Bible

 

Éxodo 28

Studie

   

1 Y TU allega á ti á Aarón tu hermano, y á sus hijos consigo, de entre los hijos de Israel, para que sean mis sacerdotes; á Aarón, Nadab y Abiú, Eleazar é Ithamar, hijos de Aarón.

2 Y harás vestidos sagrados á Aarón tu hermano, para honra y hermosura.

3 Y tú hablarás á todos los sabios de corazón, á quienes yo he henchido de espíritu de sabiduría; á fin que hagan los vestidos de Aarón, para consagrarle á que me sirva de sacerdote.

4 Los vestidos que harán son estos: el racional, y el ephod, y el manto, y la túnica labrada, la mitra, y el cinturón. Hagan, pues, los sagrados vestidos á Aarón tu hermano, y á sus hijos, para que sean mis sacerdotes.

5 Tomarán oro, y cárdeno, y púrpura, y carmesí, y lino torcido.

6 Y harán el ephod de oro y cárdeno, y púrpura, y carmesí, y lino torcido de obra de bordador.

7 Tendrá dos hombreras que se junten á sus dos lados, y se juntará.

8 Y el artificio de su cinto que está sobre él, será de su misma obra, de lo mismo; de oro, cárdeno, y púrpura, y carmesí, y lino torcido.

9 Y tomarás dos piedras oniquinas, y grabarás en ellas los nombres de los hijos de Israel:

10 Los seis de sus nombres en la una piedra, y los otros seis nombres en la otra piedra, conforme al nacimiento de ellos.

11 De obra de escultor en piedra á modo de grabaduras de sello, harás grabar aquellas dos piedras con los nombres de los hijos de Israel; harásles alrededor engastes de oro.

12 Y pondrás aquellas dos piedras sobre los hombros del ephod, para piedras de memoria á los hijos de Israel; y Aarón llevará los nombres de ellos delante de Jehová en sus dos hombros por memoria.

13 Harás pues, engastes de oro,

14 Y dos cadenillas de oro fino; las cuales harás de hechura de trenza; y fijarás las cadenas de hechura de trenza en los engastes.

15 Harás asimismo el racional del juicio de primorosa obra, le has de hacer conforme á la obra del ephod, de oro, y cárdeno, y púrpura, y carmesí, y lino torcido.

16 Será cuadrado y doble, de un palmo de largo y un palmo de ancho:

17 Y lo llenarás de pedrería con cuatro órdenes de piedras: un orden de una piedra sárdica, un topacio, y un carbunclo; será el primer orden;

18 El segundo orden, una esmeralda, un zafiro, y un diamante;

19 El tercer orden, un rubí, un ágata, y una amatista;

20 Y el cuarto orden, un berilo, un onix, y un jaspe: estarán engastadas en oro en sus encajes.

21 Y serán aquellas piedra según los nombres de los hijos de Israel, doce según sus nombres; como grabaduras de sello cada una con su nombre, vendrán á ser según las doce tribus.

22 Harás también en el racional cadenetas de hechura de trenzas de oro fino.

23 Y harás en el racional dos anillos de oro, los cuales dos anillos pondrás á las dos puntas del racional.

24 Y pondrás las dos trenzas de oro en los dos anillos á las dos puntas del racional:

25 Y los dos cabos de las dos trenzas sobre los dos engastes, y las pondrás á los lados del ephod en la parte delantera.

26 Harás también dos anillos de oro, los cuales pondrás á las dos puntas del racional, en su orilla que está al lado del ephod de la parte de dentro.

27 Harás asimismo dos anillos de oro, los cuales pondrás á los dos lados del ephod abajo en la parte delantera, delante de su juntura sobre el cinto del ephod.

28 Y juntarán el racional con sus anillos á los anillos del ephod con un cordón de jacinto, para que esté sobre el cinto del ephod, y no se aparte el racional del ephod.

29 Y llevará Aarón los nombres de los hijos de Israel en el racional del juicio sobre su corazón, cuando entrare en el santuario, para memoria delante de Jehová continuamente.

30 Y pondrás en el racional del juicio Urim y Thummim, para que estén sobre el corazón de Aarón cuando entrare delante de Jehová: y llevará siempre Aarón el juicio de los hijos de Israel sobre su corazón delante de Jehová.

31 Harás el manto del ephod todo de jacinto:

32 Y en medio de él por arriba habrá una abertura, la cual tendrá un borde alrededor de obra de tejedor, como el cuello de un coselete, para que no se rompa.

33 Y abajo en sus orillas harás granadas de jacinto, y púrpura, y carmesí, por sus bordes alrededor; y entre ellas campanillas de oro alrededor.

34 Una campanilla de oro y una granada, campanilla de oro y granada, por las orillas del manto alrededor.

35 Y estará sobre Aarón cuando ministrare; y oiráse su sonido cuando él entrare en el santuario delante de Jehová y cuando saliere, porque no muera.

