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Numeri 19

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1 IL Signore parlò ancora a Mosè e ad Aaronne, dicendo: Questo è uno statuto e legge che il Signore ha data, dicendo:

2 Di’ a’ figliuoli d’Israele che ti adducano una giovenca rossa intiera, senza difetto, la quale non abbia ancora portato giogo.

3 E datela al Sacerdote Eleazaro, ed esso la meni fuor del campo, e la faccia scannare in sua presenza.

4 E prenda il Sacerdote Eleazaro del sangue di essa col suo dito, e spruzzine verso la parte anteriore del Tabernacolo della convenenza sette volte.

5 Poi brucisi quella giovenca davanti agli occhi di esso; brucisi la sua pelle, la sua carne, il suo sangue, insieme col suo sterco.

6 Poi prenda il Sacerdote del legno di cedro, dell’isopo, e dello scarlatto; le gitti quelle cose in mezzo del fuoco, nel quale si brucerà la giovenca.

7 Appresso lavisi il Sacerdote i vestimenti, e le carni, con acqua; e poi rientri nel campo, e sia immondo infino alla sera.

8 Parimente colui che avrà bruciata la giovenca lavisi i vestimenti, e le carni, con acqua; e sia immondo infino alla sera.

9 E raccolga un uomo netto la cenere della giovenca, e riponga fuor del campo, in un luogo netto; e sia quella cenere guardata per la raunanza de’ figliuoli d’Israele, per farne l’acqua di purificazione; quell’è un sacrificio per lo peccato.

10 E lavisi colui che avrà raccolta la cenere della giovenca i vestimenti, e sia immondo infino alla sera. E sia questo uno statuto perpetuo a’ figliuoli d’Israele, e al forestiere che dimorerà fra loro.

11 Chi avrà tocco il corpo morto di qualunque persona, sia immondo per sette giorni.

12 Purifichisi al terzo giorno con quell’acqua, e al settimo giorno sarà netto; ma s’egli non sarà purificato al terzo giorno, nè anche sarà netto al settimo.

13 Chiunque avrà tocco il corpo morto d’una persona che sia morta, e non si sarà purificato; egli ha contaminato il Tabernacolo del Signore; perciò sia quella persona ricisa d’Israele; conciossiachè l’acqua di purificazione non sia stata sparsa sopra lui, egli sarà immondo; la sua immondizia rimarrà da indi innanzi in lui.

14 Questa è la legge, quando un uomo sarà morto in un padiglione: chiunque entrerà nel padiglione, o vi sarà dentro, sia immondo per sette giorni.

15 Parimente sia immondo ogni vasello aperto, sopra il quale non vi sarà coperchio ben commesso.

16 E chiunque per li campi avrà tocco alcuno ucciso con la spada, o un uomo morto da sè, o alcun osso d’uomo, o alcuna sepoltura, sia immondo per sette giorni.

17 E per l’immondo prendasi della cenere del fuoco di quel sacrificio per lo peccato, e mettavisi su dell’acqua viva in un vaso.

18 Poi pigli un uomo che sia netto, dell’isopo, e intingalo in quell’acqua, e spruzzine quel padiglione, e tutti que’ vaselli, e tutte le persone che vi saranno dentro; spruzzine parimente colui che avrà tocco l’osso, o l’uomo ucciso, o l’uomo morto da sè, o la sepoltura.

19 Quell’uomo netto adunque spruzzi l’immondo, al terzo e al settimo giorno; e, avendolo purificato al settimo giorno, lavi colui i suoi vestimenti, e sè stesso, con acqua; e sarà netto la sera.

20 Ma, se alcuno, essendo immondo, non si purifica, sia quella persona ricisa di mezzo la raunanza; conciossiachè abbia contaminato il Santuario del Signore; l’acqua di purificazione non è stata sparsa sopra lui; egli è immondo.

21 E questo sia loro uno statuto perpetuo; e colui che avrà spruzzata l’acqua di purificazione lavisi i vestimenti; e chi avrà toccata l’acqua di purificazione sia immondo infino alla sera.

22 Sia ancora immondo tutto quello che l’immondo avrà tocco; e la persona che avrà tocco lui sia immonda infino alla sera.

   


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 # 4922

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4922. And bound double-dyed upon his hand. That this signifies that she put a mark upon it, namely, upon the power, and that “double-dyed” is good, is evident from the signification of “binding upon the hand,” as being to put a mark upon power, for the “hand” is power (n. 4920); and from the signification of “double-dyed” as being good, and indeed spiritual good. That “double-dyed” denotes spiritual good, is because it was of a scarlet color; and the color of scarlet when seen in the other life signifies spiritual good, that is, the good of charity toward the neighbor. For all colors visible in the other life signify something of good and truth, because they come into existence from the light of heaven, which in itself is wisdom and intelligence from the Lord’s Divine. The variations or modifications of that light are the consequent variations, and so to speak modifications, of wisdom and intelligence, consequently of good and truth. That the light in heaven is from the Divine wisdom and intelligence of the Lord, who appears there as a sun, may be seen above (n. 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-4533). That colors are from this source, and that they are the variations and modifications of that light, and consequently of intelligence and wisdom, may be seen above (n. 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742).

