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Esodo第28章

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1 E tu fa’ accostare a te, di tra i figliuoli d’Israele, Aaronne tuo fratello e i suoi figliuoli con lui perché mi esercitino l’ufficio di sacerdoti: Aaronne, Nadab, Abihu, Eleazar e Ithamar, figliuoli d’Aaronne.

2 E farai ad Aaronne, tuo fratello, dei paramenti sacri, come insegne della loro dignità e come ornamento.

3 Parlerai a tutti gli uomini intelligenti, i quali io ho ripieni di spirito di sapienza, ed essi faranno i paramenti d’Aaronne per consacrarlo, onde mi eserciti l’ufficio di sacerdote.

4 E questi sono i paramenti che faranno: un pettorale, un efod, un manto, una tunica lavorata a maglia, una mitra e una cintura. Faranno dunque de’ paramenti sacri per Aaronne tuo fratello e per i suoi figliuoli, affinché mi esercitino l’ufficio di sacerdoti;

5 e si serviranno d’oro, di filo violaceo, porporino, scarlatto, e di lino fino.

6 Faranno l’efod d’oro, di filo violaceo, porporino, scarlatto, e di lino fino ritorto, lavorato artisticamente.

7 Esso avrà alle due estremità due spallette, che si uniranno, in guisa ch’esso si terra bene insieme.

8 E la cintura artistica che è sull’efod per fissarlo, sarà del medesimo lavoro dell’efod, e tutto d’un pezzo con esso; sarà d’oro, di filo color violaceo, porporino, scarlatto, e di lino fino ritorto.

9 E prenderai due pietre d’onice e v’inciderai su i nomi dei figliuoli d’Israele:

10 sei de’ loro nomi sopra una pietra, e gli altri sei nomi sopra la seconda pietra, secondo il loro ordine di nascita.

11 Inciderai su queste due pietre i nomi de’ figliuoli d’Israele come fa il lapidario, come s’incide un sigillo; le farai incastrare in castoni d’oro.

12 Metterai le due pietre sulle spallette dell’efod, come pietre di ricordanza per i figliuoli d’Israele; e Aaronne porterà i loro nomi davanti all’Eterno sulle sue due spalle, per ricordanza.

13 E farai de’ castoni d’oro,

14 e due catenelle d’oro puro che intreccerai a mo’ di cordone, e metterai ne’ castoni le catenelle così intrecciate.

15 Farai pure il pettorale del giudizio, artisticamente lavorato; lo farai come il lavoro dell’efod: d’oro, di filo violaceo, porporino, scarlatto, e di lino fino ritorto.

16 Sarà quadrato e doppio; avrà la lunghezza d’una spanna, e una spanna di larghezza.

17 E v’incastonerai un fornimento di pietre: quattro ordini di pietre; nel primo ordine sarà un sardonio, un topazio e uno smeraldo;

18 nel secondo ordine, un rubino, uno zaffiro, un calcedonio;

19 nel terzo ordine, un’opale, un’agata, un’ametista;

20 nel quarto ordine, un grisolito, un onice e un diaspro. Queste pietre saranno incastrate nei loro castoni d’oro.

21 E le pietre corrisponderanno ai nomi dei figliuoli d’Israele, e saranno dodici, secondo i loro nomi; saranno incise come de’ sigilli, ciascuna col nome d’una delle tribù d’Israele.

22 Farai pure sul pettorale delle catenelle d’oro puro, intrecciate a mo’ di cordoni.

23 Poi farai sul pettorale due anelli d’oro, e metterai i due anelli alle due estremità del pettorale.

24 Fisserai i due cordoni d’oro ai due anelli alle estremità del pettorale;

25 e attaccherai gli altri due capi dei due cordoni ai due castoni, e li metterai sulle due spallette dell’efod, sul davanti.

26 E farai due anelli d’oro, e li metterai alle altre due estremità del pettorale, sull’orlo interiore vòlto verso l’efod.

27 Farai due altri anelli d’oro, e li metterai alle due spallette dell’efod, in basso, sul davanti, vicino al punto dove avviene la giuntura, al disopra della cintura artistica dell’efod.

28 E si fisserà il pettorale mediante i suoi anelli agli anelli dell’efod con un cordone violaceo, affinché il pettorale sia al di sopra della cintura artistica dell’efod, e non si possa staccare dall’efod.

29 Così Aaronne porterà i nomi de’ figliuoli d’Israele incisi nel pettorale del giudizio, sul suo cuore, quando entrerà nel santuario, per conservarne del continuo la ricordanza dinanzi all’Eterno.

30 Metterai sul pettorale del giudizio l’Urim e il Thummim; e staranno sul cuore d’Aaronne quand’egli si presenterà davanti all’Eterno. Così Aaronne porterà il giudizio de’ figliuoli d’Israele sul suo cuore, davanti all’Eterno, del continuo.

