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Ezechiele 44

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1 Poi egli mi ricondusse verso la porta esterna del santuario, che guarda a oriente. Essa era chiusa.

2 E l’Eterno mi disse: "Questa porta sarà chiusa, essa non s’aprirà, e nessuno entrerà per essa, poiché per essa è entrato l’Eterno, l’Iddio d’Israele; perciò rimarrà chiusa.

3 Quanto al principe, siccome è principe, egli potrà sedervi per mangiare il pane davanti all’Eterno; egli entrerà per la via del vestibolo della porta, e uscirà per la medesima via".

4 Poi mi menò davanti alla casa per la via della porta settentrionale. Io guardai, ed ecco, la gloria dell’Eterno riempiva la casa dell’Eterno; e io caddi sulla mia faccia.

5 E l’Eterno mi disse: "Figliuol d’uomo, sta’ bene attento, apri gli occhi per guardare e gli orecchi per udire tutto quello che ti dirò circa tutti i regolamenti della casa dell’Eterno e tutte le sue leggi; e considera attentamente l’ingresso della casa e tutti gli egressi del santuario.

6 E dì a questi ribelli, alla casa d’Israele: Così parla il Signore, l’Eterno: O casa d’Israele, bastano tutte le vostre abominazioni!

7 Avete fatto entrare degli stranieri, incirconcisi di cuore e incirconcisi di carne, perché stessero nel mio santuario a profanare la mia casa, quando offrivate il mio pane, il grasso e il sangue, violando così il mio patto con tutte le vostre abominazioni.

8 Voi non avete serbato l’incarico che avevate delle mie cose sante; ma ne avete fatti custodi quegli stranieri, nel mio santuario, a vostro pro.

9 Così parla il Signore, l’Eterno: Nessuno straniero incirconciso di cuore, e incirconciso di carne, entrerà nel mio santuario: nessuno degli stranieri che saranno in mezzo dei figliuoli d’Israele.

10 Inoltre, i Leviti che si sono allontanati da me quando Israele si sviava, e si sono sviati da me per seguire i loro idoli, porteranno la pena della loro iniquità;

11 e saranno nel mio santuario come de’ servi, con l’incarico di guardare le porte della casa; e faranno il servizio della casa: scanneranno per il popolo le vittime degli olocausto e degli altri sacrifizi, e si terranno davanti a lui per essere al suo servizio.

12 Siccome han servito il popolo davanti agl’idoli suoi e sono stati per la casa d’Israele un’occasione di caduta nell’iniquità, io alzo la mia mano contro di loro, dice il Signore, l’Eterno, giurando ch’essi porteranno la pena della loro iniquità.

13 E non s’accosteranno più a me per esercitare il sacerdozio, e non s’accosteranno ad alcuna delle mia cose sante, alle cose che sono santissime; ma porteranno il loro obbrobrio, e la pena delle abominazioni che hanno commesse;

14 ne farò dei guardiani della casa, incaricati di tutto il servigio d’essa e di tutto ciò che vi si deve fare.

15 Ma i sacerdoti Leviti, figliuoli di Tsadok, i quali hanno serbato l’incarico che avevano del mio santuario quando i figliuoli d’Israele si sviavano da me, saranno quelli che si accosteranno a me per fare il mio servizio, e che si terranno davanti a me per offrirmi il grasso e il sangue, dice il Signore, l’Eterno.

16 Essi entreranno nel mio santuario, essi s’accosteranno alla mia tavola per servirmi, e compiranno tutto il mio servizio.

17 E quando entreranno per le porte del cortile interno, indosseranno vesti di lino; non avranno addosso lana di sorta, quando faranno il servizio alle porte del cortile interno e nella casa.

18 Avranno in capo delle tiare di lino, e delle brache di lino ai fianchi; non si cingeranno con ciò che fa sudare.

19 Ma quando usciranno per andare nel cortile esterno, nel cortile esterno verso il popolo, si toglieranno i paramenti coi quali avranno fatto il servizio, e li deporranno nelle camere del santuario; e indosseranno altre vesti, per non santificare il popolo con i loro paramenti.

20 Non si raderanno il capo, e non si lasceranno crescere i capelli; non porteranno i capelli corti.

21 Nessun sacerdote berrà vino, quand’entrerà nel cortile interno.

22 Non prenderanno per moglie né una vedova, né una donna ripudiata, ma prenderanno delle vergini della progenie della casa d’Israele; potranno però prendere delle vedove, che sian vedove di sacerdoti.

23 Insegneranno al mio popolo a distinguere fra il sacro e il profano, e gli faranno conoscere la differenza tra ciò ch’è impuro e ciò ch’è puro.

24 In casi di processo, spetterà a loro il giudicare; e giudicheranno secondo le mie prescrizioni, e osserveranno le mie leggi e i miei statuti in tutte le mie feste, e santificheranno i miei sabati.

