New Christian Bible Study

The Bible

 

Ezechiele 43

Study

   

1 POI egli mi condusse alla porta, che riguardava verso il Levante.

2 Ed ecco la gloria dell’Iddio d’Israele, che veniva di verso il Levante; e la sua voce era simile al suon di grandi acque; e la terra risplendeva della sua gloria.

3 E la visione che io vidi era nell’aspetto simigliante alla visione che io vidi, quando venni per distrugger la città; e le sembianze erano le medesime con quelle che io avea vedute presso al fiume Chebar; ed io caddi sopra la mia faccia.

4 E la gloria del Signore entrò nella casa, per la via della porta, che riguardava verso il Levante.

5 E lo Spirito mi elevò, e mi menò nel cortile di dentro; ed ecco, la casa era ripiena della gloria del Signore.

6 Ed io udii uno che parlava a me dalla casa; ed un uomo fu quivi in piè appresso di me.

7 E mi disse: Figliuol d’uomo, ecco il luogo del mio trono, e il luogo delle piante de’ miei piedi, dove io abiterò fra i figliuoli d’Israele in perpetuo; e la casa d’Israele non contaminerà più il mio santo Nome, nè essi nè i lor re, con le lor fornicazioni, e con le carcasse de’ lor re, e co’ loro alti luoghi.

8 Come hanno fatto, quando hanno posta la lor soglia presso della mia soglia, e il loro stipite presso del mio stipite, talchè vi era sol la parete fra me e loro; e così hanno contaminato il mio Nome santo, con le loro abbominazioni, che hanno commesse; onde io li ho consumati nella mia ira.

9 Ora allontaneranno da me le lor fornicazioni, e le carcasse de’ lor re; ed io abiterò in mezzo di loro in perpetuo.

10 TU, figliuol d’uomo, dichiara alla casa d’Israele il disegno di questa casa; e sieno confusi delle loro iniquità; poi misurino la pianta di essa.

11 E quando si saranno vergognati di tutto quello che hanno fatto, fa’ loro assapere la forma di questa casa, e la sua disposizione, e le sue uscite, e le sue entrate, e tutte le sue figure, e tutti i suoi ordini, e tutte le sue forme, e tutte le sue regole; e disegnale davanti agli occhi loro; acciocchè osservino tutta la sua forma, e tutti i suoi ordini, e li mettano in opera.

12 Quest’è l’ordine della Casa: Sopra la sommità del monte, tutto il suo ricinto d’ogn’intorno sarà un luogo santissimo. Ecco, quest’è l’ordine della Casa.

13 E queste son le misure dell’altare, a cubiti, de’ quali ciascuno è d’un cubito e d’un palmo: Il suo seno era d’un cubito, ed altresì d’un cubito di larghezza; e il ricinto, ch’era sopra l’orlo di quello d’ogn’intorno, era d’una spanna; e quello era il suolo dell’altare.

14 Or dal seno, ch’era in terra, fino alla sportatura da basso vi erano due cubiti; e quella sportatura avea un cubito di larghezza; e dalla più piccola sportatura, fino alla maggiore, vi erano quattro cubiti; e la larghezza della maggiore era d’un cubito.

15 E l’Ariel era alto quattro cubito, e dall’Ariel in su vi erano le quattro corna.

16 E l’Ariel avea di lunghezza dodici cubiti, e altrettanti di larghezza; ed era quadro per ogni verso.

17 E la sportatura avea di lunghezza quattordici cubiti, ed altrettanti di larghezza, da tutti e quattro i suoi lati; e l’orlo, ch’era d’intorno a questa parte dell’altare, era d’un mezzo cubito; e il seno, ch’era presso all’altra, era d’un cubito d’ogni intorno; e i suoi gradi erano volti verso il Levante.

18 E quell’uomo mi disse: Figliuol d’uomo, così ha detto il Signore Iddio: Questi son gli ordini dell’altare, nel giorno che sarà fatto, per offerire sopra esso gli olocausti, e per ispandere sopra esso il sangue.

