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Esodo 40

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1 E IL Signore parlò a Mosè, dicendo:

2 Nel primo giorno del primo mese rizza la Tenda del Tabernacolo della convenenza.

3 E mettivi dentro l’Arca della Testimonianza, e tendi la Cortina davanti all’Arca.

4 Poi portavi dentro la Tavola, e ordina ciò che deve essere ordinato in quella; portavi parimente il Candelliere, e accendi le sue lampane.

5 E metti l’Altare d’oro per li profumi davanti all’Arca della Testimonianza; metti eziandio il Tappeto all’entrata del Tabernacolo.

6 E metti l’Altare degli olocausti davanti all’entrata della Tenda del Tabernacolo della convenenza.

7 E metti la Conca fra il Tabernacolo della convenenza, e l’Altare; e mettivi dentro dell’acqua.

8 Disponi ancora il Cortile d’intorno, e metti il Tappeto all’entrata del Cortile.

9 Poi piglia l’olio dell’Unzione, e ungine il Tabernacolo, e tutto quello chi vi sarà dentro; e consacralo, con tutti i suoi arredi; e sarà cosa santa.

10 Ungi parimente l’Altar degli olocausti, e tutti i suoi strumenti, e consacra l’Altare; e sarà cosa santissima.

11 Ungi ancora la Conca, e il suo piè, e consacrala.

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

13 E fai vestire ad Aaronne i vestimenti sacri, e ungilo, e consacralo; e così amministrimi egli il sacerdozio.

14 Fa’ eziandio accostare i suoi figliuoli, e fa’ lor vestir le toniche.

15 E ungili, come tu avrai unto il padre loro; e così amministrimi il sacerdozio; e la loro Unzione sarà loro per sacerdozio perpetuo, per le lor generazioni.

16 E Mosè fece interamente come il Signore gli avea comandato.

17 E nell’anno secondo, nel primo giorno del primo mese, fu rizzato il Tabernacolo.

18 Mosè adunque rizzò il Tabernacolo; e, posati i suoi piedistalli, dispose le sue assi, e vi mise le sbarre, e rizzò le sue colonne.

19 E stese la Tenda sopra il Tabernacolo, e pose la coverta della Tenda sopra essa al disopra; come il Signore gli avea comandato.

20 Poi prese la Testimonianza, e la pose dentro all’Arca; e mise le stanghe all’Arca; e posò il Coperchio in su l’Arca, disopra.

21 E portò l’Arca dentro al Tabernacolo, e mise la Cortina che s’avea da tender davanti, e la tese davanti all’Arca della Testimonianza; come il Signore gli avea comandato.

22 Poi mise la Tavola nel Tabernacolo della convenenza, dal lato settentrionale del Tabernacolo, difuori della Cortina;

23 e mise per ordine sopra essa i pani che si aveano da tenere in ordine davanti al Signore; come il Signore gli avea comandato.

24 Poi mise il Candelliere nel Tabernacolo della convenenza, dirimpetto alla Tavola, dal lato australe del Tabernacolo;

25 e accese le lampane davanti al Signore; come il Signore gli avea comandato.

26 Poi mise l’Altar d’oro nel Tabernacolo della convenenza, davanti alla Cortina;

27 e bruciò sopra esso il profumo degli aromati; come il Signore gli avea comandato.

28 Poi mise il Tappeto all’entrata del Tabernacolo.

29 E pose l’Altar degli olocausti all’entrata della Tenda del Tabernacolo della convenenza; e offerse sopra esso l’olocausto, e l’offerta; come il Signore gli avea comandato.

30 E pose la Conca fra il Tabernacolo della convenenza, e l’Altare; e vi mise dentro dell’acqua, da lavare.

31 E Mosè, ed Aaronne, e i suoi figliuoli, se ne lavarono le mani ed i piedi.

32 Quando entravano nel Tabernacolo della convenenza, e quando si accostavano all’Altare, si lavavano; come il Signore avea comandato a Mosè.

33 Poi rizzò il Cortile d’intorno al Tabernacolo, e all’Altare; e mise il Tappeto all’entrata del Cortile. Così Mosè fornì l’opera.

34 E la nuvola coperse il Tabernacolo della convenenza, e la gloria del Signore empiè il Tabernacolo.

35 E Mosè non potè entrare nel Tabernacolo della convenenza; conciossiachè la nuvola si fosse posata sopra esso, e la gloria del Signore empiesse il Tabernacolo.

