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Numeri 15

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1 POI il Signore parlò a Mosè, dicendo:

2 Parla a’ figliuoli d’Israele, e di’ loro: Quando voi sarete entrati nel paese, dove avete ad abitare, il quale io vi do;

3 e farete alcun sacrificio da ardere al Signore, come olocausto, o altro sacrificio, per singolar voto, o per ispontanea volontà, o nelle vostre feste solenni, per offerir soave odore, del grosso o del minuto bestiame, al Signore;

4 offerisca colui che farà la sua offerta al Signore, un’offerta di panatica della decima parte d’un efa di fior di farina, stemperata con la quarta parte d’un hin d’olio;

5 e la quarta parte di un hin di vino, per offerta da spandere. Questo offerirai per ciascuno olocausto, o altro sacrificio che sia d’un agnello.

6 E se fai offerta di panatica per un montone, offeriscila di due decimi di fior di farina, stemperata col terzo d’un hin d’olio.

7 E per offerta da spandere, offerisci il terzo d’un hin di vino, in odor soave al Signore.

8 E se tu offerisci al Signore un giovenco per olocausto, o per altro sacrificio, per singolar voto, o per sacrificio da render grazie;

9 offerisci, insieme col giovenco, un’offerta di panatica, di tre decimi di fior di farina, stemperata con la metà d’un hin d’olio.

10 E, per offerta da spandere, offerisci la metà d’un hin di vino; il tutto in offerta da ardere, di soave odore al Signore.

11 Facciasi così per ciascun bue, per ciascun montone, e per ciascuna minuta bestia, pecora o capra.

12 Fate così per ciascuna di quelle bestie, secondo il numero che ne sacrificherete.

13 Chiunque è natio del paese offerisca queste cose in questa maniera, per presentare offerta da ardere, di soave odore, al Signore.

14 E quando alcuno straniere che dimorerà appresso di voi, o qualunque altro sarà fra voi, per le vostre generazioni, farà offerta da ardere, di soave odore al Signore, faccia così come farete voi.

15 Siavi un medesimo statuto per voi, e per lo forestiere che dimora con voi che siete della raunanza. Sia questo uno statuto perpetuo per le vostre generazioni. Davanti al Signore il forestiere sarà come voi.

16 Una medisima legge, e una medesima ragione sarà per voi, e per lo straniere che dimora con voi.

17 Il Signore parlò ancora a Mosè, dicendo:

18 Parla a’ figliuoli d’Israele, e di’ loro: Quando voi sarete entrati nel paese, dove io vi conduco;

19 quando voi mangerete del pane del paese, offeritene un’offerta al Signore.

20 Offerite una focaccia per offerta, delle primizie delle vostre paste; offeritela nella medesima maniera, come l’offerta dell’aia.

21 Date al Signore, per le vostre generazioni, un’offerta delle primizie delle vostre paste.

22 Ora, quando voi avrete fallito per errore, e non avrete eseguiti tutti questi comandamenti che il Signore ha dati a Mosè;

23 tutto quello che il Signore vi ha comandato per Mosè, fin dal dì che egli vi ha dati comandamenti per le vostre generazioni;

24 se l’errore è stato commesso per inavvertenza della raunanza, offerisca tutta la raunanza per olocausto, in soave odore al Signore, un giovenco, con la sua offerta di panatica e da spandere, secondo l’ordinazione; e un becco per sacrificio per lo peccato.

25 E faccia il sacerdote il purgamento per tutta la raunanza de’ figliuoli d’Israele, e sarà loro perdonato; perciocchè è errore, ed essi hanno addotta davanti al Signore la loro offerta da ardere al Signore, e il sacrificio per lo peccato, per l’error loro.

26 Così sarà perdonato a tutta la raunanza de’ figliuoli d’Israele, e parimente a’ forestieri che dimoreranno fra loro; perciocchè tutto il popolo ha parte in quell’errore.

27 Ma, se una sola persona ha peccato per errore, offerisca una capra di un anno, per lo peccato.

28 E faccia il sacerdote il purgamento per quella persona che avrà peccato per errore, peccando per errore nel cospetto del Signore; e quando il sacerdote avrà fatto purgamento per essa, le sarà perdonato.

