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Ezechiele第45章

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1 ORA, quando voi spartirete a sorte il paese per eredità, offerite, per offerta al Signore, una porzione consacrata del paese, di lunghezza di venticinquemila cubiti, e di larghezza di diecimila. Quello spazio sarà santo, per tutti i suoi confini, d’ogn’intorno.

2 Di esso prendansi per lo Luogo santo cinquecento cubiti per lungo, ed altrettanti per largo, in quadro d’ogn’intorno; e cinquanta cubiti per le pertinenze di fuori d’ogn’intorno.

3 Misura adunque uno spazio di questa misura, cioè, di lunghezza di venticinquemila cubiti, e di larghezza di diecimila; ed in quello spazio sarà il santuario, il Luogo santissimo.

4 Esso è una porzione santificata del paese; essa sarà per i sacerdoti, ministri del santuario che si accostano al Signore, per ministrargli; sarà loro un luogo da case; oltre al Luogo santo per lo santuario.

5 Poi misura un altro spazio di venticinquemila cubiti di lunghezza, e di diecimila di larghezza; quello sarà per i Leviti, ministri della Casa, per lor possessione, con venti camere.

6 Poi ordinate, per la possession della città, cinquemila cubiti in larghezza, e venticinquemila in lunghezza, allato all’offerta la casa d’Israele.

7 Poi assegnate la parte al principe, di qua, e di là della santa offerta, e della possession della città, allato alla santa offerta, ed alla possession della città, dall’Occidente, e fino all’estremità occidentale; e dall’Oriente, fino all’estremità orientale; e la lunghezza sia uguale ad una di quelle parti, dall’estremità occidentale fino all’orientale.

8 Egli avrà quello del paese per sua possessione in Israele; ed i miei principi non oppresseranno più il mio popolo, e lasceranno il rimanente del paese alla casa d’Israele, per le lor tribù.

9 Così ha detto il Signore Iddio: Bastivi, principi d’Israele; togliete via la violenza, e la rapina; e fate giustizia, e giudicio; levate le vostre storsioni d’addosso al mio popolo, dice il Signore Iddio.

10 Abbiate bilance giuste, ed efa giusto, e bat giusto.

11 Sia l’efa, e il bat, d’una medesima misura, prendendo il bat per la decima parte d’un homer, e l’efa similmente per la decima parte d’un homer; sia la misura dell’uno e dell’altro a ragion dell’homer;

12 e sia il siclo di venti oboli; e siavi la mina di venti sicli, di venticinque sicli, e di quindici sicli.

13 QUEST’è l’offerta che voi offerirete: la sesta parte d’un efa dell’homer del frumento; voi darete parimente la sesta parte d’un efa dell’homer dell’orzo.

14 E lo statuto dell’olio il bat è la misura dell’olio è che si dia la decima parte d’un bat, per coro, che è l’homer di dieci bati; conciossiachè l’homer sia di dieci bati.

15 E del minuto bestiame lo statuto è che si dia di dugento bestie una dei luoghi grassi d’Israele; e quest’offerta sarà per le offerte di panatica, e per gli olocausti, e per li sacrificii da render grazie, per far purgamento per essi, dice il Signore Iddio.

16 Tutto il popolo del paese sarà tenuto a quell’offerta, la quale egli darà al principe che sarà in Israele.

17 Ed al principe si apparterrà di fornir gli olocausti, e le offerte di panatica, e le offerte da spandere, nelle feste solenni, e nelle calendi, e ne’ sabati, in tutte le solennità della casa d’Israele; egli fornirà i sacrificii per lo peccato, e le offerte di panatica, e gli olocausti, e i sacrificii da render grazie, per far purgamento per la casa d’Israele.

18 Così ha detto il Signore Iddio: Nel primo mese, nel primo giorno del mese, prendi un giovenco senza difetto, e purifica il santuario, sacrificando questo giovenco per lo peccato.

19 E prenda il sacerdote del sangue di questo sacrificio per lo peccato, e mettalo sopra gli stipiti della casa, e sopra i quattro canti delle sportature dell’altare, e sopra gli stipiti della porta del cortile di dentro.

20 Fa’ il simigliante nel settimo giorno del medesimo mese, per colui che avrà peccato per errore, e per lo scempio; e così purgherete la casa.

21 Nel primo mese, nel quartodecimo giorno del mese, siavi la Pasqua; sia una festa solenne di sette giorni, ne’ quali manginsi pani azzimi.