36 Harás además una plancha de oro fino, y grabarás en ella grabadura de sello, SANTIDAD A JEHOVA.

37 Y la pondrás con un cordón de jacinto, y estará sobre la mitra; por el frente anterior de la mitra estará.

38 Y estará sobre la frente de Aarón: y llevará Aarón el pecado de las cosas santas, que los hijos de Israel hubieren consagrado en todas sus santas ofrendas; y sobre su frente estará continuamente para que hayan gracia delante de Jehová.

39 Y bordarás una túnica de lino, y harás una mitra de lino; harás también un cinto de obra de recamador.

40 Y para los hijos de Aarón harás túnicas; también les harás cintos, y les formarás chapeos (tiaras) para honra y hermosura.

41 Y con ellos vestirás á Aarón tu hermano, y á sus hijos con él: y los ungirás, y los consagrarás, y santificarás, para que sean mis sacerdotes.

42 Y les harás pañetes de lino para cubrir la carne vergonzosa; serán desde los lomos hasta los muslos:

43 Y estarán sobre Aarón y sobre sus hijos cuando entraren en el tabernáculo de testimonio, ó cuando se llegaren al altar para servir en el santuario, porque no lleven pecado, y mueran. Estatuto perpetuo para él, y para su simiente después de él.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 272

Prostudujte si tuto pasáž

  
/ 1232  
  

272. And they had on their heads golden crowns, signifies all truths arranged into order by Divine good, thus also all the former heavens. This is evident from the signification of "four and twenty elders sitting upon four and twenty thrones, arrayed in white garments," as being all truths of the heavens, thus all the heavens both higher and lower (of which just above, n. 270, 271); also from the signification of a "golden crown," as being Divine good, from which are truths (of which in what follows). All the truths of heaven and of the church are from Divine good; truths that are not therefrom are not truths. Truths that are not from good are like shells without a kernel, and like a house in which no man dwells, but a wild beast; such are the truths that are called truths of faith apart from the good of charity; the good of charity is good from the Lord, thus Divine good. Now as "the elders upon thrones" signify the truths of the heavens, and "golden crowns" the good from which these are, therefore the elders were seen with crowns. The "crowns of kings" have a like signification; for "kings" in a representative sense signify truths, and "crowns" upon their heads signify the good from which the truths are (that "kings" signify truths may be seen above, n. 31. For this reason the crowns are of gold, for "gold" in like manner signifies good (See above. n. 242).

[2] That "crowns" signify good and wisdom therefrom, and that truths are what are crowned, can be seen from the following passages. In David:

I will make the horn to spring forth for David; I will set in order a lamp for Mine anointed; his enemies will I clothe with shame; but upon himself shall his crown blossom (Psalms 132:17-18).

Here "David" and "anointed" mean the Lord (See above, n. 205[1-6]); "horn" His power; "lamp" is the Divine truth from which is Divine intelligence; "Crown" the Divine good from which is Divine wisdom, and from which is the Lord's government; and the "enemies," that shall be clothed with shame, are evils and falsities.

[3] In the same:

Thou showest anger with Thine anointed. Thou hast condemned even to the earth his crown (Psalms 89:38-39).

Here also "anointed" stands for the Lord, and "anger" for a state of temptation, in which He was when in combats with the hells. "Anger" and "condemnation" describe the lamentation at that time, as the Lord's last lamentation on the cross, that He was forsaken; for the cross was the last of His temptations or combats with the hells; and after that last temptation He put on the Divine good of the Divine love, and thus united the Divine Human to the Divine Itself which was in Him.

[4] In Isaiah:

In that day shall Jehovah of Hosts be for a crown of adornment, and for a diadem of splendor, unto the remnant of His people (Isaiah 28:5).

Here "crown of adornment" means wisdom that is of good from the Divine; and "the diadem of splendor" intelligence that is of truth from that good.

[5] In the same:

For Zion's sake will I not be silent, and for Jerusalem's sake I will not be quiet, until her righteousness go forth as brightness, and her salvation as a lamp burneth; and thou shalt be a crown of splendor in the hand of Jehovah, and a royal tiara in the hand of thy God (Isaiah 62:1, 3).

Here "Zion" and "Jerusalem" mean the church, "Zion" the church which is in good, and "Jerusalem" the church which is in truths from that good; therefore it is called "a crown of splendor in the hand of Jehovah," and "a royal tiara in the hand of thy God;" a "crown of splendor" is wisdom that is of good, and a "royal tiara" is intelligence that is of truth; and because "crown" signifies wisdom that is of good it is said to be "in the hand of Jehovah;" and because "tiara" signifies intelligence that is of truth it is said to be "in the hand of God;" for "Jehovah" is used where good is treated of, and "God" where truth is treated of (See Arcana Coelestia 2586, 2769, 6905).

[6] In Jeremiah:

Say to the king and to the mistress, Humble yourselves, sit ye; for your headtire is come down, the crown of your splendor (Jeremiah 13:18);

a "crown of splendor" meaning wisdom that is of good ("splendor" is the Divine truth of the church, Arcana Coelestia 9815).

[7] In the same:

The joy of our heart hath ceased; our dance is turned into mourning; the crown of our head hath fallen (Lamentations 5:15, 16);

"the crown of the head that hath fallen" means the wisdom which those who are of the church have through Divine truth, which wisdom hath ceased, together with internal blessedness.

