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Levitico 10

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1 OR Nadab ed Abihu, figliuoli di Aaronne, presero ciascuno il suo turibolo, e vi posero dentro del fuoco, e vi misero su dell’incenso; e presentarono davanti al Signore del fuoco strano; il che egli non avea lor comandato.

2 E un fuoco uscì dal cospetto del Signore, il quale li divampò; ed essi morirono davanti al Signore.

3 E Mosè disse ad Aaronne: Quest’è pur quello che il Signore ha pronunziato, dicendo: Io sarò santificato ne’ miei più prossimi; e sarò glorificato in presenza di tutto il popolo. E Aaronne tacque.

4 E Mosè chiamò Misael ed Elsafan, figliuoli di Uzziel, zio di Aaronne, e disse loro: Accostatevi; portatene i vostri fratelli d’innanzi al Santuario fuor del campo.

5 Ed essi si accostarono, e li portarono via con le lor toniche, fuor del campo; come Mosè avea detto.

6 E Mosè disse ad Aaronne, e a Eleazar, e a Itamar, suoi figliuoli: Non andate a capo scoperto, e non vi sdrucite i vestimenti; acciocchè non muoiate, e ch’egli non si adiri contro a tutta la raunanza; ma piangano i vostri fratelli, tutta la casa d’Israele, l’arsione che il Signore ha fatta.

7 E non vi dipartite dall’entrata del Tabernacolo della convenenza, che talora non muoiate; perciocchè l’olio dell’Unzione del Signore è sopra voi. Ed essi fecero secondo la parola di Mosè.

8 E IL Signore parlò ad Aaronne, dicendo:

9 Non ber vino, nè cervogia, nè tu, nè i tuoi figliuoli, quando avrete ad entrar nel Tabernacolo della convenenza; acciocchè non muoiate. Sia questo uno statuto perpetuo per le vostre generazioni.

10 E ciò per poter discernere tra la cosa santa e la profana; e tra la cosa immonda e la monda;

11 e per insegnare a’ figliuoli d’Israele tutti gli statuti che il Signore ha loro dati per Mosè.

12 Poi Mosè parlò ad Aaronne, e a Eleazar, e a Itamar, suoi figliuoli, ch’erano rimasti, dicendo: Pigliate l’offerta di panatica ch’è rimasta dell’offerte fatte per fuoco al Signore, e mangiatela in pani azzimi appresso all’Altare; conciossiachè sia cosa santissima.

13 Mangiatela adunque in luogo santo; perciocchè è la parte ordinata per te, e per i tuoi figliuoli, delle offerte che si fanno per fuoco al Signore; perciocchè così mi è stato comandato.

14 Mangiate ancora il petto dell’offerta dimenata, e la spalla dell’offerta elevata, in luogo mondo, tu, e i tuoi figliuoli, e le tue figliuole, teco; perciocchè quelle sono state date a te, ed ai tuoi figliuoli, per parte vostra de’ sacrificii da render grazie de’ figliuoli d’Israele.

15 Portino essi la spalla dell’offerta elevata, e il petto dell’offerta dimenata, insieme co’ grassi che si hanno da ardere, acciocchè quelle cose sieno dimenate davanti al Signore, per offerta dimenata; e sieno di te, e de’ tuoi figliuoli teco, per istatuto perpetuo; come il Signore ha comandato.

16 Or Mosè cercò, e ricercò il becco del sacrificio per lo peccato; ed ecco, egli era stato bruciato; laonde si adirò gravemente contro ad Eleazar, e contro ad Itamar, figliuoli di Aaronne, ch’erano rimasti, dicendo:

17 Perchè non avete voi mangiato il sacrificio per lo peccato nel luogo santo? conciossiachè sia cosa santissima, e che il Signore ve l’abbia dato per portar l’iniquità della raunanza, per far purgamento de’ peccati di essa, nel cospetto del Signore.

18 Ecco, il sangue di esso non è stato portato dentro al Santuario; per l’innanzi adunque del tutto mangiatelo nel luogo santo, come io ho comandato.

19 E Aaronne disse a Mosè: Ecco, essi hanno oggi offerto il loro sacrificio per lo peccato, e il loro olocausto, davanti al Signore; e cotali cose mi sono avvenute; se dunque io avessi oggi mangiato del sacrificio per lo peccato, sarebbe ciò piaciuto al Signore?

20 E, quando Mosè ebbe udito questo, fu contento.

   


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.

Commentaire

 

Iniquity, transgression and sin

  

In the Word three terms are used to refer to bad actions: transgression, iniquity, and sin. Transgression is the least bad. It means a violation of what is true in an external context, a violation of what is right and orderly. Iniquity is next and denotes acts that violate more interior truths. Sin is the worst. It is a violation of what is holy and righteous, a violation against the Lord. Sin is the deepest kind of evil. Regarding iniquity -- to be in charity, or live a life of charity is to live a life where the acts and thoughts that have top priority are those that have within them a love for the neighbor. Sometimes our love of self, our inborn desire to put ourselves first, is stronger than our charity and we do something for ourselves at the expense of our neighbor, or even do harm to our neighbor. Such an act, if our motive is selfish, is an iniquity.

