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Levitico 12

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1 IL Signore parlò ancora a Mosè, dicendo: Parla a’ figliuoli d’Israele, dicendo:

2 Quando una donna avrà fatto un figliuolo, e avrà partorito un maschio, sia immonda sette giorni; sia immonda come al tempo che è separata per la sua immondizia.

3 E, nell’ottavo giorno, circoncidasi la carne del prepuzio del fanciullo.

4 Poi stia quella donna trentatrè giorni a purificarsi del sangue; non tocchi alcuna cosa sacra, e non venga al Santuario, finchè non sieno compiuti i giorni della sua purificazione.

5 Ma, se partorisce una femmina, sia immonda lo spazio di due settimane, come al tempo ch’ella è separata per la sua immondizia, poi stia sessantasei giorni a purificarsi del sangue.

6 E, quando saranno compiuti i giorni della sua purificazione, per figliuolo, o per figliuola, porti al sacerdote, all’entrata del Tabernacolo della convenenza, un agnello d’un anno, per olocausto; e un pippione, o una tortola, per sacrificio per lo peccato.

7 E offerisca il sacerdote quelle cose davanti al Signore, e faccia il purgamento del peccato di essa; ed ella sarà purificata del suo flusso di sangue. Questa è la legge della donna che partorisce maschio o femmina.

8 E se pur non avrà il modo di fornire un agnello, pigli due tortole, o due pippioni, l’uno per olocausto, l’altro per sacrificio per lo peccato; e faccia il sacerdote il purgamento del peccato di essa; ed ella sarà purificata.

   


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.

Des oeuvres de Swedenborg

 

True Christian Religion #674

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674. III. Baptism was instituted to take the place of circumcision, because the circumcision of the foreskin was a representation of the circumcision of the heart. The purpose of baptism was so that the internal church should take the place of the external, which in every detail prefigured the internal church.

It is well known in the Christian part of the world that there is an internal as well as an external man; that the external is the same as the natural man, and the internal is the same as the spiritual man, for his spirit is in this. Since a church is composed of people, there can be an internal and an external church. If the churches which succeeded one another in due order from ancient times down to the present day are examined, it will be seen that the former churches were external churches, that is, their worship consisted in externals representing the internals of the Christian church, the foundations of which were laid by the Lord when He was in the world, and which is now for the first time being built by Him.

The outstanding characteristics which distinguished the Israelite church from the others in Asia, and later from the Christian, was circumcision. Since everything in the Israelite church, being external, prefigured, as has been said, everything in the Christian church, being internal, therefore the outstanding sign of the former church was inwardly similar to the sign of the Christian church. For circumcision meant the rejection of the lusts of the flesh, and so purification from evils. The meaning of baptism is similar. It is obvious from this that baptism was enjoined in place of circumcision, in order both that the Christian church should be distinguished from the Jewish, and that the internal church should thus be more closely known. This results from the uses of baptism, which will be discussed later.

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