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Levitico 6

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1 Il Signore parlò ancora a Mosè, dicendo:

2 Quando alcuno avrà peccato, e commesso misfatto contro al Signore, avendo mentito al suo prossimo intorno a deposito, o a roba rimessagli nelle mani, o a cosa rapita; ovvero, avendo fatta fraude al suo prossimo;

3 ovvero anche, avendo trovata alcuna cosa perduta, e avendo mentito intorno ad essa, e giurato falsamente; e in qualunque altra cosa, di tutte quelle, le quali l’uomo suol fare, peccando in esse;

4 quando adunque alcuno avrà peccato, e sarà caduto in colpa, restituisca la cosa ch’egli avrà rapita o fraudata; o il deposito che gli sarà stato dato in guardia, o la cosa perduta che egli avrà trovata.

5 Ovvero qualunque altra cosa, della quale egli abbia giurato falsamente; restituiscane il capitale, e sopraggiungavi il quinto; e dialo a colui al quale appartiene, nel giorno stesso del sacrificio per la sua colpa.

6 E adduca al Signore, per sacrificio per la sua colpa, un montone senza difetto, del prezzo che tu l’avrai tassato per la colpa; e menilo al sacerdote.

7 E faccia il sacerdote il purgamento per esso, nel cospetto del Signore, e gli sarà perdonato; qualunque cosa egli abbia fatta di tutte quelle, le quali si soglion fare, onde l’uomo cade in colpa.

8 IL Signore parlò ancora a Mosè, dicendo:

9 Comanda ad Aaronne e ai suoi figliuoli, dicendo: Quest’è la legge dell’olocausto: Stia esso olocausto sopra il fuoco acceso che sarà sopra l’Altare, tutta la notte, fino alla mattina; e arda il fuoco dell’Altare sopra esso del continuo.

10 E vestasi il sacerdote il suo vestimento di lino, e vesta la sua carne delle mutande line; e levi le ceneri, nelle quali il fuoco avrà ridotto l’olocausto, consumandolo sopra l’Altare; e mettale allato all’Altare.

11 Poi spogli i suoi vestimenti, e vestane degli altri, e porti la cenere fuor del campo in luogo mondo.

12 E sia il fuoco che sarà sopra l’Altare, tenuto del continuo acceso in esso; non lascisi giammai spegnere; e accenda il sacerdote ogni mattina delle legne sopra esso, e dispongavi gli olocausti sopra, e bruci sopra esso i grassi de’ sacrificii da render grazie.

13 Arda il fuoco del continuo sopra l’Altare; non lascisi giammai spegnere.

14 Ora, quest’è la legge dell’offerta di panatica. Offeriscala uno de’ figliuoli di Aaronne, nel cospetto del Signore, davanti all’Altare.

15 E levine una menata del fior di farina, e dell’olio di essa offerta, insieme con tutto, l’incenso che sarà sopra l’offerta, e faccia bruciar sopra l’Altare la ricordanza di essa, in odor soave, al Signore.

16 E mangino Aaronne e i suoi figliuoli il rimanente di essa; mangisi in azzimi, in luogo sacro, nel Cortile del Tabernacolo della convenenza.

17 Non cuocasi con lievito; io l’ho data loro per lor parte dell’offerte che mi son fatte per fuoco. E cosa santissima, come il sacrificio per lo peccato, e per la colpa.

18 Ogni maschio, d’infra i figliuoli di Aaronne, può mangiare quello, per istatuto perpetuo, per le vostre età, dell’offerte che si fanno per fuoco al Signore. Chiunque toccherà quelle cose sia santo.

19 Il Signore parlò ancora a Mosè, dicendo:

20 Quest’è l’offerta, che Aaronne e i suoi figliuoli hanno sempre da offerire al Signore, nel giorno che alcun di loro sarà unto, cioè: un’offerta di panatica d’un decimo d’un efa di fior di farina, per offerta perpetua; la metà la mattina, e l’altra metà la sera.

21 Apparecchisi con olio in su la teglia; portala così cotta in su la teglia; e offerisci, per soave odore al Signore, quella offerta cotta in pezzi.

22 E faccia il Sacerdote, che sarà unto in luogo di Aaronne, d’infra i suoi figliuoli, quella offerta per istatuto perpetuo; brucisi tutta intera al Signore.

23 E, generalmente, ogni offerta di panatica del Sacerdote brucisi interamente; non mangisene nulla.

24 Il Signore parlò ancora a Mosè, dicendo:

25 Parla ad Aaronne e a’ suoi figliuoli, dicendo: Quest’è la legge del sacrificio per lo peccato: Scannisi il sacrificio per lo peccato davanti al Signore, nell’istesso luogo dove si scannano gli olocausti; è cosa santissima.

26 Mangilo il sacerdote che farà quel sacrificio per lo peccato; mangisi in luogo santo, nel Cortile del Tabernacolo della convenenza.

27 Chiunque toccherà la carne di esso sia santo; e se sprizza del sangue di esso sopra alcun vestimento, lavisi quello sopra che sarà sprizzato, in luogo santo.