22 E in quel giorno sacrifichi il principe, per sè, e per tutto il popolo del paese, un giovenco per sacrificio per lo peccato.

23 E ne’ sette giorni della festa, sacrifichi, per olocausto al Signore, sette giovenchi, e sette montoni, senza difetto, per ciascuno di que’ sette giorni; e, per sacrificio per lo peccato, un becco per giorno.

24 Offerisca eziandio per offerta di panatica, un efa di fior di farina, per giovenco; e parimente un efa per montone, e un hin d’olio per efa.

25 Nel settimo mese, nel quintodecimo giorno del mese, nella festa solenne, offerisca le medesime cose per sette giorni, il medesimo sacrificio per lo peccato, il medesimo olocausto, la medesima offerta di panatica, ed il medesimo olio.

   


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

 

Apocalypse Revealed#861

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861. 20:9 And they went up over the breadth of the earth and surrounded the camp of the saints and the beloved city. This symbolically means that, being roused up by followers of the dragon, these people scorned every truth in the church and attempted to destroy everything connected with the New Church and its fundamental doctrine regarding the Lord and life.

To go up over the breadth of the earth means, symbolically, to scorn every truth in the church, because going up over symbolically means to transcend and bypass, thus to scorn. And the breadth of the earth symbolizes the truth in the church, as will be seen below. To surround the camp of the saints means, symbolically, to besiege and try to destroy everything connected with the New Church, as will be seen in the number following next. And the beloved city symbolizes the doctrine of the New Church. That a city symbolizes a church's doctrine may be seen in nos. 194, 501, 502, 712 above. The city is called beloved because its doctrine teaches about the Lord and how to live, as it is the doctrine of the New Jerusalem that is meant here.

That this is the symbolic meaning of these words, no one can see except as a consequence of the Word's spiritual sense. For it cannot possibly enter a person's thought that the breadth of the earth symbolizes the truth in a church, that the camp of the saints symbolizes everything connected with the New Church, both its truths and its goods, and that the city symbolizes its doctrine. Lest the mind remain in a state of doubt, therefore, we must demonstrate what breadth and the camp of the saints symbolize in the spiritual sense, which will make it possible for one to see afterward that the meaning of these words is as we have said.

[2] The breadth of the earth symbolizes the truth in a church because the spiritual world has in it four zones - eastern, western, southern and northern - and the eastern and western zones form its longitude or length, while the southern and northern zones form its latitude or breadth. Moreover, because the inhabitants in the eastern and western zones are ones impelled by the goodness of love, and therefore the east and west symbolize goodness, so likewise does longitude or length. And because the inhabitants in the southern and northern zones are ones impelled by truths of wisdom, and therefore the south and north symbolize truth, so likewise does latitude or breadth. But for more on this subject, see the book Heaven and Hell (London, 1758), nos. 141-153.

That breadth symbolizes truth can be seen from the following passages in the Word:

You (Jehovah) have not shut me up into the hand of the enemy; You have set my feet in the broad place. (Psalms 31:8)

Out of distress I called on Yah; He answered me in the broad place. (Psalms 118:5)

(Jehovah) led me out into the broad place; He delivered me... (Psalms 18:19)

...I am raising up the Chaldeans, a bitter and impetuous nation which marches into the breadths of the earth... (Habakkuk 1:6)

(The Assyrian) will pass through Judah, He will overflow and pass over..., and the spreading of his wings will fill the breadth... (Isaiah 8:8)

...Jehovah will pasture them like a lamb in broad pasture. (Hosea 4:16)

And so on elsewhere, as in Psalms 4:1; 66:12, Deuteronomy 33:20.

[3] Nothing else is meant by the breadth of the city New Jerusalem (Revelation 21:16). For since the New Jerusalem means the New Church, its breadth and length cannot symbolically mean its breadth and length, but its truth and goodness. These, indeed, are the measures of a church.

So also in Zechariah:

I said (to the angel), "Where are you going?" He said..., "To measure Jerusalem, to see how great its width is and how great its length." (Zechariah 2:2)

So likewise the breadth and length of the new temple and new earth in Ezekiel, chapters 40-47.

So, too, the length and breadth of the altar of burnt offering, of the Tabernacle, of the table of showbread, of the altar of incense, and of the ark within. So also the length and breadth of the temple in Jerusalem, and of many other things whose dimensions are given.

  
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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.