36 Or, quando la nuvola s’alzava d’in sul Tabernacolo, i figliuoli d’Israele si partivano; ciò avvenne in tutte le lor mosse.

37 E, quando la nuvola non si alzava, non si partivano, fino al giorno ch’ella s’alzava.

38 Perciocchè la nuvola del Signore era di giorno sopra il Tabernacolo, e un fuoco v’era di notte, alla vista di tutta la casa d’Israele, in tutti i lor viaggi.

   


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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Apocalypse Explained # 593

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593. And I saw another strong angel coming down out of heaven.- That this signifies the Lord as to the Word, in this case, as to its ultimate sense, which is called the sense of the letter, is evident from the signification of a strong angel, as denoting the Lord as to the Word, of which we shall speak presently. The reason why it denotes the Lord as to the Word in its ultimate sense, called the sense of the letter, is, that from that sense the Lord is called strong, for all the strength, and all the power of Divine Truth, exist and consist in its ultimate, consequently in the sense of the letter of the Word, of which also we shall speak presently.

[2] Because the sense of the letter of the Word is here meant, therefore it is said of the angel that he was seen coming down out of heaven, the same being said of the Word, which is Divine Truth; for this descends from the Lord through the heavens into the world, on which account it is adapted to the wisdom of the angels in the three heavens, and also to men in the natural world. For this reason the Word in the first origin of all is wholly Divine, afterwards celestial, then spiritual, and lastly natural. It is celestial for the angels of the inmost or third heaven, who are called celestial angels, spiritual for the angels of the second or middle heaven, who are called spiritual angels, and celestial-natural and spiritual-natural for the angels of the ultimate or first heaven, who are called celestial-natural and spiritual-natural angels, and natural for men in the world; for men, while they live in the material body, think and speak naturally.

This is the reason why the angels of each heaven possess the Word, but with a difference according to the degree of their wisdom, intelligence, and knowledge (scientia); and although it differs as to its sense in each heaven, still it is the same Word. For when the Divine itself, which is in the Word from the Lord, descends to the inmost or third heaven, it becomes celestial Divine; when it descends from this to the middle or second heaven, it becomes spiritual Divine; and when from this heaven it descends to the ultimate or first, it becomes celestial-natural or spiritual-natural Divine; and when it descends thence into the world, it becomes the natural Divine Word, such as it is with us in the letter. These successive derivations of the Divine Truth proceeding from the Lord Himself, exist from correspondences established from creation itself between things higher and lower, on which subject, the Lord willing, more will be said elsewhere.

[3] The reason why all strength and all power are in the ultimates of Divine Truth, that is in the natural sense of the Word, which is the sense of the letter, is, that this sense is the containant of all the interior senses, namely, of the spiritual and celestial, spoken of above; and since it is the containant, it is also the base, and all strength is in the base; for if things higher do not rest upon their base, they fall down and are scattered. Such would be the case with spiritual and celestial things if they did not rest upon the natural or literal sense of the Word, for this not only sustains the interior senses, but also contains them, therefore the Word or Divine Truth, in this sense, is not only in its power, but also in its fulness. But upon this subject more may be seen above; namely, that strength is in the ultimate, because the Divine there is in its fulness (n. 346, 567). It is also further explained in the Arcana Coelestia that interior things successively flow into exterior, even into the extreme or ultimate, and that therein they co-exist (n. 634, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in their ultimate what is simultaneous; in what order (n. 5897, 6451, 8603, 10099); that therefore strength and power are in the ultimates (n. 9836); that consequently responses and revelations are given in ultimates (n. 9905, 10548); that therefore the ultimate is more holy than the interiors (n. 9824).

[4] From these things, it also follows, that everything of the doctrine of the church ought to be formed and confirmed from the sense of the letter of the Word, and that all the power of doctrine is therefrom (see above, n. 356); this is the reason why the angel coming down out of heaven is called strong. That an angel in the Word, in the highest sense, means the Lord, in the respective sense (sensu respectivo), every recipient of Divine Truth from the Lord, and in an abstract sense, Divine Truth itself, may be seen above (n. 130, 302); here therefore the angel means the Lord as to the Word, because the Word is the Divine Truth itself. That the Lord Himself is here meant by the angel, is evident from a similar representation of Him as to His face, and feet, in the first chapter of this book, where it is said of the Son of man, who is the Lord, that "his countenance shone as the sun in his strength, and that his feet were like unto burnished brass, as if they burned in a furnace" (ver. 15, 16).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Genesis 1:7

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7 God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so.