圣经文本

 

Esodo第28章

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1 E TU, fa’ accostare a te, d’infra i figliuoli d’Israele, Aaronne tuo fratello, e i suoi figliuoli con lui, per esercitarmi il sacerdozio; Aaronne, dico, e Nadab, e Abihu, ed Eleazaro, e Itamar, figliuoli di Aaronne.

2 E fa’ ad Aaronne, tuo fratello, de’ vestimenti sacri, a gloria ed ornamento.

3 E parla a tutti gli uomini industriosi, i quali io ho ripieni di spirito d’industria, che facciano i vestimenti di Aaronne, per consacrarlo, acciocchè mi eserciti il sacerdozio.

4 E questi sono i vestimenti che hanno da fare; il Pettorale, e l’Efod, e il Manto, e la Tonica trapunta; la Benda, e la Cintura. Facciano adunque i vestimenti sacri ad Aaronne, tuo fratello, e a’ suoi figliuoli, per esercitarmi il sacerdozio.

5 E prendano di quell’oro, di quel violato, porpora, scarlatto, e fin lino;

6 e facciano l’Efod, d’oro, di violato, di porpora, di scarlatto, e di fin lino ritorto, di lavoro di disegno.

7 Sienvi due omerali che si accoppino insieme da’ due capi di esso; e così sia l’Efod accoppiato.

8 E sia il disegno del fregio che sarà sopra l’Efod, col quale egli si cingerà, del medesimo lavoro, tirato dall’Efod istesso, d’oro, di violato, di porpora, di scarlatto, e di fin lino ritorto.

9 Piglia ancora due pietre onichine, e scolpisci sopra esse i nomi de’ figliuoli d’Israele;

10 sei de’ nomi loro sopra una pietra, e gli altri sei nomi sopra l’altra pietra, secondo le lor nascite.

11 Scolpisci sopra quelle due pietre i nomi de’ figliuoli d’Israele, a lavoro di scultor di pietre, come s’intagliano i suggelli; falle intorniate di castoni d’oro.

12 E metti quelle due pietre sopra gli omerali dell’Efod, acciochè sieno pietre di ricordanza per i figliuoli d’Israele; porti Aaronne i nomi loro davanti al Signore, sopra le sue due spalle, per memoria.

13 E fai de’ castoni d’oro.

14 E due catenelle di oro puro; falle a capi, di lavoro intorcicchiato; e attacca quelle catenelle intorcicchiate a’ castoni.

15 Fa’, oltre a ciò, il Pettorale del giudicio, di lavoro di disegno; fallo del lavoro dell’Efod, d’oro, e di violato, e di porpora, e di scarlatto, e di fin lino ritorto.

16 Sia quadrato, e doppio; e abbia in lunghezza una spanna, e una spanna in larghezza.

17 E incastra in esso delle pietre preziose in castoni, in quattro ordini; nel primo siavi un sardonio, un topazio, e uno smeraldo.

18 E nel secondo, un carbonchio, uno zaffiro, e un diamante.

19 E nel terzo, un ligurio, un’agata, e un’amatista.

20 E nel quarto un grisolito, una pietra onichina, e un diaspro. Sieno quelle pietre incastrate nei lor castoni d’oro.

21 E sieno quelle pietre in numero di dodici, secondo i nomi de’ figliuoli d’Israele; abbia ciascuna il suo nome intagliato a lavoro d’intagli di suggello; e sieno per le dodici tribù.

22 Fa’ eziandio al Pettorale delle catenelle a capi, di lavoro intorcicchiato, d’oro puro.

23 Fa’ ancora al Pettorale due anelli d’oro, e metti que’ due anelli a due de’ capi del Pettorale.

24 E metti quelle due catenelle d’oro intorcicchiate a que’ due anelli, a’ capi del Pettorale.

25 E attacca i due capi di quelle due catenelle intorcicchiate a que’ due castoni, e metti il Pettorale, e le sue catenelle, sopra i due omerali dell’Efod, in su la parte anteriore di esso.

26 Fa’ ancora due anelli d’oro, e mettili agli altri due capi del Pettorale, all’orlo di esso che sarà allato all’Efod, in dentro.

27 Fa’ parimente due anelli d’oro, e mettili a’ due omerali dell’Efod, al disotto, nella parte anteriore di esso, allato alla giuntura di esso, disopra al fregio lavorato dell’Efod.

28 E giungasi il Pettorale serrato da’ suoi anelli agli anelli dell’Efod, con una bendella di violato, acciocchè stia disopra al fregio lavorato dell’Efod, e non sia il Pettorale rimosso d’in su l’Efod.

