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Éxodo 25

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1 Y JEHOVA habló á Moisés, diciendo:

2 Di á los hijos de Israel que tomen para mí ofrenda: de todo varón que la diere de su voluntad, de corazón, tomaréis mi ofrenda.

3 Y esta es la ofrenda que tomaréis de ellos: Oro, y plata, y cobre,

4 Y jacinto, y púrpura, y carmesí, y lino fino, y pelo de cabras,

5 Y cueros de carneros teñidos de rojo, y cueros de tejones, y madera de Sittim;

6 Aceite para la luminaria, especias para el Aceite de la unción, y para el sahumerio aromático;

7 Piedras de onix, y Piedras de engastes, para el ephod, y para el racional.

8 Y hacerme han un santuario, y yo habitaré entre ellos.

9 Conforme á todo lo que yo te mostrare, el diseño del tabernáculo, y el diseño de todos sus vasos, así lo haréis.

10 Harán también un arca de madera de Sittim, cuya longitud será de dos codos y medio, y su anchura de codo y medio, y su altura de codo y medio.

11 Y la cubrirás de oro puro; por dentro y por fuera la cubrirás; y harás sobre ella una cornisa de oro alrededor.

12 Y para ella harás de fundición cuatro anillos de oro, que pondrás á sus cuatro esquinas; dos anillos al un lado de ella, y dos anillos al otro lado.

13 Y harás unas varas de madera de Sittim, las cuales cubrirás de oro.

14 Y meterás las varas por los anillos á los lados del arca, para llevar el arca con ellas.

15 Las varas se estarán en los anillos del arca: no se quitarán de ella.

16 Y pondrás en el arca el testimonio que yo te daré.

17 Y harás una cubierta de oro fino, cuya longitud será de dos codos y medio, y su anchura de codo y medio.

18 Harás también dos querubines de oro, labrados á martillo los harás, en los dos cabos de la cubierta.

19 Harás, pues, un querubín al extremo de un lado, y un querubín al otro extremo del lado opuesto: de la calidad de la cubierta harás los querubines en sus dos extremidades.

20 Y los querubines extenderán por encima las alas, cubriendo con sus alas la cubierta: sus caras la una enfrente de la otra, mirando á la cubierta las caras de los querubines.

21 Y pondrás la cubierta encima del arca, y en el arca pondrás el testimonio que yo te daré.

22 Y de allí me declararé á ti, y hablaré contigo de sobre la cubierta, de entre los dos querubines que están sobre el arca del testimonio, todo lo que yo te mandaré para los hijos de Israel.

23 Harás asimismo una mesa de madera de Sittim: su longitud será de dos codos, y de uu codo su anchura, y su altura de codo y medio.

24 Y la cubrirás de oro puro, y le has de hacer una cornisa de oro alrededor.

25 Hacerle has también una moldura alrededor, del ancho de una mano, á la cual moldura harás una cornisa de oro en circunferencia.

26 Y le harás cuatro anillos de oro, los cuales pondrás á las cuatro esquinas que corresponden á sus cuatro pies.

27 Los anillos estarán antes de la moldura, por lugares de las varas, para llevar la mesa.

28 Y harás las varas de madera de Sittim, y las cubrirás de oro, y con ellas será llevada la mesa.

29 Harás también sus platos, y sus cucharas, y sus cubiertas, y sus tazones, con que se libará: de oro fino los harás.

30 Y pondrás sobre la mesa el pan de la proposición delante de mí continuamente.

31 Harás además un candelero de oro puro; labrado á martillo se hará el candelero: su pie, y su caña, sus copas, sus manzanas, y sus flores, serán de lo mismo:

32 Y saldrán seis brazos de sus lados: tres brazos del candelero del un lado suyo, y tres brazos del candelero del otro su lado:

33 Tres copas en forma de almendras en el un brazo, una manzana y una flor; y Tres copas, figura de almendras en el otro brazo, una manzana y una flor: así pues, en los seis brazos que salen del candelero:

34 Y en el candelero cuatro copas en forma de almendras, sus manzanas y sus flores.

35 Habrá una manzana debajo de los dos brazos de lo mismo, otra manzana debajo de los otros dos brazos de lo mismo, y otra manzana debajo de los otros dos brazos de lo mismo, en conformidad á los seis brazos que salen del candelero.

