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1 BESALEEL fece ancora l’Arca, di legno di Sittim; la sua lunghezza era di due cubiti e mezzo, e la larghezza di un cubito e mezzo, e l’altezza di un cubito e mezzo.

2 E la coperse d’oro puro, di dentro e di fuori, e le fece una corona d’oro attorno.

3 E le fondè quattro anelli d’oro, e mise quegli anelli a’ quattro piedi di essa, due dall’uno de’ lati di essa, e due dall’altro.

4 Fece ancora delle stanghe di legno di Sittim, e le coperse d’oro.

5 E mise quelle stanghe dentro agli anelli, da’ lati dell’Arca, per portarla.

6 Fece ancora il Coperchio d’oro puro; e la sua lunghezza era di due cubiti e mezzo, e la larghezza di un cubito e mezzo.

7 Fece, oltre a ciò, due Cherubini d’oro; li fece di lavoro tirato al martello, da’ due capi del Coperchio;

8 un Cherubino nell’uno de’ capi di qua, e un altro nell’altro di là; fece que’ Cherubini tirati dal Coperchio stesso, da’ due capi di esso.

9 E i Cherubini spandevano l’ale in su, facendo coverta sopra il Coperchio con le loro ale; e aveano le lor facce volte l’uno verso l’altro; le facce de’ Cherubini erano verso il Coperchio.

10 Fece ancora la Tavola, di legno di Sittim; la sua lunghezza era di due cubiti, e la larghezza di un cubito, e l’altezza di un cubito e mezzo.

11 E la coperse d’oro puro, e le fece una corona d’oro attorno.

12 Le fece eziandio attorno una chiusura di larghezza di un palmo, e a quella sua chiusura fece una corona d’oro attorno.

13 E fondè a quella Tavola quattro anelli d’oro, e mise quegli anelli a’ quattro canti, ch’erano a’ quattro piedi di essa Tavola.

14 Quegli anelli erano dirincontro a quella chiusura, per mettervi dentro le stanghe, da portar la Tavola.

15 Fece, oltre a ciò, le stanghe di legno di Sittim, e le coperse d’oro.

16 Fece ancora d’oro puro i vasellamenti che s’aveano a mettere sopra la Tavola, le sue scodelle, e le sue coppe, e i suoi bacini, e i suoi nappi, co’ quali si doveano far gli spargimenti.

17 Fece eziandio il Candelliere, d’oro puro; egli lo fece di lavoro tirato al martello; così il suo gambo, come i suoi rami, i suoi vasi, i suoi pomi, e le sue bocce, erano di un pezzo.

18 E v’erano sei rami procedenti da’ lati di esso; tre rami dall’uno de’ lati di esso, e tre dall’altro.

19 Nell’uno di essi rami v’erano tre vasi in forma di mandorla, un pomo, e una boccia, a ciascun vaso; parimente tre vasi in forma di mandorla, un pomo, e una boccia a ciascun vaso, nell’altro ramo; e così in tutti i sei rami procedenti dal Candelliere.

20 E nel gambo del Candelliere v’erano quattro vasi in forma di mandorla, co’ suoi pomi, e con le sue bocce.

21 E ne’ sei rami procedenti dal Candelliere, v’era un pomo sotto i due primi rami, d’un pezzo col Candelliere; e un pomo sotto i due altri rami, d’un pezzo col Candelliere; e un pomo sotto i due altri rami, d’un pezzo col Candelliere.

22 I pomi de’ rami e i rami loro erano d’un pezzo col Candelliere; tutto il Candelliere era d’un pezzo d’oro puro tirato al martello.

23 Fece ancora le sette lampane d’esso, i suoi smoccolatoi, e i suoi catinelli, d’oro puro.

24 Egli impiegò intorno al Candelliere, e a tutti i suoi strumenti, un talento d’oro.

25 Poi fece l’Altar de’ profumi, di legno di Sittim; la sua lunghezza era di un cubito, e la larghezza di un cubito, sì ch’era quadrato; e la sua altezza era di due cubiti; e le sue corna erano tirate d’esso.

26 E lo coperse d’oro puro, il suo coperchio, i suoi lati d’intorno, e le sue corna: gli fece eziandio una corona d’oro attorno.

27 Gli fece ancora due anelli d’oro, disotto a quella sua corona, a’ due suoi cantoni, da due de’ suoi lati, i quali erano per mettervi dentro le stanghe, per portar quell’Altare con esse.

