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1 Harás allegar a ti a Aarón tu hermano, y a sus hijos consigo, de entre los hijos de Israel, para que sean mis sacerdotes; a Aarón, Nadab y Abiú, Eleazar e Itamar, hijos de Aarón.

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

3 Y tú hablarás a todos los sabios de corazón, a quienes yo he llenado de Espíritu de sabiduría; para que hagan los vestidos de Aarón, para santificarle para que sea mi sacerdote.

4 Los vestidos que harán serán estos: el pectoral, el efod, el manto, la túnica bordada, la mitra, y el cinturón. Hagan, pues, los santos vestidos a Aarón tu hermano, y a sus hijos, para que sean mis sacerdotes.

5 Los cuales tomarán oro, y cárdeno, y púrpura, y carmesí, y lino fino,

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

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

8 Y el artificio de su cinto que estará 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 de ónice, y grabarás en ellas los nombres de los hijos de Israel:

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

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

12 Y pondrás aquellas dos piedras sobre los hombros del efod, serán piedras de memoria a los hijos de Israel; y Aarón llevará los nombres de ellos delante del SEÑOR en sus dos hombros por memoria.

13 Y harás los 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 pectoral del juicio de primorosa obra, le has de hacer conforme a la obra del efod, 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. El orden: un rubí, una esmeralda, y una crisólita, será el primer orden;

18 El segundo orden, un carbunclo, un zafiro, y un diamante;

19 el tercer orden, un topacio, una turquesa, y una amatista;

20 y el cuarto orden, un tarsis (o berilo ), un onix, y un jaspe; estarán engastadas en oro en sus encajes.

21 Y serán aquellas piedras según los nombres de los hijos de Israel, doce según sus nombres; como grabaduras de sello cada una según su nombre, serán a las doce tribus.

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

23 Y harás en el pectoral dos anillos de oro, los cuales pondrás a los dos extremos del pectoral.

24 Y pondrás las dos trenzas de oro en los dos anillos a los dos extremos del pectoral;

25 y pondrás los dos extremos de las dos trenzas sobre los dos engastes, y las pondrás a los lados del efod en la parte delantera.

26 Harás también dos anillos de oro, los cuales pondrás a los dos extremos del pectoral, en su orilla que está al lado del efod de la parte de adentro.

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

28 Y juntarán el pectoral con sus anillos a los anillos del efod con un cordón de cárdeno, para que esté sobre el cinto del efod, y no se aparte el pectoral del efod.

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

30 Y pondrás en el pectoral del juicio Urim y Tumim, para que estén sobre el corazón de Aarón cuando entrare delante del SEÑOR; y llevará siempre Aarón el juicio de los hijos de Israel sobre su corazón delante del SEÑOR.

31 Harás el manto del efod todo de cárdeno.

32 Y tendrá el collar de su cabeza en medio de él, el cual tendrá un borde alrededor de obra de tejedor, como un collar de un coselete, para que no se rompa.

33 Y harás en sus orladuras granadas de cárdeno, y púrpura, y carmesí, por sus orladuras alrededor; y entre ellas campanillas de oro alrededor.

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

35 Y estará sobre Aarón cuando ministrare; y se oirá su sonido cuando él entrare en el santuario delante del SEÑOR y cuando saliere; para que no muera.

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

37 Y la pondrás con un cordón cárdeno, y estará sobre la mitra; por la parte delantera de la mitra estará.

38 Y estará sobre la frente de Aarón; y Aarón llevará el pecado de las santificaciones, que los hijos de Israel santificaren en todas las ofrendas de sus santificaciones; y sobre su frente estará continuamente para que hallen gracia delante del SEÑOR.

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 a Aarón tu hermano, y a sus hijos con él; y los ungirás, y llenarás sus manos, y santificarás, para que sean mis sacerdotes.

42 Y les harás calzoncillos 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 del testimonio, o cuando se llegaren al altar para servir en el santuario, para que no lleven pecado, y mueran. Estatuto perpetuo para él, y para su simiente después de él.

