La Bibbia

 

Êxodo 30

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1 Farás um altar para queimar o incenso; de madeira de acácia o farás.

2 O seu comprimento será de um côvado, e a sua largura de um côvado; será quadrado; e de dois côvados será a sua altura; as suas pontas formarão uma só peça com ele.

3 De ouro puro o cobrirás, tanto a face superior como as suas paredes ao redor, e as suas pontas; e lhe farás uma moldura de ouro ao redor.

4 Também lhe farás duas argolas de ouro debaixo da sua moldura; nos dois cantos de ambos os lados as farás; e elas servirão de lugares para os varais com que o altar será levado.

5 Farás também os varais de madeira de acácia e os cobrirás de ouro.

6 E porás o altar diante do véu que está junto à arca do testemunho, diante do propiciatório, que se acha sobre o testemunho, onde eu virei a ti.

7 E Arão queimará sobre ele o incenso das especiarias; cada manhã, quando puser em ordem as lâmpadas, o queimará.

8 Também quando acender as lâmpadas à tardinha, o queimará; este será incenso perpétuo perante o Senhor pelas vossas gerações.

9 Não oferecereis sobre ele incenso estranho, nem holocausto, nem oferta de cereais; nem tampouco derramareis sobre ele ofertas de libação.

10 E uma vez no ano Arão fará expiação sobre as pontas do altar; com o sangue do sacrifício de expiação de pecado, fará expiação sobre ele uma vez no ano pelas vossas gerações; santíssimo é ao Senhor.

11 Disse mais o Senhor a Moisés:

12 Quando fizeres o alistamento dos filhos de Israel para sua enumeração, cada um deles dará ao Senhor o resgate da sua alma, quando os alistares; para que não haja entre eles praga alguma por ocasião do alistamento.

13 Dará cada um, ao ser alistado, meio siclo, segundo o siclo do santuário (este siclo é de vinte jeiras); meio siclo é a oferta ao Senhor.

14 Todo aquele que for alistado, de vinte anos para cima, dará a oferta do Senhor.

15 O rico não dará mais, nem o pobre dará menos do que o meio siclo, quando derem a oferta do Senhor, para fazerdes expiação por vossas almas.

16 E tomarás o dinheiro da expiação dos filhos de Israel, e o designarás para o serviço da tenda da revelação, para que sirva de memorial a favor dos filhos de Israel diante do Senhor, para fazerdes expiação por vossas almas.

17 Disse mais o Senhor a Moisés:

18 Farás também uma pia de bronze com a sua base de bronze, para lavatório; e a porás entre a tenda da revelação e o altar, e nela deitarás água,

19 com a qual Arão e seus filhos lavarão as mãos e os pés;

20 quando entrarem na tenda da revelação lavar-se-ão com água, para que não morram, ou quando se chegarem ao altar para ministrar, para fazer oferta queimada ao Senhor.

21 Lavarão, pois, as mãos e os pés, para que não morram; e isto lhes será por estatuto perpétuo a ele e à sua descendência pelas suas gerações.

22 Disse mais o Senhor a Moisés:

23 Também toma das principais especiarias, da mais pura mirra quinhentos siclos, de canela aromática a metade, a saber, duzentos e cinqüenta siclos, de cálamo aromático duzentos e cinqüenta siclos,

24 de cássia quinhentos siclos, segundo o siclo do santuário, e de azeite de oliveiras um him.

25 Disto farás um óleo sagrado para as unções, um perfume composto segundo a arte do perfumista; este será o óleo sagrado para as unções.

26 Com ele ungirás a tenda da revelação, a arca do testemunho,

27 a mesa com todos os seus utensílios, o candelabro com os seus utensílios, o altar de incenso,

28 a altar do holocausto com todos os seus utensílios, o altar de incenso,

29 Assim santificarás estas coisas, para que sejam santíssimas; tudo o que as tocar será santo.

30 Também ungirás a Arão e seus filhos, e os santificarás para me administrarem o sacerdócio.

31 E falarás aos filhos de Israel, dizendo: Este me será o óleo sagrado para as unções por todas as vossas gerações.

32 Não se ungirá com ele carne de homem; nem fareis outro de semelhante composição; sagrado é, e para vós será sagrado.

33 O homem que compuser um perfume como este, ou que com ele ungir a um estranho, será extirpado do seu povo.

34 Disse mais o Senhor a Moisés: Toma especiarias aromáticas: estoraque, e ônica, e gálbano, especiarias aromáticas com incenso puro; de cada uma delas tomarás peso igual;

35 e disto farás incenso, um perfume segundo a arte do perfumista, temperado com sal, puro e santo;

36 e uma parte dele reduzirás a pó e o porás diante do testemunho, na tenda da revelação onde eu virei a ti; coisa santíssimá vos será.

37 Ora, o incenso que fareis conforme essa composição, não o fareis para vós mesmos; santo vos será para o Senhor.

38 O homem que fizer tal como este para o cheirar, será extirpado do seu povo.

   

Dalle opere di Swedenborg

 

Arcana Coelestia #10271

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10271. 'And the lampstand and its vessels' means within spiritual truth belonging to the second heaven, and within the truths which are of service to that truth. This is clear from the meaning of 'the lampstand' as a representative sign of the Lord in respect of spiritual truth belonging to the second heaven, dealt with in 9548, 9551, 9555, 9558, 9561, 9684; and from the meaning of 'its vessels' as truths existing as facts, which act as servants, dealt with in 3068, 3079, 9572, 9724.

