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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.

   

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Moses

  

At the inmost level, the story of Moses -- like all of the Bible -- is about the Lord and his spiritual development during his human life as Jesus. Moses's role represents establishing forms of worship and to make the people obedient. As such, his primary representation is "the Law of God," the rules God gave the people of Israel to follow in order to represent spiritual things. This can be interpreted narrowly as the Ten Commandments, more broadly as the books of Moses, or most broadly as the entire Bible. Fittingly, his spiritual meaning is complex and important, and evolves throughout the course of his life. To understand it, it helps to understand the meaning of the events in which he was involved. At a more basic level, Moses's story deals with the establishment of the third church to serve as a container of knowledge of the Lord. The first such church -- the Most Ancient Church, represented by Adam and centered on love of the Lord -- had fallen prey to human pride and was destroyed. The second -- the Ancient Church, represented by Noah and the generations that followed him -- was centered on love of the neighbor, wisdom from the Lord and knowledge of the correspondences between natural and spiritual things. It fell prey to the pride of intelligence, however -- represented by the Tower of Babel -- and at the time of Moses was in scattered pockets that were sliding into idolatry. On an external level, of course, Moses led the people of Israel out of Egypt through 40 years in the wilderness to the border of the homeland God had promised them. Along the way, he established and codified their religious system, and oversaw the creation of its most holy objects. Those rules and the forms of worship they created were given as containers for deeper ideas about the Lord, deeper truth, and at some points -- especially when he was first leading his people away from Egypt, a time before the rules had been written down -- Moses takes on the deeper representation of Divine Truth itself, truth from the Lord. At other times -- especially after Mount Sinai -- he has a less exalted meaning, representing the people of Israel themselves due to his position as their leader. Through Moses the Lord established a third church, one more external than its predecessors but one that could preserve knowledge of the Lord and could, through worship that represented spiritual things, make it possible for the Bible to be written and passed to future generations.

Iz Swedenborgovih djela

 

Arcana Coelestia #7268

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7268. 'See, I have made you a god to Pharaoh' means the law of God and the power it has over those steeped in falsities. This is clear from the meaning of 'making you a god' as Divine Truth, or what amounts to the same thing, the Divine Law, and also the power it has, for in the Word when truth and also the power of truth are referred to the name 'God' appears, but when good is referred to the name 'Jehovah' does so, see 300, 2586, 2769, 2807, 2822, 3910, 3921 (end), 4287, 4295, 4402, 7010; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683. To pursue further the meaning of GOD, it should be recognized that in the highest sense 'God' is the Divine which is above the heavens, but that in the internal sense 'God' is the Divine which is within the heavens. The Divine which is above the heavens is Divine Good, whereas the Divine within the heavens is Divine Truth. For Divine Good is the source from which Divine Truth springs, and Divine Truth springing from Divine Good makes heaven and brings order into it. What is properly called heaven is nothing other than the Divine that has been given form there, for the angels in heaven are human forms receptive of the Divine, which together constitute an all-embracing form which is that of a Human Being.

[2] The use of 'God' in the Old Testament Word to mean Divine Truth within the heavens explains why the word for God in the original language is Elohim, a plural form. It also explains why the angels in heaven, being receivers of Divine Truth, are called 'gods', as in David,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6-8.

In the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In the same author,

I said, You are gods, and sons of the Most High, all of you. Psalms 82:6.

In John,

Jesus said, Is it not written in your Law, I said, You are gods? If 1 He called them gods, with whom the Word of God came to be . . . John 10:34-35.

In addition there are those places in which the Lord is called 'God of gods' and 'Lord of lords', such as Genesis 46:2, 7; Deuteronomy 10:17; Numbers 16:22; Daniel 11:36; Psalms 136:2-3. From all this one may see in what sense Moses is called 'a god', here 'a god to Pharaoh' and in Exodus 4:16 'a god to Aaron' - that he was called such because Moses represented the Divine Law, which is Divine Truth and is called the Word. This also explains why here Aaron is called his 'prophet', and in a previous place his 'mouth', that is, one who declares in a way suitable for the understanding Divine Truth which comes forth directly from the Lord and surpasses all understanding And since a prophet is one who teaches and declares Divine Truth in a way suitable for the understanding, 'a prophet' also means the teachings of the Church, a subject dealt with in what follows next.

Bilješke:

1. Reading si (if) which accords with the Greek and which Swedenborg has in another place where he quotes this verse, for sic (thus).

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