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Numeri 2

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1 POI il Signore parlò a Mosè e ad Aaronne, dicendo:

2 Accampinsi i figliuoli d’Israele, ciascuno presso alla sua bandiera, distinti per le insegne delle lor famiglie paterne; accampinsi dirincontro al Tabernacolo della convenenza d’ogn’intorno.

3 E quelli che si accamperanno dalla parte anteriore, verso il Levante, sieno que’ della bandiera del campo di Giuda distinti per le loro schiere; e sia il lor capo Naasson, figliuolo di Amminadab.

4 La cui schiera, e gli annoverati, son settantaquattromila seicento.

5 E quelli che si accamperanno presso a lui, sieno la tribù d’Issacar e sia capo de’ figliuoli d’Issacar Natanael, figliuolo di Suar.

6 La cui schiera, e gli annoverati, son cinquantaquattromila quattrocento.

7 E la tribù di Zabulon; e sia capo de’ figliuoli di Zabulon Eliab, figliuolo di Helon.

8 La cui schiera, e gli annoverati, son cinquantasettemila quattrocento.

9 Tutti gli annoverati del campo in Giuda son centottantaseimila quattrocento, distinti per le loro schiere. Questi si moveranno i primi.

10 Sia la bandiera del campo di Ruben, distinta per le sue schiere, verso il Mezzodì; e sia capo de’ figliuoli di Ruben Elisur, figliuolo di Sedeur.

11 La cui schiera, e gli annoverati, son quarantaseimila cinquecento.

12 E quelli che si accamperanno presso a lui sieno la tribù di Simeone; e sia capo de’ figliuoli di Simeone Selumiel, figliuolo di Surisaddai.

13 La cui schiera, e gli annoverati, son cinquantanovemila trecento.

14 E la tribù di Gad; e sia capo de’ figliuoli di Gad Eliasaf, figliuolo di Reuel.

15 La cui schiera, e gli annoverati, son quarantacinquemila seicencinquanta.

16 Tutti gli annoverati del campo di Ruben son cencinquantunmila quattrocencinquanta, distinti per le loro schiere. Questi movansi i secondi.

17 Poi movasi il Tabernacolo della convenenza, essendo l’oste de’ Leviti nel mezzo degli altri campi; come sono accampati, così movansi, ciascuno nel suo ordine, secondo le lor bandiere.

18 Sia la bandiera del campo di Efraim, distinta per le sue schiere, verso il Ponente; e sia capo de’ figliuoli di Efraim Elisama, figliuolo di Ammiud.

19 La cui schiera, e gli annoverati, son quarantamila cinquecento.

20 E presso a lui si accampi la tribù di Manasse; e sia capo de’ figliuoli di Manasse Gamliel, figliuolo di Pedasur.

21 La cui schiera, e gli annoverati, son trentaduemila dugento.

22 E la tribù di Beniamino; e sia capo de’ figliuoli di Beniamino Abidan, figliuolo di Ghidoni.

23 La cui schiera, e gli annoverati, son trentacinquemila quattrocento.

24 Tutti gli annoverati del campo di Efraim son centottomila cento, distinti per le loro schiere. Questi movansi i terzi.

25 Sia la bandiera del campo di Dan, distinta per le sue schiere, verso il Settentrione; e sia capo de’ figliuoli di Dan Ahiezer, figliuolo di Ammisaddai.

26 La cui schiera, e gli annoverati, son sessantaduemila settecento.

27 E quelli che si accamperanno presso a lui sieno la tribù di Aser, e sia capo de’ figliuoli di Aser Paghiel, figliuolo di Ocran.

28 La cui schiera, e gli annoverati, son quarantunmila cinquecento.

29 E la tribù di Neftali; e sia capo de’ figliuoli di Neftali Ahira, figliuolo di Enan.

30 La cui schiera, e gli annoverati, son cinquantatremila quattrocento.

31 Tutti gli annoverati del campo di Dan, son cencinquantasettemila seicento. Questi si movano gli ultimi, distinti per le lor bandiere.

32 Questi sono gli annoverati d’infra i figliuoli d’Israele, per le lor famiglie paterne. Tutti gli annoverati de’ campi, per le loro schiere, furono seicentotremila cinquecencinquanta.

33 Ma i Leviti non furono annoverati per mezzo i figliuoli d’Israele; secondo che il Signore avea comandato a Mosè.

34 E i figliuoli d’Israele fecero interamente come il Signore avea comandato a Mosè; così si accampavano distinti per le lor bandiere, e così si movevano, ciascuno secondo la sua nazione, e secondo la sua famiglia paterna.