19 Ed allora tu darai a’ sacerdoti Leviti, che son della progenie di Sadoc, i quali si accostano a me, dice il Signore Iddio, per ministrarmi, un giovenco, per sacrificio per lo peccato.

20 E prenderai del sangue di esso, e ne metterai sopra le quattro corna dell’altare, ed ai quattro canti della sportatura, e sopra l’orlo, attorno attorno. Così netterai l’altare, e farai purgamento per esso.

21 Poi prenderai il giovenco del sacrificio per lo peccato, e quello sarà arso in un luogo della Casa appartato, fuori del Luogo santo.

22 E il secondo giorno tu offerirai, per sacrificio per lo peccato, un becco, senza difetto; e con esso si farà il purgamento per l’altare, come si sarà fatto col giovenco.

23 Quando tu avrai finito di far quel purgamento, tu offerirai un giovenco dell’armento, senza difetto; e un montone della greggia, senza difetto.

24 E tu li offerirai davanti al Signore, e i sacerdoti getteranno del sale sopra, e li offeriranno in olocausto al Signore.

25 Per lo spazio di sette giorni, tu sacrificherai un becco per giorno, per lo peccato; e i sacerdoti sacrificheranno un giovenco dell’armento, ed un montone della greggia, senza difetto.

26 Per lo spazio di sette giorni, essi faranno il purgamento per l’altare, e lo purificheranno; ed essi si consacreranno nel lor ministerio.

27 E compiuti que’ giorni, dall’ottavo giorno innanzi, quando i sacerdoti sacrificheranno sopra l’altare i vostri olocausti, e i vostri sacrificii da render grazie, io vi gradirò, dice il Signore Iddio.

   

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.

From Swedenborg's Works

 

Apocalypse Explained #179

Study this Passage

  
/ 1232  
  

179. (Verse 28) And I will give him the morning star. That this signifies intelligence and wisdom from the Divine Human of the Lord is evident from the signification of stars, as denoting the knowledges (cognitiones) of good and truth (concerning which see above, n. 72); and because they signify such knowledges, they also signify intelligence and wisdom; for all intelligence and wisdom are from the knowledges of good and truth; and from the signification of morning, as denoting the Lord as to His Divine Human, hence the morning star denotes intelligence and wisdom from Him. We often read of morning in the Word; and the signification of the term differs according to the series of things treated of in the internal sense: in the highest sense, it signifies the Lord, and also His coming: in the internal sense, it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, also a state of enlightenment, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, which is the state when the internal man is conjoined to the external. The reason why morning has such a variety of significations is, that, in the highest sense, it signifies the Lord's Divine Human, and hence it also signifies all those things that proceed from it; for the Lord is present in those things which proceed from Him, so that He Himself is there.

[2] The reason why the Lord's Divine Human, in the highest sense, is meant by morning is, that the Lord is the Sun of the angelic heaven; and the Sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but it remains stationary in its place, in front, above the heavens. This is why there is always morning and never evening there. And because all the intelligence and wisdom which the angels have exist with them from the Lord as a Sun, therefore also their state of love, wisdom and intelligence, and, in general, their state of enlightenment, is signified by morning; for those things proceed from the Lord as a Sun, and that which proceeds from Him is Himself; for from the Divine nothing proceeds but what is Divine, and everything Divine is Himself. (That the Lord is the Sun of the angelic heaven, and that from Him as a Sun exist all love, wisdom and intelligence, and, in general, all enlightenment as to Divine truths, from which wisdom is derived, may be seen in the work, Heaven and Hell 116-125, 126-143, 155, 156.)

[3] From these considerations it is now evident why it is that morning is so often mentioned in the Word when it treats of Jehovah or the Lord, of His advent, kingdom and church, and of the goods thereof; as in the following passages, which shall be adduced by way of illustration. In the second Book of Samuel:

"The God of Israel said, The Rock of Israel spake to me. He is as the light of the morning; the sun riseth, a morning without clouds" (23:3, 4).

