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Levitico 24

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1 IL Signore parlò ancora a Mosè, dicendo:

2 Comanda a’ figliuoli d’Israele che ti rechino dell’olio di uliva, puro, vergine, per la lumiera, per tener del continuo le lampane accese.

3 Mettale in ordine Aaronne nel Tabernacolo della convenenza, di fuori della Cortina della Testimonianza, dalla sera infino alla mattina, del continuo, davanti al Signore. Quest’è uno statuto perpetuo per le vostre generazioni.

4 Metta del continuo in ordine le lampane in sul Candelliere puro, davanti al Signore.

5 Piglia, oltre a ciò, del fior di farina, e fanne dodici focacce, e cuocile; sia ciascuna focaccia di due decimi d’efa.

6 E mettile in due ordini, sei per ordine, sopra la Tavola pura, davanti al Signore.

7 E metti dell’incenso puro sopra ciascun ordine; e sia quell’incenso per ricordanza di que’ pani, per offerta che si fa per fuoco al Signore.

8 Mettansi per ordine, ogni giorno di Sabato, del continuo, nel cospetto del Signore, quelle focacce tolte da’ figliuoli d’Israele, per patto perpetuo.

9 E sieno quelle per Aaronne e per i suoi figliuoli; ed essi le mangino in luogo santo; conciossiachè sieno cosa santissima, a lui appartenente dell’offerte che si hanno da ardere al Signore, per istatuto perpetuo.

10 OR un uomo, figliuolo di una donna Israelita, ma di padre Egizio, che stava per mezzo i figliuoli d’Israele, uscì fuori; ed egli e un Israelita contesero insieme nel campo.

11 E il figliuolo della donna Israelita bestemmiò il Nome, e lo maledisse; laonde fu condotto a Mosè; or il Nome di sua madre era Selomit, figliuola di Dibri, della tribù di Dan;

12 e fu messo in prigione, finchè Mosè avesse dichiarato ciò che se ne avesse a fare, per comandamento del Signore.

13 E il Signore parlò a Mosè, dicendo:

14 Mena quel bestemmiatore fuor del campo; e posino tutti coloro che l’hanno udito le lor mani sopra il capo di esso, e lapidilo tutta la raunanza.

15 E parla a’ figliuoli d’Israele, dicendo: Chiunque avrà maledetto il suo Dio, porti il suo peccato.

16 E chi avrà bestemmiato il Nome del Signore, del tutto sia fatto morire; in ogni modo lapidilo tutta la raunanza; sia fatto morire così lo straniere, come colui ch’è natio del paese, quando avrà bestemmiato il Nome.

17 Parimente, chi avrà percossa a morte alcuna persona, del tutto sia fatto morire.

18 E chi avrà percossa alcuna bestia a morte, paghila; animale per animale.

19 E quando alcuno avrà fatta alcuna lesione corporale al suo prossimo, facciaglisi il simigliante di ciò ch’egli avrà fatto.

20 Rottura per rottura, occhio per occhio, dente per dente; facciaglisi tal lesione corporale, quale egli avrà fatta ad altrui.

21 Chi avrà percossa a morte una bestia, paghila; ma chi avrà percosso un uomo a morte, sia fatto morire.

22 Abbiate una stessa ragione; sia il forestiere, come colui ch’è natio del paese; perciocchè io sono il Signore Iddio vostro.

23 E Mosè parlò a’ figliuoli d’Israele; ed essi trassero quel bestemmiatore fuor del campo, e lo lapidarono con pietre. E i figliuoli d’Israele fecero come il Signore avea comandato a Mosè.