29 E porti Aaronne i nomi de’ figliuoli d’Israele nel Pettorale del giudicio, in sul suo cuore, quando egli entrerà nel Santuario, per ricordanza, nel cospetto del Signore, del continuo.

30 E metti Urim e Tummim nel Pettorale del giudicio; sieno in sul cuore di Aaronne, quando egli entrerà nel cospetto del Signore; e porti Aaronne il Giudicio de’ figliuoli d’Israele sopra il suo cuore, del continuo.

31 Fa’ ancora il Manto dell’Efod, tutto di violato.

32 E siavi nel mezzo di esso una scollatura da passarvi dentro il capo; abbia quella sua scollatura un orlo d’intorno, di lavoro tessuto; a guisa di scollatura di corazza, acciocchè non si schianti.

33 E fa’ alle fimbrie di esso Manto, attorno attorno, delle melagrane di violato, di porpora, e di scarlatto; e de’ sonagli d’oro per mezzo quelle d’ogni intorno.

34 Un sonaglio di oro, poi una melagrana; un sonaglio di oro, poi una melagrana, alle fimbrie del Manto d’ogn’intorno.

35 Ed abbia Aaronne quel Manto addosso quando farà il servigio divino; e odasi il suono di esso quando egli entrerà nel luogo Santo, nel cospetto del Signore, e quando ne uscirà, acciocchè non muoia.

36 Fa’ ancora una lama d’oro puro, e scolpisci sopra essa, a lavoro d’intagli di suggello: LA SANTITÀ DEL SIGNORE.

37 E metti quella piastra in sur una bendella di violato, sicchè sia sopra la Benda, in su la parte anteriore di essa.

38 E sia in su la fronte di Aaronne: acciocchè Aaronne porti l’iniquità delle sante offerte, le quali i figliuoli d’Israele avranno consacrate in tutte le offerte ch’essi consacrano; e sia in su la fronte di esso del continuo, per renderli grati nel cospetto del Signore.

39 Fa’ ancora la Tonica di fin lino, trapunta; fa’ parimente la Benda di fin lino; e fa’ la Cintura di lavoro di ricamatore.

40 Fa’ ancora a’ figliuoli di Aaronne, delle toniche, e delle cinture, e delle mitrie, a gloria ed ornamento.

41 E vesti di questi vestimenti Aaronne, tuo fratello, e i suoi figliuoli; e ungili, e consacrali, e santificali, acciocchè mi esercitino il sacerdozio.

42 Fa’ loro ancora delle mutande line, per coprir la carne delle vergogne; giungano quelle mutande dai lombi fino al disotto delle cosce.

43 E abbianle Aaronne ed i suoi figliuoli addosso, quando entreranno nel Tabernacolo della convenenza; ovvero, quando si accosteranno all’Altare, per fare il servigio nel luogo Santo; acciocchè non portino pena d’iniquità, e non muoiano. Questo è uno statuto perpetuo per lui, e per la sua progenie dopo lui.

   


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#10035

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10035. 'And the flesh of the young bull' means the evil of the earlier loves which are present there. This is clear from the meaning of 'the flesh' as the good of love and in the contrary sense as the evil of [self] love, dealt with below; and from the meaning of 'the young bull' as the external or natural, dealt with before. In the good sense 'a young bull' or 'a calf' means a person's external or natural level in respect of the good of innocence and charity, but in the contrary sense that level in respect of the evil which is the opposite of the good of innocence and charity; for most things that occur in the Word have a contrary meaning as well. The reason why 'the flesh of the young bull' here means the evil of the earlier loves which are present in the external or natural man is that 'flesh' means the will side of the human mind, thus that which is a person's own or is his proprium; for what composes the will is his own. And since 'flesh' means the will or proprium it also means the good of love or else the evil of [self] love. For the human being has two powers of mind, called the understanding and the will; to the understanding belong truths or falsities but to the will belong forms of good or of evil. Thus to the understanding belong the things which a person believes, and to the will belong those which he loves; for the things that a person loves are felt to be forms of good and those that a person believes are felt to be truths. Falsities furthermore constitute the beliefs, and evils the love, of those steeped in falsities and evils.

[2] All this shows what to understand by the proprium, the will side of it, meant by 'flesh' in both senses. Furthermore it should be remembered that all the will side of the human proprium is evil, because by himself the human being does not love anything other than self and the world, or if he does love his neighbour it is for a selfish reason. Therefore a person has to be regenerated, and through regeneration must receive a new will. But the will received through regeneration is not the person's own; it is the Lord's as it resides with him. When this will is what 'flesh' refers to it means the good of love, but when the will which is a person's own is what 'flesh' refers to it means the evil of [self] love. But see what has been shown previously regarding flesh and regarding the proprium:

'Flesh' means the Lord's Proprium, which is Divine Good, and consequently all the good of love present with a person who has been regenerated, 3813, 7850, 9127; and in the contrary sense it means the will side of the human proprium, which consists in the evil of [self] love, 999, 3813, 8409.

