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1 L’Eterno parlò a Mosè dicendo: "Di’ ai figliuoli d’Israele che mi facciano un’offerta;

2 accetterete l’offerta da ogni uomo che sarà disposto a farmela di cuore.

3 E questa è l’offerta che accetterete da loro: oro, argento e rame;

4 stoffe di color violaceo, porporino, scarlatto;

5 lino fino e pel di capra; pelli di montone tinte in rosso, pelli di delfino e legno d’acacia;

6 olio per il candelabro, aromi per l’olio della unzione e per il profumo odoroso;

7 pietre di onice e pietre da incastonare per l’efod e il pettorale.

8 E mi facciano un santuario perch’io abiti in mezzo a loro.

9 Me lo farete in tutto e per tutto secondo il modello del tabernacolo e secondo il modello di tutti i suoi arredi, che io sto per mostrarti.

10 Faranno dunque un’arca di legno d’acacia; la sua lunghezza sarà di due cubiti e mezzo, la sua larghezza di un cubito e mezzo, e la sua altezza di un cubito e mezzo.

11 La rivestirai d’oro puro; la rivestirai così di dentro e di fuori; e le farai al di sopra una ghirlanda d’oro, che giri intorno.

12 Fonderai per essa quattro anelli d’oro, che metterai ai suoi quattro piedi: due anelli da un lato e due anelli dall’altro lato,

13 Farai anche delle stanghe di legno d’acacia, e le rivestirai d’oro.

14 E farai passare le stanghe per gli anelli ai lati dell’arca, perché servano a portarla.

15 Le stanghe rimarranno negli anelli dell’arca; non ne saranno tratte fuori.

16 E metterai nell’arca la testimonianza che ti darò.

17 Farai anche un propiziatorio d’oro puro; la sua lunghezza sarà di due cubiti e mezzo, e la sua larghezza di un cubito e mezzo.

18 E farai due cherubini d’oro; li farai lavorati al martello, alle due estremità del propiziatorio;

19 fa’ un cherubino a una delle estremità, e un cherubino all’altra; farete che questi cherubini escano dal propiziatorio alle due estremità.

20 E i cherubini avranno le ali spiegate in alto, in modo da coprire il propiziatorio con le loro ali; avranno la faccia vòlta l’uno verso l’altro; le facce dei cherubini saranno volte verso il propiziatorio.

21 E metterai il propiziatorio in alto, sopra l’arca; e nell’arca metterai la testimonianza che ti darò.

22 Quivi io m’incontrerò teco; e di sul propiziatorio, di fra i due cherubini che sono sull’arca della testimonianza, ti comunicherò tutti gli ordini che avrò da darti per i figliuoli d’Israele.

23 Farai anche una tavola di legno d’acacia; la sua lunghezza sarà di due cubiti; la sua larghezza di un cubito, e la sua altezza di un cubito e mezzo.

24 La rivestirai d’oro puro, e le farai una ghirlanda d’oro che le giri attorno.

25 Le farai all’intorno una cornice alta quattro dita; e a questa cornice farai tutt’intorno una ghirlanda d’oro.

26 Le farai pure quattro anelli d’oro, e metterai gli anelli ai quattro canti, ai quattro piedi della tavola.

27 Gli anelli saranno vicinissimi alla cornice per farvi passare le stanghe destinate a portar la tavola.

28 E le stanghe le farai di legno d’acacia, le rivestirai d’oro, e serviranno a portare la tavola.

29 Farai pure i suoi piatti, le sue coppe, i suoi calici e le sue tazze da servire per le libazioni; li farai d’oro puro.

30 E metterai sulla tavola il pane della presentazione, che starà del continuo nel mio cospetto.

31 Farai anche un candelabro d’oro puro; il candelabro, il suo piede e il suo tronco saranno lavorati al martello; i suoi calici, i suoi pomi e i suoi fiori saranno tutti d’un pezzo col candelabro.

32 Gli usciranno sei bracci dai lati: tre bracci del candelabro da un lato e tre bracci del candelabro dall’altro;

33 su l’uno de’ bracci saranno tre calici in forma di mandorla, con un pomo e un fiore; e sull’altro braccio, tre calici in forma di mandorla, con un pomo e un fiore. Lo stesso per i sei bracci uscenti dal candelabro.