   


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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Apocalypse Explained # 445

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445. Of the tribe of Issachar were sealed twelve thousand. That this signifies faith, and salvation, is plain from the representation and thence the signification of Issachar and his tribe, because they denote that which constitutes heaven and salvation in man. For Issachar in the original tongue signifies reward, and heaven and salvation in man are the result of love and faith, therefore both are signified by the tribe of Issachar, for in the Word "reward," is often named as that "they shall receive a reward," and by this is understood eternal life, salvation, and, by most readers, heavenly joy, these things in the proximate sense being also signified by reward. But although it is right for a man to think concerning eternal life, salvation, and heavenly joy, if he live according to the precepts of the Lord; still it is not right for him to keep his mind intently fixed on reward, for then he looks to reward as an end, and falls easily into the idea that he merits heaven and salvation by his life; this thought causes him to regard himself in everything, and cuts him off from heaven; for as far as man considers himself in what he does, so far has he no regard for heaven. For this reason reward, in the Word, signifies that in which heaven and salvation are, and thus generally love and faith, and consequently intelligence and wisdom; salvation and heaven and therefore heavenly joy are in these in the measure that a man does not think of reward. From these things it is evident what Issachar and the tribe of Issachar signify.

[2] Faith is here signified, because the tribe of Simeon signifies obedience, and the tribe of Levi good works, and those who are in good works from obedience are also in faith; but those who are in the goods of life from a spiritual affection for truth and good are in charity, and those who are in the goods of life from a celestial affection, are in love to the Lord. There is a similar distinction amongst angels in the heavens. In the inmost or third heaven are those who are in the goods of life from a celestial affection, in the middle or second heaven are those who are in the goods of life from a spiritual affection, and in the ultimate or first heaven are those who are in good works from obedience. The latter are also said to be in faith, for according to their apprehension they believe what they hear from the sense of the letter of the Word, and from preachers, but they do not see and perceive whether they are truths, therefore their thought about things which must be believed is called faith. For that which is believed without an intellectual insight and perception of its character, is properly called faith, in which case the false is believed equally with the true; but when what is believed is seen and perceived, it is not then called faith, but apperception (apperceptio) and perception; for the understanding enlightened from the Lord sees, the will is affected, and action follows from both.

[3] Issachar and his tribe here signify faith, because the three tribes now treated of, out of each of which twelve thousand were sealed, mean all those who are in the ultimate or first heaven; and those who are in this heaven are said to be in good works from obedience, and in faith. Many also of them call faith alone the essential of salvation, but still they do not separate it from good works, for they say that faith is given them by the Lord because they are in good works, and that if they were not in good works faith would not be granted. But those who separate faith from good works, saying that it is the only means of salvation, and that they can be saved by means of it, however they may live, and confirm this by their life, are not in the ultimate heaven, but in hell.

[4] Those who look to reward on account of the good works which they perform, and thus place merit in works, are meant by Issachar, in the prophecy of Israel concerning his sons:

"Issachar is a bony ass couching down between burdens; And he shall see rest that it is good; and the land that it is pleasant; and shall bow his shoulder to bear, [and become a servant unto tribute]" (Genesis 49:14, 15).

Issachar there signifies reward or recompense for works; a bony ass signifies the lowest servitude; couching down between burdens signifies life amongst works; and he shall see rest that it is good, signifies good works without recompense full of felicity; and the land that it is pleasant, signifies that those who are in the kingdom of the Lord are in such felicity; and shall bow his shoulder to bear, signifies nevertheless labour in every work; and become a servant unto tribute, signifies for the sake of reward. These things may be seen more fully explained in the Arcana Coelestia 6387-6394).

[5] But those who do not place merit in the good works which they perform, by looking to reward, but place heaven and the happiness of eternal life in thinking and willing well, and therefore in acting well, and are in that spiritual affection for truth and good, which those possess who are in the heavenly marriage, the marriage of good and truth - they are meant by these words in Moses:

"And of Zebulun, he said, Rejoice, Zebulun, in thy going forth; and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of justice; for they shall suck the abundance of the sea, and the hidden treasures of the sand" (Deuteronomy 33:18, 19).

These things are said of those who are in the marriage of good and truth, that is, have truths in their understanding and thought, and goods in their will and affection. Zebulun signifies that marriage, and Issachar, the affection for truth and good. To rejoice in going forth, signifies that they delight in all genuine truths and goods; for going forth signifies all things, because it signifies the ultimate, the effect, and the conclusion. To rejoice in tents, signifies, in all worship. To call the people unto the mountain, signifies, because they are in heaven, where the good of love prevails. To offer sacrifices of justice, signifies worship from truths which are from good. To suck the abundance of the sea, signifies to draw truths of doctrine from the Word, and thence intelligence; and to suck the hidden treasures of the sand, signifies the spiritual things which lie concealed in the sense of the letter of the Word.

[6] Because the tribes of Judah, Issachar, and Zebulun, signified the heaven where the good of love is, the tribe of Judah, that good itself, the tribe of Issachar, its affection, and Zebulun, its conjunction with truths, therefore these three tribes encamped to the east of the tent of the assembly (Num. 2:3,

10. ). For in heaven those dwell to the east who are in the good of love, and thence in the affection for good and truth, and in their marriage or conjunction, that is to say, in truths as to doctrine, and in goods as to life.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.