31 Farai anche il manto dell’efod, tutto di color violaceo.

32 Esso avrà, in mezzo, un’apertura per passarvi il capo; e l’apertura avrà all’intorno un’orlatura tessuta, come l’apertura d’una corazza, perché non si strappi.

33 All’orlo inferiore del manto, tutt’all’intorno, farai delle melagrane di color violaceo, porporino e scarlatto; e in mezzo ad esse, d’ogn’intorno, porrai de’ sonagli d’oro:

34 un sonaglio d’oro e una melagrana, un sonaglio d’oro e una melagrana, sull’orlatura del manto, tutt’all’intorno.

35 Aaronne se lo metterà per fare il servizio; quand’egli entrerà nel luogo santo dinanzi all’Eterno e quando ne uscirà, s’udrà il suono, ed egli non morrà.

36 Farai anche una lamina d’oro puro, e sovr’essa inciderai, come s’incide sopra un sigillo: SANTO ALL’ETERNO.

37 La fisserai ad un nastro violaceo sulla mitra, e starà sul davanti della mitra.

38 Starà sulla fronte d’Aaronne, e Aaronne porterà le iniquità commesse dai figliuoli d’Israele nelle cose sante che consacreranno, in ogni genere di sante offerte; ed essa starà continuamente sulla fronte di lui, per renderli graditi nel cospetto dell’Eterno.

39 Farai pure la tunica di lino fino, lavorata a maglia; farai una mitra di lino fino, e farai una cintura in lavoro di ricamo.

40 E per i figliuoli d’Aaronne farai delle tuniche, farai delle cinture, e farai delle tiare, come insegne della loro dignità e come ornamento.

41 E ne vestirai Aaronne, tuo fratello, e i suoi figliuoli con lui; e li ungerai, li consacrerai e li santificherai perché mi esercitino l’ufficio di sacerdoti.

42 Farai anche loro delle brache di lino per coprire la loro nudità; esse andranno dai fianchi fino alle cosce.

43 Aaronne e i suoi figliuoli le porteranno quando entreranno nella tenda di convegno, o quando s’accosteranno all’altare per fare il servizio nel luogo santo, affinché non si rendano colpevoli e non muoiano. Questa è una regola perpetua per lui e per la sua progenie dopo di lui.

   

来自斯威登堡的著作

 

Arcana Coelestia#9863

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9863. 'And you shall adorn it with settings of stones' means the actual truths in their proper order, all springing from the one same good. This is clear from the meaning of the breastplate, to which 'it' refers here, as Divine Truth shining forth from the Lord's Divine Good, dealt with in 9823; from the meaning of 'settings of stones' as truths in their proper order. For the breastplate was adorned with stones in accord with the names of the sons of Israel, and in a general sense truths on the lowest level of order are meant by 'stones', 114, 643, 1298, 3720, 6426, 8609, and truths shining forth from good by 'precious stones' such as those in the breastplate, 9476. The expression 'springing from the one same good' is used because there is just one good that all the truths spring from. This good is the good of love within the Lord, thus is the Lord Himself, and is consequently the good of love from the Lord, which is the good of love to the Lord. For the good which flows in from the Lord and resides with man, spirit, or angel, has all the appearance of being theirs; and so it is that love to the Lord is love received from the Lord. This good is the one and only good from which all the truths spring, and from which the order among them begins; for the truths are outward forms of the good.

[2] The fact that the precious stones in the breastplate meant Divine Truths springing from Divine Good is clear from places in the Word where precious stones are mentioned, such as in John's Revelation,

The foundations of the wall of the city, the new Jerusalem, were adorned with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. Revelation 21:19-20.

These precious stones mean the Church's truths, which are God's truths. This is clear from the meaning of 'the city, the new Jerusalem', 'the wall of it', and 'the foundations of the wall'. 'The new Jerusalem' means a new Church which will take the place of the one that is ours at the present day; for the Book of Revelation deals with the state of the Church that exists now, through to its end, and then with a new Church, which is the holy Jerusalem coming down out of heaven. 'The wall of it' means the truths of faith that serve to defend it, and 'the foundations' truths that spring from good. Those actual truths in their proper order are specified by the precious stones mentioned by name there. Anyone may see that no Jerusalem is going to come down out of heaven or that anything else mentioned there is literally going to take place, but that this description in every detail means such things as have to do with the Church. The fact that the truths of faith are meant by the foundations of its wall is clear from the consideration that they are the things which guard the Church from every attack, as walls do a city.

'Jerusalem' is the Church, see 2117, 9166.

'Walls' are the truths of faith guarding the Church, 6419.

'Foundations' are truths springing from good, 9643.

[3] In Ezekiel,

Son of man, take up a lamentation over the king of Tyre, and say to him, Thus said the Lord Jehovih, Full of wisdom, and perfect in beauty, you were in Eden, the garden of God. Every precious stone was your covering - ruby, topaz, and diamond; tarshish, shoham, and jasper; sapphire, chrysoprase, and carbuncle - and gold. You were on the mountain of the holiness of God, you walked in the midst of stones of fire. Ezekiel 28:12-14.