34 Nel tronco del candelabro ci saranno poi quattro calici in forma di mandorla, coi loro pomi e i loro fiori.

35 Ci sarà un pomo sotto i due primi bracci che partono dal candelabro; un pomo sotto i due seguenti bracci, e un pomo sotto i due ultimi bracci che partono dal candelabro: così per i sei bracci uscenti dal candelabro.

36 Questi pomi e questi bracci saranno tutti d’un pezzo col candelabro; il tutto sarà d’oro fino lavorato al martello.

37 Farai pure le sue lampade, in numero di sette; e le sue lampade si accenderanno in modo che la luce rischiari il davanti del candelabro.

38 E i suoi smoccolatoi e i suoi porta smoccolature saranno d’oro puro.

39 Per fare il candelabro con tutti questi suoi utensili s’impiegherà un talento d’oro puro.

40 E vedi di fare ogni cosa secondo il modello che t’è stato mostrato sul monte.

   

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Arcana Coelestia # 9466

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9466. And blue. That this signifies the celestial love of truth, is evident from the signification of “blue” [hyacinthinum] as being the celestial love of truth. That “blue” has this signification is because it belongs to the color of the sky, and because by this color is signified truth from a celestial origin, which is truth from the good of love to the Lord. This good reigns in the inmost heaven, and in the middle or second heaven it is presented to view as crimson and blue; the good itself as crimson, and the derivative truth as blue. For in the other life, and in heaven itself, there appear most beautiful colors, all deriving their origin from good and truth. For the sphere of the affections of good and truth is sensibly presented before the eyes of angels and spirits by means of colors, and specific things by variously colored objects. They are presented to the nostrils also by means of odors. For everything celestial, which is of good, and everything spiritual, which is of truth, is represented in the lower heavens by such things as appear in nature, thus to the very senses of the spirits and angels there. The reason why the spheres of the affection of good and truth are visibly presented by means of colors, is that the colors are modifications of heavenly light, thus of intelligence and wisdom (see n. 4530, 4677, 4742, 4922).

[2] This then is the reason why among the things that were collected for the tabernacle, and for the garments of Aaron, were blue, crimson, scarlet double-dyed, and skins of red rams; for by the tabernacle was represented the heaven of the Lord, and by the things of which it was constructed and woven together were represented the celestial and spiritual things that belong to good and truth; in like manner by the garments of Aaron (n. 9457). This is the reason why the veil, within which was the ark of the testimony, was woven of blue, crimson, scarlet double-dyed, and fine linen (Exodus 26:31); in like manner the covering for the door of the tent (verse 36), and likewise the covering of the gate of the court (Exodus 27:16); also why the loops upon the edge of the curtain were of blue (Exodus 26:4). Therefore also it was that the ephod was of gold, blue, crimson, scarlet double-dyed, and fine linen, all interwoven; and likewise the breastplate of judgment (Exodus 28:6, 15).

[3] By “blue” is signified the celestial love of truth, and by “garments of blue,” the knowledges of truth from this love, in Ezekiel:

Fine linen with broidered work from Egypt was thy spread, that it might be to thee for a sign; blue and crimson from the isles of Elishah were thy covering. These were thy traders with perfect things, with bales of blue and broidered work, and with treasures of precious garments (Ezekiel 27:7, 24);

speaking of Tyre, by which are signified the knowledges of truth and good (n. 1201); knowledge and the derivative intelligence are described by “broidered work from Egypt,” and by “blue and crimson from the isles of Elishah;” “broidered work from Egypt” being the memory-knowledge of truth; “blue and crimson from the isles of Elishah” being the intelligence of truth and good.

