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Numeri 8

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1 IL Signore parlò ancora a Mosè dicendo:

2 Parla ad Aaronne, e digli: Quando tu accenderai le lampane, porgano le sette lampane il lume verso la parte anteriore del Candelliere.

3 E Aaronne fece così; e accese le lampane per maniera che porgevano il lume verso la parte anteriore del Candelliere, come il Signore avea comandato a Mosè.

4 Or tale era il lavoro del Candelliere: egli era tutto d’oro tirato al martello, così il suo gambo, come le sue bocce. Mosè l’avea fatto secondo la forma che il Signore gli avea mostrata.

5 IL Signore parlò ancora a Mosè, dicendo:

6 Prendi i Leviti d’infra i figliuoli d’Israele, e purificali.

7 E fa’ loro così per purificarli: spruzzali d’acqua di purgamento; e facciano passare il rasoio sopra tutta la lor carne, e lavino i lor vestimenti, e purifichinsi.

8 Poi prendano un giovenco con la sua offerta di panatica, che sia fior di farina, stemperata con olio; e tu piglia un altro giovenco per sacrificio per lo peccato.

9 E fa’ appressare i Leviti davanti al Tabernacolo della convenenza, e aduna tutta la raunanza de’ figliuoli d’Israele.

10 E quando tu avrai fatti appessare i Leviti davanti al Signore, posino i figliuoli d’Israele le lor mani sopra i Leviti.

11 E presenti Aaronne i Leviti davanti al Signore, per offerta dimenata da parte de’ figliuoli d’Israele; e sieno per esercitare il ministerio del Signore.

12 Poi posino i Leviti le lor mani sopra la testa di que’ giovenchi; e tu sacrificane l’uno per sacrificio per lo peccato, e l’altro per olocausto, al Signore, per far purgamento per i Leviti.

13 E fa’ stare in piè i Leviti davanti ad Aaronne, e davanti a’ suoi figliuoli, e offeriscili per offerta al Signore.

14 E separa i Leviti d’infra i figliuoli d’Israele, e sieno i Leviti miei.

15 E, dopo questo, vengano i Leviti, per esercitare il ministerio nel Tabernacolo della convenenza. Così li purificherai, e li offerirai per offerta.

16 Conciossiachè del tutto mi sieno appropriati d’infra i figliuoli d’Israele; io me li ho presi in luogo di tutti quelli che aprono la matrice, d’ogni primogenito di ciascuno de’ figliuoli d’Israele.

17 Perciocchè ogni primogenito de’ figliuoli d’Israele, così degli uomini, come delle bestie, è mio; io me li consacrai nel giorno che io percossi tutti i primogeniti nel paese di Egitto.

18 E ho presi i Leviti in luogo di tutti i primogeniti de’ figliuoli d’Israele.

19 E ho dati in dono ad Aaronne e ai suoi figliuoli i Leviti, d’infra i figliuoli d’Israele, per fare il ministerio de’ figliuoli d’Israele, nel Tabernacolo della convenenza, e per fare il purgamento de’ figliuoli d’Israele; acciocchè non vi sia piaga fra’ figliuoli d’Israele, se talora si accostassero al Santuario.

20 E Mosè, ed Aaronne, e tutta la raunanza de’ figliuoli d’Israele, fecero a’ Leviti interamente come il Signore avea comandato a Mosè, intorno a loro.

21 E i Leviti si purificarono, e lavarono i lor vestimenti. E Aaronne li presentò per offerta davanti al Signore, e fece purgamento per loro, per purificarli.

22 E, dopo questo, i Leviti vennero per esercitare il lor ministerio nel Tabernacolo della convenenza, davanti ad Aaronne, e a’ suoi figliuoli. E si fece inverso i Leviti, come il Signore avea comandato a Mosè, intorno a loro.

23 Il Signore parlò ancora a Mosè, dicendo:

24 Questo è quello che appartiene al carico de’ Leviti: I Leviti, dall’età di venticinque anni in su, entrino in ufficio nel ministerio del Tabernacolo della convenenza.

25 Ma, da cinquant’anni in su, ritraggansi dall’esercizio dell’ufficio, e non servano più.

26 (H8-25) Ben potrà un tale servire a’ suoi fratelli nel Tabernacolo della convenenza, a far la lor fazione, ma non faccia più il servigio. Fa’ così a’ Leviti nelle loro fazioni.