29 Siavi una medesima legge per chiunque avrà fatta alcuna cosa per errore, così se sarà de’ figliuoli d’Israele, natio del paese, come se sarà forestiere, che dimori fra loro.

30 Ma la persona, così il natio del paese, come il forestiere, che farà alcun atto a mano alzata, oltraggia il Signore; e però sia una cotal persona ricisa d’infra il suo popolo.

31 Conciossiachè abbia sprezzata la parola del Signore, e abbia rotto il suo comandamento, del tutto sia quella persona ricisa; sia la sua iniquità sopra essa.

32 ORA, essendo i figliuoli d’Israele nel deserto, trovarono un uomo che ricoglieva delle legne in giorno di Sabato.

33 E, coloro che lo trovarono cogliendo delle legne, lo menarono a Mosè, e ad Aaronne, e a tutta la raunanza.

34 E lo misero in prigione; perciocchè non era stato dichiarato ciò che se gli avesse a fare.

35 E il Signore disse a Mosè: Del tutto sia quell’uomo fatto morire; lapidilo tutta la raunanza fuor del campo.

36 E tutta la raunanza lo menò fuor del campo, e lo lapidò, sicchè egli morì; come il Signore avea comandato a Mosè.

37 IL Signore parlò ancora a Mosè, dicendo:

38 Parla a’ figliuoli d’Israele, e di’ loro, che si facciano delle fimbrie ai lembi delle lor veste, per le lor generazioni; e mettano sopra quelle fimbrie de’ lor lembi un cordone di violato.

39 E abbiate quel cordone in su le fimbrie, acciocchè, quando lo riguarderete, voi vi ricordiate di tutti i comandamenti del Signore, e li mettiate in opera, e non andiate guatando dietro al vostro cuore, e agli occhi vostri, dietro a’ quali solete andar fornicando.

40 Acciocchè vi ricordiate di mettere in opera tutti i miei comandamenti, e siate santi all’Iddio vostro.

41 Io sono il Signore Iddio vostro, che vi ho tratti fuor del paese di Egitto, per esservi Dio. Io sono il Signore Iddio vostro.

   


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 # 1071

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1071. That 'he drank wine' means that he wished to probe into matters of faith is clear from the meaning of 'wine'. 'A vineyard' or 'a vine', as has been shown, is the spiritual Church, or member of the spiritual Church. The grape, clusters, and bunches are its fruit, and these mean charity and what belongs to charity. Wine however means faith deriving from charity, and all things that belong to faith. Thus 'grape means the celestial aspect of that Church, and 'wine' the spiritual. The celestial, as often stated already, comprises the will, while the spiritual comprises the understanding. That 'he drank of the wine' means that he wished to probe into matters of faith, and to do so indeed by means of reasonings, is clear from the reason given why 'he was drunk', that is, sank into errors. Indeed the member of this Church did not possess any perception at all as the member of the Most Ancient Church had done. Instead he had to acquire knowledge of what good and truth were by learning about them from doctrinal matters concerning faith which had been gathered together and preserved from the perception that had existed in the Most Ancient Church. And these matters of doctrine constituted the Word of the Ancient Church. As with the Word, doctrinal matters concerning faith were in many instances such that, without perception, they could not be believed; for spiritual and celestial things infinitely transcend human comprehension, and this is why reasoning enters in. But the person who refuses to believe those things until he comprehends them is never able to believe, as often shown already. See what appears in 128, 130, 195, 196, 215, 232, 233.

[2] That 'grapes in the Word means charity and what belongs to charity, and that 'wine' means both faith deriving from charity and also matters of faith, becomes clear from the following places: In Isaiah,

My beloved had a vineyard on a very fertile hill. 1 He looked for it to yield grapes, and it yielded wild grapes. Isaiah 5:1-2, 4.

Here 'grapes' stands for charity and the fruits of charity. In Jeremiah,

I will surely gather them, says Jehovah; there will be no grapes on the vine nor figs on the fig tree. Jer, 8:13.

'Vine' stands for the spiritual Church, 'grapes' for charity. In Hosea,

Like grapes in the wilderness I found Israel, like the first fruit on the fig tree, in the beginning, I saw your fathers. Hosea 9:10.

