De Bijbel

 

Osea 14

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1 ISRAELE, convertiti al Signore Iddio tuo; conciossiachè tu sii caduto per la tua iniquità.

2 Prendete con voi delle parole, e convertitevi al Signore; ditegli: Togli tutta l’iniquità, e ricevi il bene; e noi ti renderemo de’ giovenchi, con le nostre labbra.

3 Assur non ci salverà, noi non cavalcheremo più sopra cavalli; e non diremo più all’opera delle nostre mani: Dio nostro; conciossiachè l’orfano ottenga misericordia appo te.

4 Io guarirò la lor ribellione, io li amerò di buona volontà; perciocchè la mia ira si sarà rivolta da loro.

5 Io sarò come la rugiada ad Israele; egli fiorirà come il giglio, e getterà le sue radici come gli alberi del Libano.

6 I suoi rampolli si spanderanno, e la sua bellezza sarà come quella dell’ulivo, e renderà odore come il Libano.

7 Ritorneranno, e sederanno all’ombra di esso; germoglieranno come il frumento, e fioriranno come la vite; la ricordanza di esso sarà come il vino del Libano.

8 O Efraim, che ho io più da far con gl’idoli? Io l’esaudirò, e lo riguarderò; io gli sarò come un abete verdeggiante; per me si troverà il tuo frutto.

9 Chi è savio? ponga mente a queste cose; chi è intendente? le riconosca; conciossiachè le vie del Signore sieno diritte, e i giusti cammineranno in esse; ma i trasgressori vi caderanno.

   


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.

Van Swedenborgs Werken

 

Apocalypse Revealed #317

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317. When He opened the fourth seal. (6:7) This symbolizes an examination by the Lord of those people on whom the Last Judgment would fall, as to their states of life, as in nos. 295, 302 above, with the difference described in what follows.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

Van Swedenborgs Werken

 

Apocalypse Revealed #779

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779. Since oil is mentioned here among sacred ingredients of worship, and symbolizes celestial good, we must say something now about the oil used in anointing, oil which was used by ancient peoples and afterward commanded to the children of Israel.

In ancient times people anointed stones set up as pillars, as is apparent from Genesis 28:18-19, 22. They also anointed weapons of war, shields and bucklers (2 Samuel 1:21, Isaiah 21:5). The Israelites were commanded to prepare holy oil with which to anoint all the sacred ecclesiastical vessels; and they used it to anoint the altar and all its vessels, as well as the Tabernacle and all its vessels (Exodus 30:22-33, 40:9-11; Leviticus 8:10-12; Numbers 7:1). They used it to anoint the men who exercised the functions of the priesthood and their garments (Exodus 29:7, 29, 30:30, 40:13-15; Leviticus 8:12; Psalm 133:1-3). They used it to anoint prophets (1 Kings 19:15, 16). They used it to anoint kings, and kings were called therefore Jehovah's anointed (1 Samuel 10:1, 15:1, 16:3, 6, 12, 24:6, 10, 26:9, 11, 16, 23; 2 Samuel 1:16, 2:4, 7, 5:3, 17, 19:21; 1 Kings 1:34, 35, 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Habakkuk 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:7; 84:9; 89:20, 38, 51; 132:17).

[2] Anointing with holy oil was commanded because oil symbolized the goodness of love and represented the Lord, who in His humanity is Himself Jehovah's anointed and His only anointed, being anointed not with oil, but with the Divine goodness itself of Divine love. Consequently He is also called the Messiah in the Old Testament and Christ in the New Testament (John 1:41; 4:25), Messiah and Christ meaning "the Anointed."

That is why priests, kings, and all ecclesiastical vessels were anointed, and having been anointed were called holy - not that they were holy in themselves, but because by virtue of the anointing they represented the Lord in His Divine humanity. Consequently it was a sacrilege to harm a king, because he was Jehovah's anointed (1 Samuel 24:6, 10; 26:9).

[3] Furthermore, it was an accepted practice to anoint themselves and others to attest to their gladness of heart and goodwill, but with ordinary oil or some other fine oil, and not with holy oil (Matthew 6:17; Mark 6:13; Luke 7:46; Isaiah 61:3; Amos 6:6; Micah 6:15; Psalms 92:10; 104:15; Daniel 10:3; Deuteronomy 28:40). They were not permitted to anoint themselves or others with holy oil (Exodus 30:31-33).

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.