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Esodo 39

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1 POI del violato, e della porpora e dello scarlatto, coloro fecero i vestimenti del servigio, per fare il ministerio nel Santuario; e anche fecero i vestimenti sacri per Aaronne; come il Signore avea comandato a Mosè.

2 Fecero adunque l’Efod d’oro, di violato, e di porpora, e di scarlatto, e di fin lino ritorto.

3 E assottigliarono delle piastre d’oro e le tagliarono per fila, per metterle in opera per mezzo il violato, e per mezzo la porpora, e per mezzo lo scarlatto, e per mezzo il fin lino, in lavoro di disegno.

4 E fecero a quello degli omerali che si accoppiavano insieme; e così l’Efod era accoppiato dai suoi due capi.

5 E il disegno del fregio ch’era sopra l’Efod, era tirato dell’Efod istesso, e del medesimo lavoro, d’oro, e di violato, e di porpora, e di scarlatto, e di fin lino ritorto; come il Signore avea comandato a Mosè.

6 Lavorarono ancora le pietre onichine, intorniate di castoni d’oro, nelle quali erano scolpiti i nomi de’ figliuoli d’Israele, a lavoro d’intagli di suggello.

7 E le misero sopra gli omerali dell’Efod, per esser pietre di ricordanza per li figliuoli d’Israele; come il Signore avea comandato a Mosè.

8 Fecero, oltre a ciò, il Pettorale, di lavoro di disegno, e dell’istesso lavoro dell’Efod, d’oro, di violato, e di porpora, e di scarlatto, e di fin lino ritorto.

9 Il Pettorale era quadrato ed essi lo fecero doppio; la sua lunghezza era d’una spanna, e la sua larghezza d’una spanna; ed era doppio.

10 E incastrarono in esso quattro ordini di pietre; nel primo v’era un sardonio, un topazio, e uno smeraldo.

11 E nel second’ordine v’era un carbonchio, uno zaffiro, e un diamante.

12 E nel terz’ordine v’era un ligurio, un’agata, ed un’amatista.

13 E nel quart’ordine v’era un grisolito, una pietra onichina, e un diaspro. Queste pietre erano legate in oro, ciascuna nel suo castone.

14 E quelle pietre erano in numero di dodici, secondo i nomi dei figliuoli d’Israele; in ciascuna d’esse era scolpito, a lavoro d’intagli di suggello, il suo nome, per le dodici tribù.

15 Fecero ancora al Pettorale le catenelle, d’oro puro, a capi, di lavoro intorcicchiato.

16 Fecero, oltre a ciò, due castoni d’oro, e due fibbie d’oro; misero eziandio due anelli a due capi del Pettorale.

17 Poi attaccarono quelle due catenelle d’oro intorcicchiate a que’ due anelli, a’ capi del Pettorale.

18 E i due capi dell’altre due catenelle intorcicchiate li attaccarono a que’ due castoni, i quali essi misero sopra gli omerali dell’Efod, in su la parte anteriore di esso.

19 Fecero ancora due anelli d’oro, i quali misero agli altri due capi del Pettorale, all’orlo di esso, ch’era allato all’Efod, in dentro.

20 Fecero, oltre a ciò, due anelli d’oro, e li misero ai due omerali dell’Efod, disotto, nella parte anteriore di esso, allato alla giuntura d’esso, disopra al fregio lavorato dell’Efod.

21 E serrarono il Pettorale da’ suoi anelli agli anelli dell’Efod, con una bendella di violato; in modo ch’egli era disopra del fregio lavorato dell’Efod, e non poteva esser tolto d’in su l’Efod; come il Signore avea comandato a Mosè.

22 Fecero ancora il Manto dell’Efod, di lavoro tessuto, tutto di violato.

23 E nel mezzo di quel Manto v’era una scollatura, simile a una scollatura di corazza, avendo un orlo attorno, acciocchè non si schiantasse.

24 E alle fimbrie di esso Manto d’intorno, fecero delle melagrane di violato, e di porpora, e di scarlatto, a fila ritorte.

25 Fecero ancora de’ sonagli d’oro puro, e misero que’ sonagli per mezzo quelle melagrane, alle fimbrie del Manto d’intorno, mescolandoli con le melagrane.

26 E mettendo un sonaglio, poi una melagrana; un sonaglio, poi una melagrana, alle fimbrie del Manto d’ogni intorno, per fare il ministerio; come il Signore avea comandato a Mosè.

27 Fecero ancora le toniche di fin lino, di lavoro tessuto, per Aaronne, e per li suoi figliuoli.

28 Fecero parimente la Benda di fin lino, e gli ornamenti delle mitrie, altresì di fin lino; e le mutande line, di fin lino ritorto.