[4] In the same:

Two women, the daughters of one mother, committed whoredoms in Egypt in their youth, Oholah and Oholibah. Oholah committed whoredom under Me; and doted on the Assyrians her neighbors, clothed in blue, commanders and leaders; horsemen riding on horses (Ezekiel 23:2-6);

“Oholah” is Samaria, “Oholibah” is Jerusalem (verse 4). “Samaria” here denotes the spiritual church perverted; “committing whoredom in Egypt” denotes falsifying truths by means of memory-knowledges; “doting on the Assyrians her neighbors” denotes to love the consequent reasonings; “clothed with blue” denotes the appearances of the truth that is from good, because from the literal sense of the Word wrongly unfolded.

[5] In like manner in Jeremiah:

Silver beaten out is brought from Tarshish, and gold from Uphaz, the work of the smith and of the hands of the metal caster; blue and crimson are their clothing; all the work of the wise (Jeremiah 10:9);

speaking of the idols of the house of Israel, by which are signified false doctrinal things confirmed from the external sense of the Word badly unfolded (see n. 9424); “the work of the smith and of the hands of the metal caster,” and also “they are all the work of the wise,” denote that it was from self-intelligence; “silver from Tarshish, and gold from Uphaz” denote truth and good so appearing in the external form, because from the Word; in like manner “blue and crimson,” which were “their clothing.”

[6] In John:

I saw the horses in the vision, and them that sat on them, having breastplates as of fire and of blue and of sulphur, by whom was the third part of men killed (Revelation 9:17-18); where “horses and they that sat on them” denote the inverted and perverted understanding of truth; “breastplates as of fire, of blue, and of sulphur” denote the defense of falsities that are from the evils of diabolical loves. Here therefore “fire” denotes the infernal love of evil; and “blue” the infernal love of falsity; thus in the opposite sense; for most things in the Word have also an opposite sense.

  
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Arcana Coelestia # 4677

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4677. And he made him a tunic 1 of various colors. That this signifies the appearances of truth thence, whereby the spiritual of the natural is known and distinguished, is evident from the signification of a “tunic,” as being the truth of the natural, of which hereafter; and from the signification of “various colors,” as being the appearance of truth by which the spiritual of the natural is known and distinguished. That these are signified by “various colors” cannot be known by anyone unless he knows that colors appear in the other life equally as in the world-colors which in beauty and variety far surpass those in this world-and unless he knows what is the source of these colors. The colors seen in the other life are from the variation of the light there, and are so to speak modifications of intelligence and wisdom; for the light which appears there is from the Divine truth that is from the Lord, or is the Divine spiritual from Him, or what is the same, is Divine intelligence and wisdom, which appears as light before the eyes of angels and spirits. Hence it is evident what is signified by the colors from that light, namely, qualities of truth, thus its appearances, and that they appear from the affections of good and truth. (Concerning the colors in the other life see n. 1042, 1043, 1053, 1624, 3993, 4530)

[2] That a “tunic” is the truth of the natural was said above (n. 3301), but as it was not there shown, I may now confirm it here from other passages in the Word. As the kings in the Jewish Church represented the Lord as to the Divine spiritual, or Divine truth (n. 2015, 2069, 3009, 3670), therefore their daughters were clothed in tunics of various colors, for by “daughters” were signified affections of good and truth, and therefore churches (see n. 2362, 3963); of whom we read in the second book of Samuel:

There was upon Tamar, David’s daughter, a tunic of various colors, for with such robes were the king’s daughters that were virgins appareled (2 Samuel 13:16).

[3] And because the high priests represented the Lord as to the Divine celestial or Divine good, Aaron was clothed in garments that represented the Divine truth which is from the Divine good of the Lord; for Divine good is in the Lord, but Divine truth proceeds from Him, and is what was represented by these garments. So also when the Lord was transfigured before Peter, James, and John, the Divine good appeared as the sun, and the Divine truth was presented as raiment which appeared as the light (Matthew 17:2).

[4] The garments in which Aaron and his sons were clothed are thus described in Moses:

Thou shalt make for Aaron a tunic of fine linen, and a miter of fine linen, and thou shalt make a belt, the work of the embroiderer. And for Aaron’s sons thou shalt make tunics, and thou shalt make for them belts, and headtires shalt thou make for them, for glory and for adornment (Exodus 28:39-40).

