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Éxodo 30

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1 Harás asimismo un altar de sahumerio de incienso; de madera de cedro lo harás.

2 Su longitud será de un codo, y su anchura de un codo; será cuadrado, y su altura de dos codos; y sus cuernos serán de lo mismo.

3 Y lo cubrirás de oro puro, su techado, y sus paredes en derredor, y sus cuernos; y le harás en derredor una corona de oro.

4 Le harás también dos anillos de oro debajo de su corona a sus dos esquinas en ambos lados, para meter las varas con que será llevado.

5 Y harás las varas de madera de cedro, y las cubrirás de oro.

6 Y lo pondrás delante del velo que está junto al arca del testimonio, delante de la cubierta que está sobre el testimonio, donde yo te testificaré de mí.

7 Y quemará sobre él Aarón sahumerio de aroma cada mañana, cuando aderezare las lámparas lo quemará.

8 Y cuando Aarón encienda las lámparas al anochecer, quemará el sahumerio continuamente delante del SEÑOR por vuestras edades.

9 No ofreceréis sobre él sahumerio extraño, ni holocausto, ni presente; ni tampoco derramaréis sobre él libación.

10 Y sobre sus cuernos hará Aarón expiación una vez en el año con la sangre de la expiación para las reconciliaciones; una vez en el año hará expiación sobre él en vuestras edades; será santísimo al SEÑOR.

11 Y habló el SEÑOR a Moisés, diciendo:

12 Cuando tomares el número de los hijos de Israel conforme a la cuenta de ellos, cada uno dará al SEÑOR el rescate de su persona, cuando los contares, y no habrá en ellos mortandad por haberlos contado.

13 Esto dará cualquiera que pasare por la cuenta: medio siclo conforme al siclo del santuario. El siclo es de veinte óbolos; la mitad de un siclo será la ofrenda al SEÑOR.

14 Cualquiera que pasare por la cuenta, de veinte años arriba, dará la ofrenda al SEÑOR.

15 Ni el rico aumentará, ni el pobre disminuirá de medio siclo, cuando dieren la ofrenda al SEÑOR para hacer expiación por vuestras personas.

16 Y tomarás de los hijos de Israel el dinero de las expiaciones, y lo darás para la obra del tabernáculo del testimonio; y será por memorial a los hijos de Israel delante del SEÑOR, para expiar vuestras personas.

17 Habló más el SEÑOR a Moisés, diciendo:

18 Harás también una fuente de bronce, con su basa de bronce, para lavar; y la has de poner entre el tabernáculo del testimonio y el altar; y pondrás en ella agua.

19 Y de ella se lavarán Aarón y sus hijos sus manos y sus pies.

20 Cuando entraren en el tabernáculo del testimonio, se han de lavar con agua, para que no mueran; y cuando se llegaren al altar para ministrar, para encender al SEÑOR la ofrenda que se ha de consumir al fuego,

21 también se lavarán las manos y los pies, para que no mueran. Y lo tendrán por estatuto perpetuo él y su simiente por sus generaciones.

22 Habló más el SEÑOR a Moisés, diciendo:

23 Y tú has de tomar de las principales especias; de mirra excelente quinientos siclos , y de canela aromática la mitad, esto es, doscientos cincuenta, y de cálamo aromático doscientos cincuenta,

24 y de casia quinientos, al peso del santuario, y de aceite de olivas un hin;

25 y harás de ello el aceite de la santa unción, superior ungüento, obra de perfumador, el cual será el aceite de la santa unción.

26 Con él ungirás el tabernáculo del testimonio, y el arca del testimonio,

27 y la mesa, y todos sus vasos, y el candelero, y todos sus vasos, y el altar del incienso,

28 y el altar del holocausto, todos sus vasos, y la fuente y su basa.

29 Así los consagrarás, y serán cosas santísimas; todo lo que tocare en ellos, será santificado.

30 Ungirás también a Aarón y a sus hijos, y los santificarás para que sean mis sacerdotes.

31 Y hablarás a los hijos de Israel, diciendo: Este será mi aceite de la santa unción por vuestras edades.

32 Sobre carne de hombre no será untado, ni haréis otro semejante, conforme a su composición, santo es; por santo habéis de tenerlo vosotros.

33 Cualquiera que compusiere ungüento semejante, y que pusiere de él sobre extraño, será cortado de su pueblo.

34 Dijo aún El SEÑOR a Moisés: Tómate aromas, estacte y uña olorosa y gálbano aromático e incienso limpio; de todo en igual peso.

35 Y harás de ello una confección aromática de obra de perfumador, bien mezclada, pura y santa;

36 y molerás alguna de ella pulverizándola, y la pondrás delante del testimonio en el tabernáculo del testimonio, donde yo te testificaré de mí. Os será cosa santísima.

37 Como la confección que harás, no os haréis otra según su composición: santidad te será para el SEÑOR.

38 Cualquiera que hiciere otra como ella para olerla, será cortado de su pueblo.

   

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Arcana Coelestia # 10199

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10199. Incense of spices. That this signifies grateful hearing and reception, is evident from the signification of “incense,” as being the hearing and reception by the Lord of all things of worship from love and charity (see n. 10177); and from the signification of “spices,” as being things that are grateful. It is from their odor that spices denote what is grateful, for “odor” signifies perceptivity; consequently a sweet odor signifies a grateful perceptivity, and an offensive odor an ungrateful perceptivity. For all things which are perceived by man through the organs of sense signify spiritual things, which bear relation to the good of love and to the truths of faith, as do smell, taste, sight, hearing, and touch; hence “smell” signifies the perceptivity of interior truth from the good of love; “taste” signifies the perception and affection of knowing and of being wise; “sight,” the understanding of the truths of faith; “hearing,” perceptivity from the good of faith, and from obedience; and “touch” in general, communication, transfer, and reception.