'Israel' stands for the Ancient Church, 'grape' for the fact that they were endowed with charity. These words are used in the contrary sense when 'Israel' stands for the sons of Jacob. In Micah,

There was no cluster to eat; my soul desired the first fruit. The holy man has perished from the earth, and there is none upright among men. Micah 7:1-2.

'Cluster' stands for charity or that which is holy, 'first fruit' for faith or that which is upright.

[3] In Isaiah,

Thus said Jehovah, As the new wine is found in the cluster, and one says, Do not destroy it, for there is a blessing in it. Isaiah 65:8.

'Cluster' stands for charity, 'new wine' for goods that stem from charity, and truths deriving from these. In Moses,

He washes his clothing in wine, and His garment in the blood of grapes. Genesis 49:11.

This is a prophecy concerning the Lord. 'Wine' stands for that which is spiritual deriving from what is celestial, 'blood of grapes' for the celestial in respect to spiritual Churches. So 'grapes' stands for charity itself, 'wine' for faith itself. In John,

The angel said, Put in your sharp sickle and gather the clusters of the earth, for its grapes have ripened. Revelation 14:18.

This refers to the last times when there is no faith, that is, when there is no charity. For no faith exists other than that which inheres in charity, and in essence is charity itself. Consequently when it is said that there is no longer any faith, as in the last times, it means that there is no charity.

[4] As 'grapes' means charity, so 'wine' means faith deriving from charity, for wine is obtained from grapes. In addition to these and previous quotations concerning the vineyard and the vine, the following also make the point clear: In Isaiah,

Gladness and exaltation have been taken away from Carmel, and in the vineyards there is no singing, no joyful noise. No treader treads out wine in the presses; I have made the hedad 2 to cease. Isaiah 16:10.

This stands for the fact that the spiritual Church, meant by 'Carmel', has been vastated, 'none treading wine in the presses' for the fact that no longer are there any people who possess faith. In the same prophet,

The inhabitants of the earth will be scorched and few men left. The new wine will mourn, the vine will languish; they will not drink wine with singing, strong drink will be bitter to those drinking it; there will be an outcry in the streets over wine. Isaiah 24:6-7, 9, 11.

The vastated spiritual Church being the subject, 'wine' stands for truths of faith that are considered valueless. In Jeremiah,

They will say to their mothers, Where is corn and wine? when they faint like one who has been run through in the streets of the city. Lamentations 2:12.

'Where is corn and wine?' means, Where is love and faith? 'Streets of the city' means truths here, as elsewhere in the Word. 'Those who have been run through in them' means that they do not know what the truths of faith are.

[5] In Amos,

I will bring again the captivity of My people Israel, and they will build the ruined cities and inhabit them. And they will plant vineyards and drink their wine. Amos 9:14.

This refers to the spiritual Church, meant by Israel, to which 'planting vineyards and drinking wine' is attributed when it becomes a Church such as derives faith from charity. In Zephaniah,

They will build houses but not inhabit them, and they will plant vineyards but not drink their wine. Zephaniah 1:13; Amos 5:11.

Here 'vineyard' and 'wine' stand for the contrary situation when the spiritual Church has been vastated. In Zechariah,

They will be like a mighty man of Ephraim, and their heart will rejoice as from wine, and their sons will see it and rejoice. Zechariah 10:7.

This refers to the house of Judah, that it would be such by virtue of the goods and truths of faith. In John the command not to do harm to oil and wine, Revelation 6:6, stands for doing no harm to what is celestial and spiritual, that is, to things of love and faith.

[6] In the Jewish Church, since 'wine' meant faith in the Lord, the libation of wine in the sacrifices also represented faith, as in Numbers 15:1-15; 28:11-15, 18-end; Numbers 29:7-end; Leviticus 23:12-13; Exodus 29:40. Hence the following is said in Hosea,

Threshing-floor and winepress will not feed them, and new wine will be deceptive in her. They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean: They will not pour libations of wine to Jehovah, they will not be pleasing to Him. Hosea 9:1-4.

This refers to Israel, or the spiritual Church, and to those people in it who pervert and defile holy things and the truths of faith by wishing to probe into them by means of knowledge and reasonings. 'Egypt' is knowledge, 'Assyria' reasoning, and 'Ephraim' one who engages in reasoning.

Poznámky pod čarou:

1. literally, on a horn of a son of oil

2. A Hebrew word which is a shout of exaltation.

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