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Exodus 25

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1 Toen sprak de HEERE tot Mozes, zeggende:

2 Spreek tot de kinderen Israels, dat zij voor Mij een hefoffer nemen. Van alle man, wiens hart zich vrijwillig bewegen zal, zult gij Mijn hefoffer nemen.

3 Dit nu is het hefoffer, hetwelk gij van hen nemen zult: goud, en zilver, en koper;

4 Als ook hemelsblauw, en purper, en scharlaken, en fijn linnen, en geiten haar.

5 En roodgeverfde ramsvellen, en dassenvellen, en sittimhout;

6 Olie tot den luchter, specerijen ter zalfolie, en tot roking welriekende specerijen;

7 Sardonixstenen, en vervullende stenen tot den efod, en tot den borstlap.

8 En zij zullen Mij een heiligdom maken, dat Ik in het midden van hen wone.

9 Naar al wat Ik u tot een voorbeeld dezes tabernakels, en een voorbeeld van al deszelfs gereedschap wijzen zal, even alzo zult gijlieden dat maken.

10 Zo zullen zij een ark van sittimhout maken; twee ellen en een halve zal haar lengte zijn, en anderhalve el haar breedte, en anderhalve el haar hoogte.

11 En gij zult ze met louter goud overtrekken, van binnen en van buiten zult gij ze overtrekken; en gij zult op dezelve een gouden krans maken rondom heen.

12 En giet voor haar vier gouden ringen, en zet die aan haar vier hoeken, alzo dat twee ringen op de ene zijde derzelve zijn, en twee ringen op haar andere zijde.

13 En maak handbomen van sittimhout, en overtrek ze met goud.

14 En steek de handbomen in de ringen, die aan de zijde der ark zijn, dat men de ark daarmede drage.

15 De draagbomen zullen in de ringen der ark zijn; zij zullen er niet uitgetogen worden.

16 Daarna zult gij in de ark leggen de getuigenis, die Ik u geven zal.

17 Gij zult ook een verzoendeksel maken van louter goud; twee ellen en een halve zal deszelfs lengte zijn, en anderhalve el deszelfs breedte.

18 Gij zult ook twee cherubim van goud maken; van dicht goud zult gij ze maken, uit de beide einden des verzoendeksels.

19 En maak u een cherub uit het ene einde aan deze zijde, en den andere cherub uit het andere einde aan gene zijde; uit het verzoendeksel zult gijlieden de cherubim maken, uit de beide einden van hetzelve.

20 En de cherubim zullen hun beide vleugelen omhoog uitbreiden, bedekkende met hun vleugelen het verzoendeksel; en hun aangezichten zullen tegenover elkander zijn; de aangezichten der cherubim zullen naar het verzoendeksel zijn.

21 En gij zult het verzoendeksel boven op de ark zetten, nadat gij in de ark de getuigenis, die Ik u geven zal, zult gelegd hebben.

22 En aldaar zal Ik bij u komen, en Ik zal met u spreken van boven het verzoendeksel af, van tussen de twee cherubim, die op de ark der getuigenis zijn zullen, alles, wat Ik u gebieden zal aan de kinderen Israels.

23 Gij zult ook een tafel maken van sittimhout; twee ellen zal haar lengte zijn, en een el haar breedte, en een el en een halve zal haar hoogte zijn.

24 En gij zult ze met louter goud overtrekken; gij zult ook een gouden krans daaraan maken, rondom heen.

25 Gij zult ook een lijst rondom daaraan maken, een hand breed; en gij zult een gouden krans rondom derzelver lijst maken.

26 Ook zult gij vier gouden ringen daaraan maken; en gij zult de ringen zetten aan de vier hoeken, die aan derzelver vier voeten zijn zullen.

27 Tegenover de lijst zullen de ringen zijn, tot plaatsen voor de handbomen, om de tafel te dragen.

28 Deze handbomen nu zult gij van sittimhout maken, en gij zult dezelve met goud overtrekken; en de tafel zal daaraan gedragen worden.

29 Gij zult ook maken haar schotelen, en haar rookschalen, en haar platelen, en haar kroezen (met welke zij bedekt zal worden); van louter goud zult gij ze maken.

30 En gij zult op deze tafel altijd het toonbrood voor Mijn aangezicht leggen.

31 Gij zult ook een kandelaar van louter goud maken. Van dicht werk zal deze kandelaar gemaakt worden, zijn schacht, en zijn rietjes; zijn schaaltjes, zijn knopen, en zijn bloemen zullen uit hem zijn.

32 En zes rieten zullen uit zijn zijden uitgaan; drie rieten des kandelaars uit zijn ene zijde, en drie rieten des kandelaars uit zijn andere zijde.

33 In het ene riet zullen drie schaaltjes zijn, gelijke amandelnoten, een knoop en een bloem; en drie schaaltjes, gelijk amandelnoten in een ander riet, een knoop en een bloem; alzo zullen die zes rieten zijn, die uit den kandelaar gaan.

34 Maar aan den kandelaar zelven zullen vier schaaltjes zijn, gelijk amandelnoten, met knopen, en met zijn bloemen.

35 En daar zal een knoop zijn onder twee rieten, uit denzelven uitgaande; ook een knoop onder twee rieten, uit denzelven uitgaande; nog een knoop onder twee rieten, uit denzelven, uitgaande; alzo zal het zijn met zes rieten, die uit den kandelaar uitgaan.

36 Hun knopen en hun rieten zullen uit hem zijn; het zal altemaal een enig dicht werk van louter goud zijn.

37 Gij zult hem ook zeven lampen maken, en men zal zijn lampen aansteken, en doen lichten aan zijn zijden.

38 Zijn snuiters en zijn blusvaten zullen louter goud zijn.

39 Uit een talent louter goud zal men dat maken, met al dit gereedschap.

40 Zie dan toe, dat gij het maakt naar hun voorbeeld, hetwelk u op den berg getoond is.

   

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Arcana Coelestia # 6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

Poznámky pod čarou:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

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