Bible

 

Esodo 36

Studie

   

1 (H35-36) Besaleel adunque, e Oholiab, e ogni uomo industrioso, in cui il Signore ha posto industria ed ingegno, da saper lavorare, facciano tutto il lavorio dell’opera del Santuario, secondo tutto quello che il Signore ha comandato.

2 (H36-1) E Mosè chiamò Besaleel, e Oholiab, e ogni uomo industrioso, nel cui animo il Signore avea posta industria; ogni uomo il cui cuore lo sospinse a profferirsi a quell’opera, per farla.

3 (H36-2) Ed essi tolsero d’innanzi a Mosè tutta quella offerta, che i figliuoli d’Israele aveano portata, acciocchè se ne facesse l’opera del lavoro del Santuario. Ma i figliuoli d’Israele portando loro ancora ogni mattina alcuna offerta volontaria;

4 (H36-3) tutti que’ maestri artefici, che facevano tutto il lavorio del Santuario, lasciato ciascuno il suo lavorio che facevano, vennero, e dissero a Mosè:

5 (H36-4) Il popolo porta troppo, vie più che non bisogna per lo lavoro dell’opera, che il Signore ha comandato che si faccia.

6 (H36-5) Laonde Mosè comandò che si facesse andare una grida per lo campo, dicendo: Non faccia più nè uomodonna offerta di alcuna roba per lo Santuario. Così si divietò che il popolo non portasse altro.

7 (H36-6) Perciocchè coloro aveano, in quelle robe che si erano già portate, quanto bastava loro per far tutto quel lavorio, e anche ne avanzava.

8 (H36-7) COSÌ tutti i maestri artefici, d’infra coloro che facevano il lavorio, fecero il Padiglione di dieci teli di fin lino ritorto, e di violato, e di porpora, e di scarlatto; essi fecero que’ teli lavorati a Cherubini, di lavoro di disegno.

9 (H36-8) La lunghezza di un telo era di ventotto cubiti, e la larghezza di quattro cubiti: tutti que’ teli erano di una stessa misura.

10 (H36-9) E accoppiarono cinque teli l’uno con l’altro; parimente accoppiarono cinque altri teli l’uno con l’altro.

11 (H36-10) E fecero de’ lacciuoli di violato all’orlo dell’un de’ teli, all’estremità dell’uno degli accoppiamenti; fecero ancora il simigliante nell’orlo dell’estremo telo nel secondo accoppiamento.

12 (H36-11) Fecero cinquanta lacciuoli all’uno di que’ teli; e fecero parimente cinquanta lacciuoli all’estremità del telo che era al secondo accoppiamento; que’ lacciuoli erano l’uno dirincontro all’altro.

13 (H36-12) Fecero ancora cinquanta graffi d’oro, e accoppiarono i teli l’uno con l’altro con quei graffi; e così il Padiglione fu giunto in uno.

14 (H36-13) Fecero, oltre a ciò, de’ teli di pel di capra, per Tenda sopra il Padiglione.

15 (H36-14) Fecero undici di que’ teli. La lunghezza d’uno di essi era di trenta cubiti, e la larghezza di quattro cubiti; quegli undici teli erano di una stessa misura.

16 (H36-15) E accoppiarono cinque teli da parte, e sei teli da parte.

17 (H36-16) E fecero cinquanta lacciuoli all’orlo del telo estremo dell’uno degli accoppiamenti; e altri cinquanta lacciuoli all’orlo del medesimo telo del secondo accoppiamento.

18 (H36-17) Fecero, oltre a ciò, cinquanta graffi di rame, per giugnere insieme la Tenda, acciocchè fosse giunta in uno.

19 (H36-18) Fecero ancora alla Tenda una coverta di pelli di montone, tinte in rosso; e un’altra coverta di pelli di tasso, di sopra.

20 (H36-19) Poi fecero per lo Tabernacolo le assi di legno di Sittim, da esser ritte.

21 (H36-20) La lunghezza di ciascun’asse era di dieci cubiti, e la larghezza di un cubito e mezzo.

22 (H36-21) E in ciascun’asse v’erano due cardini da incastrar l’un pezzo con l’altro; così fecero a tutte le assi del Tabernacolo.

23 (H36-22) Fecero adunque le assi per lo Tabernacolo; venti assi pel lato Australe, verso il Mezzodì;

24 (H36-23) e quaranta piedistalli di argento, per metter sotto quelle venti assi; due piedistalli sotto ciascun’asse, per li suoi due cardini.

25 (H36-24) E per l’altro lato del Tabernacolo, verso l’Aquilone, venti assi;

26 (H36-25) co’ lor quaranta piedistalli di argento, due piedistalli sotto ciascun’asse.

27 (H36-26) E per lo fondo del Tabernacolo, verso l’Occidente, fecero sei assi.