   

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Apocalypse Explained # 205

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205. He that hath the key of David. That this signifies who has power by means of Divine truth is evident from the signification of key, as being the power of opening and shutting, in this case heaven and hell; for it follows, he that openeth and no man shutteth, and shutteth and no one openeth. Hence by key is here meant the power of saving (as may be seen above, n. 86), because to open heaven, and to shut hell, is to save; also from the representation of David, as being the Lord as to Divine truth. The reason why by David in the Word is meant the Lord, is, that in the Word the Lord is represented as to Divine truth by kings, and by priests as to Divine good, and especially by king David, because he had much care respecting the things of the church, and also wrote the Psalms. (That by kings in the Word is signified Divine truth, and by priests Divine good, may be seen above, n. 31. And, moreover, that by all names of persons and places in the Word spiritual things are signified, which are things pertaining to the church and to heaven, see above, n. 19, 50, 102.) The reason why it is said, he that hath the key of David is, because by David, as just said, is represented the Lord as to Divine truth; and the Lord has all power in the heavens and on earth from Divine good by means of Divine truth; for, in general, good has no power without truth, neither has truth any power without good, for good acts by means of truth. This is why Divine good and Divine truth proceed unitedly from the Lord, and in proportion as they are thus received by the angels, in the same proportion have the angels power: this, therefore, is the reason why the key of David is mentioned. (That all power pertains to truth from good may be seen in the work, Heaven and Hell 228-233, where the power of the angels of heaven is treated of; and also n. 539, in the same work.)

[2] That by David in the Word is meant the Lord is clearly evident from several passages where he is named in the prophets; as in Ezekiel:

"They shall be to me for a people, and I will be to them for a God, and my servant David king over them, that they may all have one shepherd. They shall dwell upon the earth, they and their sons, and the sons of their sons even to eternity; and David my servant shall be a prince to them to eternity" (37:23-25).

Again, in Hosea:

"The sons of Israel shall return and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to his goodness in the end of days" (3:5).

It is said, "they shall seek Jehovah their God, and David their king," because by Jehovah in the Word is meant the Lord as to Divine good, which is the Divine as Being (esse), and by David a king, the Lord as to Divine truth, which is the Divine Manifestation (existere). (That by Jehovah in the Word is meant the Lord as to Divine good, may be seen in Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315.)

[3] In Zechariah:

"Jehovah shall preserve the tents of Judah first, that the glory of the house of David and the glory of the inhabitant of Jerusalem may not extol itself above Judah. In that day shall Jehovah protect the inhabitant of Jerusalem; and the house of David shall be as God, as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem" (12:7, 8, 10; 13:1).

The coming of the Lord is here treated of, and the salvation of those who belong to His spiritual kingdom. By the tents of Judah is meant the celestial kingdom; and by the house of David and the inhabitant of Jerusalem, the spiritual kingdom. The spiritual kingdom is formed of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (as may be seen just above).

From these considerations it is plain that these words mean that those two kingdoms should act as one, nor should one exalt itself above the other (concerning these two kingdoms, see what is said in the work, Heaven and Hell 20-28). That by Judah is signified the Lord as to celestial love, and the celestial kingdom of the Lord, may be seen above (n. 119). And that by Jerusalem is signified the spiritual kingdom of the Lord, see Arcana Coelestia 402, 3654, 9166). The same is therefore signified by the house of David; therefore it is there said, "the house of David shall be as God, and as the angel of Jehovah;" by God also is meant the Lord as to Divine truth (see n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); similarly by the angel of Jehovah (see above, n. 130, 200). David and his house have also a similar signification in the following passages.

[4] In Isaiah:

"Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given him for a witness to the peoples, a prince and a legislator to the nations" (55:3, 4).

