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Exode 25

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1 L'Eternel parla à Moïse, et dit:

2 Parle aux enfants d'Israël. Qu'ils m'apportent une offrande; vous la recevrez pour moi de tout homme qui la fera de bon coeur.

3 Voici ce que vous recevrez d'eux en offrande: de l'or, de l'argent et de l'airain;

4 des étoffes teintes en bleu, en pourpre, en cramoisi, du fin lin et du poil de chèvre;

5 des peaux de béliers teintes en rouge et des peaux de dauphins; du bois d'acacia;

6 de l'huile pour le chandelier, des aromates pour l'huile d'onction et pour le parfum odoriférant;

7 des pierres d'onyx et d'autres pierres pour la garniture de l'éphod et du pectoral.

8 Ils me feront un sanctuaire, et j'habiterai au milieu d'eux.

9 Vous ferez le tabernacle et tous ses ustensiles d'après le modèle que je vais te montrer.

10 Ils feront une arche de bois d'acacia, sa longueur sera de deux coudées et demie, sa largeur d'une coudée et demie, et sa hauteur d'une coudée et demie.

11 Tu la couvriras d'or pur, tu la couvriras en dedans et en dehors, et tu y feras une bordure d'or tout autour.

12 Tu fondras pour elle quatre anneaux d'or, et tu les mettras à ses quatre coins, deux anneaux d'un côté et deux anneaux de l'autre côté.

13 Tu feras des barres de bois d'acacia, et tu les couvriras d'or.

14 Tu passeras les barres dans les anneaux sur les côtés de l'arche, pour qu'elles servent à porter l'arche;

15 les barres resteront dans les anneaux de l'arche, et n'en seront point retirées.

16 Tu mettras dans l'arche le témoignage, que je te donnerai.

17 Tu feras un propitiatoire d'or pur; sa longueur sera de deux coudées et demie, et sa largeur d'une coudée et demie.

18 Tu feras deux chérubins d'or, tu les feras d'or battu, aux deux extrémités du propitiatoire;

19 fais un chérubin à l'une des extrémités et un chérubin à l'autre extrémité; vous ferez les chérubins sortant du propitiatoire à ses deux extrémités.

20 Les chérubins étendront les ailes par-dessus, couvrant de leurs ailes le propitiatoire, et se faisant face l'un à l'autre; les chérubins auront la face tournée vers le propitiatoire.

21 Tu mettras le propitiatoire sur l'arche, et tu mettras dans l'arche le témoignage, que je te donnerai.

22 C'est là que je me rencontrerai avec toi; du haut du propitiatoire, entre les deux chérubins placés sur l'arche du témoignage, je te donnerai tous mes ordres pour les enfants d'Israël.

23 Tu feras une table de bois d'acacia; sa longueur sera de deux coudées, sa largeur d'une coudée, et sa hauteur d'une coudée et demie.

24 Tu la couvriras d'or pur, et tu y feras une bordure d'or tout autour.

25 Tu y feras à l'entour un rebord de quatre doigts, sur lequel tu mettras une bordure d'or tout autour.

26 Tu feras pour la table quatre anneaux d'or, et tu mettras les anneaux aux quatre coins, qui seront à ses quatre pieds.

27 Les anneaux seront près du rebord, et recevront les barres pour porter la table.

28 Tu feras les barres de bois d'acacia, et tu les couvriras d'or; et elles serviront à porter la table.

29 Tu feras ses plats, ses coupes, ses calices et ses tasses, pour servir aux libations; tu les feras d'or pur.

30 Tu mettras sur la table les pains de proposition continuellement devant ma face.

31 Tu feras un chandelier d'or pur; ce chandelier sera fait d'or battu; son pied, sa tige, ses calices, ses pommes et ses fleurs seront d'une même pièce.

32 Six branches sortiront de ses côtés, trois branches du chandelier de l'un des côtés, et trois branches du chandelier de l'autre côté.

33 Il y aura sur une branche trois calices en forme d'amande, avec pommes et fleurs, et sur une autre branche trois calices en forme d'amande, avec pommes et fleurs; il en sera de même pour les six branches sortant du chandelier.

34 A la tige du chandelier, il y aura quatre calices en forme d'amande, avec leurs pommes et leurs fleurs.

35 Il y aura une pomme sous deux des branches sortant de la tige du chandelier, une pomme sous deux autres branches, et une pomme sous deux autres branches; il en sera de même pour les six branches sortant du chandelier.

36 Les pommes et les branches du chandelier seront d'une même pièce: il sera tout entier d'or battu, d'or pur.

37 Tu feras ses sept lampes, qui seront placées dessus, de manière à éclairer en face.

38 Ses mouchettes et ses vases à cendre seront d'or pur.

39 On emploiera un talent d'or pur pour faire le chandelier avec tous ses ustensiles.

40 Regarde, et fais d'après le modèle qui t'est montré sur la montagne.

   

Nga veprat e Swedenborg

 

Apocalypse Explained #238

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238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah 1 shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Fusnotat:

1. For "Jehovah" the Hebrew has "God."

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

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