[2] That “double-dyed” denotes spiritual good, is plain from the passages in the Word in which it is mentioned, as in Jeremiah:

If then thou art laid waste what wilt thou do? If thou clothest thyself with double-dyed, and adornest thyself with an ornament of gold, in vain shalt thou make thyself beautiful; the lovers will abhor thee (Jeremiah 4:30); where Judah is spoken of; “clothing thyself with double-dyed” denotes spiritual good, and “adorning thyself with an ornament of gold” denotes celestial good. In the second book of Samuel:

David lamented over Saul and over Jonathan, and wrote to teach the sons of Judah the bow. Ye daughters of Israel, weep over Saul, who clothed you in double-dyed, with delights, and put an ornament of gold upon your apparel (2 Samuel 1:17-18, 24); where “teaching the bow” is teaching the doctrine of love and charity, for a “bow” signifies this doctrine; “clothing in double-dyed” denotes spiritual good, as before; and “putting an ornament of gold upon the apparel” denotes celestial good.

[3] Because this was the signification of “double-dyed,” it was commanded that double-dyed scarlet should be used on the curtains of the tabernacle, on the veil, on the covering for the door of the tent, on the covering for the gate of the court, on the table of faces when they journeyed, and on Aaron’s garments of holiness, as on the ephod, the breastplate of judgment, and the fringe of the robe of the ephod—as is evident from the following passages:

[4] Thou shalt make for the tabernacle ten curtains; of fine-twined linen, and blue, and crimson, and scarlet double-dyed (Exodus 26:1).

Thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exodus 26:31).

Thou shalt make a covering for the door of the tent, of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exodus 26:36).

For the gate of the court thou shalt make a covering of blue, and crimson, and scarlet double-dyed, and fine-twined linen, the work of the embroiderer (Exodus 27:16).

When the camp setteth forward they shall spread upon the table of faces a cloth of scarlet double-dyed, and cover the same with a covering of badger’s skin (Numbers 4:5, 7-8).

Thou shalt make the ephod of gold, of blue, and crimson, and scarlet double-dyed and fine-twined linen, the work of the artificer. Likewise on the belt (Exodus 28:6, 8).

Thou shalt make a breastplate of judgment, the work of the artificer; like the work of the ephod, of gold, of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exodus 27:15).

Upon the fringe of the robe of the ephod [thou shalt make] pomegranates of blue, and of crimson, and of scarlet double-dyed (Exodus 27:33 [NCBSW: 28:33]).

[5] As the tent of assembly with the ark represented heaven, therefore the above-mentioned colors were commanded to be used; and they signify in their order the celestial and spiritual things there, “blue and crimson” signifying celestial goods and truths, and “scarlet double-dyed and fine-twined linen,” spiritual goods and truths. Everyone who believes the Word to be holy can know that everything in it has some signification; and whoever believes that the Word is holy because it was sent down by the Lord through heaven, can know that the celestial and spiritual things of His kingdom are signified. In like manner it was commanded that cedar wood, and scarlet, and hyssop should be used in the cleansing from leprosy (Leviticus 14:4, 6 (Leviticus 14:6), 52); and that cedar wood, and hyssop, and double-dyed crimson should be cast upon the burning of a red heifer, from which was to be prepared the water of separation (Numbers 19:6, 9).

[6] The profanation of good and truth is described by similar expressions in Revelation.

I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. And the woman was clothed in crimson and scarlet, and gilded with gold and precious stone and pearls, having in her hand a golden cup full of abominations and filthiness of her whoredoms (Revelation 17:3-4).

Woe, woe, the great city, she that was clothed in fine linen, and crimson, and scarlet, and gilded with gold, and precious stone and pearls (Revelation 18:16);

speaking of Babylon, by which is signified the profanation of good (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326), here the profanation of good and truth, which is Babylonish. In the prophets of the Old Testament, “Babylon” is the profanation of good, and “Chaldea” the profanation of truth.

[7] “Scarlet,” in the opposite sense, signifies the evil which is opposite to spiritual good, as in Isaiah:

Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isaiah 1:18).

That “scarlet” signifies this evil is because “blood”—also from its redness—signifies in the genuine sense spiritual good, or charity toward the neighbor, but in the opposite sense violence offered to charity.

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