25 Il sacerdote non entrerà dov’è un morto, per non rendersi impuro, non si potrà rendere impuro che per un padre, per una madre, per un figliuolo, per una figliuola, per un fratello o una sorella non maritata.

26 Dopo la sua purificazione, gli si conteranno sette giorni;

27 e il giorno che entrerà nel santuario, nel cortile interno, per fare il servizio nel santuario, offrirà il suo sacrifizio per il peccato, dice il Signore, l’Eterno.

28 E avranno una eredità: Io sarò la loro eredità; e voi non darete loro alcun possesso in Israele: Io sono il loro possesso.

29 Essi si nutriranno delle oblazioni, dei sacrifizi per il peccato e dei sacrifizi per la colpa: e ogni cosa votata allo sterminio in Israele sarà loro.

30 E le primizie dei primi prodotti d’ogni sorta, tutte le offerte di qualsivoglia cosa che offrirete per elevazione, saranno dei sacerdoti; darete parimente al sacerdote le primizie della vostra pasta, affinché la benedizione riposi sulla vostra casa.

31 I sacerdoti non mangeranno carne di nessun uccello né d’alcun animale morto da sé o sbranato.

   

From Swedenborg's Works

 

Apocalypse Explained #66

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66. (Verse 14) And his head and his hairs were white. That this signifies the Divine in primaries and in ultimates, is evident from the signification of the head when mentioned in reference to the Lord, of whom these things are said, as denoting the Divine in primaries, concerning which we shall speak presently; and from the signification of hairs, as denoting the Divine in ultimates, of which also we shall speak presently; and from the signification of white, as denoting what is pure. (That white (album) and white (candidum) denote what is pure, may be seen, Arcana Coelestia 3301, 3993, 4007, 5319.) The reason why the head, when mentioned in reference to the Lord, denotes the Divine in primaries, is, that the head is the highest part of man, and therein are those primary things which give rise to all things that take place in the body. For in the head are the understanding and the will, from which, as from their beginnings, all the other things flow that relate to man's remoter things, as speech, and all actions. But the reason why hairs, when mentioned in reference to the Lord, denote the Divine in ultimates is, that hairs are ultimates, for they grow from the ultimate parts of man, and the primaries terminate in them; therefore, when the head and hairs are mentioned, primaries and ultimates are meant.

[2] He who knows that the head signifies primaries, and the hairs ultimates, even in spiritual things, and that primaries and ultimates signify all things (as was shown above, n. 41), may know many arcana of the internal sense, where those things are mentioned. As, for instance, a Nazarite was not allowed to shave the hair of his head, because, as is said, it was the Nazariteship of God upon his head, and when the days were accomplished, he had to shave it off, and consecrate it (Numbers 6:1-21); also the strength of Samson was in his hairs, and when they were shaved off he became weak, and when they grew again his strength returned (Judges 16:13 to the end). Again, forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head (2 Kings 2:23, 24). So too Elias was clothed with a garment of hair (2 Kings 1:8) and John the Baptist with camel's hair (Mark 1:6). Moreover what is signified by the head, hairs, beard and baldness, may be seen where they are mentioned in the Word.

[3] The reason why a Nazarite was not allowed to shave his hair, because, as is stated, it was the Nazariteship of God upon his head, and that when the days were accomplished, he had to shave it off, and consecrate it, was, that a Nazarite represented the Lord in primaries and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are the ultimates. That He made the Human Divine even to the flesh and bones, is clear from the fact that He left nothing in the sepulchre, and that He said to His disciples that He had flesh and bones, which a spirit has not (Luke 24:39, 40). And when the Divine itself is also Divine in ultimates, then it rules all things from primaries by ultimates. (As is evident from what was said and shown above, n. 41; especially from the things which are adduced in Arcana Coelestia, to the effect that interiors successively flow into exteriors, even to the outermost or ultimate, and that therein also they exist and subsist, n. Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate; concerning which order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection, from the primary by means of the ultimate, n. 9828; and in the work, Heaven and Hell 297; that hence the ultimate is more holy than the interiors, n. Arcana Coelestia 9824; that hence in the ultimates there is strength and power, n. 9836.) It was for these reasons that the Nazariteship was instituted. The reason why the Nazarite should ultimately consecrate his hair by putting it into the fire of the altar, was, because the Holy Divine was thereby represented, and the fire of the altar signified that Holy (n. 934, 6314, 6832).

