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Esodo 29

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1 E QUESTO è quello che tu farai loro per consacrarli, acciocchè mi esercitino il sacerdozio. Prendi un giovenco, e due montoni, senza difetto;

2 e de’ pani azzimi, e delle focacce azzime, intrise con olio; e delle schiacciate azzime, unte con olio; fai quelle cose di fior di farina di frumento.

3 E mettile in un paniere, e presentale in esso paniere, col giovenco, e co’ due montoni.

4 E fa’ accostare Aaronne e i suoi figliuoli, all’entrata del Tabernacolo della convenenza; e lavali con acqua.

5 Poi prendi que’ vestimenti, e fa’ vestire ad Aaronne la Tonica, e il Manto dell’Efod, e l’Efod, e il Pettorale; e cingilo al fregio lavorato dell’Efod.

6 Poi mettigli in sul capo la Benda, e sopra la Benda metti il sacro Diadema.

7 E piglia dell’olio dell’Unzione, e spandiglielo in sul capo, e ungilo.

8 Poi fa’ accostare i suoi figliuoli, e fa’ lor vestire le toniche.

9 E cingi Aaronne e i suoi figliuoli con le cinture; e allaccia loro le mitrie; e sia loro il sacerdozio per istatuto perpetuo. Così consacra Aaronne e i suoi figliuoli.

10 Poi fa’ accostar quel giovenco davanti al Tabernacolo della convenenza, e posino Aaronne e i suoi figliuoli le mani sopra il capo del giovenco.

11 Poi scanna il giovenco davanti al Signore, all’entrata del Tabernacolo della convenenza.

12 E piglia del sangue del giovenco, e col dito mettine sopra le corna dell’Altare, poi spandi tutto il sangue appiè dell’Altare.

13 Prendi ancora tutto i grasso che copre l’interiora, e la rete ch’è sopra il fegato, e i due arnioni, col grasso ch’è sopra essi; e, bruciando quelle cose, fanne profumo sopra l’Altare.

14 Ma brucia col fuoco, fuor del campo, la carne, la pelle, e lo sterco del giovenco; egli è sacrificio per lo peccato.

15 Poi piglia uno de’ montoni; e posino Aaronne e i suoi figliuoli le mani sopra il capo del montone.

16 Poi scanna il montone, e prendine il sangue, e spargilo sopra l’Altare, attorno attorno.

17 Poi taglia il montone a pezzi, e lava le sue interiora, e i suoi piedi, e mettili sopra i pezzi, e sopra il capo di esso.

18 E, bruciando il montone tutto intiero, fanne profumo sopra l’Altare; egli è un olocausto al Signore, egli è un odor soave, un’offerta fatta col fuoco al Signore.

19 Poi prendi l’altro montone; e posino Aaronne e i suoi figliuoli le mani sopra il capo del montone.

20 Poi scanna il montone, e piglia del suo sangue, e mettilo in sul tenerume dell’orecchia destra di Aaronne e de’ suoi figliuoli, e in sul dito grosso della lor man destra, e in sul dito grosso del loro piè destro; poi spargi il sangue sopra l’Altare, attorno attorno.

21 Prendi, oltre a ciò, del sangue che sarà sopra l’Altare, e dell’olio dell’Unzione, e spruzzane Aaronne e i suoi vestimenti; e parimente i suoi figliuoli e i lor vestimenti. Così sarà consacrato egli e i suoi vestimenti; e parimente i suoi figliuoli e i lor vestimenti, con lui.

22 Poi piglia del montone il grasso, e la coda, e il grasso che copre l’interiora, e la rete del fegato, e i due arnioni, e il grasso ch’è sopra essi, e la spalla destra; perciocchè egli è il montone delle consacrazioni.

23 Prendi ancora dal paniere degli azzimi, che sarà davanti al Signore, una fetta di pane, e una focaccia intrisa nell’olio, e una schiacciata.

24 E metti tutte coteste cose sopra le palme delle mani di Aaronne, e sopra le palme delle mani de’ suoi figliuoli, e falle dimenare come offerta dimenata davanti al Signore.

25 Poi prendi quelle cose dalle lor mani; e, bruciandole sopra l’Altare, fanne profumo sopra l’olocausto, per odor soave davanti al Signore. Quest’è un’offerta fatta col fuoco al Signore.

26 Prendi ancora il petto del montone delle consacrazioni, che è per Aaronne, e fallo dimenare davanti al Signore per offerta dimenata. E quello sia per tua parte.

27 Così santifica il petto di offerta dimenata, e la spalla di offerta elevata, che sarà stata dimenata ed elevata, del montone delle consacrazioni e di ciò che è stato offerto per Aaronne, e per li suoi figliuoli.

