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Éxodo 28

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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.

   

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Arcana Coelestia # 9927

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9927. 'When he goes into the holy place before Jehovah, and when he comes out' means in every state of good and truth in worship. This is clear from the meaning of 'going into the holy place' and 'going in before Jehovah' as worship, dealt with above in 9903, 9907. The reason why the state of good and truth in worship is what is meant is that everything constituting the worship of the Israelite and Jewish nation was representative of internal worship, and internal worship springs from good and truth, or rather from an affection for good and a belief in truth. The reason why their every state is meant is that it says 'when he goes in' and 'when he comes out', and 'going in and coming out' means all aspects of the state. For actions that involve movement from place to place, such as walking, moving about, or advancing, mean the state of the thoughts and affection belonging to whatever thing they refer to, and so in a general sense they mean the state of life. As regards 'walking', that it has this meaning, see 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420, as likewise do 'advancing' and 'journeying on', 8103, 8181, 8397, 8557; and in the next life movements and advancements from place to place are states, 1273-1277, 1376-1381, 2837, 3356, 9440. From this it is evident that 'going in and coming out' means the whole of a state of life or of whatever thing these words refer to. And because they refer here to worship springing from good and truth, the entire state of good and truth in worship is what 'going in and coming out' means.

[2] The origins of this meaning of 'going in and coming out' lie in representatives in the next life. For they who are there move about, walk, advance, go in and come out, just as in the world. But all these movements take place in accord with the state of the life of their thoughts and affections, see the places referred to above. They are not however immediately aware of the fact that these are the origin of the movements they make, or that those movements are correspondences, and for this reason real appearances. From this it is evident that all forms of movement mean things which constitute states of life. So it is that 'going in and coming out' means the entire state of life, thus the state of whatever thing these words refer to, from beginning to end. This is the source of the customary saying used by the ancients, that they knew someone's going in and coming out, or entering and departing, by which they meant that they knew the entire state of his life. And since this saying traces its origin back, as stated above, to correspondences in the next life, a similar use of the saying occurs in the Word; and where it occurs it has a similar meaning, as in the following places: In the first Book of Samuel,

Achish called David and said to him, You have been upright, and your going out and your coming in with me in the camp has been good in my eyes. For I have not found evil in you. 1 Samuel 29:6.

'Your going out and your coming in has been good in my eyes' stands for the fact that he was well pleased with the entire state of the other's life.

[3] In the second Book of Samuel,

You know Abner, that he has come to persuade you, and in order that he may know your departing and your entering, and that he may know everything that you do. 2 Samuel 3:25.

'Knowing the departure and entrance' stands for knowing all the thoughts and deeds of his life, which is why it also says, 'and that he may know everything that you do'. In the second Book of Kings,

I know your sitting, and your going out, and your coming in, and that you rage 1 against Me. 2 Kings 19:27; Isaiah 37:28.

This refers to Sennacherib, king of Assyria. 'Knowing his going out and his coming in' stands for knowledge of all aspects of what he plans. In David,

Jehovah will guard you from all evil, He will guard your soul. Jehovah will guard your going out and your coming in from now and even for evermore. Psalms 121:7-8.

'Guarding the going out and the coming in' stands for protecting every aspect of life in keeping with a state of good and truth.

[4] In Moses,

Let Jehovah God of the spirits of all flesh set 2 a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of Jehovah may not be like a flock which have no shepherd. Numbers 27:16-17.

'Who may go out before them, and who may come in before them' stands for one who may lead them, and so whom they may look to and follow in every state of life. In John,

He who does not go through the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who goes in through the door is the shepherd of the sheep. I am the door; if anyone goes in through Me he will be saved, and will go in and come out and find pasture. John 10:1-2, 9.

'Going in' here means doing so into heaven, thus into the good of love and faith since that good composes heaven. 'Going in and coming out' consequently means being led by the Lord in every state of life, and therefore thinking and willing good in freedom, that is, in love and faith received from the Lord since love and faith constitute freedom.

[5] In Luke,

Jesus sent the twelve disciples to preach the kingdom of God, and said to them, Whatever house you go into, there stay, and from there come out. Luke 9:4.

'Going into a house, staying there, and from there coming out' stands for the enjoyment of heavenly fellowship with those who receive the Lord in faith and love; for in heaven those who live together in the same community are also in the same house, which they go into and come out from, since they are governed by a like good. But those governed by an unlike good cannot do so; or if they do get in, they do not go in through the doors but by some other way. Anyone who does not know that these kinds of things are meant cannot know what is implied by the command that whatever house they went into, there they were to stay and from there come out.

[6] In Ezekiel,

When the prince goes in he shall go in by way of the porch of the gate, and come out by the same way. When the people of the land go in before Jehovah at the appointed feasts, anyone going in by way of the north gate to worship shall come out by way of the south gate; and anyone going in by way of the south gate shall come out by way of the north gate. He shall not return by way of the gate through which he had gone in, but shall come out straight before him. The prince however shall be in their midst; when they go in he shall go in, and when they come out he shall come out. Ezekiel 46:8-10.

These verses refer in the internal sense to a new heaven and a new Church, 'the prince' meaning the truth of faith springing from the good of love. In what manner that truth enters in with angels in heaven and with people of the Church on earth, and how after this it develops when it passes by an external way to more internal things, and when it passes by an internal way to more external ones, is described in those verses by the going in and coming out of the prince and the people of the land. 'The south' is the state of the truth of faith in the internal man, and 'the north' the state of it in the external man. 'Going in and coming out' is the state of life so far as good and truth, thus so far as worship, are concerned.

[7] From all this it may be recognized quite plainly that 'going in' and 'coming out' are descriptive of things such as belong to states of life conditioned by good and truth. For apart from this what real meaning could the prescription have, that the prince should go in by the one or the other gate, and the people of the land likewise? 'The house' here, or the temple, which they went into and came out from, means heaven and the Church, see 3720; 'the prince' the truth of faith, 5044; 'the people of the land' those who are in heaven or who belong to the Church, 2928; 'the way' that which leads to truth, 627, 2333; 'the gate' doctrinal teachings, 2851, 3187; 'the south' where truth dwells in light, 9642, thus truth in the internal man; and 'the north' where truth dwells in obscurity, 3708, thus truth in the external man.

Poznámky pod čarou:

1. literally, shake yourself

2. Reading Praeficiat (Let ... set) for Praeficiet (... will set)

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