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Esodo 29

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1 E QUESTO è quello che tu farai loro per consacrarli, acciocchè mi esercitino il sacerdozio. Prendi un giovenco, e due montoni, senza difetto;

2 e de’ pani azzimi, e delle focacce azzime, intrise con olio; e delle schiacciate azzime, unte con olio; fai quelle cose di fior di farina di frumento.

3 E mettile in un paniere, e presentale in esso paniere, col giovenco, e co’ due montoni.

4 E fa’ accostare Aaronne e i suoi figliuoli, all’entrata del Tabernacolo della convenenza; e lavali con acqua.

5 Poi prendi que’ vestimenti, e fa’ vestire ad Aaronne la Tonica, e il Manto dell’Efod, e l’Efod, e il Pettorale; e cingilo al fregio lavorato dell’Efod.

6 Poi mettigli in sul capo la Benda, e sopra la Benda metti il sacro Diadema.

7 E piglia dell’olio dell’Unzione, e spandiglielo in sul capo, e ungilo.

8 Poi fa’ accostare i suoi figliuoli, e fa’ lor vestire le toniche.

9 E cingi Aaronne e i suoi figliuoli con le cinture; e allaccia loro le mitrie; e sia loro il sacerdozio per istatuto perpetuo. Così consacra Aaronne e i suoi figliuoli.

10 Poi fa’ accostar quel giovenco davanti al Tabernacolo della convenenza, e posino Aaronne e i suoi figliuoli le mani sopra il capo del giovenco.

11 Poi scanna il giovenco davanti al Signore, all’entrata del Tabernacolo della convenenza.

12 E piglia del sangue del giovenco, e col dito mettine sopra le corna dell’Altare, poi spandi tutto il sangue appiè dell’Altare.

13 Prendi ancora tutto i grasso che copre l’interiora, e la rete ch’è sopra il fegato, e i due arnioni, col grasso ch’è sopra essi; e, bruciando quelle cose, fanne profumo sopra l’Altare.

14 Ma brucia col fuoco, fuor del campo, la carne, la pelle, e lo sterco del giovenco; egli è sacrificio per lo peccato.

15 Poi piglia uno de’ montoni; e posino Aaronne e i suoi figliuoli le mani sopra il capo del montone.

16 Poi scanna il montone, e prendine il sangue, e spargilo sopra l’Altare, attorno attorno.

17 Poi taglia il montone a pezzi, e lava le sue interiora, e i suoi piedi, e mettili sopra i pezzi, e sopra il capo di esso.

18 E, bruciando il montone tutto intiero, fanne profumo sopra l’Altare; egli è un olocausto al Signore, egli è un odor soave, un’offerta fatta col fuoco al Signore.

19 Poi prendi l’altro montone; e posino Aaronne e i suoi figliuoli le mani sopra il capo del montone.

20 Poi scanna il montone, e piglia del suo sangue, e mettilo in sul tenerume dell’orecchia destra di Aaronne e de’ suoi figliuoli, e in sul dito grosso della lor man destra, e in sul dito grosso del loro piè destro; poi spargi il sangue sopra l’Altare, attorno attorno.

21 Prendi, oltre a ciò, del sangue che sarà sopra l’Altare, e dell’olio dell’Unzione, e spruzzane Aaronne e i suoi vestimenti; e parimente i suoi figliuoli e i lor vestimenti. Così sarà consacrato egli e i suoi vestimenti; e parimente i suoi figliuoli e i lor vestimenti, con lui.

22 Poi piglia del montone il grasso, e la coda, e il grasso che copre l’interiora, e la rete del fegato, e i due arnioni, e il grasso ch’è sopra essi, e la spalla destra; perciocchè egli è il montone delle consacrazioni.

23 Prendi ancora dal paniere degli azzimi, che sarà davanti al Signore, una fetta di pane, e una focaccia intrisa nell’olio, e una schiacciata.

24 E metti tutte coteste cose sopra le palme delle mani di Aaronne, e sopra le palme delle mani de’ suoi figliuoli, e falle dimenare come offerta dimenata davanti al Signore.

25 Poi prendi quelle cose dalle lor mani; e, bruciandole sopra l’Altare, fanne profumo sopra l’olocausto, per odor soave davanti al Signore. Quest’è un’offerta fatta col fuoco al Signore.

26 Prendi ancora il petto del montone delle consacrazioni, che è per Aaronne, e fallo dimenare davanti al Signore per offerta dimenata. E quello sia per tua parte.

27 Così santifica il petto di offerta dimenata, e la spalla di offerta elevata, che sarà stata dimenata ed elevata, del montone delle consacrazioni e di ciò che è stato offerto per Aaronne, e per li suoi figliuoli.

28 E quello, per istatuto perpetuo, appartenga ad Aaronne e a’ suoi figliuoli, e prendasi da’ figliuoli d’Israele; conciossiachè sia un’offerta elevata; or le offerte elevate si prenderanno dai figliuoli d’Israele de’ lor sacrificii da render grazie; le loro offerte elevate apparterranno al Signore.

29 E i vestimenti sacri, che sono per Aaronne, saranno per li suoi figliuoli dopo lui, per essere unti, e consacrati, in essi.

30 Vestali per sette giorni il Sacerdote che sarà in luogo di esso, d’infra i suoi figliuoli; il quale entrerà nel Tabernacolo della convenenza, per fare il servigio nel luogo Santo.

31 Poi prendi il montone delle consacrazioni, e cuoci la sua carne in luogo santo.

32 E mangino Aaronne e i suoi figliuoli, all’entrata del Tabernacolo della convenenza, la carne del montone, e il pane che sarà in quel paniere.