29 Fecero ancora la Cintura, di fin lino ritorto, e di violato, e di porpora, e di scarlatto, di lavoro di ricamatore; come il Signore avea comandato a Mosè.

30 Fecero ancora la lama della sacra corona, d’oro puro; e scrissero sopra essa, in iscrittura d’intagli di suggello: LA SANTITÀ DEL SIGNORE.

31 E misero a quella una bendella di violato, per metterla in su la Benda, disopra; come il Signore avea comandato a Mosè.

32 Così fu finito tutto il lavorio del Padiglione, e del Tabernacolo della convenenza; e i figliuoli d’Israele fecero interamente secondo che il Signore avea comandato a Mosè.

33 POI portarono a Mosè la Tenda, il Tabernacolo, e tutti i suoi arredi, i suoi graffi, le sue assi, le sue sbarre, le sue colonne, e i suoi piedistalli;

34 e la coverta delle pelli di montone tinte in rosso, e la coverta delle pelli di tasso, e la Cortina da tendere davanti al Luogo santissimo;

35 l’Arca della Testimonianza, e le sue stanghe; e il Coperchio;

36 la Tavola, e tutti i suoi strumenti; e il pane del cospetto;

37 il Candelliere puro, e le sue lampane da tenere in ordine del continuo; e tutti i suoi strumenti, e l’olio per la lumiera;

38 e l’Altare d’oro, e l’olio dell’Unzione, e il profumo degli aromati, e il Tappeto dell’entrata del Tabernacolo;

39 l’Altar di rame, e la sua grata di rame, le sue sbarre, e tutti i suoi strumenti; la Conca, e il suo piede;

40 le cortine del Cortile, le sue colonne, e i suoi piedistalli; e il Tappeto per l’entrata del Cortile; le funi di esso Cortile, e i suoi piuoli, e tutti gli arredi dell’opera della Tenda del Tabernacolo della convenenza;

41 i vestimenti del servigio, per fare il ministerio nel Santuario; i vestimenti sacri per il Sacerdote Aaronne, e i vestimenti de’ suoi figliuoli, per esercitare il sacerdozio.

42 I figliuoli d’Israele fecero tutto il lavorio, interamente secondo che il Signore avea comandato a Mosè.

43 E Mosè vide tutta l’opera; ed ecco, essi l’aveano fatta come il Signore avea comandato. E Mosè li benedisse.

   


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 # 4677

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4677. 'And he made him a tunic of various colours' means the resulting appearances of truth by which the spiritual of the natural is recognized and distinguished. This is clear from the meaning of 'a tunic' as the truth of the natural, dealt with below; and from the meaning of 'various colours' as appearances of truth by which the spiritual of the natural is recognized and distinguished. No one can know that these things are meant by 'various colours' unless he knows that colours may be seen in the next life no less than in the world - colours which are far more beautiful and various - and unless he knows the origins of those colours. Colours seen in the next life are produced by the variegation of light there and are so to speak modifications of intelligence and wisdom, for the light which is seen there is a manifestation of Divine Truth received from the Lord, that is, it is the Divine Spiritual from Him, or what amounts to the same, is Divine Intelligence and Wisdom. These two are seen as light before the eyes of angels and spirits. From this one may see what is meant by the colours being products of that light, namely different kinds and so appearances of truth that are due to varying affections for good and truth. Regarding colours in the next life, see 1042, 1043, 1053, 1624, 3993, 4530.

[2] It has been stated already in 3301 that 'a tunic' means the truth of the natural, but as this meaning was not substantiated there from other places in the Word, let these be mentioned here. Because kings in the Jewish Church represented the Lord as regards the Divine Spiritual or Divine Truth, 2015, 2069, 3009, 3670, their daughters therefore wore tunics of various colours, for 'daughters' meant affections for good and truth, and so meant Churches, 2362, 3963. The following is said of them in the second Book of Samuel,

On Tamar, David's daughter, there was a tunic of various colours, for virgin daughters of the king wore such clothes. 2 Samuel 13:18.

[3] And because high priests represented the Lord as regards the Divine

Celestial or Divine Good, Aaron therefore wore vestments which represented Divine Truth that was derived from the Lord's Divine Good; for Divine Good exists within the Lord, whereas Divine Truth proceeds from Him. This was what those vestments represented. Something similar was represented when the Lord was transfigured before Peter, James, and John, in that Divine Good was seen as the sun, and Divine Truth was manifested by means of His garments which had the appearance of light, Matthew 17:2.