The Lord's Proprium is Divine Good, and consequently the good of love to Him and towards the neighbour, because the Lord's Proprium is what gives the life of heaven to a person when he is being regenerated, 1023, 1044, 1937, 1947, 3812, 5660, 5786, 8480.

The human proprium is nothing but evil, 210, 215, 694, 874-876, 987, 1047, 3812, 4328, 5660, 5786, 8480, 8497.

The fact that the evil of [self] love is meant by 'the flesh' of the young bull here is clear from what comes next in the present verse, namely words stating that the flesh, skin, and dung should be burned with fire outside the camp, because it was a sin [offering]. But as regards what was represented by the flesh of the sacrifice that was to be eaten in a holy place by the priest and by the people, see below in 10040.

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

来自斯威登堡的著作

 

Arcana Coelestia#5660

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5660. 'And we are causing other silver to come down in our hand to buy food' means that the mind is set on acquiring good through truth from some other source. This is clear from the meaning of 'silver' as truth, dealt with just above in 5657, and as 'silver' means truth, some other truth and therefore truth from some other source is meant by 'other silver' (for no other truth that is genuine truth exists apart from that received from the Lord, who gives it freely, so that there is no other source than He from which real truth is derived); and from the meaning of 'causing to come down' as a mind set on acquiring - on acquiring the good of truth, which is meant by the grain they bought. The story told in the sense of the letter implies that the other silver came to Joseph, for the purchase of food from him and so from no other source. But the internal sense is not subject to any limitation set by the story told in the sense of the letter indeed it is not concerned with that sense, only with the real matter under discussion here, which is this: If they were to make themselves subservient like slaves owing to the fact that some truths were freely given within the exterior natural, they would from some other source acquire good through truth. This idea also forms the train of thought in the internal sense, for immediately after this the words 'we do not know who put the silver in our pouches' are used, meaning their lack of belief because they did not know where truth present in the exterior natural came from.

[2] Something like this happens in the next life in the case of spirits who are being introduced by means of truths into good, especially into this - that everything good and true flows in from the Lord. When they learn that everything they think or will flows into them, so that they themselves cannot be the source of their thinking and willing, they fight all they can against the idea. For they believe that, if this idea is true, they cannot have any life within themselves that is entirely their own and that all delight is therefore destroyed, for they make the existence of separate selfhood vital to delight. Furthermore those spirits think that if they do not have any power entirely their own to do what is good and to believe what is true, they must let their hands hang down, not do or think anything on their own initiative, and wait for influx. They are allowed to go on thinking in this kind of way until they reach the point when they almost decide that they do not want to receive what is good and true from such influx but from some other source which does not involve their being deprived in this manner of their selfhood. Sometimes they are even allowed to make enquiries about where they may find that kind of goodness and truth. But when after this they do not find such goodness and truth anywhere, those who are being regenerated come back and freely choose to let the Lord lead their will and thought. They are also told at the same time that they are going to receive a heavenly selfhood such as the angels possess, and along with this the gift of everlasting bliss and happiness.

[3] As regards this heavenly selfhood, it is a product of the new will conferred by the Lord. It is different from the selfhood properly man's own, in that those who have received that heavenly selfhood no longer see only themselves in every single thing they do or in every single thing they learn about and convey to others. Instead they see their neighbour, the general public, the Church, the Lord's kingdom, and so the Lord Himself. The ends they have in life are what undergo change; for ends which have lower things - namely self and the world - in view are removed and higher ones introduced to replace them. Ends in life are nothing else than the actual life in a person, for a person's ends in view are the things that his will desires. They are also the actual loves present in him, for what a person loves is what his will desires and what constitute his end in view. The person who is given a heavenly selfhood enjoys too a state of serenity and peace, for he trusts in the Lord and believes that no evil at all can come to touch him, knowing too that no strong evil desires can molest him. More than that, those who have received a heavenly selfhood enjoy true freedom; for being led by the Lord constitutes freedom since one is then led within the sphere of good, from good, and to good. From this it becomes clear that they enjoy bliss and happiness, for nothing exists to disturb them - no self-love at all, consequently no enmity, hatred, or vengeance at all; nor any love of the world at all, consequently no deceitfulness, fear, or unease at all.

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