[4] From these considerations it is also evident why the strength of Samson was in his hair (Judges 16[13] to the end), for it is said that he was a Nazarite from his mother's womb (Judges 13:7; 16:17); so also it was not lawful for the chief priest and his sons, nor for the Levites, to shave the head and make themselves bald (Leviticus 10:6; 21:5, 10; Ezekiel 44:20). So, too, to cut off the beard, which also had a similar signification, was ignominious with the people of Israel (2 Sam. 10:4, 5). The reason why the forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head, was, that Elijah and Elisha represented the Lord as to the Word, which is Divine truth, the sanctity and strength of which are in the ultimates from primaries, as said above; and because baldness signified the deprivation of them, therefore this circumstance took place; bears also signify truth in ultimates. (That Elijah and Elisha represented the Lord as to the Word, may be seen, Arcana Coelestia 2762, 5247.)

[5] From these considerations it is also clear why the garment of Elias was hairy, and that of John was made of camel's hair; for John the Baptist, as well as Elias, represented the Lord as to the Word, therefore he was also called Elias (as may be seen, Arcana Coelestia 7643, 9372). When these things are understood it can be known what is signified by the head, hairs, beard, and baldness in the Word. As in Isaiah:

"In that time shall the Lord, by the king of Assyria, shave the head, and the hairs of the feet; he shall also consume the beard" (7:20).

In the same:

"Upon all heads shall be baldness, every beard shaven" (15:2).

In Jeremiah:

"Truth hath perished, and is cut off from their mouth; cut off thine hair and cast it away" (7:28, 29).

And in Ezekiel:

"Take a razor, and pass it upon the head and beard" (5:1).

Again:

"On every face shall be shame, and upon all heads baldness" (7:18).

Again:

"Every head was made bald" (29:18).

In Amos:

"I will bring baldness upon every head" (8:10).

And in David:

"God shall bruise the head of his enemies, the hairy scalp of him that goeth on in his guilt" (Psalm 68:21).

In these passages, and in others, by cutting off the hair of the head, shaving the beard, and inducing baldness, is signified to deprive of all good and truth, because he who is deprived of the ultimates is also deprived of things prior, for prior things exist and subsist in ultimates, as said above. In the world of spirits also, there are seen those who are bald; and I have been informed that they are those who were abusers of the Word and had applied the sense of the letter, which is Divine truth in the ultimates, to wicked purposes, and consequently were deprived of all truth; they are also the most wicked, and many of them are from the Babylonish nation; but, on the contrary, the angels are seen with becoming hair.

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

From Swedenborg's Works

 

Arcana Coelestia #6723

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6723. 'And she took [for him] a box made of rush' means a container which, though crude, was nevertheless derived from truth. This is clear from the meaning of 'a box' or little ark as that which is a container or in which something is enclosed, dealt with below; and from the meaning of 'rush' as that which is crude but nevertheless is derived from truth. The fact that 'rush' refers to something crude is self-evident; and the reason why it refers to something derived from truth is that 'rush' has that meaning, as is plain in Isaiah,

Woe to the land overshadowing with wings, which is beyond the rivers of Cush, which sends ambassadors to the sea, and in vessels made of rush on the face of the waters! Isaiah 18:1-2.

'The land overshadowing with wings' stands for the Church which brings darkness to itself through the use of reasonings based on factual knowledge. 'Beyond the rivers of Cush' stands for turning to cognitions that are used to confirm false assumptions, 1164. 'Sending ambassadors to the sea' stands for resorting to factual knowledge, 28. 'In vessels made of rush over the face of the waters' stands for very crude receptacles of truth.

[2] The expression is used in the contrary sense in the same prophet,

The dry place will become a pond and the thirsty ground wellsprings of water; [there will be] grass instead of reed and rush. Isaiah 35:7.

'Grass instead of reed and rush' stands for the fact that there will be factual knowledge containing truth instead of such things as hold no truth within them. The meaning of 'grass' as factual knowledge containing truth is evident from places in the Word in which the expression appears.

[3] Since it had been preordained that Moses should represent the Lord in respect of the law of God or the Word, in particular the historical part of the Word, the incident therefore took place in which, when he was an infant, he was put in a box or little ark, though a crude one because that law was in its very earliest beginnings and because there was merely a representative of it lying there in the ark. But later on the real law of God, after it had flashed from Mount Sinai, was put in an ark, called the Ark of the Testimony. For the fact that the law of God was put inside the ark, see Exodus 40:20; 1 Kings 8:9, also the Books of Moses [placed to the side of it], Deuteronomy 31:24-26.

[4] The ark was therefore most holy because it represented the Lord's Divine Human in respect of the Divine Law; for from the Lord's Divine Human radiates the Divine Law or Divine Truth, which is the same as the Word spoken of in John,

In the beginning was the Word, and the Word was with God, and the Word was God. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:1, 14.

And since the ark represented something so very holy, the mercy seat with the cherubim was placed over the ark, and next to the veil concealing it there was the lampstand with lamps and the table of gold with loaves, both of which were signs of the Divine Love. This then is the reason why Moses, because he represented the law of God, was put in a little ark when he was an infant.

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