28 (H36-27) Fecero ancora due assi per li cantoni del Tabernacolo, nel fondo di esso.

29 (H36-28) E quelle erano a due facce fin da basso; e tutte erano ben commesse insieme al capo di ciascuna di queste assi, con un anello; fecero queste due assi ch’erano per li due cantoni, di una medesima maniera.

30 (H36-29) V’erano adunque otto assi, insieme co’ lor sedici piedistalli di argento; due piedistalli sotto ciascun’asse.

31 (H36-30) Fecero, oltre a ciò, cinque sbarre di legno di Sittim, per le assi dell’uno de’ lati del Tabernacolo.

32 (H36-31) Parimente cinque sbarre per le assi dell’altro lato del Tabernacolo; e cinque sbarre per le assi del fondo del Tabernacolo, verso l’Occidente.

33 (H36-32) E fecero la sbarra di mezzo, per traversar per lo mezzo delle assi, da un capo all’altro.

34 (H36-33) E copersero d’oro le assi, e fecero d’oro i loro anelli, per mettervi dentro le sbarre; copersero anche d’oro le sbarre.

35 (H36-34) Fecero ancora la Cortina di violato, e di porpora, e di scarlatto, e di fin lino ritorto, di lavoro di disegno: la fecero di lavoro di disegno a Cherubini.

36 (H36-35) E fecero per essa quattro colonne di legno di Sittim e le copersero d’oro; e i lor capitelli erano d’oro; e fonderono per quelle colonne quattro piedistalli di argento.

37 (H36-36) Fecero eziandio per l’entrata del Tabernacolo un Tappeto di violato, e di porpora, e di scarlatto, e di fin lino ritorto, di lavoro di ricamatore; con le lor cinque colonne,

38 (H36-37) e i lor capitelli; e copersero d’oro i capitelli, e i fili di esse; e fecero loro cinque piedistalli di rame.

   


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.

Komentář

 

Cuore

  
by Caleb Kerr

Il cuore significa amore. Un cuore buono significa amore per il Signore e per il prossimo, mentre un cuore duro o di pietra significa amore per se stessi o per il mondo, le ricchezze e le cose. Quando il salmista chiede al Signore di cercare il suo cuore, vuole che il Signore veda cosa ama. E noi siamo ciò che amiamo. Ciò che mangiamo può formare il nostro corpo terreno, ma è solo temporaneo, ciò che amiamo forma il nostro corpo spirituale, bello o brutto come abbiamo scelto.

È interessante notare che il primo movimento pluricellulare del nostro embrione è il pulsare che inizia in una torsione del vaso sanguigno che diventerà il nostro cuore, e l'ultimo movimento del nostro corpo naturale è il nostro battito cardiaco. È lì per tutta la nostra vita naturale. E naturalmente c'è un cuore che batte nei nostri corpi spirituali quando veniamo a rivestirli.

È difficile pensare agli usi del cuore nel corpo senza pensare anche ai polmoni. Il cuore fa circolare il sangue per dare vita a tutto il corpo, ma se quel sangue non fosse inviato prima ai polmoni per essere ossigenato e purificato dai gas nocivi, sarebbe inutile. Questi due organi lavorano insieme, e sono annidati insieme con il cuore che si trova tra i due polmoni, e ognuno sente il movimento dell'altro. Questi due rappresentano il nostro amore e la nostra saggezza, e proprio come il nostro amore ha bisogno di essere purificato dalle cose nocive dalla nostra comprensione della verità, e caricato con la conoscenza di come fare effettivamente le attività che desidera, così l'amore e la saggezza, o volontà e comprensione, funzionano esattamente come il nostro cuore e i nostri polmoni. In verità va più in profondità di così. La nostra volontà e la nostra comprensione sono create a "immagine e somiglianza" della volontà divina e della comprensione divina di Dio, e i nostri cuori e i nostri polmoni funzionano in quel modo per rispecchiare ciò al livello più basso della creazione.

C'è sempre più da dire, più collegamenti da fare. Vedi "Chiesa" e "Grande uomo".

(Odkazy: Arcana Coelestia 637, 9050, 9276 [6]; Divino amore e Divina sapienza 399)

Ze Swedenborgových děl

 

Arcana Coelestia # 9050

Prostudujte si tuto pasáž

  
/ 10837  
  

9050. The fact that 'soul' means spiritual life is clear from the meaning of 'soul' as a person's life - the life of his faith, which is spiritual life. Various places in the Word use the expression 'heart and soul', and in those places 'heart' means the life of love and 'soul' the life of faith. A person has two mental powers for receiving life from the Lord, one being called the will, the other the understanding. Love belongs to the power called the will, for forms of the good of love compose its life; but faith belongs to the power called the understanding, for the truths of faith compose its life. Yet these two powers of life with a person nevertheless make one; and when they make one matters of faith are also aspects of love because they are loved, and aspects of love in turn are also matters of faith because they are believed. This is the kind of life that all in heaven possess.