[8] In Ezekiel:

I put a jewel upon thy nose, and ear-rings on thine ears, and a crown of splendor upon thine head (Ezekiel 16:12).

This refers to Jerusalem, which is the church, here the church at its first establishment; "the jewel upon the nose" signifies the perception of good; and "the ear-rings on the ears" the perception of truth and obedience; and the "crown upon the head" signifies wisdom therefrom.

In Job:

He hath stripped from me the glory, and taken away the crown of my head (Job 19:9);

"glory" meaning intelligence from Divine truth, and a "crown of the head" the wisdom therefrom.

[9] in Revelation:

I saw, and behold a white horse; and He that sat on him had a bow, and there was given unto Him a crown; and He went forth conquering and to conquer (Revelation 6:2).

"The white horse and He that sat on him" is the Lord in respect to the Word; "the bow" is the doctrine of truth by which the combat is waged; from which it is clear that "crown," since it is attributed to the Lord, is the Divine good that He put on even in respect to the human, as a reward of victory.

[10] Again:

Afterwards I saw, and behold a white cloud; and on the cloud One sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle (Revelation 14:14);

a "white cloud" standing for the literal sense of the Word (Arcana Coelestia 4060, 4391, 5922, 6343, 6752, 8281, 8781);

"the Son of man" meaning the Lord in respect to Divine truth;

"the golden crown," the Divine good from which is Divine truth;

and "the sharp sickle," the dispersion of evil and falsity.

[11] That a "crown" is Divine good from which is Divine truth was represented by the plats of gold upon the front of the miter that was upon Aaron, which plate was also called a "crown" and a "coronet;" it is thus described in Exodus:

Thou shalt make a plate of gold, and grave upon it with the engraving of a signet, Holiness to Jehovah; and thou shalt put it on a thread of blue, and it shall be on the miter, over against the face of it (Exodus 28:36, 37).

That this plate was called a "crown of holiness" and a "coronet," see Exodus 39:30; Leviticus 8:9. (But what was specially signified thereby, see Arcana Coelestia 9930-9936, where the particulars are explained.)

  
/ 1232  
  

Thanks to the Swedenborg Foundation for their permission to use this translation.

Ze Swedenborgových děl

 

Arcana Coelestia # 5658

Prostudujte si tuto pasáž

  
/ 10837  
  

5658. 'Our silver in its full weight' means truths commensurate with each one's state. This is clear from the meaning of 'silver' as truth, dealt with in 1551, 2954; and from the meaning of 'weight' as the state of something as regards good, dealt with in 3104, so that truths commensurate with each one's state means commensurate with the good they are able to receive. Many places in the Word make reference to weights or to measures, but no weight nor any measure is meant in the internal sense. Rather states so far as the good involved in some reality is concerned are meant by 'weights', while states so far as the truth involved in it is concerned are meant by 'measures'. The same applies to the properties of gravity and spatial magnitude; gravity in the natural world corresponds to good in the spiritual world, and spatial magnitude to truth. The reason for this is that in heaven, where correspondences originate, neither the property of gravity nor that of spatial magnitude exists because space has no existence there. Objects possessing these properties do, it is true, seem to exist among spirits, but those objects are appearances that have their origins in the states of goodness and truth in the heaven above those spirits.

[2] It was very well known in ancient times that 'silver' meant truth; therefore the ancients divided up periods of time ranging from the earliest to the latest world epochs into the golden ages, the silver ones, the copper ones, and the iron ones, to which they also added the clay ones. They applied the expression 'golden ages' to those periods when innocence and perfection existed, when everyone was moved by good to do what was good and by righteousness to do what was right. They used 'silver ages' however to describe those times when innocence did not exist any longer, though there was still some sort of perfection, which did not consist in being moved by good to do what was good but in being moved by truth to do what was true. 'Copper ages' and 'iron ages' were the names they gave to the times that were even more inferior than the silver ones.

[3] What led those people to give periods of time these names was not comparison but correspondence. For the ancients knew that 'silver' corresponded to truth and 'gold' to good; they knew this from being in communication with spirits and angels. For when a discussion takes place in a higher heaven about what is good, this reveals itself among those underneath them in the first or lowest heaven as what is golden; and when a discussion takes place about what is true this reveals itself there as what is silvery. Sometimes not only the walls of the rooms where they live are gleaming with gold and silver but also the very air within them. Also, in the homes of those angels belonging to the first or lowest heaven who are moved by good to live among what is good, tables made of gold, lampstands made of gold, and many other objects are seen; but in the homes of those who are moved by truth to live among what is true, similar objects made of silver are seen. But who at the present day knows that correspondence was what led the ancients to call ages golden ones and silver ones? Indeed who at the present day knows anything at all about correspondence? Anyone who does not know this about the ancients, and more so anyone who thinks pleasure and wisdom lie in contesting whether such an idea is true or untrue, cannot begin to know the countless facets there are to correspondence.

  
/ 10837  
  

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