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Apocalypse Revealed#194

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194. "'And the name of the city of My God, the New Jerusalem.'" This symbolically means that they will have the doctrine of the New Church engraved on their hearts.

The New Jerusalem symbolizes the New Church, and when it is called a city, it symbolizes the New Church in respect to its doctrine. Therefore to "write on him the name of the city of My God, the New Jerusalem," means, symbolically, that they will have the doctrine of the New Church engraved on their hearts.

To be shown that Jerusalem symbolizes the church, and that as a city it means the church in respect to its doctrine, see nos. 880, 881, below.

A city symbolizes doctrine because a land, and particularly the land of Canaan, symbolizes a church in its entirety; and the inheritances into which the land of Canaan was divided consequently symbolized various components of the church, and the cities in it doctrines. Because of this, when cities are mentioned in the Word, the angels understand them to mean nothing else. I have also had this attested for me through a good deal of experience.

The case with this is the same as with the symbolic meanings of mountains, hills, valleys, springs, and rivers, all of which symbolize such things as have to do with the church.

[2] That cities symbolize doctrines can be seen to some extent from the following passages:

The land shall be... emptied..., the land shall be turned upside down..., the land shall be profaned... The empty city shall be broken down... What is left in the city shall be waste, and the gate shall be stricken even to its destruction. (Isaiah 3; 4; 5; 10; 11; 12)

The lion has come up from his thicket..., to make your land a wasteland. Your cities will be destroyed... I beheld... Carmel a wilderness, and all its cities desolate... ...the land shall mourn... The whole city shall flee..., forsaken... (Jeremiah 4:7, 26-29)

The land there is the church, and the city is its doctrine. The devastation of the church by doctrinal falsities is described in this way.

The despoiler shall come upon every city, so that no city escapes. The valley also shall perish, and the plain shall be destroyed... (Jeremiah 48:8)

Likewise:

Behold, I have made you this day as a fortified city... against the whole land... (Jeremiah 1:18)

This was addressed to the prophet because a prophet symbolizes the doctrine of the church (no. 8).

On that day they will sing... in the land of Judah: "We have a strong city; salvation will God appoint for walls and bulwarks." (Isaiah 26:1-2)

...the great city was divided into three parts, and the cities of the nations fell. (Revelation 16:18-19)

(The prophet saw) on a very high mountain... the structure of a city to the south... (And an angel measured the wall, the gates, their chambers, and the vestibule of the gate,) and the name of the city... shall be JEHOVAH IS THERE. (Ezekiel 40:1ff., 48:35)

There is a river whose streams have made glad the city of God? (Psalms 46:4-5)

I will embroil Egypt with Egypt, so that... city (fights) against city, and kingdom against kingdom. (Isaiah 19:2)

Every kingdom divided against itself is brought to desolation, and every city... divided against itself will not stand. (Matthew 12:25)

Cities in these passages mean, in the spiritual sense, doctrines, as is the case also in Isaiah 6:11; 14:4, 17, 21; 19:18-19; 25:1-3; 33:8-9; 54:3; 64:10, and elsewhere.

[3] From the symbolic meaning of a city it can be seen what cities mean in this parable of the Lord:

A... nobleman (going) into a far country to receive for himself a kingdom..., delivered to (his servants) minas (with which to) do business... ...when he returned..., he (called the) servants... The first came, saying, ."..your mina has earned ten minas," and he said to him, ."..good servant..., you shall have authority over ten cities." And the second came, saying, ."..your mina has earned five minas." And he said... to him, "You also be over five cities." (Luke 19:12-19)

Cities here likewise symbolize doctrines or doctrinal truths, and to be over them is to be intelligent and wise. Thus to give power over them is to impart intelligence and wisdom. Ten symbolizes much, and five some. It is apparent that to do business and earn a profit means to acquire intelligence for oneself by making use of one's abilities.

[4] That the holy city Jerusalem symbolizes the doctrine of the New Church is clearly apparent from its description in chapter 21 of the book of Revelation, for it is described in respect to its dimensions, its gates, and its wall and foundations, and inasmuch as Jerusalem symbolizes the church, these can symbolize nothing other than matters having to do with its doctrine. Neither is the church a church on any other basis.

Because the city Jerusalem means the church in respect to doctrine, it is therefore called the City of Truth (Zechariah 8:3-4), and in many places a holy city, and this because holiness is predicated of truths derived from the Lord (no. 173).

  
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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.