36 Sus manzanas y sus brazos serán de lo mismo, todo ello una pieza labrada á martillo, de oro puro.

37 Y hacerle has siete candilejas, las cuales encenderás para que alumbren á la parte de su delantera:

38 También sus despabiladeras y sus platillos, de oro puro.

39 De un talento de oro fino lo harás, con todos estos vasos.

40 Y mira, y hazlos conforme á su modelo, que te ha sido mostrado en el monte.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #9557

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9557. 'There shall be three almond-shaped cups' means completeness so far as factual knowledge derived from good is concerned. This is clear from the meaning of 'three' as what is complete, dealt with immediately above in 9556; from the meaning of 'cups' as true factual knowledge derived from the good of charity, dealt with in 5120; and from the meaning of 'almond-shaped' as forms of the good of life that agree with the truths of interior natural good, dealt with in 5622. From these meanings it is evident that 'three almond-shaped cups' means completeness so far as true factual knowledge derived from good is concerned.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #3310

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3310. 'A man of the field' means the good of life that has its origin in matters of doctrine. This is clear from the meaning of 'the field'. In the Word reference is made in many places to the earth (or the land), the ground, and the field. When used in a good sense 'the earth' means the Lord's kingdom in heaven and on earth, and so the Church, which is the Lord's kingdom on earth. 'The ground' is used in a similar though more limited sense, 566, 662, 1066-1068, 1262, 1413, 1733, 1850, 2117, 2118 (end), 2928; and the same things are also meant by 'the field', though in a more limited sense still, 368, 2971. And since the Church is not the Church by virtue of matters of doctrine except insofar as these have the good of life as the end in view, or what amounts to the same, unless matters of doctrine are joined to the good of life, 'the field' therefore means primarily the good of life. But in order that such good may be that of the Church, matters of doctrine from the Word which have been implanted within that good must be present. In the absence of matters of doctrine the good of life does indeed exist, but it is not as yet that of the Church, and so not as yet truly spiritual, except in the sense that it has the potentiality to become so, like the good of life as this exists with gentiles who do not possess the Word and therefore do not know the Lord.

[2] That 'the field' is the good of life in which the things of faith, that is, spiritual truths existing with the Church, are implanted, becomes quite clear from the Lord's parable about the sower in Matthew,

A sower went out to sow, And as he sowed some fell on the pathway, and the birds came and devoured them. Some fell on rocky ground where they did not have much soil, 1 and immediately they sprang up, since they had no depth of soil 2 , but when the sun rose they were scorched; and since they had no root they withered away. Some fell among thorns, and the thorns came up and choked them. But some fell on good soil 2 and yielded fruit, some a hundredfold, some sixty, some thirty. He who has an ear to hear let him hear. Matthew 13:4-9; Mark 4:3-9; Luke 8:5-8.

This describes four types of land or ground within the field, that is, within the Church. The fact that here 'the seed' is the Lord's Word, and so the truth which is called the truth of faith, and that 'the good soil' is the good which is called the good of charity is evident to anyone, for it is the good in man that receives the Word. 'The pathway' is falsity, 'rocky ground' is truth which is not rooted in good, 'thorns' are evils.

[3] With regard to the good of life which has its origin in matters of doctrine being meant by 'a man of the field', the position is that those who are being regenerated first of all do good as matters of doctrine direct them, for they do not of themselves know what good is. They learn to do good from matters of doctrine concerning love and charity; from these they know who the Lord is, who the neighbour is, what love is, and what charity is, and so what good is. Those who have come into this stage are stirred by the affection for truth and are called 'men (vir) of the field'. But after that, once they have been regenerated they do good not from matters of doctrine but from love and charity, for the good itself which they have learned about through matters of doctrine exists with them, and they are in that case called 'men (homo) of the field'. It is like someone who is by nature inclined to commit adultery, steal, and murder but who learns from the Ten Commandments that such practices belong to hell and so refrains from them. In this state he is influenced by the Commandments, for he fears hell and learns from those Commandments and similarly from much else in the Word how he ought to conduct his life. In his case when he does what is good he does it from the Commandments. But when good exists with him he starts to loathe adultery, theft, and murder to which he was previously inclined. In this state he no longer does what is good from the Commandments but from the good which by now resides with him. In the first state the truth he learns directs him to good, but in the second state good is the source of truth taught by him.

[4] The same also applies to spiritual truths which are called doctrinal and are more interior Commandments still. For matters of doctrine are interior truths which the natural man possesses, the first truths there being sensory ones, the second truths being factual, and interior truths matters of doctrine. The latter are based on factual truths inasmuch as a person can have and retain no idea, notion, or concept of them except from factual truths. But the foundations on which factual truths are based are sensory truths, for without sensory truths nobody is able to possess factual ones. Such truths, that is to say, factual and sensory, are meant by 'a man skilled in hunting', but matters of doctrine are meant by 'a man of the field'. Such is the order in which those kinds of truths stand in relation to one another in man. Until a person has become adult therefore, and through sensory and factual truths possesses matters of doctrine, he is incapable of being regenerated, for he cannot be confirmed in the truths contained in matters of doctrine except through ideas based on factual and sensory truths - for nothing is ever present in a person's thought, not even the deepest arcanum of faith there, which does not involve some natural or sensory idea, though generally a person is not aware of the essential nature of such ideas. But in the next life the nature of them is revealed before his understanding, if he so desires, and also a visual representation before his sight, if he wants it; for in the next life such things can be presented before one's eyes in a visual form. This seems unbelievable but it is nevertheless what happens there.

각주:

1. literally, ground

2. literally, earth or land

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