   


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 # 65

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65. And girt about at the paps with a golden girdle, signifies Divine good likewise. This is evident from the signification of "being girt about at the paps with a girdle," as being to be encompassed about the breast; "paps" and "girdle" are mentioned, because paps stand out from the breast, and a girdle encompasses. Divine good going forth from the Lord is here meant because this is signified by the "breast" in general and by the "paps" in particular. Good proceeding is meant because all garments signify things that proceed, for they are outside the body and clothe it; as things that proceed are also outside the body and encompass it. (That this is so can be seen from what is said in the work on Heaven and Hell, of The Garments with which Angels are Clothed, n. 177-182; namely, that everyone is clothed with garments according to his affection for becoming intelligent and wise, and this affection is what proceeds from them; for there is a sphere that proceeds from every angel and spirit, which is a sphere of affection, and is called the sphere of his life, and their garments are according to this sphere. That this is so does not appear before their eyes, but yet they know that it is so. Of this sphere, see Arcana Coelestia 2489, 4464, 5179, 7454, 8630.)

[2] From this it can be seen that the "Lord's garments" signify the proceeding Divine, which is Divine truth united to Divine good, which fills the universal heaven and enters into the interiors of the mind, and gives to him who receives it intelligence and wisdom. This is meant by being "clothed with white garments." Because the proceeding Divine good is signified by "the girdle" with which the Lord was girded, therefore the girdle appeared golden, for "gold" signifies the good of love (See Arcana Coelestia 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). The "paps" are mentioned instead of the breast, which was girt with the girdle, because "paps" signify spiritual love, and "breast" signifies the good itself of that love. This love is signified by "paps" in Isaiah:

I will make thee a magnificence of eternity, the joy of generation and generation. Thou shalt suck the milk of the nations, and shalt suck the paps of kings (Isaiah 60:15 (Isaiah 60:18)).

"Kings" are truths out of good from the Lord (See above, n. 31; "paps" and "breast" are that good, which is the good of spiritual love.

[3] That "breast" signifies the good of spiritual love is from correspondence with heaven; for the whole heaven corresponds to all things of man; the inmost or third heaven corresponding to the head; the middle or second to the breast; and the outmost or first to the feet. Because there is this correspondence, heaven is also called the Greatest Man. And as the inmost or third heaven corresponds to the head, by "head" is signified the good of celestial love, which is the good of love to the Lord; because that good rules and makes that heaven; and as the middle or second heaven corresponds to the breast, by "breast" is signified the good of spiritual love, which is the good of love to the neighbor, because that good rules and makes that heaven; and as the outmost or first heaven corresponds to the feet, by "feet" is signified the good of natural love from spiritual love, which is the good of faith; because that good rules and makes that heaven. From this it is clear why "paps" signify spiritual love, and the "breast" its good. (But these things may be better understood from what is shown in the work on Heaven and Hell, especially in the following chapters: On the Three Heavens, n. 29-39; That the Divine of the Lord in the Heavens is Love to Him and Charity towards the Neighbor, n. 13-19; That the Universal Heaven represents one Man, n. 59-67; That there is a Correspondence of Heaven with all things of Man, n. 87-102; and in the Arcana Coelestia, n. 4938, 4939, 10087. It may be permitted to cite from that work, by way of illustration, this further reason why the "breast" signifies the good of spiritual love, namely, that within the breast are the heart and lungs, and the "heart" from correspondence signifies celestial love, while the "lungs" signify spiritual love, but the lungs fill the breast. That there is this correspondence, see in the Arcana Coelestia, n. 3883-3896, 9280, 9300. What celestial love is, and what spiritual love, see in the work on Heaven and Hell, n. 23.)

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

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Arcana Coelestia # 5585

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5585. 'Saying, You will not see my face' means that no compassion will show itself. This is clear from the meaning of 'face', when used in reference to a person, as his interiors, that is to say, his affections and consequent thoughts, dealt with in 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102. But when used in reference to the Lord, for the Lord is represented in the highest sense by 'Joseph', 'face' means mercy and compassion, and therefore 'not seeing his face' means a lack of mercy or absence of compassion. Not that the Lord lacks any compassion, for He is pure mercy; but when the intermediary that effects the joining to Him is not present it does seem to a person as though there is no compassion in the Lord. The reason for this is that if no intermediary effecting the joining together is present, no acceptance of good takes place. And if there is no acceptance of good, evil is present instead. If at this time the person calls out to the Lord because evil prompts him to do so, thus for selfish reasons in defiance of anyone else's needs, he is not heard, in which case it seems as though no compassion shows itself.

[2] As regards 'Jehovah's (or the Lord's) face' meaning mercy, this is evident from the Word; for understood properly 'Jehovah's (or the Lord's) face' is Divine love itself, and being Divine love it is the face of mercy since mercy is the expression of love towards the human race set in such miseries. The truth that 'Jehovah's (or the Lord's) face' is Divine Love may be seen from the Lord's face when He was transfigured in the presence of Peter, James, and John; that is, when He displayed His Divinity to them,

His face shone like the sun. Matthew 17:2.

