La Bibbia

 

Ezechiele 45

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1 ORA, quando voi spartirete a sorte il paese per eredità, offerite, per offerta al Signore, una porzione consacrata del paese, di lunghezza di venticinquemila cubiti, e di larghezza di diecimila. Quello spazio sarà santo, per tutti i suoi confini, d’ogn’intorno.

2 Di esso prendansi per lo Luogo santo cinquecento cubiti per lungo, ed altrettanti per largo, in quadro d’ogn’intorno; e cinquanta cubiti per le pertinenze di fuori d’ogn’intorno.

3 Misura adunque uno spazio di questa misura, cioè, di lunghezza di venticinquemila cubiti, e di larghezza di diecimila; ed in quello spazio sarà il santuario, il Luogo santissimo.

4 Esso è una porzione santificata del paese; essa sarà per i sacerdoti, ministri del santuario che si accostano al Signore, per ministrargli; sarà loro un luogo da case; oltre al Luogo santo per lo santuario.

5 Poi misura un altro spazio di venticinquemila cubiti di lunghezza, e di diecimila di larghezza; quello sarà per i Leviti, ministri della Casa, per lor possessione, con venti camere.

6 Poi ordinate, per la possession della città, cinquemila cubiti in larghezza, e venticinquemila in lunghezza, allato all’offerta la casa d’Israele.

7 Poi assegnate la parte al principe, di qua, e di là della santa offerta, e della possession della città, allato alla santa offerta, ed alla possession della città, dall’Occidente, e fino all’estremità occidentale; e dall’Oriente, fino all’estremità orientale; e la lunghezza sia uguale ad una di quelle parti, dall’estremità occidentale fino all’orientale.

8 Egli avrà quello del paese per sua possessione in Israele; ed i miei principi non oppresseranno più il mio popolo, e lasceranno il rimanente del paese alla casa d’Israele, per le lor tribù.

9 Così ha detto il Signore Iddio: Bastivi, principi d’Israele; togliete via la violenza, e la rapina; e fate giustizia, e giudicio; levate le vostre storsioni d’addosso al mio popolo, dice il Signore Iddio.

10 Abbiate bilance giuste, ed efa giusto, e bat giusto.

11 Sia l’efa, e il bat, d’una medesima misura, prendendo il bat per la decima parte d’un homer, e l’efa similmente per la decima parte d’un homer; sia la misura dell’uno e dell’altro a ragion dell’homer;

12 e sia il siclo di venti oboli; e siavi la mina di venti sicli, di venticinque sicli, e di quindici sicli.

13 QUEST’è l’offerta che voi offerirete: la sesta parte d’un efa dell’homer del frumento; voi darete parimente la sesta parte d’un efa dell’homer dell’orzo.

14 E lo statuto dell’olio il bat è la misura dell’olio è che si dia la decima parte d’un bat, per coro, che è l’homer di dieci bati; conciossiachè l’homer sia di dieci bati.

15 E del minuto bestiame lo statuto è che si dia di dugento bestie una dei luoghi grassi d’Israele; e quest’offerta sarà per le offerte di panatica, e per gli olocausti, e per li sacrificii da render grazie, per far purgamento per essi, dice il Signore Iddio.

16 Tutto il popolo del paese sarà tenuto a quell’offerta, la quale egli darà al principe che sarà in Israele.

17 Ed al principe si apparterrà di fornir gli olocausti, e le offerte di panatica, e le offerte da spandere, nelle feste solenni, e nelle calendi, e ne’ sabati, in tutte le solennità della casa d’Israele; egli fornirà i sacrificii per lo peccato, e le offerte di panatica, e gli olocausti, e i sacrificii da render grazie, per far purgamento per la casa d’Israele.

18 Così ha detto il Signore Iddio: Nel primo mese, nel primo giorno del mese, prendi un giovenco senza difetto, e purifica il santuario, sacrificando questo giovenco per lo peccato.

19 E prenda il sacerdote del sangue di questo sacrificio per lo peccato, e mettalo sopra gli stipiti della casa, e sopra i quattro canti delle sportature dell’altare, e sopra gli stipiti della porta del cortile di dentro.

20 Fa’ il simigliante nel settimo giorno del medesimo mese, per colui che avrà peccato per errore, e per lo scempio; e così purgherete la casa.

21 Nel primo mese, nel quartodecimo giorno del mese, siavi la Pasqua; sia una festa solenne di sette giorni, ne’ quali manginsi pani azzimi.

22 E in quel giorno sacrifichi il principe, per sè, e per tutto il popolo del paese, un giovenco per sacrificio per lo peccato.

23 E ne’ sette giorni della festa, sacrifichi, per olocausto al Signore, sette giovenchi, e sette montoni, senza difetto, per ciascuno di que’ sette giorni; e, per sacrificio per lo peccato, un becco per giorno.

24 Offerisca eziandio per offerta di panatica, un efa di fior di farina, per giovenco; e parimente un efa per montone, e un hin d’olio per efa.

25 Nel settimo mese, nel quintodecimo giorno del mese, nella festa solenne, offerisca le medesime cose per sette giorni, il medesimo sacrificio per lo peccato, il medesimo olocausto, la medesima offerta di panatica, ed il medesimo olio.

   


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 #9659

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9659. 'And there shall be eight boards and their bases [made] from silver' means support in every respect from good and through truth that springs from good. This is clear from the meaning of 'eight' as what is so in every respect, dealt with below; from the meaning of 'boards' as good that lends support, dealt with in 9634; and from the meaning of 'bases [made] from silver' as support provided through truth from good, dealt with in 9643.