The God of Israel, and the Rock, is the Lord as to his Divine Human, and the Divine truth proceeding therefrom. He is called the God of Israel, because Israel denotes His spiritual church, and the Rock, because His Divine in the church is Divine truth (see Arcana Coelestia 3720, 6426, 8581, 10580). Because the Lord in the angelic heaven is the Sun, and all the light of the angels is therefrom, and as the Sun there is continually in its morning, therefore it is said, "He is as the light of the morning, the sun riseth, a morning without clouds."

[4] In David:

"From the womb of the morning thou hast the dew of thy youth; thou art a priest for ever after the order of Melchizedek" (Psalms 110:3, 4).

This is said of the Lord, as about to come into the world. From the womb of the morning thou hast the dew of thy youth, denotes conception from the Divine itself, and hence the glorification of His Human: a priest for ever after the order of Melchizedek, denotes that Divine good and Divine truth proceed from Him; for the Lord as a priest is Divine good, and as king of holiness, which is Melchizedek, is Divine truth (see Arcana Coelestia 1725).

[5] In Ezekiel:

The cherubs "stood at the eastern door of the gate of the house; the glory of the God of Israel was over them above" (10:19).

Cherubs signify the Lord as to providence, and as to protection lest any should approach except by means of the good of love; the eastern door of the gate of the house signifies approach; the house of God is heaven and the church; the east is where the Lord appears as a Sun, thus where He is continually in the morning; hence it is said the glory of the God of Israel was over them above.

[6] In the same:

The angel "led me to the gate which looketh towards the east. When, behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened with his glory. And the glory of Jehovah came into the house by the way of the gate whose face is towards the east" (43:1, 2, 4).

In the internal sense here, is described the influx of the Lord into those who are in His kingdom and church; the God of Israel is the Lord as to the Divine Human and the Divine truth proceeding therefrom; the house of God is His kingdom and the church; glory is the Divine truth such as it is in heaven; to come by the way of the east into the house denotes from the sun where it is continually in its morning. (That glory is Divine truth such as it is in heaven, see Arcana Coelestia 4809, 5922, 8267, 8427, 9429; that the house of God denotes heaven and the church as to good, and temple the same as to truth, see n. 3720: and that the east, in the highest sense, is the Lord, because He is the Sun of heaven, which is always in its rising and morning, and that hence the east denotes the good of love from Him, see n. 3708, 5097, 9668.)

[7] In the same:

The angel "afterwards led me back to the door of the house, where, behold, waters issuing out from under the threshold of the house towards the east, will descend into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creepeth, whithersoever the rivers come, shall live; whence there is exceeding much fish, because these waters shall come thither, and they are healed, that everything may live whither the river shall come" (47:1, 2, 8, 9).

Here also is described, by pure correspondences, the influx of the Lord from His Divine Human into those who belong to His kingdom and church. By the waters issuing out from under the threshold of the house eastward is described the Divine truth proceeding from Him, and flowing into those who are in the east, that is, who are in the good of love to Him. By the waters going down into the plain and into the sea, and the waters of the sea being thence healed is signified influx into the natural man and into the knowledges (cognitiones) which are there. That hence there would be a very great multitude of fish signifies scientific truths (scientifica vera) in the natural man; that everything should live whither the river should come, signifies, that they should have life from Divine truth. No one can see that such things are signified except from the internal sense of the Word; when, notwithstanding, every single expression involves arcana concerning the regeneration of man by the Lord. But what is involved in each expression will be made known when we come to treat of the twenty-second chapter of the Apocalypse, where similar things are mentioned.

[8] In David:

"I have waited for Jehovah; my soul doth wait, my soul waiteth for the Lord more than they who watch for the morning; they who watch for the morning, because with him is plenteous redemption, and he will redeem Israel" (Psalms 130:5-8).