[4] Regarding the vestments worn by Aaron and his sons, the following is said in Moses,

You shall make for Aaron a tunic of fine linen, and a turban of fine linen; and you shall make a girdle, the work of an embroiderer. And you shall make tunics for Aaron's sons, and you shall make girdles for them, and you shall make head-coverings for them, for glory and adornment. Exodus 28:39-40.

Each article of clothing here meant something connected with Divine Truth derived from the Lord's Divine Good, 'a tunic of fine linen' meaning specifically the Divine Spiritual. The same applies elsewhere in the same author,

You shall take the vestments, and put the tunic on Aaron, and the robe of the ephod, and the ephod, and the breastplate, and you shall clothe him with the girdle of the ephod. Then you shall cause his sons to come near, and you shall put them in tunics. Exodus 29:5, 8; 40:14.

What each article of clothing means here will in the Lord's Divine mercy be stated when those verses come up for consideration. 'Garments' in general are truths, see 297, 1073, 2576, 4545.

[5] Prophets too wore tunics, though theirs were made of hair. This was because prophets represented the Lord as regards truths of doctrine, and since truths belong to the natural or external man, their tunics were made of hair - 'hair' meaning the natural, see 3301.

[6] The fact that 'a tunic' means Divine Truth received from the Lord is evident further still from those places where a tunic is mentioned in the New Testament, as in John,

The soldiers took His garments and made four parts, a part for each soldier, and His tunic. But the tunic was without seam, woven from the top throughout. Therefore they said to one another, Let us not divide it - so that the Scripture might be fulfilled, saying They divided My garments for themselves, and for My tunic they cast lots. John 19:23-24.

Anyone reading this description supposes that it does not hold anything deeper within it than the facts that the garments were divided among the soldiers and that lots were cast for the tunic. But each detail described here represented and meant spiritually something Divine - that is to say, those two details about the garments being divided into four and about the tunic not being divided but having lots cast for it, and above all the detail about the tunic being without seam and woven from the top throughout. 'The tunic' meant the Lord's Divine Truth, which being singular - derived from Good - was represented by the tunic's being without seam and woven from the top throughout.

[7] Much the same was meant by Aaron's tunic which, as is evident in Moses, was woven or the work of a weaver,

They made tunics of fine linen, the work of a weaver, for Aaron and his sons Exodus 39:27.

Also represented by the tunic without seam was the fact that the Lord did not allow Divine Truth to be torn apart, as was done by the Jews to the lower truths of the Church.

[8] Because Divine Truth is singular - that is to say, it is derived solely from Divine Good - the twelve disciples were commanded, when they were being sent out to preach the gospel of the kingdom, not to have two tunics. This is recorded in Luke as follows,

Jesus sent the twelve disciples to preach the kingdom of God. And He said to them, Take nothing for the way, neither staves, nor bag, nor bread, nor silver, nor have two tunics each. Luke 9:2-3.

In Mark,

He charged them to take nothing for the way except a staff; not a bag, nor bread, nor bronze in the belt, but to wear sandals; and do not put on two tunics. Mark 6:8-9.

And in Matthew,

Do not possess gold, nor silver, nor bronze in your belts, nor bag for the way, nor two tunics, nor sandals, nor staves. Matthew 10:9-10.

[9] All the individual instructions given in these places are representative of the celestial and spiritual things of the Lord's kingdom which the disciples were sent to preach. The reason they were not to take gold, silver, bronze, bag, or bread with them was that those things meant different kinds of good and truth received from the Lord alone. 'Gold' means good, 113, 1551, 1552, while 'silver' means truth derived from that good, 1551, 2954; 'bronze' means natural good, 425, 1551, and 'bread' the good of love, which is heavenly good, 276, 680, 2165, 2177, 3478, 3735, 4211, 4217. 'Tunic' however and 'sandal' meant the truths with which they were to be endued, and 'staff the power of truth derived from good. For 'staff' means that power, see 4013, 4015; 'sandal' the lowest natural, 1748, here its truth; and 'tunic' interior natural truth. Now because these things had to be not twofold but singular, they were forbidden to have two staves, two pairs of sandals, or two tunics. These are the arcana contained in what the Lord commanded, but no one can possibly know about them except from the internal sense.

[10] All the detailed instructions spoken by the Lord were representative of Divine things, and consequently of the celestial and spiritual things of His kingdom. They were accordingly suited to the mental grasp of men and at the same time to the understanding of spirits and angels. Therefore the things spoken by the Lord pervaded the whole of heaven and continue to do so. From this it is also evident how valuable and important it is to know the internal sense of the Word. Without it anyone can use the Word to support whatever dogma he likes; and because this is seen to be so by those who are subject to evil, they therefore deride the Word and think it is anything but Divine.

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