圣经文本

 

Esodo第28章

学习

   

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

学习本章节

  
/10837  
  

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.

  
/10837  
  

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

来自斯威登堡的著作

 

Arcana Coelestia#3813

学习本章节

  
/10837  
  

3813. As regards 'flesh', this means in the highest sense the Proprium of the Lord's Divine Human, which is Divine Good, and in the relative sense means the will side of the human proprium when made alive by the Proprium of the Lord's Divine Human, that is, by His Divine Good. This proprium is the one called the heavenly proprium which, in itself the Lord's alone, is appropriated to those who are governed by good and consequently by truth. Such a proprium exists with angels in heaven, and also with men whose interiors, that is, their spirits, are in the Lord's kingdom. But in the contrary sense 'flesh' means the will side of the human proprium, which in itself is nothing but evil, and not having been made alive by the Lord is called dead; and the individual himself is for that reason called dead.

[2] That 'flesh' in the highest sense means the Proprium of the Lord's Divine Human, and so His Divine Good, is clear from the Lord's words in John,

Jesus said, I am the living bread which came down from heaven; if anyone eats of this bread he will live for ever. The bread which I will give is My flesh, which I will give for the life of the world. The Jews disputed with one another, saying, How can this man give his flesh to eat? Jesus therefore said to them, Truly, truly, I say to you, Unless you eat the flesh of the Son of Man and drink His blood, you will have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day; for My flesh is truly food, and My blood is truly drink. He who eats My flesh and drinks My blood abides in Me, and I in him. This is the bread which came down from heaven. John 6:51-58.

Here it is quite evident that 'flesh' means the Proprium of the Lord's Divine Human, and so the Divine Good - His flesh in the Holy Supper being called 'the body'. His body or flesh in the Holy Supper is the Divine Good, and His blood the Divine Truth, see 1798, 2165, 2177, 3464, 3735. And since bread and wine have the same meaning as flesh and blood - that is to say, 'bread' is the Lord's Divine Good, and 'wine' His Divine Truth - bread and wine were commanded in place of flesh and blood. This is why the Lord says, 'I am the living bread; the bread which I will give is My flesh; he who eats My flesh and drinks My blood abides in Me and I in him; this is the bread which came down from heaven'. 'Eating' means being communicated, being joined to, and being made one's own, see 2187, 2343, 3168, 3513 (end), 3596.

[3] The same was represented in the Jewish Church by the law that the flesh of sacrifices was to be eaten by Aaron and his sons, by those persons who brought the sacrifice, and by others who were clean; and that this flesh was holy, see Exodus 12:7-9; 29:30-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4. That being so, if any unclean person ate some of that flesh he was to be cut off from his people, Leviticus 7:21. The fact that these sacrifices were called 'bread', see 2165, and that that sacrificial flesh was called 'holy flesh', Jeremiah 11:15; Haggai 2:12. And in Ezekiel 40:43 where the new Temple is the subject, it is called 'the flesh of the offering which is on the tables in the Lord's kingdom', by which clearly worship of the Lord in His kingdom is meant.

[4] That 'flesh' in the relative sense means the will side of man's proprium when made alive by the Lord is Divine Good is clear also from the following places: In Ezekiel,

I will give them one heart, and will put a new spirit in your midst; and I will remove the heart of stone out of their flesh and will give them a heart of flesh. Ezekiel 11:19; 36:26.

'The heart of stone out of their flesh' stands for a will and proprium when not made alive, 'a heart of flesh' for a will and proprium when made alive; for 'the heart' is a representative of good in the will, see 2930, 3313, 3635. In David,

O God, You are my God; in the morning I seek You. My soul thirsts for You, my flesh in a dry land longs for You, and I am weary without water. Psalms 63:1.

In the same author,

My soul longs for the courts of Jehovah; my heart and my flesh shout for joy to the living God. Psalms 84:2.

[5] In Job,

I have come to know my Redeemer; He is alive; and at the last He will rise above the dust; and afterwards these things will be encompassed by my skin, and out of my flesh shall I see God, whom I shall see for myself; and my eyes will behold, and no other. Job 19:25-27.

'Being encompassed by skin' stands for the natural, such as a person possesses after death, dealt with in 3539. 'Out of his flesh seeing God' stands for the proprium when made alive, which is why Job says, 'Whom I shall see for myself; and my eyes will behold, and no other'. Since it was well known in the ancient Churches that 'flesh' meant the proprium, and since the Book of Job is a book of the Ancient Church, 3540 (end), he accordingly followed the custom of the day and drew on meaningful signs to speak of these, as of many other matters. Those therefore who conclude from what Job said that their dead body is going to be reassembled from the four winds and is going to rise again do not know the internal sense of the Word. Those who are conversant with that sense know that they will enter the next life in a body, but in a purer one. In that life people have purer bodies, for they behold one another, talk to one another, and are endowed with each of the senses, which though like those in the physical body are now keener. The body which a person carries around on earth is designed for activities on earth and therefore consists of flesh and bones, whereas the body that a spirit carries around in the next life is designed for activities in that life and does not consist of flesh and bones but of such things as correspond to these, see 3726.

[6] That 'flesh' in the contrary sense means the will side of the human proprium which in itself is nothing but evil is clear from the following places: In Isaiah,

Every man will eat the flesh of his own arm. Isaiah 9:20.

In the same prophet,

I will feed your oppressors with their own flesh, and they will be drunk with their blood as with new wine. Isaiah 49:26.

In Jeremiah,

I will feed them with the flesh of their sons and with the flesh of their daughters, and every man will eat the flesh of his companion. Jeremiah 19:9.

In Zechariah,

Those that are left will eat, every one the flesh of another. Zechariah 11:9.

In Moses,

I will chastise you seven times for your sins, and you will eat the flesh of your sons: and the flesh of your daughters will you eat. Leviticus 26:28-29.

The will side of the human proprium, or man's own natural inclinations, is described in this way because it is nothing but evil and consequent falsity, and so hatred against every form of truth or good, that are meant by 'eating the flesh of their own arm', 'the flesh of sons and daughters', and 'the flesh of another'.

[7] In John,

I saw an angel standing in the sun, who called out with a loud voice, saying to all the birds flying in mid-heaven, Come and gather yourselves to the supper of the great God, so that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and those seated on them, and the flesh of all free men and slaves, both small and great. Revelation 19:17-18; Ezekiel 39:17-20.

Anyone may see that the flesh of kings, captains, mighty men, horses and those seated on them, free men and slaves, is not meant by such expressions. 'Flesh' accordingly has another meaning which has not been known up to now. The fact that evils resulting from falsities, and evils producing falsities, are meant - which evils originate on the will side of the human proprium - is evident from each expression used here.

[8] Since falsity which springs from the understanding side of man's proprium is meant by 'blood' in the internal sense, and evil which springs from the will side of his proprium by 'flesh', the Lord speaks of the person who is to be regenerated as follows,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

For this reason 'flesh' is used to mean in general all mankind, see 574, 1050 (end). For whether you speak of man or of man's proprium it amounts to the same.

[9] That 'flesh' in the highest sense means the Lord's Divine Human is evident from the verses quoted above, as well as from the following in John,

The Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:14.

It is by virtue of this flesh that all other flesh is made alive, that is, by virtue of the Lord's Divine Human, every human being is made alive, through making His love his own, which is meant by 'eating the flesh of the Son of Man', John 6:51-58, and by eating the bread in the Holy Supper - for the bread is His body or flesh, Matthew 26:26-27.

  
/10837  
  

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