The coming of the Lord into the world is here treated of, and the reception of Him by those who are in the good of love. The coming of the Lord is signified by I have waited for Jehovah, my soul waiteth for the Lord, because with Him is plenteous redemption, and He will redeem Israel; and the reception of Him by those who are in the good of love is signified by more than they who watch for the morning, they who watch for the morning. Here, morning, in the highest sense, signifies the Lord, and, in the internal sense, His kingdom and church; and they who watch for the morning signify those who wait for the coming of the Lord, who are such as are in the good of love, because to them the Lord is the morning.

[9] That morning signifies the coming of the Lord into the world, and, at such a time, a new church, is evident from the following passages; as in Daniel:

"Until the evening and the morning, two thousand and three hundred, then what is holy shall be justified. The vision of the evening and the morning which was told is truth" (8:14, 26).

The evening signifies the last time of the former church, and the morning the first time of the new church, thus the coming of the Lord. In Isaiah:

"Crying to me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night" (21:11, 12).

Here also the coming of the Lord is treated of; the night is the last time of the former church, and the morning the first of the new (what is signified by calling out of Seir, may be seen, Arcana Coelestia 4240, 4384). In Ezekiel:

"The end cometh, the end cometh, the morning cometh upon thee, O thou inhabitant of the land; behold the day cometh, the morning is gone forth" (7:6, 7, 10).

This passage equally treats of the coming of the Lord and the end of the former church and the beginning of a new one. In Zephaniah:

"Jehovah in the morning, in the morning he shall bring his judgment to the light, nor shall he fail" (3:5).

[10] Here similar things are meant. Because morning signifies the coming of the Lord, also His kingdom and church, and also the good of love which is from Him, it is therefore obvious what is meant by morning in the following passages. In David:

"Cause me to hear thy mercy in the morning" (Psalm 143:8).

Again:

"I will sing aloud of thy mercy in the morning" (59:16).

Again:

"O satisfy us in the morning with thy mercy; that we may rejoice and be glad all our days" (90:14).

Again:

"O Jehovah, my voice shalt thou hear in the morning; in the morning I will set myself in order for thee" (5:3).

Again:

"God is in the midst of her; God shall help her at the dawn of the morning" (46:5).

Again:

"O God, my God; in the morning will I seek thee" (63:1)

In Isaiah:

"In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom" (17:11).

Again:

"Jehovah be thou their arm every morning" (33:2).

Again:

"Jehovah hath given me the tongue of the learned; he hath awakened me every morning" (50:4).

In Jeremiah:

"I spake unto you every morning" (7:13; 11:7 25:3, 4).

From the signification of morning it is evident what is meant by

The manna falling in the morning (Exodus 16:12, 13, 21).

Jehovah descending in the morning upon Mount Sinai (Exod, 19:16);

And the priest being commanded to burn wood upon the altar all night until the morning (Leviticus 6:12).

Also what is involved in the command respecting the sacrifice of the passover is evident:

"Thou shalt sacrifice the passover at the going down of the sun. Afterwards thou shalt eat it; and thou shalt look back in the morning, and go unto thy tents" (Deuteronomy 16:6, 7).

The reason why they should sacrifice the passover when the sun went down was, that the setting of the sun signified the last time of the church; that they should look back in the morning, signified the establishment of a new church, thus the coming of the Lord. These passages have been adduced in order that it may be known that by the morning star which the Son of man would give is signified wisdom and intelligence from His Divine Human. And because those who receive wisdom and intelligence from the Lord also receive Him; for the Lord is in the wisdom and intelligence which are from Him, so that, He is Himself the wisdom and intelligence which they possess, therefore the Lord Himself is also called the morning star in the Apocalypse:

"I am the root and the offspring of David, the bright and morning star" (22:16).

He is similarly called a star (Numbers 24:17).

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org