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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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Arcana Coelestia # 2187

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2187. 'And they ate' means communication in this manner. This becomes clear from the meaning of 'eating' as being communicated, and also being joined together, as is also evident from the Word. The injunction that Aaron, and his sons the Levites, and also the people were to eat the consecrated elements of the sacrifices in a holy place meant nothing other than the communication, conjunction, and making one's own, as stated above in 2177, at the point where Leviticus 6:16-17, is referred to. For it was celestial and spiritual food that was meant by the consecrated elements, and thus making that food their own by eating those elements. These consecrated elements were those parts of the sacrifices which were not burned on the altar but were eaten either by the priests or by the people who brought the offering, as becomes clear from very many places where the sacrifices are the subject. The consecrated elements that were to be eaten by the priests are referred to in Exodus 29:32-33; Leviticus 6:16, 26; 7:6, 15-16, 18; 8:31; 10:12-13; Numbers 18:9-11; and those to be eaten by the people, in Leviticus 19:5-6; Deuteronomy 12:27; 27:7; and elsewhere. And that those who were unclean were not to eat of them is referred to in Leviticus 7:19-21; 22:4-7. These ritual feasts took place in a holy place near the altar, either at the gate or in the court outside the tent. And they meant nothing else than the communication, conjunction, and making of celestial goods one's own, for those feasts represented celestial food. For what celestial food is, see 56-58, 680, 681, 1480, 1695. And all those consecrated elements were called 'bread', for the meaning of which see above in 2165. Something similar was represented by Aaron and his sons eating the loaves of the presence, or the shewbread, in a holy place, Leviticus 24:9.

[2] The reason for the law given to the Nazirite that during the days of his Naziriteship he was forbidden to eat anything that is produced from the grape - from which wine is made - from pips even to skin, Numbers 6:4, is that the Nazirite represented the celestial man, and the celestial man is such as is not willing even to mention spiritual things, see Volume One, in 202, 337, 880 (end), 1647. And because 'wine' and 'the grape', and also whatever came from the grape, meant that which is spiritual, the Nazirite was therefore forbidden to eat of them, that is, to have any communication with spiritual things, to join himself to them, or to make them his own.

[3] Something similar is meant by 'eating' in Isaiah,

Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Why do you spend money on that which is not bread, and your labour on that which does not satisfy? Hearken diligently to Me and eat what is good, and your soul will delight itself in fatness. Isaiah 55:1-2.

And also what is said in John,

To him who conquers I will grant to eat from the tree of life which is in the middle of the Paradise of God. Revelation 2:7.

'The tree of life' is the celestial itself, and in the highest sense it is the Lord Himself since He is the source of everything celestial, that is, of all love and charity. Thus 'eating from the tree of life' is the same as feeding on the Lord; and 'feeding on the Lord' is being endowed with love and charity, thus with those things that belong to heavenly life, as the Lord Himself declares in John,

I am the living bread which came down from heaven; if anyone eats of this bread he will live for ever. He who feeds on Me will live through Me. John 6:51, 57. But they said, This is a hard saying. Jesus said however, The words that I speak to you, they are spirit and they are life. John 6:60, 63.

From this it is evident what is meant by 'eating' in the Holy Supper, Matthew 26:26-28; Mark 14:22-23; Luke 22:19-20 - having communication, being joined together, and making one's own.

[4] From this it is also plain what is meant by the Lord's statement that

Many will come from the east and from the west and will recline with Abraham, Isaac, and Jacob. Matthew 8:11.

The Lord did not mean that they were going to feast with these three in the kingdom of God but that they were to enjoy the celestial goods meant by Abraham, Isaac, and Jacob. That is to say, they were to enjoy the inmost celestial goods of love, meant by -Abraham'; also a lower type of goods, which are intermediate, as those are which belong to the rational, meant by 'Isaac'; and a still lower type of goods which are celestial-natural, such as occur in the first heaven, meant by 'Jacob'. These are the things which constitute the internal sense of these words. That such things are meant by Abraham, Isaac, and Jacob, see 1893, and wherever else they are the subject. For whether one speaks of enjoying those celestial things, or whether one speaks of enjoying the Lord, whom they represent, it amounts to the same since the Lord is the source of all those things, and the Lord is their All in all.

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