Every particular here signified something pertaining to the Divine truth from the Divine good of the Lord, the “tunic of fine linen” specifically signifying the Divine spiritual. So also in another place:

Thou shalt take the garments, and put upon Aaron the tunic, and the robe of the ephod, and the ephod, and the breastplate, and shalt clothe him with the girdle of the ephod; afterwards thou shall cause his sons to approach, and put tunics upon them (Exodus 29:5, 8; 40:14).

What these particulars signify will of the Lord’s Divine mercy be shown when they come to be treated of. (That “garments” in general are truths, see n. 297, 1073, 2576, 4545.)

[5] The prophets also were clothed in tunics, but in tunics of hair; because by the prophets the Lord was represented as to truths of doctrine, and because these are of the natural or external man, the prophets had tunics of hair, for “hair” signifies what is natural (n. 3301).

[6] That a “tunic” signifies Divine truth from the Lord, is still more obvious from those passages in the New Testament in which “tunic” is mentioned, as in John:

The soldiers took His garments and made four parts, to every soldier a part, and also the tunic; now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, that the Scripture might be fulfilled which saith, They divided my vestments among them, and upon my tunic did they cast a lot (John 19:23-24);

one who reads these words supposes that they involve no greater mystery than that the vestments were divided among the soldiers, and that a lot was cast upon the tunic, and yet every particular was representative and significative of something Divine, as well that the vestments were divided into four parts, as that the tunic was not divided, but upon it was cast a lot, especially that the tunic was without seam and woven from the top throughout; for by the “tunic” was signified the Lord’s Divine truth, which as being one only and from good, was represented by the tunic being without seam and woven from the top throughout

[7] The like was signified by the “tunic of Aaron,” which was woven, or the work of the weaver, as is evident from Moses:

They made the tunics of fine linen, the work of the weaver, for Aaron and for his sons (Exodus 39:27).

There was also represented that the Lord did not suffer Divine truth to be rent into parts, as was done by the Jews with the lower truths of the church.

[8] Because Divine truth which is from Divine good is one only, the twelve disciples when sent to preach the gospel of the kingdom were commanded not to have two tunics; as in Luke:

Jesus sent the twelve disciples to preach the kingdom of God; and He said unto them, Take nothing for the way, neither staves, nor bag, nor bread, nor silver; neither have two tunics apiece (Luke 9:2-3);

and in Mark:

He commanded them that they should take nothing for the way save a staff only, no bag, no bread, no brass in their belt; but be clad with shoes; and put not on two tunics (Mark 6:8-9);

And in Matthew:

Possess neither gold, nor silver, nor brass in your belts, nor bag for the way, nor two tunics, nor shoes, nor staves (Matthew 10:9-10).

[9] All the particulars herein are representative of the celestial and spiritual things of the Lord’s kingdom which the disciples were sent to preach. That they were not to take with them gold, silver, brass, bag, nor bread, was because these things signified goods and truths which are from the Lord alone—“gold” signifying good (n. 113, 1551, 1552); “silver,” truth therefrom (n. 1551, 2954); “brass,” natural good (n. 425, 1551); “bread,” the good of love or celestial good (n. 276, 680, 2165, 2177, 3478, 3735, 4211, 4217). But the “tunic” and “shoe” signified the truths with which they were clothed, and the “staff” the power of truth from good. (That a “staff” is this power may be seen above, n. 4013, 4015; and that a “shoe” is the lowest natural, n. 1748, here as to truth.) A “tunic” is interior natural truth, and because these things ought not to be double, but single, it was forbidden to have two staves, two pairs of shoes, or two tunics. These arcana are within this command of the Lord, and cannot possibly be known except from the internal sense.

[10] All and each of the things the Lord said were representative of Divine things, consequently of the celestial and spiritual things of His kingdom, and thus were adapted to the apprehension of men, and at the same time to the understanding of spirits and angels; wherefore those things which the Lord said, filled and continue to fill the whole heaven. From this it is evident of what use and importance it is to know the internal sense of the Word. Moreover, without this sense anyone can confirm from the Word whatever dogma he pleases; and because such is the appearance of the Word to those who are in evil, they therefore deride it, and are ready to believe anything rather than that it is Divine.

Сноски:

1. The “tunic” was the under garment.

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