[2] The reason why in the Word the life of love, or what amounts to the same thing, the will, is called 'the heart', and why the life of faith, or what amounts to the same thing, the understanding, is called 'the soul', is this: Those in the Grand Man or heaven who are governed by love to the Lord and are called celestial angels constitute the province of the heart, and those governed by faith in the Lord and from this by charity towards the neighbour constitute the province of the lungs, see 3635, 3883-3896. So it is that 'the heart' in the Word means love, which is the life of the will, while 'the soul' means faith, which is the life of the understanding, 2930, 7542, 8910. For 'soul' in the original language is derived from a word that means breathing, which is the function of the lungs.

[3] The reason why faith belongs to the understanding is that this mental power is enlightened by the Lord when the person receives faith, so that he has light, or discernment of truth, in such things as are matters of faith when he reads the Word. And the reason why love belongs to the will is that this mental power is kindled by the Lord when the person receives love, so that he has the fire of life and keen perception of good.

[4] All this shows what the proper meaning of 'the heart' is in the Word and what the proper meaning of 'the soul' is, as in the following places: In Moses, You shall love Jehovah your God with all your heart and with all your soul and with all your strength. Deuteronomy 6:5-6.

In the same author,

You shall love Jehovah your God, and serve Him, with all your heart and with all your soul. Deuteronomy 10:12; 11:13.

In the same author,

You shall keep the statutes and judgements, and observe them, with all your heart and with all your soul. Deuteronomy 26:16.

In the Gospels,

Jesus said, You shall love the Lord your God with all your heart and with all your soul and with all your strength and your thought. Matthew 22:37; Mark 12:30, 32; Luke 10:27.

'Heart' stands for the life of love, and 'soul' for the life of faith. 'Strength' stands for those things that emanate from the life of love, and so from the heart or will, and 'thought' stands for those that emanate from the life of faith, and so from the soul or an enlightened understanding.

[5] Similarly in Isaiah,

A deceived heart causes him to go astray, so that he does not rescue his soul and say, Is there not a lie in my right hand? Isaiah 44:20.

In Jeremiah,

I will rejoice over them to do them good, and I will plant them in the land in truth, with all My heart and with all My soul. Jeremiah 32:41.

This refers to Jehovah, that is, to the Lord. 'Heart' is attributed to Him because of His Divine Goodness, which is the good of love or mercy with a person, and 'soul' because of His Divine Truth, which is the truth of faith with him.

[6] Few within the Church at the present day know that these things are meant by 'the heart' and 'the soul' in the Word. They do not know them because they have not considered that a person has two powers of mind that are distinct from each other, that is to say, the will and the understanding, and that these two powers must constitute a single mind if the person is to be truly human. Nor have they considered that all things in the whole of creation, both in heaven and in the world, have connection with goodness and truth, and that these must be joined together if they are to be anything or be productive. The outcome of their ignorance of these things has been that they have separated faith from love; for one who is ignorant of those universal laws cannot know that faith has connection with truth and love with good, or that unless faith and love have been joined together they are not anything. Faith without love is not faith, and love without faith is not love. Love receives its specific quality from faith, and faith its life from love, so that faith without love is dead, whereas faith together with love is living. The truth of this becomes clear from every detail in the Word, for where faith is dealt with, so too is love, in order that the marriage of good and truth, that is, heaven, and in the highest sense the Lord, may be present in every single detail there. Regarding the existence of that marriage, see 683, 793, 801, 2516, 2712, 4138 (end), 5138, 5502, 6343, 7945, 8339. From all this it is now evident why it is that a member of the Church has not up to now known what is meant in the Word by 'the heart' and what by 'the soul'.

[7] The meaning of 'the soul' in the Word as the life of faith becomes perfectly clear from places where 'the soul' is mentioned, as in the following: In Moses,

No one shall take 1 as a pledge the mill or the milling stone, for he is taking the [person's] soul as a pledge. Deuteronomy 24:6.

It says that he takes the soul as a pledge if he takes the mill because in the internal sense 'the mill' means matters of faith, 7780. In Isaiah,

It will be as when a hungry man dreams - as if he were eating - but when he wakes up his soul is fasting; or as when a thirsty man dreams - as if he were drinking - but when he wakes up, behold, he is faint, and his soul is craving. Isaiah 29:8.

'A fasting soul' and 'a craving soul' stand for the desire to learn the forms of good and the truths of faith. In the same prophet,

If you bring out for the hungry your soul 2 and satisfy the afflicted soul ... Isaiah 58:10.