   


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 # 491

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491. Having a golden censer.- This signifies the conjunction of celestial good with spiritual good, and thus the conjunction of the higher heavens, as is evident from the signification of a censer, which denotes worship from spiritual good, for that worship was represented by the incense from the censers, as may be seen above (n. 324). To have a golden censer signifies the conjunction of celestial good with spiritual good, because the angel standing at the altar had the censer, and by the altar is signified worship from celestial good, and by the golden censer, spiritual good from celestial good; gold also signifies celestial good. The censers which were in use amongst the Jewish and Israelitish nation were of brass, and the offerings of incense from those censers represented worship from spiritual good, and at the same time conjunction with natural good, for brass signifies natural good. Here therefore the golden censer signifies the conjunction of celestial good with spiritual good. The reason why the conjunction of the two higher heavens is also signified, is that the good of the inmost heaven is celestial good, and the good of the middle heaven spiritual good. When, therefore, the conjunction of those goods is referred to, the conjunction of the heavens is also understood, because good is that which makes heaven. Celestial good is the good of love to the Lord, and makes the highest or inmost heaven, and spiritual good is the good of love towards the neighbour, and makes the heaven below that, and this is called the second and middle heaven.

[2] That frankincense signifies in the Word spiritual good, and similarly the censer which contained it, the thing containing being assumed for what is contained, is evident from the following passages.

In Isaiah:

"I have not made thee to serve with a meat-offering, nor wearied thee with frankincense" (43:23).

Both the meat-offering and frankincense are mentioned, because the meat-offering, which was bread made of fine flour, signifies celestial good, wherefore frankincense signifies spiritual good. The reason why both are named is, that in every part of the Word there is the marriage of good and truth; that is to say, where good is treated of, truth is also treated of; and spiritual good in its essence is truth. From these things it is evident, that frankincense denotes spiritual good, or the truth of celestial good. This is further evident from other passages in which meat-offering and frankincense are mentioned; as in Isaiah:

"Causing the meat-offering to ascend, offering incense" (66:3).

[3] So again, in Jeremiah:

"They offered burnt-offering and sacrifice, and meat-offering, and frankincense" (17:26).

Burnt-offering also signifies worship from the good of celestial love, and sacrifice, worship from the good of spiritual love. These two goods are also signified by meat-offering and frankincense. Similarly meat-offering and incense, for incense consisted chiefly of frankincense.

In Malachi it is said,

"In every place incense, and a pure meat-offering is offered unto my name" (1:11).

In David:

"My prayers have been accepted before thee [as] incense; the lifting up of my hands [as] the meat-offering of the evening" (141:2).

Therefore oil was poured upon the meat-offering, and frankincense was put thereon (Leviticus 2:1, 2, 15). This was done in order that the meat-offering might represent the conjunction of celestial good and spiritual good, for the oil signified celestial good, and the frankincense spiritual good.

[4] Therefore frankincense was also put upon the bread of faces in the tabernacle (Leviticus 24:7), and this was done on account of the conjunction of both kinds of good; for the bread signified celestial good, and the frankincense, spiritual good; wherefore, when the frankincense was put on the bread, the conjunction of both was represented. In order to represent the conjunction of celestial good and spiritual good, a table was set in the tabernacle for the bread, and on the other side the altar for the offerings of incense was placed.

[5] Where meat-offering and frankincense are not named, oil and frankincense are mentioned, and gold and frankincense; for oil and gold, like the meat-offering, signify celestial good. Oil and incense are mentioned together in Ezekiel:

"Thou didst take mine oil and mine incense, and didst set before them" (16:18).

Gold and frankincense are mentioned in Isaiah:

"All they from Shebah shall come; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah" (60:6).

The wise men from the east, who came to the new-born Christ, opened their treasures and "presented gifts, gold, frankincense and myrrh" (Matthew 2:11).

Gold signified celestial good; frankincense, spiritual good; and myrrh, natural good thence; thus the three goods of the three heavens. From these things the signification of the angel seen at the altar having a golden censer is now evident. For the altar was representative of celestial good, and the censer of spiritual good, and both together were representative of the conjunction of celestial good with spiritual good, or, what is the same thing, of the conjunction of the higher heavens, or of the heaven of the celestial angels with the heaven of the spiritual angels.

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