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Esodo第26章

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1 FA’ ancora il Padiglione, di dieci teli di fin lino ritorto, di violato, di porpora, e di scarlatto; e fa’ que’ teli lavorati a cherubini di lavoro di disegno.

2 Sia la lunghezza d’un telo di ventotto cubiti, e la larghezza di quattro cubiti; sieno tutti que’ teli di una stessa misura.

3 Sieno cinque teli accoppiati l’uno con l’altro, e cinque altri teli parimente accoppiati l’uno con l’altro.

4 E fa’ de’ lacciuoli di violato all’orlo dell’uno de’ teli, che sarà all’estremità dell’uno degli accoppiamenti; fa’ il simigliante ancora nell’orlo del telo estremo nel secondo accoppiamento.

5 Fa’ cinquanta lacciuoli nell’uno di que’ teli, e parimente cinquanta lacciuoli all’estremità del telo che sarà al secondo accoppiamento; sieno i lacciuoli dirincontro l’uno all’altro.

6 Fa’ ancora cinquanta graffi d’oro, e accoppia que’ teli, l’uno con l’altro con que’ graffi; e così sia il Padiglione giunto in uno.

7 Fa’, oltre a ciò, sopra il Padiglione una Tenda a teli di pel di capra; fai undici di que’ teli.

8 Sia la lunghezza di un telo di trenta cubiti, e la larghezza di quattro cubiti; sieno gli undici teli di una stessa misura.

9 E accoppia cinque di que’ teli da parte, e sei da parte; e raddoppia il sesto telo in su la parte anteriore del Tabernacolo.

10 E fa’ cinquanta lacciuoli all’orlo dell’un de’ teli, che sarà l’estremo del primo accoppiamento; e parimente cinquanta lacciuoli all’orlo del telo estremo del secondo accoppiamento.

11 Fa’ ancora cinquanta graffi di rame, e metti i graffi dentro i lacciuoli; e assembra insieme la Tenda, acciocchè sia giunta in uno.

12 E quel soverchio che avanzerà ne’ teli della Tenda, cioè: quel mezzo telo che sarà di soverchio, soprabbondi nella parte di dietro del Tabernacolo.

13 E il cubito di qua, e il cubito di là, che sarà di soverchio nella lunghezza de’ teli della Tenda, soprabbondi ne’ lati del Tabernacolo, di qua e di là, per coprirlo.

14 Fa’ ancora alla Tenda una coverta di pelli di montone, tinte in rosso; e un’altra coverta di pelli di tasso, disopra.

15 Fa’, oltre a ciò, delle assi per lo Tabernacolo; falle di legno di Sittim, per metterle ritte.

16 Sia la lunghezza di ciascuna asse di dieci cubiti, e la larghezza di un cubito e mezzo.

17 Abbia ciascuna asse due cardini da incastrare un pezzo nell’altro; fa’ così a tutte le assi del Tabernacolo.

18 Fa’ adunque le assi per lo Tabernacolo; venti assi dal lato Australe, verso il Mezzodì.

19 E fa’ quaranta piedistalli di argento per metter sotto quelle venti assi; due piedistalli sotto ciascuna asse, per li suoi due cardini.

20 E venti assi per l’altro lato del Tabernacolo, verso Aquilone;

21 co’ lor quaranta piedistalli di argento, due piedistalli sotto ciascuna asse.

22 E per lo fondo del Tabernacolo, verso Occidente, fa’ sei assi.

23 Fa’ ancora due assi per li cantoni del Tabernacolo, nel fondo.

24 E sieno quelle a due facce fin da basso; e tutte sieno ben commesse insieme al capo di queste assi con un anello; sieno quelle due assi, che saranno per li due cantoni, fatte di una medesima maniera.

25 Sienvi adunque otto assi, co’ lor piedistalli di argento, in numero di sedici piedistalli; due piedistalli sotto ciascuna asse.

26 Fai ancora cinque sbarre di legno di Sittim, per le assi dell’uno de’ lati del Tabernacolo.

27 Parimente cinque sbarre per le assi dell’altro lato del Tabernacolo; e cinque sbarre per le assi del lato del fondo del Tabernacolo, verso Occidente.

28 E la sbarra di mezzo sia nel mezzo delle assi, e traversi da un capo all’altro.

29 E copri d’oro le assi, e fa’ d’oro i loro anelli, da mettervi dentro le sbarre; copri ancora d’oro le sbarre.

30 Poi rizza il Tabernacolo secondo il modello di esso, che ti è stato mostrato nel monte.

31 Fa’ ancora una Cortina di violato, e di porpora, e di scarlatto, e di fin lino ritorto; facciasi di lavoro di disegno a Cherubini.

32 E appendila a quattro colonne di legno di Sittim, coperte d’oro, co’ lor capitelli d’oro; e quelle sieno poste sopra quattro piedistalli di argento.

33 E metti la Cortina sotto i graffi; e porta là, dentro della Cortina, l’Arca della Testimonianza; e facciavi quella Cortina separazione fra il luogo Santo e il Santissimo.

34 E metti il Coperchio sopra l’Arca della Testimonianza, nel luogo Santissimo.

35 E metti la Tavola di fuori della Cortina, dal lato Settentrionale; e il Candelliere, dirimpetto alla Tavola, dal lato Australe del Tabernacolo.

36 Fa’ eziandio, per l’entrata del Tabernacolo, un tappeto di violato, e di porpora, e di scarlatto, e di fin lino ritorto, di lavoro di ricamatore.

37 E fai cinque colonne di legno di Sittim, per appendervi quel tappeto, e copri le colonne d’oro, e sieno i lor capitelli d’oro; e fondi loro cinque piedistalli di rame.

   


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.

来自斯威登堡的著作

 

Arcana Coelestia#9229

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9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.

The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.

To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.

[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,

I make Myself holy, that they also may be made holy in the truth. John 17:19.

'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.

[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,

Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Genesis 2:7.

Other examples like this may be seen elsewhere, such as Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8. Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.

[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

In Luke the angel telling Mary about the Lord said,

That which is holy will be born from you. Luke 1:35.

And in Daniel,

I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Daniel 4:13.

In these places 'that which is holy' and 'a holy one' stand for the Lord.

[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jeremiah 25:30; 31:23; 1 Isaiah 63:15; the sanctuary, 2 Ezekiel 11:16; 24:21; and also the mountain of holiness, Psalms 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exodus 26:33-34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.

[6] All this shows why it is that the angels are called holy in Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13; also the prophets, Luke 1:70; and the apostles too, Revelation 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.

[7] Consecrations 3 among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exodus 29:1ff; Leviticus 8:10-11, 13, 30; the consecration of their garments, Exodus 29:21ff; the consecration of the altar in order that it might be most holy, 4 Exodus 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exodus 30:26ff.

[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,

Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matthew 23:17-19.

'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.

The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.

[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deuteronomy 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zechariah 8:3 and elsewhere, as well as in Matthew,

And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matthew 27:52-53.

Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,

Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.

脚注:

1Jeremiah 31:23 refers to a dwelling-place of righteousness [and] mountain of holiness, to be exact

2. i.e. an especially holy place

3. i.e. dedicating persons or things to holy functions or purposes

4. literally, the holiness of holinesses

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