28 E spezzisi il vaso di terra, nel quel sarà stato cotto; che se pure è stato cotto in un vaso di rame, strebbisi quello, e sciacquisi con acqua.

29 Ogni maschio d’infra i sacerdoti ne potrà mangiare; è cosa santissima.

30 Ma non mangisi di alcun sacrificio per lo peccato, del cui sangue si deve portar nel Tabernacolo della convenenza, per far purgamento di peccato, nel Santuario; brucisi col fuoco.

   


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 # 4545

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4545. 'And be purified, and change your garments' means the holiness that was to be put on. This is clear from the meaning of 'being purified' or being cleansed as being made holy, dealt with below, and from the meaning of 'changing one's garments' as putting on, in this case putting on holy truths, for in the internal sense of the Word truths are meant by 'garments'. It is quite evident that 'changing one's garments' was an accepted representative within the Church, but what that custom represented no one can know unless he knows what 'garments' means in the internal sense - namely truths, see 2576. Because in the internal sense the casting aside of falsities and the arrangement by good of truths within the natural is the subject here, it is therefore recorded that Jacob commanded them to change their garments.

[2] 'Changing their garments' was representative of the need to put on holy truths, as may also be seen from other places in the Word, as in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

Since 'Zion' means the celestial Church and 'Jerusalem' the spiritual Church, and the celestial Church is that which dwells in good by virtue of its love to the Lord, and the spiritual Church in truth by virtue of its faith and charity, 'strength' is therefore used in reference to Zion, and 'garments' in reference to Jerusalem. And when clothed with these the two are 'clean'.

[3] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel. And [the angel] answered and said to those standing before him - he said - Remove the filthy garments from upon him. And he said to him, See, I have caused your iniquity to pass away from upon you, by putting on you a change of garments Zechariah 3:3-4.

From this place too it is evident that 'removing garments' and 'putting on a change of garments' represented purification from falsities, for the words 'I have caused your iniquity to pass away from upon you' are used. This also explains why people had changes of garments - which they called simply 'changes', an expression occurring in various places in the Word - because different representations were set forth by means of those changes.

[4] Because the kinds of things mentioned here were represented by changes of garments it is therefore said in Ezekiel, in the description of the new Temple, which in the internal sense means a new Church,

When the priests enter they shall not go out of the holy place to the outer court, but there shall lay aside their garments in which they have ministered, for these are holy, 1 and they shall put on other garments and go near the things which are for the people. Ezekiel 42:14.

And in the same prophet,

When they go out to the outer court, to the people, they shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. 2 Ezekiel 44:19.

[5] Anyone may see that a new temple and the holy city and land which are referred to by the prophet in this chapter, and in the chapters before and after it, are not used to mean any new temple, new city, or new land. For reference is made to sacrifices and religious ceremonies being introduced anew, when in fact these had to be brought to an end; and mention is also made of how the tribes of Israel, referred to by name, were to divide the land among themselves into inheritances, when in fact they were dispersed and never returned to the land. From this it is evident that the religious ceremonies referred to in those chapters mean the spiritual and celestial things constituting the Church. Much the same is meant by Aaron's change of garments when he was going to minister, to offer a burnt offering; in Moses,

He shall put on his linen robe, and linen breeches. He shall place the ashes at the side of the altar. After he takes off his own garments and puts on other garments he shall carry away the ashes to a clean place outside the camp. Leviticus 6:9-12.

This was what he had to do when offering the burnt offering.

[6] As regards 'being cleansed' meaning being made holy, this may be seen from the cleansings that were commanded, such as the command to wash their flesh and their garments, and the command to be sprinkled with the waters of separation. Everyone who knows anything about the spiritual man may also recognize that nobody is made holy by carrying out commands such as these. For what does iniquity or sin have to do with the garments a person is wearing? Yet it is stated several times that after people had cleansed themselves they would be holy. From this it is also evident that such rituals which the Israelites were commanded to carry out were in no way holy except by virtue of their representation of holy things, and that as a consequence people who served as representers did not on that account become holy persons. It was the holiness they represented, quite apart from them as actual persons, that stirred the affections of the spirits present with them, and through these the affections of the angels in heaven, 4307.

[7] For in order that the human race may be kept in being, human beings must of necessity live in communication with heaven; and that communication is effected through the Church. Otherwise human beings would become like animals, lacking any restraints internally or externally, so that all would plunge unchecked into the destruction of others and would annihilate one another. And because in the time of the Israelites no communication through any Church was possible, the Lord therefore provided in an amazing way for a communication to be effected by means of representatives. It is evident from many places in the Word that being made holy was represented by the ritual observance of washing and cleansing, as when Jehovah came down on Mount Sinai and then said to Moses,

Make them holy today and tomorrow, and let them wash their garments and be ready on the third day. Exodus 19:10-11.

In Ezekiel,

I will sprinkle clean water over you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:25-26.

Here it is plain that 'sprinkling clean water' represented purification of the heart, so that 'being cleansed' means being made holy.

Poznámky pod čarou:

1. literally, holiness

2. The Latin means they shall sanctify the people in other garments, but the Hebrew means they shall not sanctify the people in their own garments, which Swedenborg has in another place where he quotes this verse.

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