It has been shown already that 'the sun' is Divine Love, see 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696. The Lord's actual Divinity had never previously appeared in any face; but His Divine Human had so appeared, through which, seemingly within which, Divine Love - which in relation to the human race is Divine Mercy - showed itself. This Divine Mercy within the Divine Human is called 'the angel of His face' in Isaiah,

I will cause the mercies of Jehovah to be remembered. He has rewarded 1 them according to His mercies, and according to the abundance of His mercies; and He became their Saviour. And the angel of His face saved them; in His love and in His pity He redeemed them. Isaiah 63:7-9.

The expression 'the angel' is used because 'angels' in the Word means in the internal sense some attribute of the Lord, 1925, 2821, 4085, in this case His mercy, which is why the phrase 'the angel of His face' is used.

[3] 'Jehovah's (or the Lord's) face' is not only mercy but also peace and goodness since these are attributes of mercy, as may also be seen from the following places: In the Blessing,

Jehovah make His face shine upon you and be merciful to you. Jehovah lift up His face upon you and give you peace. Numbers 6:25-26.

Here it is quite evident that 'making His face shine' means showing mercy, and 'lifting up His face' means granting His peace. In David,

God be merciful to us and bless us, and make His face shine upon us. Psalms 67:1.

Here also 'face' stands for mercy. In the same author,

Turn us back, O God, and make Your face shine, that we may be saved. Psalms 80:3, 7, 19.

Here the meaning is similar. In the same author,

Deliver me from the hand of my enemies and my pursuers. Make Your face shine upon Your servant. Psalms 31:15-16.

Likewise in Psalms 119:134-135. In Daniel,

Hear, our God, the prayer of Your servant, and his supplications, and make Your face shine upon Your sanctuary that has been made desolate. Daniel 9:17.

Here also 'making His face shine' stands for showing mercy.

[4] In David,

Many are saying, Who will cause us to see good? Lift up the light of Your face upon us. Psalms 4:6-7.

'Lifting up the light of His face' stands for His imparting good because of His mercy. In Hosea,

Let them seek My face; when they are in distress, in the morning let them seek Me. Hosea 5:15.

In David,

Seek My face! Your face, O Jehovah, will I seek. Psalms 27:8-9.

In the same author,

Seek Jehovah and His strength; seek His face continually. Psalms 105:4.

'Seeking Jehovah's face' stands for seeking His mercy. In the same author,

I, in righteousness, shall see Your face. Psalms 17:15.

And in Matthew,

See that you do not despise any of these tiny ones; for I say to you that their angels in heaven always see the face of My Father who is in heaven. Matthew 18:10.

'Seeing God's face' stands for the enjoyment of peace and good because of His mercy.

[5] But the contrary of this is the hiding or concealment and also the turning away of the face, by which showing no compassion is meant, as in Isaiah,

In an overflowing of My anger I hid My face from you for a moment; but with eternal mercy I will have mercy on you. Isaiah 54:8.

'An overflowing of anger' stands for temptation in which, because the Lord does not seem to show mercy, the words 'I hid My face from you for a moment' are used. In Ezekiel,

I will turn My face away from them. Ezekiel 7:22.

In David,

How long, O Jehovah, will You forget me [as if] for ever? How long will You hide Your face from me? Psalms 13:1

In the same author,

Do not hide Your face from me; do not cast aside Your servant in anger. Psalms 17:8, 9.

In the same author,

Why, O Jehovah, do You abandon my soul? Why do You hide Your face from me? Psalms 88:14.

In the same author,

Make haste, answer me, O Jehovah. MY spirit is consumed. Do not hide Your face from me, lest I become like those going down into the pit. Cause me to hear Your mercy in the morning. Psalms 143:7-8.

And in Moses,

My anger will flare up against this people on that day, so that I forsake them, and I will hide My face from them, and they will be devoured. I will certainly hide My face on that day, because of all the evil which they have done. Deuteronomy 31:17-18.

'Anger flaring up' stands for turning oneself away, 5034, and 'hiding one's face' for not showing any compassion.

[6] These actions are attributed to Jehovah or the Lord, for the reason that although He is never angry and never turns away or hides His face He is said to do so because that is how it seems to someone under the influence of evil. For the person under the influence of evil turns himself away and hides the Lord's face from himself; that is, he removes His mercy from himself. The fact that it is the evils present with a person that do this is also clear from the Word, as in Micah,

Jehovah will hide His face from them at that time, inasmuch as they have rendered their deeds evil. Micah 3:4.

In Ezekiel,

Because they transgressed against Me, therefore I hid My face from them. According to their uncleanness and according to their transgressions I have dealt with them and have hidden My face from them. Ezekiel 39:23-24.

In particular in Isaiah,

Your iniquities are what separate you from your God, and your sins what cause. His face to hide from you. Isaiah 59:2.

From these and many other places one may see the internal sense, which shows itself in various places and is discovered by one who is looking for it.

Poznámky pod čarou:

1. Reading retribuit (has rewarded), which Swedenborg has in his rough draft and also in 221, for retribuet (will reward)

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