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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 #6071

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6071. 'And placed them before Pharaoh' means an introduction into factual knowledge. This is clear from the representation of 'Pharaoh' as factual knowledge in general, dealt with in 5799, 6015. An introduction is meant by 'placing before him', for the intention behind his presentation of them was so that he might introduce them, that is, the truths of the Church, since these are meant by 'the sons of Jacob'. Regarding the need for the truths known to the Church to be introduced into the Church's factual knowledge, see 6004, 6023, 6052; but as this is a subject that is not known about at the present day, let some more light be shed on it.

[2] The facts known to the Church are at the present day the things stated in the literal sense of the Word. Unless truths from the internal sense are introduced into those facts the mind can be misled into all kinds of heresy; but once truths have been introduced into them the mind cannot be misled into heresies. For example the person who has learned from the literal sense of the Word statements that God can be angry, punish, lead into temptations, cast into hell, and do evil can be misled into false ideas about God. He may be led to think that Goodness itself, which is what God is, can be the source even of evil, thus the opposite of what He is, when in fact good comes from good, and evil from evil. But this fact [which he knows from the literal sense] takes on a different appearance if interior truths are introduced into it, such as the truth that evil in a person is what creates anger in him, leads into temptations, punishes, casts into hell, and constantly brings forth further evils. There is also the truth that the situation with these woes is like the laws that countries have; the laws come from the monarch, but the miseries that come with punishment are not attributable to the monarch but to those who commit evils.

[3] Then there is the truth that the hells are the source of all evil and are allowed to be the source of it because on man's account it cannot be otherwise. For he is sunk in evil and his life arises out of it, and therefore unless he is left in evil he cannot be in freedom, or thus be reformed. Even so, nothing but good comes from God, for to the extent a person allows, God turns that evil towards what is good.

[4] There is too the truth that the very general outlines of belief must come first, after which they must be filled out with individual truths. This is so with the general piece of knowledge that all things which happen come without exception from God, including the miseries that punishment brings. In what way those miseries come from Him has to be learned subsequently, as also do the nature and source of what happens by permission.

[5] There is likewise the truth that all worship of God inevitably has its beginning in holy fear, which holds within it the belief that God rewards good people and punishes the bad. Simple people and young children must believe this because they have no understanding as yet of permission; and their belief is in keeping with the Lord's words,

Rather, fear Him who is able to destroy both body and soul in Gehenna. Matthew 10:28.

So although to begin with it is out of fear that they do not dare to do evil, love accompanied by good is gradually introduced, and then they start to know and perceive that nothing but good comes from God, and that evil comes from themselves; then at length that all evil comes from hell.

[6] Furthermore those in heaven perceive that nothing but good comes from God; but those in hell say that everything evil comes from God because He permits it and does not take it away. But in reply to this those of them who are in the world of spirits are told that if evil were taken away from them they would not possess any life; and neither would anyone in the world who is engrossed in evil. They are also told that the evil within them punishes itself in accordance with the law, and that the miseries that punishment brings eventually causes them to refrain from the doing of evils, also that the punishment of evil persons is the protection of the good.

[7] Added to all this is the consideration that people engrossed in evil, also those whose worship is external devoid of anything internal, as that of the Jews was, must live altogether in fear of God and in a belief that He is the one who punishes; for their fear of God can lead them to do what is good, but love never can. When these and many other truths are introduced into that known fact [drawn from the literal sense of the Word] it takes on a completely different appearance. It becomes like a transparent vase containing truths which shine through and make the vase look like nothing else than a single and general body of truth.

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