28 E quello, per istatuto perpetuo, appartenga ad Aaronne e a’ suoi figliuoli, e prendasi da’ figliuoli d’Israele; conciossiachè sia un’offerta elevata; or le offerte elevate si prenderanno dai figliuoli d’Israele de’ lor sacrificii da render grazie; le loro offerte elevate apparterranno al Signore.

29 E i vestimenti sacri, che sono per Aaronne, saranno per li suoi figliuoli dopo lui, per essere unti, e consacrati, in essi.

30 Vestali per sette giorni il Sacerdote che sarà in luogo di esso, d’infra i suoi figliuoli; il quale entrerà nel Tabernacolo della convenenza, per fare il servigio nel luogo Santo.

31 Poi prendi il montone delle consacrazioni, e cuoci la sua carne in luogo santo.

32 E mangino Aaronne e i suoi figliuoli, all’entrata del Tabernacolo della convenenza, la carne del montone, e il pane che sarà in quel paniere.

33 Mangino, dico, quelle cose, con le quali sarà stato fatto il purgamento del peccato, per consacrarli e per santificarli; e non mangine alcuno straniere; conciossiachè sieno cosa santa.

34 E se pur vi rimarrà della carne delle consacrazioni, e di quel pane, fino alla mattina, brucia col fuoco quello che ne sarà rimasto, e non si mangi; perciocchè è cosa santa.

35 Fa’ adunque ad Aaronne e a’ suoi figliuoli, interamente com’io ti ho comandato; consacrali per lo spazio di sette giorni.

36 E sacrifica un giovenco per lo peccato, per giorno, per li purgamenti del peccato; e fa’ sacrificio per lo peccato per l’Altare, quando tu farai il purgamento per esso; e ungilo, per consacrarlo.

37 Fa’ il purgamento per l’altare, per sette giorni; e così consacralo, e sia l’altare una cosa santissima; tutto quello che toccherà l’altare sia sacro.

38 OR questo è quello che tu sacrificherai sopra l’Altare, cioè: due agnelli di un anno, per giorno, del continuo.

39 Sacrificane uno la mattina, e l’altro fra i due vespri.

40 Con la decima parte di un’efa di fior di farina, stemperata con la quarta parte di un hin d’olio vergine, e un’offerta da spandere, di una quarta parte di un hin di vino, per l’uno degli agnelli.

41 E sacrifica l’altro agnello fra i due vespri, facendo con esso la medesima offerta e spargimento, come con quel della mattina; per soave odore, per offerta fatta per fuoco al Signore.

42 Sia questo un olocausto continuo, per le vostre generazioni, e facciasi all’entrata del Tabernacolo della convenenza, davanti al Signore, dove io mi ritroverò con voi, per parlar quivi a te.

43 Io adunque mi ritroverò quivi co’ figliuoli d’Israele, e Israele sarà santificato per la mia gloria.

44 Io santificherò ancora il Tabernacolo della convenenza, e l’Altare; santificherò parimente Aaronne e i suoi figliuoli, acciocchè mi esercitino il sacerdozio.

45 E abiterò nel mezzo de’ figliuoli d’Israele, e sarò loro Dio.

46 E dessi conosceranno ch’io sono il Signore Iddio loro, che li ho tratti fuor del paese di Egitto, per abitar nel mezzo di loro. Io sono il Signore Iddio loro.

   


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 # 9995

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9995. Of fine flour of wheat shalt thou make them. That this signifies the truth that is from Divine good, and from which are these things, is evident from the signification of “fine flour,” as being truth (of which below); and from the signification of “wheat,” as being the good of love (see n. 3941), thus in the supreme sense Divine good; and from the signification of “making them,” as being that these celestial goods, which are signified by “bread, cakes, and wafers, of unleavened things,” are from this truth. The case herein is as follows. All the truths and goods that are in the heavens are from the Divine truth that proceeds from the Lord’s Divine good. As received by the angels in the celestial kingdom this Divine truth is called “celestial good;” but in the spiritual kingdom, as received by the angels there, it is called “spiritual good.” For howsoever the Divine truth that proceeds from the Lord’s Divine good is called truth, it is nevertheless good. The reason why it is called truth, is that it appears in the heavens, before the external sight of the angels there, as light; for the light in the heavens is Divine truth. But the heat in this light, which is the good of love, makes it to be good. Similar is the case with man. When the truth of faith proceeds from the good of charity, which is the case when the man has been regenerated, it then appears as good, which from this is called “spiritual good;” for the being of truth is good, and truth is the form of good.

