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Esodo 37

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1 BESALEEL fece ancora l’Arca, di legno di Sittim; la sua lunghezza era di due cubiti e mezzo, e la larghezza di un cubito e mezzo, e l’altezza di un cubito e mezzo.

2 E la coperse d’oro puro, di dentro e di fuori, e le fece una corona d’oro attorno.

3 E le fondè quattro anelli d’oro, e mise quegli anelli a’ quattro piedi di essa, due dall’uno de’ lati di essa, e due dall’altro.

4 Fece ancora delle stanghe di legno di Sittim, e le coperse d’oro.

5 E mise quelle stanghe dentro agli anelli, da’ lati dell’Arca, per portarla.

6 Fece ancora il Coperchio d’oro puro; e la sua lunghezza era di due cubiti e mezzo, e la larghezza di un cubito e mezzo.

7 Fece, oltre a ciò, due Cherubini d’oro; li fece di lavoro tirato al martello, da’ due capi del Coperchio;

8 un Cherubino nell’uno de’ capi di qua, e un altro nell’altro di là; fece que’ Cherubini tirati dal Coperchio stesso, da’ due capi di esso.

9 E i Cherubini spandevano l’ale in su, facendo coverta sopra il Coperchio con le loro ale; e aveano le lor facce volte l’uno verso l’altro; le facce de’ Cherubini erano verso il Coperchio.

10 Fece ancora la Tavola, di legno di Sittim; la sua lunghezza era di due cubiti, e la larghezza di un cubito, e l’altezza di un cubito e mezzo.

11 E la coperse d’oro puro, e le fece una corona d’oro attorno.

12 Le fece eziandio attorno una chiusura di larghezza di un palmo, e a quella sua chiusura fece una corona d’oro attorno.

13 E fondè a quella Tavola quattro anelli d’oro, e mise quegli anelli a’ quattro canti, ch’erano a’ quattro piedi di essa Tavola.

14 Quegli anelli erano dirincontro a quella chiusura, per mettervi dentro le stanghe, da portar la Tavola.

15 Fece, oltre a ciò, le stanghe di legno di Sittim, e le coperse d’oro.

16 Fece ancora d’oro puro i vasellamenti che s’aveano a mettere sopra la Tavola, le sue scodelle, e le sue coppe, e i suoi bacini, e i suoi nappi, co’ quali si doveano far gli spargimenti.

17 Fece eziandio il Candelliere, d’oro puro; egli lo fece di lavoro tirato al martello; così il suo gambo, come i suoi rami, i suoi vasi, i suoi pomi, e le sue bocce, erano di un pezzo.

18 E v’erano sei rami procedenti da’ lati di esso; tre rami dall’uno de’ lati di esso, e tre dall’altro.

19 Nell’uno di essi rami v’erano tre vasi in forma di mandorla, un pomo, e una boccia, a ciascun vaso; parimente tre vasi in forma di mandorla, un pomo, e una boccia a ciascun vaso, nell’altro ramo; e così in tutti i sei rami procedenti dal Candelliere.

20 E nel gambo del Candelliere v’erano quattro vasi in forma di mandorla, co’ suoi pomi, e con le sue bocce.

21 E ne’ sei rami procedenti dal Candelliere, v’era un pomo sotto i due primi rami, d’un pezzo col Candelliere; e un pomo sotto i due altri rami, d’un pezzo col Candelliere; e un pomo sotto i due altri rami, d’un pezzo col Candelliere.

22 I pomi de’ rami e i rami loro erano d’un pezzo col Candelliere; tutto il Candelliere era d’un pezzo d’oro puro tirato al martello.

23 Fece ancora le sette lampane d’esso, i suoi smoccolatoi, e i suoi catinelli, d’oro puro.

24 Egli impiegò intorno al Candelliere, e a tutti i suoi strumenti, un talento d’oro.

25 Poi fece l’Altar de’ profumi, di legno di Sittim; la sua lunghezza era di un cubito, e la larghezza di un cubito, sì ch’era quadrato; e la sua altezza era di due cubiti; e le sue corna erano tirate d’esso.

26 E lo coperse d’oro puro, il suo coperchio, i suoi lati d’intorno, e le sue corna: gli fece eziandio una corona d’oro attorno.