28 E fece quelle stanghe di legno di Sittim, e le coperse d’oro.

29 Poi fece l’olio sacro dell’Unzione, e il profumo degli aromati, puro, di lavoro di profumiere.

   


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 # 8408

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8408. 'When we sat by a pot of flesh' means a life according to their own pleasure, and such as they craved for. This is clear from the meaning of 'a pot' as a container of good, and in the contrary sense a container of evil, dealt with below; and from the meaning of 'flesh' as the heavenly proprium, thus good, and in the contrary sense as the proprium that is man's own, thus evil, also dealt with below. 1 And since 'flesh' means the proprium, 'sitting by a pot of flesh' means a life according to one's own pleasure, and such as one craves for; for that is the life of the proprium. The reason why 'a pot' means a container of good, and in the contrary sense a container of evil, is that 'the flesh' cooked in it means good and in the contrary sense evil. And having these meanings 'a pot' also means the bodily level or the natural level of the human mind, since these are containers of good or of evil. This being so, it is used in a general sense to mean a person, and in an even more general sense to mean a people or a city; and when 'a pot' is used to mean these, 'flesh' means the good or the evil that is in them, as in Ezekiel,

... the men who think iniquity and give wicked counsel in this city, saying, [The time] is not near; [the city] itself is the pot, we are the flesh. Therefore thus said the Lord Jehovih, Your slain whom you have placed in the midst of it, 2 they are the flesh, but it is the pot. Ezekiel 11:2-3, 7.

Here 'the pot' stands for the city or the people there, and 'the flesh' for evil, since 'the slain', who are called 'the flesh', are those among whom goodness and truth have been wiped out, 4503.

[2] In the same prophet,

Tell a parable against the house of rebellion, and say to them, Thus said the Lord Jehovih, Put on the pot, put it on, and also pour [water into it gather] the pieces into it - every good piece, the thigh and the shoulder. Fill it with the choice of the bones. The Lord Jehovih said, Woe to the city of blood, 3 to the pot whose scum is in it, and whose scum has not gone out of it! Ezekiel 24:3-6.

Here 'the pot' stands for the city or the people there, among whom there exists the evil that results when good is profaned. The good or flesh there is 'the thigh and the shoulder'; the evil is 'the scum' coming from it, and good when profaned is the scum remaining, which also accounts for the city's being called 'the city of blood'.

[3] In Jeremiah,

Jehovah said to Jeremiah, What do you see? I said, A puffed out pot do I see, its face towards the north. Then Jehovah said, From the north evil will be opened over all the inhabitants of the land. Jeremiah 1:11-14.

'A puffed-out pot' stands for a people whom falsities have taken possession of, and 'the north' for the sensory and bodily levels of the human mind, from which evil pours out. The subject here is the end of the Church, when what belongs to the external and therefore to sensory and bodily levels, together with falsity and evil, has dominion; for the Lord's Church moves in a series of stages from what is internal to what is external, at which point it breathes its last.

[4] In Zechariah,

On that day there will be on the horses' bells, Holiness to Jehovah. And the pots in the house of Jehovah will be as the bowls before the altar. And every pot in Jerusalem and Judah will be holiness to Jehovah Zebaoth; and all offering sacrifice will come, and take from them, and cook in them. Zechariah 14:20-21.

The subject here is the salvation of faithful believers, faithful believers being 'the pots', which they are called because they receive good from the Lord; and because they receive that good every 'pot' is said to be 'holiness to Jehovah'. 'The bells of the horses, with Holiness on them' are truths in agreement with good. Since 'pots' are recipients and containers of good, they like all the other vessels for the altar were made of bronze, Exodus 38:3; for 'bronze' means the good of the natural, 425, 1551.

[5] In addition to this 'the pot' may mean religious teachings because these hold the Church's good and truth within them. Such teachings are meant by 'the pot' in which at Elisha's command a soup was boiled for the sons of the prophets, described as follows in the second Book of Kings,

Elisha came again to Gilgal, when there was a famine in the land. When the sons of the prophets were sitting before him he said to his servant, Put on a great pot, and boil a soup for the sons of the prophets. One of them went out into the field to gather herbs and found a wild vine, and gathered from it wild gourds, and cut them up into the pot of soup. While they were eating of the soup they cried out, There is death in the pot, O man of God! But he said that they should bring flour, which he threw into the pot, and said, Pour out for the people and let them eat. Then there was not anything bad in the pot. 2 Kings 4:38-41.

It should be recognized that all Divine miracles have to do with things connected with the Lord's kingdom and the Church, 7337, 8364, and that 'Elisha' represents the Word of the Lord, 2762, and 'prophets' teachings derived from it, 2534, 7269. From this one may see what thing connected with the Church was represented by this miracle, which was that if the Church's good has been falsified it is made good again by means of truth from the Word. 'A famine' is a lack of cognitions or knowledge of truth and good; 'the pot' is religious teachings; 'soup' is the good of the Jewish Church's outward religious observances; 'gourds from a wild vine' is falsification; and 'flour' is truth from the Word, 2177, used to make good again that which has been falsified, meant by 'death in the pot'. The reason why 'pots' means containers of good is that they were included among the utensils in which food was prepared, and 'food', every kind of it, means such things as nourish the soul, that is, affections for good and truth, 681, 1480, 3114, 4792, 5147, 5293, 5340, 5342, 5576, 5410, 5915.

Сноски:

1. The Shorter Oxford English Dictionary describes proprium as A distinctive characteristic; the essential nature, selfhood. It is a Latin word meaning 'one's own (thing)'. Swedenborg uses it in the specialized sense of 'what is of the self.'

2. i.e. the city

3. literally, bloods

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