[2] From this it can be seen why a man finds it so difficult to distinguish between thinking and willing; for when he wills anything, he says that he thinks it; and often when he thinks anything, that he wills it. And yet they are distinct, like truth and good; for the being of thought is will, and the form of will is thought; as the being of truth is good, and the form of good is truth, as just said. As a man finds such difficulty in distinguishing between these two, he therefore does not know what is the being of his life, and that it is good; and not truth except insofar as this comes forth from good. Good pertains to the will, and will is that which man loves; and therefore truth does not become the being of man’s life until he loves it; and when a man loves it he does it. But truth pertains to the understanding, the office of which is to think, and when a man thinks it, he can speak about it. Moreover, it is possible to understand and think truth without willing and doing it; but when it is devoid of will, it is not appropriated to the man’s life, because it has not in it the being of his life. Being ignorant of this, a man attributes everything of salvation to faith, and scarcely anything to charity; when yet faith has its being of life from charity, as truth has it from good.

[3] Moreover, all the good with man is formed by means of truth; for good flows in by an internal way from the Lord, and truth enters by an external way; and they enter into a marriage in the internal man; but in one way with a spiritual man and angel, and in another way with a celestial man and angel. With a spiritual man and angel, the marriage is effected in the intellectual part; but in a celestial man and angel in the will part. The external way, by which truth enters, is through the hearing and sight into the understanding; but the internal way, by which good flows in from the Lord, is through his inmost into the will (on which subject see what was shown in the passages cited in n. 9596). From all this it is evident that the celestial goods signified by the “bread, cakes, and wafers of unleavened things” come forth from the Divine truth that proceeds from the Lord’s Divine good; and that this is meant by “of fine flour of wheat thou shalt make them.” As this is so, all the meat-offerings, which were prepared in various ways, were made of fine flour mingled with oil (Leviticus 2:1; 6:13-16; Numbers 7:13, and following verses; 15:2-15; 28:11-15).

[4] That “fine flour,” and also “meal,” denote the truth which is from good, is evident from the following passages, in Ezekiel:

Thou didst eat fine flour, honey, and oil, whence thou becamest beautiful exceedingly (Ezekiel 16:13);

this is said of Jerusalem, by which is here meant the Ancient Church; “fine flour” denotes the truth from the good of this church; “honey” denotes its delight; “oil” denotes the good of love; and “to eat” denotes to appropriate; therefore it is said “thou becamest beautiful,” for spiritual beauty is from truths and goods.

[5] In Hosea:

It hath no standing crop, the shoot shall yield no meal; if perchance it yield, strangers shall swallow it up (Hos. 8:7).

The “standing crop” denotes the truth of faith from good in conception (n. 9146); “the shoot shall yield no meal” denotes barrenness, because there is no truth from good; the “strangers who shall swallow it up” denote the falsities from evil which will consume it.

[6] In the first book of Kings:

The woman of Zidon in Zarephath said to Elijah that she had nothing of which to make a cake, except a handful of meal in a barrel, and a little oil in a cruse. Elijah said that she should make for him a cake in the first place, and the cask of meal would not be consumed, and the cruse of oil would not fail; which also came to pass (1 Kings 17:12-15);

by “meal” is here signified the truth of the church; and by “oil” its good; for by the woman in Zidon is represented the church which is in the knowledges of truth and good; and by Elijah the prophet, the Lord as to the Word; from which it is evident what this miracle involves, for all the miracles treated of in the Word involve such things as are of the church (n. 7337, 8364, 9086). From this it is evident what is signified by the barrel of meal not being consumed, and the cruse of oil not failing, if the woman made a cake of what little she had for Elijah in the first place, and for her son afterward. (That “woman” denotes the church, see n. 252, 253; that “Zidon” denotes the knowledges of truth and good, n. 1201; and that “Elijah” denotes the Lord as to the Word, n. 2762, 5247)

[7] In Isaiah:

O daughter of Babel, take the millstone and grind meal (Isaiah 47:1-2);

“the daughter of Babel” denotes those in the church who are in a holy external, but in a profane internal; “to grind meal” denotes to select from the sense of the letter of the Word such things as serve to confirm the evils of the loves of self and of the world, which evil is profane; “to grind” denotes to select, and also to explain in favor of these loves; and “meal” denotes truth serving for this (n. 4335).

[8] From this it is plain what is meant by “grinding,” consequently what by that which is ground; as in Jeremiah:

Princes were hanged up by their hand, the faces of elders were not honored, they carried away the young men to grind (Lam. 5:12-13).

Moses took the calf which they had made, and burnt it with fire, and ground it to powder; then he strewed it upon the faces of the waters, and made the sons of Israel drink (Exodus 32:20; Deuteronomy 9:21).

Then shall two be in the field; the one shall be taken, and the other left: two women shall be grinding at the mill; the one shall be taken, and the other left (Matthew 24:40-41);

from this it is evident what is meant by “grinding;” that in a good sense it denotes to select truths from the Word and explain them so as to be of service to good; and in a bad sense so as to be of service to evil (n. 7780); from which it is also evident what is signified by that which is ground, consequently by “meal,” and “fine flour.”

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