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Levitico 27

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1 IL Signore parlò ancora a Mosè, dicendo:

2 Parla a’ figliuoli d’Israele, e di’ loro: Quando alcuno avrà fatto qualche singolar voto; quando egli avrà fatto voto di persone al Signore, sotto la tua estimazione;

3 l’estimazione che tu farai, d’un maschio di età di venti anni fino a sessant’anni, sia a cinquanta sicli d’argento, a siclo di Santuario.

4 E d’una femmina, sia la tua estimazione a trenta sicli.

5 E se è una persona di età da cinque anni a venti, sia la tua estimazione a venti sicli per lo maschio, e a dieci sicli per la femmina.

6 E se è una persona di età da un mese a cinque anni, sia la tua estimazione a cinque sicli d’argento per lo maschio, e a tre sicli d’argento per la femmina.

7 E se è una persona di età da sessant’anni in su, sia la tua estimazione a quindici sicli per lo maschio, e a dieci sicli per la femmina.

8 E se colui che avrà fatto il voto sarà così povero, che non possa pagar la tua estimazione, presenti la persona votata davanti al Sacerdote, il qual ne faccia l’estimazione; facciala secondo la possibilità di colui che avrà fatto il voto.

9 E se il voto è di bestia della quale si offerisce offerta al Signore, tutto ciò che egli avrà di quella specie donato al Signore sia sacro.

10 Non cambila, e non permutila, buona per cattiva, nè cattiva per buono; e se pur permuta quella bestia con un’altra, così la bestia votata, come la bestia messa in iscambio suo, saranno sacre.

11 E se il voto è di qualunque bestia immonda, della quale non si offerisce offerta al Signore, presenti quella bestia davanti al Sacerdote.

12 E facciane il Sacerdote l’estimazione secondo che sarà buona o cattiva; facciasene secondo l’estimazione, che tu, o Sacerdote, ne avrai fatta.

13 E se pure egli vuol riscattarla, sopraggiunga il quinto del prezzo di essa, oltre alla tua estimazione.

14 E quando alcuno avrà consacrata la casa sua, per esser cosa sacra al Signore, apprezzila il Sacerdote, secondo che sarà buona o cattiva; resti fermo il suo prezzo, quale il Sacerdote le avrà posto.

15 E se pur colui che avrà consacrata la sua casa la vuol riscattare, sopraggiunga alla tua estimazione il quinto del prezzo di essa, e sia sua.

16 E se alcuno consacra al Signore dei campi della sua eredità, sia la tua estimazione a ragione della sementa di esso; la sementa d’un omer d’orzo sia estimata a cinquanta sicli di argento.

17 Se egli consacra il suo campo fin dall’anno del Giubileo, stia fermo il prezzo di esso, come tu l’avrai tassato.

18 Ma, se egli lo consacra dopo il Giubileo, faccia il Sacerdote ragion de’ danari col comperatore secondo gli anni che resteranno fino all’anno del Giubileo, e secondo il numero di essi diffalchisi della tua estimazione.

19 E se colui che ha consacrato il campo, pur vuol riscattarlo, sopraggiunga alla tua estimazione il quinto dei danari di essa, e resti il campo suo.

20 Ma, se egli non riscatta il campo, e il campo è venduto ad un altro, non possa più riscattarlo.

21 E quando il comperatore ne uscirà al Giubileo, sia cosa sacra al Signore, come campo d’interdetto; appartenga esso in proprio al Sacerdote.

22 E se alcuno ha consacrato al Signore un campo da sè comperato, il qual non sia de’ campi della sua eredità;

23 faccia il Sacerdote ragione col comperatore della somma della tua estimazione, secondo il tempo che vi sarà fino all’anno del Giubileo; e dia colui in quello stesso giorno il prezzo da te posto; è cosa sacra al Signore.

24 Nell’anno del Giubileo ritorni il campo a colui da chi esso l’avrà comperato, a colui di cui sarà la proprietà del terreno.

25 Or sia ogni tua estimazione a siclo di Santuario; sia il siclo di venti oboli.

26 Ma niuno consacri alcun primogenito di bestie, delle quali s’offeriscono i primogeniti al Signore; o vitello, o agnello, o capretto ch’egli sia, già appartiene al Signore.

27 Ma, se è degli animali immondi, riscattilo secondo la tua estimazione, e sopraggiungavi il quinto di essa; e se pur non è riscattato, vendasi secondo il prezzo da te posto.

28 Ma niuna cosa consacrata per interdetto, che l’uomo abbia consacrata al Signore per interdetto, di tutto ciò ch’è suo, così degli uomini, come del bestiame, e de’ campi della sua eredità, non si potrà vendereriscattare; ogni interdetto è cosa santissima, appartenente al Signore.

29 Niuno interdetto, consacrato d’infra gli uomini, si possa riscattare; del tutto sia fatto morire.

30 Tutte le decime eziandio della terra così delle semenze della terra, come dei frutti degli alberi, appartengono al Signore; son cosa sacra al Signore.

31 E se pure alcuno vuol riscattar delle sue decime, sopraggiunga il quinto al prezzo di esse.

32 Parimente sia cosa sacra al Signore ogni decima di buoi, e di pecore, e di capre; ogni decimo animale di tutti quelli che passano sotto la verga.

33 Non discernasi tra buono e cattivo; e non permutisi l’un con l’altro; e se pure alcuno permuta l’un con l’altro, quel decimo, e quell’altro messo in suo scambio, saranno cosa sacra; non si potranno riscattare.

34 Questi sono i comandamenti che il Signore diede a Mosè, nel monte di Sinai, per proporli a’ figliuoli d’Israele.

   


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 # 6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Poznámky pod čarou:

1. At this time the patriarch's name was still Abram.

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