[2] 'Eight' means in every respect because this number has the same meaning as two and four, being the product of these when multiplied together. 'Two' and 'four' mean being joined together, completely so, 5194, 8423, 8877, and consequently also mean what is complete, 9103, and therefore what is so in every respect; for what exists in completeness does so in every respect. Another reason why 'eight' means what exists in completeness and in every respect is that since 'a week' means a whole period from beginning to end, 2044, 3845, 'the eighth day' means a complete state, from which a new beginning then commences. This explains why males had to be circumcised on the eighth day, Genesis 17:12; 21:4, for circumcision was a sign of purification from foul kinds of love by means of the truth of faith, 2039, 2046 (end), 2799, 3412, 3413, 4462. The foreskin corresponded to the defilement of good by those kinds of love, 4462, 7045, 7225, and the knife of flint with which circumcision was carried out was a sign of the truth of faith by means of which purification was accomplished, 2039 (end), 2046 (end), 2799, 7044.

[3] What exists in completeness and in every respect is also meant by 'eight' following 'seven' in Micah,

When Asshur comes into our land and treads our palaces we will set up over him seven shepherds and eight princes of men (homo), and they will feed 1 the land of Asshur with the sword; and he will deliver [us] from Asshur. Micah 5:5-6.

'Asshur' stands for reasoning on the basis of one's own intelligence about the Church's forms of good and its truths. Deliverance totally or in every respect from consequent falsity is meant by 'eight princes of men' who will bring destruction, 'princes of men' being the leading truths that rise out of good.

[4] The fact that 'eight' means completeness and in every respect is also clear from an experience I had involving the admission and reception of some communities into heaven, about which see 2130. I saw as many as twelve communities received first, and after them as many as eight more; for people admitted and received into heaven are those who have been purified from earthly things, that is, from all love of them, and have gone on to receive instruction. The number eight on that occasion was a sign of that which was complete.

[5] 'Eight' has a similar meaning elsewhere in the Word, for example where it says that the portico of the gateway was 'eight cubits' long from the house, and that there were 'eight steps' up to the house, in Ezekiel 40:9, 31, 41. The description there is of the new house, by which the Lord's New Church is meant, truths leading to good and from good back to truths being meant by 'the portico' and 'the steps'.

[6] Anyone who does not know that spiritual realities or real things are implied by the numbers used in the Word cannot possibly see any such reality nor thus anything holy in the measures and numbers where the tabernacle, Solomon's temple, and after these the new house, new temple, and new land in Ezekiel, are described, when yet not a syllable in the Word is devoid of spiritual meaning. Let all who have intelligence weigh up in their mind what the measures and numbers in Chapters 40-48 of Ezekiel really mean, also the measures and numbers in John, at Revelation 21:17, where it says that the angel measured the wall of the new Jerusalem, a hundred and forty-four cubits, and that this measure was that of a man (homo), that is, of an angel, and also in the following, besides many other places,

Let him who has intelligence reckon the number of the beast, for it is the number of a man (homo), that is, its number is six hundred and sixty-six. Revelation 13:18.

For more about all numbers in the Word, that they mean spiritual realities or real things, see 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175, 7973, and places where the specific meaning of certain numbers has been shown.

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1. i.e. destroy

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

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Arcana Coelestia #7225

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7225. 'And I am uncircumcised in the lips' means that to them I am impure. This is clear from the meaning of 'being uncircumcised' as being impure, for circumcision represented purification from filthy kinds of love, that is, from self-love and love of the world, see 2039, 2632, 2799, 4462, 7045, and therefore those who had not been circumcised and were called 'the uncircumcised' represented those who had not been purified from those kinds of love and so were impure, 3412, 3413, 4462, 7045; and from the meaning of 'the lips' as matters of doctrine, dealt with in 1286, 1288, so that 'uncircumcised in the lips' means being impure in those things which are matters of doctrine. For the expression 'uncircumcised' is used in reference to doctrine as well as to life. The ear is therefore spoken of as being uncircumcised in Jeremiah,

On whom shall I speak and testify and they will hear? Behold, their ear is uncircumcised, and they cannot listen. Behold, the Word of Jehovah has become a reproach; they have no wish for it. Jeremiah 6:10.

And the heart is spoken of as being uncircumcised, in the same prophet, All the house of Israel is uncircumcised in heart. Jeremiah 9:26.

In Ezekiel,

You are bringing in the sons of the foreigner, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary. Ezekiel 44:7, 9.

In Moses,

At that time their uncircumcised heart will be humbled. Leviticus 26:41.

[2] From these quotations it is evident that 'uncircumcised' means impure; and since all impurity springs from the impure kinds of love, which are love of the world and self-love, 'uncircumcised' means that which hinders the inflow of goodness and truth. Where those kinds of love are present inflowing goodness and truth are annihilated, for they are contrary to one another, as heaven and hell are. Therefore 'an uncircumcised ear' means disobedience, and 'an uncircumcised heart' a rejection of goodness and truth, which takes place especially when those kinds of love have fortified themselves with falsity like a wall around them.

[3] When Moses, being a stammerer, calls himself 'uncircumcised in the lips' it is on account of the internal sense. The expression is used so as to mean that those steeped in falsities, who are represented by 'Pharaoh', are not going to listen to things that might be told them from the law of God. And the reason why is that those steeped in falsities call truths belonging to the law of God falsities, and falsities that are contrary to the truths belonging to the law of God they call truths; for they are of an utterly contrary frame of mind. This being so, they view the truths taught by doctrine as altogether impure; and heavenly kinds of love are likewise seen by them as impure. And when they approach any community in heaven they emit a dreadful stench, which they imagine, when they become aware of it, to be emanating from that heavenly community, when in fact it is coming from themselves. For they are unaware of a stench until they are alongside that which is the opposite of it.

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