'Bringing out for the hungry your soul' stands for teaching the truths of faith to one who desires them, and 'satisfying the afflicted soul' stands for teaching the good of faith.

[8] In Jeremiah,

If you clothe yourself in twice-dyed and deck yourself with ornaments of gold, if you widen your eyes with stibium, 3 in vain will you make yourself beautiful; your lovers will abhor you, they will seek your soul. Jeremiah 4:30.

Here 'soul' stands for the life of faith, and therefore for the faith itself present with a person since it composes his spiritual life. The fact that faith is what 'soul' is used to mean is evident from the details of the verse. In the same prophet,

They will come and sing on the height of Zion, and converge towards the goodness of Jehovah, towards wheat, and towards new wine, and towards oil, and towards the young 4 of the flock and of the herd; and their soul will become like a watered garden. I will water the weary soul, and every soul that sorrows [I will replenish]. Jeremiah 31:12, 25.

'Soul' stands for the life of faith present with a member of the Church, who is said to become like a garden because 'a garden' means intelligence, which consists of the truths of faith, 100, 108, 2702; and the soul is said to be watered because 'being watered' means receiving instruction.

[9] In the same prophet,

In peril of our souls we acquire our bread, because of the sword of the wilderness. Lamentations 5:9.

'Peril of souls' is the risk of loss of belief and therefore of spiritual life; for 'the sword of the wilderness' is falsity engaged in conflict against the truths of faith, 2799, 4499, 6353, 7102, 8294. In Ezekiel,

Javan, Tubal, and Meshech, they were your merchants; untie the souls of men (homo) and vessels of bronze, they traded for you. 5 Ezekiel 27:13.

'The souls of men' stands for the more internal truths of faith derived from good, 'vessels of bronze' for the more external truths of faith derived from good. 'Vessels' are the more external truths or factual knowledge containing truths, 3068, 3079, and 'bronze' is the good of the natural, 425, 1551. Without the knowledge that 'the souls of men' means faith no one could understand what is meant by trading 'with the souls of men and with vessels of bronze'.

[10] In the same prophet,

Every living soul that creeps, wherever the [two] rivers come to, will live; as a result the fish become very many, for these waters go there, and become fresh. Ezekiel 47:9.

This refers to the new temple, that is, to the new spiritual Church from the Lord. 'Living soul that creeps' stands for factual knowledge embodying the truths of faith; 'the fish' which as a result are many are known facts, 40, 991; and 'the rivers' stands for matters of intelligence, which consists of the truths of faith, 2702, 3051. Again no one could know without the internal sense what might be meant by the fish which become many as a result of the rivers going there. In David,

Make me safe, O God, for the waters have come even to my soul. Psalms 69:1.

And in Jonah,

The waters surrounded me, even to my soul. Jonah 2:5.

'Waters' here stands for falsities, and also for temptations caused by falsities that have been introduced, 705, 739, 756, 790, 8137, 8138, 8368.

[11] In Jeremiah,

Jehovah has said, Will not My soul be avenged on a nation which is like this? Jeremiah 5:9, 29.

In the same prophet, Take warning, 6 O Jerusalem, lest My soul turn from you, and I reduce you to a waste.

Since 'soul' is attributed to the Lord it stands for Divine Truth. In John,

The second angel poured out his bowl into the sea, and it became like the blood of one dead, from which every living soul died in the sea. Revelation 16:3.

'The sea' stands for known facts in their entirety, 28; 'blood' stands for the truths of faith derived from good, and in the contrary sense for truths of faith that have been falsified and rendered profane, 4735, 6978, 7317, 7326. Therefore 'living soul' stands for life from faith.

[12] In Matthew,

Do not be anxious for your soul, what you are going to eat or what you are going to drink. Matthew 6:25.

'Soul' stands for the truths of faith, 'eating and drinking' for receiving instruction in the goodness and truth of faith; for the internal sense at this point refers to spiritual life and the nourishment of that life. In the same gospel,

Whoever wishes to find his soul will lose it, and whoever loses his soul for My sake will find it. Matthew 10:39.

'Soul' stands for the life of faith, such as believers possess, and in the contrary sense for the life that is not that of faith, such as unbelievers possess. In Luke,

In your patience possess your souls. Luke 21:19.

'Possessing their souls' stands for the things of faith and consequently of spiritual life. 'Soul' has a similar meaning in very many other places.

Poznámky pod čarou:

1. literally, He shall not take, reading Non ... accipiet for Non ... accipies (You shall not take)

2. i.e. If you bring food out of store for the hungry

3. literally, break open the eyes with stibium. Stibium was a cosmetic used for blackening the eyelids and eyebrows, thereby making the eyes look brighter or more open.

4. literally, the sons

5. literally, they gave your trading

6. literally, Admit castigation

  
/ 10837  
  

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