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

Dalle opere di Swedenborg

 

Arcana Coelestia #2715

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2715. Two arcana exist here, the first being that, compared with the good of the celestial man, that of the spiritual man is obscure, the second that this obscurity is brightened by light from the Lord's Divine Human. As regards the first of these - that the good residing with the spiritual man is obscure compared with the celestial man's - this may be seen from what has been stated above in 2708 about the state of the spiritual man in comparison with that of the celestial man. From a comparison of the two states the fact of that obscurity is quite evident. With those who are celestial good itself exists implanted in the will part of their mind, and from there light enters the understanding part. But with those who are spiritual the whole of the will part is corrupted, so that they have no good at all from there, and therefore the Lord implants good in the understanding part of their mind, see 863, 875, 895, 927, 928, 1023, 1043, 1044, 2124, 2256. The will part is, in the main, the part of man's mind that possesses life, whereas the understanding part receives life from the will. Since therefore the will part in the case of the spiritual man is so corrupted as to be nothing but evil, and yet evil is flowing in from there unceasingly and constantly into the understanding part, that is, into his thought, it is clear that the good there is obscure compared with the celestial man's good.

[2] As a consequence those who are spiritual do not have love to the Lord, as those who are celestial do; nor therefore does that humility exist with them which is essential in all worship and by means of which good can flow in from the Lord; for a heart that is haughty is not at all receptive, only one that is humble. Nor do those who are spiritual have love towards the neighbour, as those who are celestial do, because self-love and love of the world are constantly flowing in from the will part of their mind, bringing obscurity into the good that goes with that love towards the neighbour. This may also become clear to one who reflects from the fact that when he helps another he does so for worldly reasons; thus though he may not consciously have it in mind he is nevertheless thinking about what he will get in return either from those he helps or in the next life from the Lord, which being so his good is still defiled with merit-seeking. It may also become clear to him from the fact that when he has done anything good and is able to speak about it to others and so set himself up above others, he is in his element. But those who are celestial love the neighbour more than they love themselves, and do not ever think about repayment or in any way set themselves up above others.

[3] The good residing with those who are spiritual is in addition made obscure by persuasive beliefs that are the product of various assumptions, which likewise have their origin in self-love and love of the world. For the nature of their persuasive beliefs even in matters of faith, see 2682, 2689 (end). This too is a product of the influx of evil from the will part of their mind.

[4] It may in addition become clear that the good residing with the spiritual man is obscure compared with the celestial man's, from the fact that he does not know what truth is, as those who are celestial do, from any perception. Instead he knows what truth is from what he has learned from parents and teachers, and also from the doctrine into which he was born. And when he adds to this anything from himself and from his own thinking, it is for the most part the senses and the illusions of the senses, also the rational and the appearances present within the rational, that predominate, and these make it barely possible for him to acknowledge any pure truth like that acknowledged by those who are celestial. But in spite of this, within things that are seemingly true the Lord implants good, even though these truths are mere illusions or else appearances of truth. But this good is made obscure by such truths, for it derives its specific nature from the truths to which it is joined. It is like the light of the sun falling upon objects. The nature of the objects receiving the light causes the light to be seen within those objects in the form of colours, which are beautiful if the nature of the recipient form and the manner of its receiving are fitting and correspondent, hideous if the nature of the recipient form and the manner of its receiving are not fitting and so not correspondent. In the same way good itself acquires a specific nature from the truth [to which it is joined].

[5] The same arcanum is also evident from the fact that the spiritual man does not know what evil is. He scarcely believes that any other evils exist than actions contrary to the Ten Commandments. Of evils present in affection and thought, which are countless, he has no knowledge nor does he reflect on them or call them evils. All delights whatever that go with evil desires and pleasures he does not regard as other than good; and the actual delights that are part of self-love he both pursues, approves of, and excuses, without knowing that such things have an effect on his spirit and that he becomes altogether such in the next life.

[6] From this it is in a similar way clear that although the whole of the Word deals with scarcely any other matter than the good which goes with love to the Lord and love towards the neighbour, the spiritual man does not know that that good is the sum and substance of faith, nor even what the essential nature of love and charity is. It is also clear that though something which is a matter of faith may be known to him - faith being considered by him to be essential in itself - he nevertheless discusses whether it is true, unless he has been confirmed by much experience of life. Those who are celestial do not discuss the same because they know and have a perception that it is true hence the Lord's statement in Matthew,

Let your words be, Yes, yes; No, no; anything beyond this is from evil. 1 Matthew 5:37.

For those who are celestial are immersed in the truth itself about which those who are spiritual dispute. Consequently because those who are celestial are immersed in the truth itself, they are able to see from it numberless facets of that truth, and so from light to see so to speak heaven in its entirety. But those who are spiritual, because they dispute whether it is true, cannot - so long as they do so - arrive at the remotest boundary of the light existing with those who are celestial, let alone behold anything from their light.

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1. or from the evil one

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