[2] The reason of this is that all external sensations derive their origin from internal sensations which are of the understanding and will, thus in man from the truths of faith and from the good of love, for these constitute the understanding and the will of man. But the internal sensations, which are proper to the understanding and will with man, have not that sense which the external sensations have, but are turned into such when they flow in; for all things made sensible to man by the external organs of sense, flow in from internal things, because all influx is from internal things into external, but not the reverse. For there is no such thing as physical influx, that is, influx from the natural world into the spiritual, but only from the spiritual world into the natural. The interiors of man which belong to his understanding and will are in the spiritual world, and his externals which belong to the senses of the body are in the natural world. From this also it can be seen what correspondence is, and what is its nature.

[3] (That smell in general corresponds to perception in respect to the quality of a thing, see n. 1514, 1517-1519, 3577, 4624-4634, 10054; taste, to the perception and affection of knowing and of growing wise, n. 3502, 4791-4805; sight, to the understanding of the truths of faith, n. 3863, 4403-4421, 4567, 5114, 5400, 6805; hearing, to the perception of the good of faith, and to obedience, n. 3869, 4652-4660, 7216, 8361, 9311, 9926; and that touch denotes communication, transfer, and reception, n. 10130)

[4] From all this it is evident that “spices” signify such things as are gratefully perceived, such as are those which are from love and charity; specifically, interior truths, because these are from this source, as is evident from the following passages in the Word, in Isaiah:

Instead of spice shall be rottenness; and instead of a girdle rending, and instead of braided work baldness (Isaiah 3:24); where the subject treated of is the daughters of Zion, by whom is signified the celestial church, which church is in interior truths from the good of love to the Lord; “spice” here denotes interior truth; “rottenness,” the privation thereof; a “girdle” denotes conjunction; a “rending” denotes the dispersion of connection and order; “braided work” denotes memory-truth, which is exterior truth, or the truth of the external man; and “baldness” denotes the deprivation of it. (That a “girdle” denotes conjunction and a bond, that all things may be kept in connection, so as to look to one end, see n. 9828; that “braided work” denotes memory-truth, n. 2831; and “baldness,” the deprivation of it, n. 9960)

[5] In Ezekiel:

An eagle great with wings came unto Lebanon, and brought down therefrom a small branch of cedar into the land of Canaan; in a city of those who deal in spices he set the head thereof (Ezekiel 17:3-4).

The subject here treated of in the internal sense is the beginning of a spiritual church and its growth, and afterward its perversion and end; by “an eagle great with wings” is signified the interior truth of this church (n. 3901, 8764); “wings” denote exterior truths (n. 8764, 9514); “Lebanon” denotes this church; the “cedar” there denotes the truth of the spiritual church; the “city of those who deal in spices” denotes where there is the doctrine of interior truth (that “cities” in the Word signify doctrines, see n. 402, 2449, 3216, 4492, 4493); it is from interior truths that it is called the “city of those who deal in spices.”

[6] Again:

The traders of Sheba and Raamah, by the chief of spice, and by every precious stone and gold, gave their tradings (Ezekiel 27:22).

The subject here treated of is Tyre, by which is signified the church in respect to the knowledges of good and truth; “traders” denote those who have these knowledges and communicate them; “Sheba and Raamah” denote those who are in the knowledges of things celestial and spiritual; “the chief of spice” denotes that which is grateful from interior truths; “precious stones” denote these truths themselves; and “gold” denotes their good. (That “Tyre” denotes the church in respect to the interior knowledges of good and truth, and in the abstract sense these knowledges themselves, see n. 1201; and that “traders” denote those who have these knowledges and communicate them, n. 2967, 4453; “Sheba and Raamah,” those who are in the knowledges of things celestial and spiritual, n. 1171, 3240; a “precious stone,” interior truth, n. 9863, 9865, 9873, 9874; and “gold,” its good, see the places cited in n. 9874, 9881)

[7] From this it is evident what was represented by the Queen of Sheba coming to Jerusalem to Solomon, “with camels carrying spices, and gold, and precious stone” (1 Kings 10:1-2); and by the wise men of the east offering to the child Jesus “gold, frankincense, and myrrh” (Matthew 2:11). As “spices” signified interior truths, thus such as are grateful, therefore the incense was made aromatic, and also the oil of anointing (of which in what follows in this chapter).

[8] By interior truths are meant those which have been made to be of the man’s life and affection, thus which are with him inwardly; but not the truths that are merely in the memory, and not made to be of the life. These truths are called external truths relatively, because they have not been inscribed on the life, but only on the memory; for they reside in the external man, and not in the internal man. The truths of faith which have been inscribed on the life are in the will, and those things which are in the will are in the internal man, for by means of the truths of faith the internal man is opened, and communication is effected with the heavens. From this it is evident that interior truths with man are those which are from the good of love and of charity. Whether you say the will, or the love, it is the same, for that which is of man’s will is of his love; and therefore truths inscribed on the life, which are called interior truths, are those which have been inscribed on the love, thus on the will, from which they afterward proceed when they come into speech and act.

[9] For heaven (in which is the internal man that has been opened) does not flow immediately into truths, but mediately through the good of love; and heaven cannot enter with man when the internal man is closed, because there is not any good of love there to receive it; and therefore with those with whom the internal man has not been opened by means of truths from the good of love and of charity, hell flows in with falsities from evil, however much the truths of faith, even interior ones, may reside in the external man only, that is, in the memory. From all this it can now be seen what is meant by interior truths which are grateful and are signified by “spices,” namely, those which are from the good of love and of charity.

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