(références: Arcana Coelestia 9156, 9965 [2-3])

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Arcana Coelestia #2813

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2813. 'He bound Isaac his son' means the state of the Divine rational which, in this condition as regards truth, was about to undergo the last degrees of temptation. This becomes clear from the meaning of 'binding', and also of 'Isaac his son' - of 'binding' as the assuming of a state for undergoing the last degrees of temptation, as may become clear from the consideration that anyone in a state of temptation is altogether like one who has been bound or fettered; and from the meaning of 'Isaac his son' as the Lord's Divine Rational, here as regards truth, see 2802, 2803. The whole genuine rational part of the mind consists of good and of truth. The Lord's Divine Rational as regards good could not suffer, nor undergo temptations, for no genius or spirit initiating temptations is able to get near Divine good, as this stands above their every endeavour to tempt. But Divine truth once it had been bound was that which could be tempted, for illusions, and still more falsities, are what invade it and so tempt it. Indeed some idea of Divine truth can be formed, but not of Divine good except by beings who have perception and are celestial angels. It was Divine truth that people no longer acknowledged at the time of the Lord's Coming into the world, and therefore it was Divine truth from which the Lord underwent and suffered temptations. Divine truth within the Lord is that which is called the Son of Man, whereas Divine good within Him is that which is called the Son of God. Speaking of the Son of Man the Lord many times says that He is to suffer, but He never says this when He refers to the Son of God. The fact that He speaks of the Son of Man, or Divine truth, having to suffer, is clear in Matthew,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes, and they will condemn Him and deliver Him to the gentiles to mock and scourge Him, and to crucify [Him]. Matthew 20:18-19.

In the same gospel,

Jesus said to His disciples, Behold, the hour is at hand, and the Son of Man will be delivered into the hands of sinners. Matthew 26:45.

In Mark,

Jesus began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, but after three days rise again. Mark 8:31.

In the same gospel,

It is written of the Son of Man that He will suffer many things and be treated with contempt. And the Son of Man will be delivered into the hands of men who will kill Him; but when He has been killed He will rise again on the third day. Mark 9:12, 31.

In the same gospel,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes who will condemn Him to death, and deliver Him to the heathens. They will mock Him, and scourge Him, and spit on Him, and kill Him; but on the third day He will rise again. Mark 10:33-34.

In the same gospel,

The hour has come; behold, the Son of Man will be delivered into the hands of sinners. Mark 14:41.

In Luke,

The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day rise again. Luke 9:22, 44.

In the same gospel,

We are going up to Jerusalem where everything will be accomplished that has been written by the prophets concerning the Son of Man. He will be delivered to the gentiles, and will be mocked, and suffer insults, and be spat upon. And they will scourge and kill Him, but on the third day He will rise again. Luke 18:31-33.

In the same gospel,

The angel said to the women, Remember what He told you while He was still in Galilee, saving that the Son of Man must be betrayed into the hands of sinful men, and be crucified, and on the third day rise again. Luke 24:6-7.

[2] In all these places 'the Son of Man' is used to mean the Lord as regards Divine truth - that is, as regards the Word in its internal sense - which was to be rejected by the chief priests and the scribes, suffer insults, be scourged, spat on, and crucified. This is made quite clear by the fact that the Jews took every single thing literally, applying and misappropriating it to themselves, and had no wish to know anything whatever about the spiritual sense of the Word and about a heavenly kingdom. They believed, as they do even today, that when He came the Messiah would raise up their kingdom above all the kingdoms of the earth. From this it is evident that it was Divine truth which was rejected, insulted, scourged, and crucified by them. Whether you speak of Divine truth or of the Lord as regards Divine truth it amounts to the same, for the Lord is Truth itself just as He is the Word itself, 2011, 2016, 2533 (end).

[3] Also implied in the Lord's rising again on the third day is the fact that Divine truth, or the Word as to its internal sense - as it was understood in the Ancient Church - will be brought back to life again at the close of the age, which also is 'the third day', 1825, 2788. And this is the reason why it is said that the Son of Man, that is, Divine truth, will appear at that time, Matthew 24:30, 37, 39, 44; Mark 13:26; Luke 17:22, 24-26, 30; 21:27, 36.

[4] The fact that the Son of Man is the Lord as regards Divine truth is clear from the places quoted already and further still from the following: In Matthew,

He who sows the good seed is the Son of Man; the field is the world. At the close of the age the Son of Man will send His angels, and they will gather out of His kingdom all offences. Matthew 13:37, 41-42.

Here 'the good seed' means truth, 'the world' men, 'he who sows it' the Son of Man, and 'offences' falsities. In John,

The crowd said, We have heard from the Law that the Christ remains for ever. Why therefore do you say, The Son of Man must be lifted up? Who is this Son of Man? Jesus answered them, The Light is with you for a brief while. Walk, as long as you have the Light, lest the darkness overtakes you, for he who walks in the darkness does not know where he is going. As long as you have the Light believe in the Light, that you may be sons of the Light. John 12:34-36.

Here, when the crowd ask, 'Who is the Son of Man?' Jesus speaks in His reply about the Light, which is truth, and says that He Himself is the Light or Truth in which they ought to believe. Regarding the Light which comes from the Lord, and which is Divine Truth, see 1053, 1521, 1529-1531, 1619-1632.

[5] But as for the truth that the Son of God, or the Lord as to the Good within His Divine human, could not be tempted, as stated above, this is evident also from the Lord's reply to the tempter, in the gospels,

The tempter said, If You are the Son of God, throw Yourself down, for it is written, He will give His angels charge regarding you, lest you strike your foot against a stone. Jesus said to him, Again it is written, You shall not tempt the Lord your God. Matthew 4:6-7; Luke 4:9-12.

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