These things are said concerning the Lord, who is here signified by David. In David:

"In the heavens thou shalt confirm thy truth: I have made a covenant with my chosen; I have sworn to David my servant, Even to eternity will I establish thy seed, and I will build up thy throne to generation and generation; and the heavens shall confess thy wonder, O Jehovah, and thy truth in the congregation of the holy ones" (Psalms 89:2-5).

These things also are spoken of the Lord, and not of David; for it is said, "I have sworn to David my servant, even to eternity will I establish thy seed, and build up thy throne to generation and generation"; which is not applicable to David, whose seed and throne are not established to eternity, and yet Jehovah sware; and an oath from Jehovah is irrevocable confirmation by the Divine (see Arcana Coelestia 2842). By the seed of David, in the spiritual sense, are meant those who are in truths from good from the Lord, and, in an abstract sense, truths themselves which are from good (as may be seen, Arcana Coelestia, 3373, 3380, 10249, 10445), and by throne is meant the spiritual kingdom of the Lord (n. 5313, 6397, 8625). The reason why David is here called a servant, as also above in Ezekiel is, that the term servant is used in the Word of all persons and things that serve and minister (see Arcana Coelestia 3441, 7143, 8241), and the Divine truth proceeding serves and ministers to the Divine good from which it proceeds. That it is the Lord as to Divine truth, or that it is Divine truth proceeding from the Lord, which is meant by David, is clear; for it is said, "in the heavens thou shalt confirm thy truth, and the heavens shall confess thy wonder, thy truth in the congregation of the holy ones." That they are also called holy who are in Divine truths, may be seen just above.

[5] Again:

"I will not profane my covenant; and what is pronounced by my lips will I not change. Once have I sworn by my holiness that I will not lie unto David. His seed shall be to eternity, and his throne as the sun before me, as the moon to eternity, as a faithful witness in the clouds" (Psalms 89:34-37).

That these things are said of the Lord, is evident from the whole of the psalm; for His coming is there treated of, and afterwards the rejection of Him by the Jewish nation. That the Lord is there treated of, and that He is meant by David, is evident from these words in the same Psalm:

"I have found David my servant; with the oil of my holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call me, Thou art my Father, my God, and the rock of my salvation. I also will make him my first-born, higher than the kings of the earth. I will set his throne as the days of the heavens" (vers. 20, 25-27, 29).

By David, by anointed, and by king, as in other passages of the Psalms, the Lord is meant. This may be seen clearly by those who understand the Word spiritually, but obscurely by those who understand it only naturally. The same is clear in the same:

"Thy priests shall be clothed with justice, and thy saints shall sing for joy; for thy servant David's sake turn not away the face of thine anointed; there will I make the horn of David to bud: I will ordain a lamp for mine anointed, upon himself shall his crown flourish" (Psalm 132:9, 10, 17, 18).

Here also the Lord is meant by David and by anointed; for He is treated of in this Psalm; as is plain from what goes before, where it is said:

"He sware unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob; lo, we have heard of it at Ephratah" (Bethlehem). "We will go into his habitations, we will worship at his footstool" (ver. 2, 4-7).

[6] In order that David might represent the Lord as to Divine truth, the Lord willed to be born of the house of David, and also to be called the son of Jesse; but when He put off the Human from the mother, and put on that from the Father, which is the Divine Human, He was then no longer David's son. This is meant by the words of the Lord to the Pharisees: Jesus said to the Pharisees,

"What think ye of the Christ? whose Son is he? They said unto him, David's. He saith unto them, How then doth David by the spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footsool? If David then call him Lord, how is he his son?" (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on the Human from the Father, which is the Divine Human, may be seen in The Doctrine of the New Jerusalem 293-295, 298-310.) Hence it is that He was not the son of David, just as He was not the son of Mary, whom therefore He did not call His mother, but "woman" as may be seen, Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4, 19:25, 26. That the same is meant by the keys given to Peter as by the key of David - that the Lord has all power, and that He has this power by means of His Divine truth, will be seen in the article which now follows.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 10262