33 Mangino, dico, quelle cose, con le quali sarà stato fatto il purgamento del peccato, per consacrarli e per santificarli; e non mangine alcuno straniere; conciossiachè sieno cosa santa.

34 E se pur vi rimarrà della carne delle consacrazioni, e di quel pane, fino alla mattina, brucia col fuoco quello che ne sarà rimasto, e non si mangi; perciocchè è cosa santa.

35 Fa’ adunque ad Aaronne e a’ suoi figliuoli, interamente com’io ti ho comandato; consacrali per lo spazio di sette giorni.

36 E sacrifica un giovenco per lo peccato, per giorno, per li purgamenti del peccato; e fa’ sacrificio per lo peccato per l’Altare, quando tu farai il purgamento per esso; e ungilo, per consacrarlo.

37 Fa’ il purgamento per l’altare, per sette giorni; e così consacralo, e sia l’altare una cosa santissima; tutto quello che toccherà l’altare sia sacro.

38 OR questo è quello che tu sacrificherai sopra l’Altare, cioè: due agnelli di un anno, per giorno, del continuo.

39 Sacrificane uno la mattina, e l’altro fra i due vespri.

40 Con la decima parte di un’efa di fior di farina, stemperata con la quarta parte di un hin d’olio vergine, e un’offerta da spandere, di una quarta parte di un hin di vino, per l’uno degli agnelli.

41 E sacrifica l’altro agnello fra i due vespri, facendo con esso la medesima offerta e spargimento, come con quel della mattina; per soave odore, per offerta fatta per fuoco al Signore.

42 Sia questo un olocausto continuo, per le vostre generazioni, e facciasi all’entrata del Tabernacolo della convenenza, davanti al Signore, dove io mi ritroverò con voi, per parlar quivi a te.

43 Io adunque mi ritroverò quivi co’ figliuoli d’Israele, e Israele sarà santificato per la mia gloria.

44 Io santificherò ancora il Tabernacolo della convenenza, e l’Altare; santificherò parimente Aaronne e i suoi figliuoli, acciocchè mi esercitino il sacerdozio.

45 E abiterò nel mezzo de’ figliuoli d’Israele, e sarò loro Dio.

46 E dessi conosceranno ch’io sono il Signore Iddio loro, che li ho tratti fuor del paese di Egitto, per abitar nel mezzo di loro. Io sono il Signore Iddio loro.

   


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 # 205

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205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)

It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)

[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:

They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezekiel 37:23-25).

In Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5).

It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)

[3] In Zechariah:

Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zechariah 12:7-8, 10; 13:1).

Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (See just above, n. 204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).

[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:

Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 1 (Isaiah 55:3-4).

These things are said of the Lord, who is here "David." In David:

In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Psalms 89:2-5).

These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (See Arcana Coelestia 2842[1-10]). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (See Arcana Coelestia, n (Arcana Coelestia 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (See Arcana Coelestia 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (See Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.

[5] In the same:

I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).

That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:

I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).

The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:

Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);

here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:

He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).

[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:

Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in The Doctrine of the New Jerusalem 293-295, 298-310. For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

სქოლიოები:

1. The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia 1259, 4197.

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

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Arcana Coelestia # 9827

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9827. 'And a turban' means intelligence and wisdom. This is clear from the meaning of 'a turban' as intelligence and wisdom. 'A turban' has this meaning because it is a covering for the head, and 'the head' means a person's inward powers, which are those of intelligence and wisdom, 9656. All items of clothing derive their meaning from that part of the body which they cover, as for example with an item of clothing that covers the breast, such as a breastplate; those that cover the loins, such as trousers; those that cover the feet, such as stockings; those that cover the soles of the feet, such as sandals; and so also one that covers the head, such as a turban, headdress, or cap.

[2] The truth of all this is clear from representatives in the next life. There, when wisdom and intelligence are taken away from spirits, which happens when angelic communities are removed from them, the covering on their head is seen to be taken away from them. Once this has been done a spirit becomes stupid, devoid of any perception of what is true and good. But afterwards, as intelligence and wisdom return, his head is covered again. But items of clothing on the head there mean not so much wisdom belonging to good as intelligence belonging to truth. The turban that belonged to Aaron however means wisdom as well, since it was made from fine linen, and a holy crown was placed on it, which was a plate made from pure gold, on which Holiness to Jehovah was engraved, described further on in verses 37, 39, of the present chapter, and also Exodus 29:6; 39:28. But the turban of [ordinary] linen, and the rest of the garments of [such] linen which were also Aaron's, meant intelligence belonging to truth, but not wisdom belonging to good. Regarding those garments and that turban, see Leviticus 16:4; Ezekiel 44:18. For 'linen' or 'flax' means truth in the natural level of a person's mind, 7601, so that 'a turban of [ordinary] linen' means intelligence there.

[3] People who have no knowledge of the nature of representatives and correspondences can scarcely be brought to believe that such things are meant. But let them weigh up this, that in heaven spiritual realities are envisaged instead of natural things, so that instead of a turban, and in general instead of garments, such things are envisaged as belong to intelligence and wisdom, also to faith and love, in general such as belong to truth and goodness. For all these are spiritual, since heaven is a spiritual world. Let them also weigh up this, that it was Jehovah on Mount Sinai who described and decreed what Aaron's garments should be, which being so, every detail of the description holds within itself the Divine Celestial, which is disclosed solely by means of knowledge about correspondences and representatives.

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