27 Gli fece ancora due anelli d’oro, disotto a quella sua corona, a’ due suoi cantoni, da due de’ suoi lati, i quali erano per mettervi dentro le stanghe, per portar quell’Altare con esse.

28 E fece quelle stanghe di legno di Sittim, e le coperse d’oro.

29 Poi fece l’olio sacro dell’Unzione, e il profumo degli aromati, puro, di lavoro di profumiere.

   


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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True Christian Religion # 260

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260. It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. For it does no harm for the literal sense to be understood differently by different people; but harm is done, if a person introduces falsities which are in opposition to the Divine truths, and this is only done by those who have convinced themselves of false ideas. This is what does violence to the Word. The literal sense acts as a protection to prevent this happening, and this occurs with those whose religion has given them false ideas, but who have not convinced themselves of these falsities. The literal sense of the Word acting as a protection is what is meant by cherubim in the Word, and it is there described by them. This protection is meant by the cherubim which were placed at the entrance to the garden of Eden after Adam and his wife were expelled from it. We read of these:

When Jehovah God had cast out the man, He made cherubim to dwell on the east of the garden of Eden, and the flame of a sword turning this way and that, to guard the way to the tree of life, Genesis 3:23-24.

[2] No one can know what this means, unless he knows the meaning of cherubim, of the garden of Eden and the tree of life in it; and also of the flame of a sword turning this way and that. These details have been explained in the section dealing with this chapter in ARCANA CAELESTIA, published in London. This shows that cherubim mean protection, the way to the tree of life means the approach to the Lord, which people make by means of the truths of the spiritual sense of the Word; the flame of a sword turning means Divine truth at the outermost level, which resembles the Word in its literal sense, in being capable of being twisted like this. The meaning of the cherubim made of gold placed on the two ends of the mercy-seat, which was above the ark in the tabernacle (Exodus 25:18-21), is similar. The ark meant the Word, because the Ten Commandments contained in it were the rudiments of the Word; the cherubim there meant protection, which is why the Lord spoke with Moses from between them (Exodus 25:22; 37:9; Numbers 7:89). He spoke in the natural sense, for He does not speak with man except in fulness, and in the literal sense Divine truth is in its fulness (214-224 above). Nor was anything else meant by the cherubim on the hangings of the tabernacle and on the veil (Exodus 26:1, 31). For the hangings and veils of the tabernacle meant the outermost of heaven and the church, and so also of the Word (220 above). Likewise the cherubim carved on the walls and the doors of the temple at Jerusalem (1 Kings 6:29, 32, 35; 221 above); and equally the cherubim in the new temple (Ezekiel 41:18-20).

[3] Since cherubim meant protection to prevent the Lord, heaven and Divine truth as it is inwardly in the Word, being directly approached, but only indirectly through the outermost, this is why it is said of the king of Tyre:

You who set the seal on your measured space, full of wisdom and perfect in beauty, you were in Eden the garden. Every kind of precious stone was your covering. You, cherub, were the expanse of the covering. I have destroyed you, cherub who cover, in the midst of the stones of fire, Ezekiel 28:12-14, 16.

Tyre means the church as regards its knowledge of truth and good, and so the king of Tyre means the Word, which is the place and source of that knowledge. It is obvious that in this passage the king means the Word at the outermost level, and cherub means protection, for it says 'You who set the seal on your measured space; every kind of precious stone was your covering; you, cherub, were the expanse of the covering' as well as 'cherub who cover'. The precious stones which are also named there mean the contents of the literal sense (217-218 above).

Because cherubim mean the Word at the outermost level and also its protection, it is said in the Psalms of David:

Jehovah tilted the heavens and came down, and rode upon a cherub, Psalms 18:9-10.

Shepherd of Israel, who sits upon the cherubim, shine forth, Psalms 80:1. Jehovah that sits upon the cherubim, Psalms 99:1.

Riding on the cherubim or sitting on them means the outermost sense of the Word. The Divine truth in the Word and its nature are described by the four creatures, which are also called cherubim (in Ezekiel, chapters 1, 9-10); and also by the four creatures in the midst of the throne and beside the throne (Revelation 4:6ff). (See Apocalypse Revealed published by me at Amsterdam, 239, 275, 3-14.)

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