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10262. 'A hin' means how far things are joined together. This is clear from the meaning of 'a hin' - which was a liquid measure, at this point a measure of oil - as the extent to which things are joined together. 'Oil' means the Lord's celestial Divine Good, which is the essential power that binds all things together in heaven; consequently the measure of the oil means how far things are joined together, and the fullness of their being joined together. The reason why the Lord's celestial Divine Good is the essential power that binds all things together is that it is the essential being (ipsum esse) of the life that all things have. For that Divine Good imparts life to all things through the Divine Truth emanating from itself; and it imparts life in accordance with the specific character of whatever receives it. Angels are recipients; so too are people in the world. The truths and forms of good they have form their specific character, and this conditions the reception that takes place within them, and so conditions any joining together.

[2] Two measures which were used for sacred purposes are mentioned in the Word; one was for liquids, which was called the hin, the other was for dry substances, which was called the ephah. The hin served to measure oil and wine, and the ephah to measure flour and fine flour. The hin, used for oil and wine, was divided into four, whereas the ephah was divided into ten. The reason why the hin was divided into four was in order that it might mean that which binds things together; for 'four' means a joining together. But the reason why the ephah was divided into ten was in order that it might mean reception, the nature of which was indicated by the numbers; for 'ten' means much, all, and what is complete.

'Four' means a joining together, see 8877, 9601, 9674, 10136, 10137.

'Ten' means much, all, and what is complete, as 'a hundred' does, 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253.

[3] The fact that the hin was used for the oil and wine in the sacrifices, and was divided into four, whereas the ephah was used for the flour and fine flour, which were for the minchah in the sacrifices, and that it was divided into ten, becomes clear in Exodus 29:40; Leviticus 5:11; 23:13; Numbers 15:3-10; 28:5, 7, 14. From these verses it is evident that 'a hin' means the extent to which things are joined together, and 'an ephah' the amount of reception. Furthermore the oil served to bind the fine flour together, and the fine flour to receive the oil; for a minchah consisted of oil and fine flour.

[4] In addition there were other measures that were used for ordinary purposes, both for dry substances and for liquids. The measures for dry substances were called the homer and the omer, and the measures for liquids the cor and the bath. A homer contained ten ephahs, and an ephah ten omers, whereas a cor contained ten baths, and a bath ten smaller parts; regarding all these, see Exodus 16:36; Ezekiel 45:11, 13, 24.

[5] But where the new temple is dealt with in Ezekiel a different division of the ephah and the bath occurs. There the ephah and the bath are divided not into ten but into six, and the hin corresponds to the ephah, as is evident in the same prophet, in Ezekiel 45:13-14, 24; 46:5, 7, 11, 14. The reason for this is that in those places the subject is not celestial good and its ability to bind things together, but spiritual good and its ability to do so; and the numbers 'twelve', 'six', and 'three' have their correspondence in the spiritual kingdom, because they mean all and, when used in reference to truths and forms of good, mean all aspects of truth and good in their entirety. The fact that these are meant by 'twelve', see 3272, 3858, 3913, 7973, also by 'six', 3960(end), 7973, 8148, 10217; and in like manner 'three', by which from beginning to end, thus what is complete, is meant, and - in respect of real things - all, 2788, 4495, 5159, 7715, 9825, 10127. The reason why these numbers imply similar things is that larger numbers are similar in meaning to the simple ones which when multiplied produce them, 5291, 5335, 5708, 7973.

[6] Since 'a hin' also means how far something is joined to spiritual truth, a third part of a hin of oil was taken for the minchah in the sacrifices of a ram, and a third part of wine for the drink offering, Numbers 15:6-7; for spiritual good is meant by 'a ram', 2830, 9991. From all this it is again plainly evident that numbers are used in the Word to mean real things. What other reason could there be for the numbers used so often in Moses, Ezekiel, and elsewhere to specify amounts and measures?

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