Here also precious stones mean truths springing from good. For 'Tyre' in the representative internal sense is one who has intelligence and wisdom arising from cognitions or knowledge of goodness and truth, 1201. This is why its king is said to be 'full of wisdom, and perfect in beauty'. 'Wisdom' has regard to good, and 'beauty' to truth; for all wisdom in heaven is derived from good, and all beauty there is derived from truths springing from good. 'The garden of Eden' means intelligence composed of good, 100, 'garden' meaning real intelligence, 100, 108, 2702. From this it is evident that the stones there mentioned by name mean truths springing from good.

[4] But precisely which truths springing from good are meant by each of the stones in the breastplate will be clear from what is to follow. The fact that they mean all truths and forms of good in their entirety is clear from the following considerations: They were twelve and had the names of the sons of Israel or the tribes inscribed on them, the forms of good and the truths of heaven and the Church in their entirety being meant by the twelve tribes, 3858, 3926, 3939, 4060, 6335, 6337, 6397; they therefore meant heaven and all the communities there, 7836, 7891, 7996, 7997; the meaning of them varied, depending on the order in which they are mentioned in the Word, 3862, 3926, 3939, 4303, 6337, 6640; and 'twelve' means all, 3272, 3858, 7973.

  
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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#1201

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1201. That 'Sidon' means the exterior cognitions of spiritual things is clear from the fact that he is called 'Canaan's firstborn', for in the internal sense the firstborn of every Church is faith, see 352, 367. Here however, where faith does not exist because internal things are missing they are no more than exterior cognitions of spiritual things taking the place of faith, thus cognitions such as those with the Jews which are cognitions not only of the ceremonies of external worship but also of many other things belonging to that worship, such as matters of doctrine. That 'Sidon' has this meaning is also evident from the fact that Tyre and Sidon were the furthest limits of Philistia, and were in fact by the sea. 'Tyre' therefore meant interior cognitions, and 'Sidon' those which were exterior, and yet cognitions of spiritual things. This is also clear from the Word: in Jeremiah,

On the day that is coming to lay waste all the Philistines, to cut off from Tyre and Sidon every helper that remains, for Jehovah is laying waste the Philistines, the remnants of the island of Caphtor. Jeremiah 47:4.

Here 'the Philistines' stands for knowledge of the cognitions of faith and charity, 'Tyre' for interior cognitions, and 'Sidon' for cognitions of spiritual things.

[2] In Joel,

What are you to Me, O Tyre and Sidon, and all the borders of Philistia? You have taken My silver and gold, and My good and desirable treasures you have carried into your temples. Joel 3:4-5.

Here 'Tyre' and 'Sidon' clearly stand for cognitions and are called 'the borders of Philistia', for 'gold and silver' and 'good and desirable treasures' are cognitions. In Ezekiel,

The princes of the north, all of them, and every Sidonian, who have gone down with the slain 1 into the pit. He was made to lie in the midst of the uncircumcised with those slain' by the sword, Pharaoh and all his multitude. Ezekiel 32:30, 32.

Here 'the Sidonian' stands for exterior cognitions, which when devoid of things that are internal are nothing else than facts, and it is for this reason that he is mentioned along with Pharaoh, or Egypt, who means facts. In Zechariah,

Hamath also will border on it, Tyre and Sidon, for it is exceedingly wise. Zechariah 9:2.

This refers to Damascus. 'Tyre and Sidon' stands for cognitions.

[3] In Ezekiel,

The inhabitants of Sidon and Arvad were your rowers; your wise men, O Tyre, were in you, they were your pilots. Ezekiel 27:8.

Here 'Tyre' stands for interior cognitions, and therefore her wise men are called 'pilots', while 'Sidon' stands for exterior cognitions and her inhabitants are therefore called 'rowers', for such is the relationship of interior cognitions to exterior. In Isaiah,

The inhabitants of the island are silent, O merchant of Sidon passing over the sea; they have replenished you. But on the great waters the seed of Shihor, the harvest of the river, was her revenue, and was the merchandise of nations. Blush, O Sidon, for the sea has spoken, the stronghold of the sea saying, I have not gone into labour, nor have I given birth, nor reared young men, nor brought up virgins. Isaiah 23:2-5.

Here 'Sidon' stands for exterior cognitions which, because they have nothing internal within them are called 'the seed of Shihor, the harvest of the river, her revenue, the merchandise of the nations', and also 'the sea, the stronghold of the sea', and 'one that does not go into labour and give birth'. What these expressions may mean could never be discerned in the literal sense, but their meaning is perfectly plain in the internal sense, as with everything else in the Prophets. Since 'Sidon' means exterior cognitions it is also referred to as the region surrounding Israel, which is the spiritual Church, Ezekiel 28:24, 26, for exterior cognitions are like a surrounding region.

脚注:

1. literally, pierced

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