, da’ suoi servitori, e dal suo popolo; non ve ne restò pur uno.

32 Ma Faraone ancora questa volta aggravò il suo cuore, e non lasciò andare il popolo.

   


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#5223

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5223. 'And he sent and called all the magi of Egypt, and its wise men means in consulting factual knowledge, interior as well as exterior. This is clear from the meaning of 'the magi' in the good sense as interior factual knowledge, dealt with below, and from the meaning of 'wise men' as exterior factual knowledge, also dealt with below. The reason 'the magi and wise men of Egypt' means factual knowledge is that Egypt had been one of the kingdoms where the representative Ancient Church existed, 1278, 2385. But in Egypt the facts known to that Church were the particular objects of care and attention, being knowledge about correspondences, representatives, and meaningful signs. For that knowledge was used to explain what had been written in the books of the Church, and to explain the things that were done in their sacred worship, 4749, 4964, 4966. This was how it came about that 'Egypt' meant factual knowledge in general, 1164, 1165, 1186, 1462, as did 'Pharaoh' its king too. The leading people among them who were well-versed in and imparted that knowledge were called magi and wise men. The magi were those well-versed in mystical knowledge, the wise men those well-versed in non-mystical, so that the facts known to the magi were interior ones, while those known to the wise men were exterior. This explains why such factual knowledge is meant in the Word by those two kinds of men. But after they began to misuse the Church's interior factual knowledge and to turn it into magic, Egypt', and likewise 'the magi of Egypt and its wise men', began to mean factual knowledge that led to perversions.

[2] The magi in those times had a knowledge of the kinds of things that belong to the spiritual world, and in their teaching about these they employed the correspondences and the representatives known to the Church. For this reason many of those magi also communicated with spirits and learned the arts of illusion which they used to perform miracles that involved magic. But those who were called the wise men had no interest in anything like this. Instead they provided the answers to hard questions and taught about the causes lying behind natural things. It was primarily in arts such as these that the wisdom of those times consisted, and the ability to practise them was called wisdom. This becomes clear from what is recorded about Solomon in the first Book of Kings,

Solomon's wisdom surpassed the wisdom of all the sons of the east, and all the wisdom of the Egyptians, so much so that he was wiser than all people - than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol. He spoke three thousand proverbs, and his songs were one thousand and five. In addition he spoke about trees, from the cedars which are in Lebanon even to the hyssop which comes out of the wall. He also spoke about beasts, and about birds, and about creeping things, and about fish. Therefore they came from all peoples to hear the wisdom of Solomon, from all kings of the earth who had heard about his wisdom. 1 Kings 4:30-34.

Also there is what is recorded about the queen of Sheba in the same book,

She came to test him with hard questions; and Solomon gave her an explanation for every matter she mentioned. 1 There was not a matter 2 hidden from the king for which he could not give her an explanation. 1 Kings 10:1 and following verses.

[3] From this one may see what was described in those times as wisdom and who exactly those people were who were called wise men, not only in Egypt but also elsewhere - in Syria, Arabia, and Babel. But in the internal sense 'the wisdom of Egypt' means nothing else than knowledge about natural things, while 'that of the magi' means knowledge about spiritual realities, so that exterior factual knowledge is meant by 'the wise men', and interior factual knowledge by 'the magi', 'Egypt' meaning knowledge in general, 1164, 1165, 1186, 1462, 4749, 4964, 4966.

Egypt and its wise men had no other meaning in Isaiah,

The princes of Zoan are foolish, the counsel of the wise counsellors of Pharaoh has become brutish. How does one say to Pharaoh, I am a son of the wise, a son of the kings of old? Where are your wise men now? Isaiah 19:11-12.

[4] The fact that the term 'magi' was applied to those who had a knowledge of spiritual realities, and who also for that reason received revelations, is clear from the magi who came from the east to Jerusalem, asking where the King of the Jews was to be born and saying that they had seen His star in the east and had come to worship Him, Matthew 2:1-2. The same is also clear from Daniel, who is called the chief of the magi in Daniel 4:9. And in another place,

The queen said to King Belshazzar, There is a man in your kingdom in whom is the spirit of the holy gods. And in the days of your father, light and intelligence and wisdom, like the wisdom of the gods, were found in him. Therefore King Nebuchadnezzar your father set him up as chief of the magi, diviners, Chaldeans, and determiners. Daniel 5:11.

And in yet another place,

Among them all none was found like Daniel, Hananiah, Mishael, and Azariah; for when they were to stand before the king, every matter of wisdom [and] understanding which the king asked of them exceeded ten times [that of] all the magi, the diviners who were in his kingdom. Daniel 1:19-20.

[5] It is well known that in the contrary sense 'magi' 3 is used to mean those who pervert spiritual realities and thereby practise magic, like those mentioned in Exodus 7:9-12; 8:7, 19; 9:11. For magic is nothing else than a perversion, being the perverted use of those kinds of things that constitute true order in the spiritual world, a perverted use that gives rise to magic. But at the present day such magic is called natural, for the reason that no recognition exists any longer of anything above or beyond the natural order. People refuse to accept the existence of anything spiritual unless one means by this an interior dimension of what is natural.

脚注:

1. literally, all her words

2. literally, word

3. The same Latin noun magus describes a wise man or philosopher in a good sense, but a magician in a bad sense.

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