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Éxodo 30

Студија

   

1 Harás asimismo un altar de sahumerio de incienso; de madera de cedro lo harás.

2 Su longitud será de un codo, y su anchura de un codo; será cuadrado, y su altura de dos codos; y sus cuernos serán de lo mismo.

3 Y lo cubrirás de oro puro, su techado, y sus paredes en derredor, y sus cuernos; y le harás en derredor una corona de oro.

4 Le harás también dos anillos de oro debajo de su corona a sus dos esquinas en ambos lados, para meter las varas con que será llevado.

5 Y harás las varas de madera de cedro, y las cubrirás de oro.

6 Y lo pondrás delante del velo que está junto al arca del testimonio, delante de la cubierta que está sobre el testimonio, donde yo te testificaré de mí.

7 Y quemará sobre él Aarón sahumerio de aroma cada mañana, cuando aderezare las lámparas lo quemará.

8 Y cuando Aarón encienda las lámparas al anochecer, quemará el sahumerio continuamente delante del SEÑOR por vuestras edades.

9 No ofreceréis sobre él sahumerio extraño, ni holocausto, ni presente; ni tampoco derramaréis sobre él libación.

10 Y sobre sus cuernos hará Aarón expiación una vez en el año con la sangre de la expiación para las reconciliaciones; una vez en el año hará expiación sobre él en vuestras edades; será santísimo al SEÑOR.

11 Y habló el SEÑOR a Moisés, diciendo:

12 Cuando tomares el número de los hijos de Israel conforme a la cuenta de ellos, cada uno dará al SEÑOR el rescate de su persona, cuando los contares, y no habrá en ellos mortandad por haberlos contado.

13 Esto dará cualquiera que pasare por la cuenta: medio siclo conforme al siclo del santuario. El siclo es de veinte óbolos; la mitad de un siclo será la ofrenda al SEÑOR.

14 Cualquiera que pasare por la cuenta, de veinte años arriba, dará la ofrenda al SEÑOR.

15 Ni el rico aumentará, ni el pobre disminuirá de medio siclo, cuando dieren la ofrenda al SEÑOR para hacer expiación por vuestras personas.

16 Y tomarás de los hijos de Israel el dinero de las expiaciones, y lo darás para la obra del tabernáculo del testimonio; y será por memorial a los hijos de Israel delante del SEÑOR, para expiar vuestras personas.

17 Habló más el SEÑOR a Moisés, diciendo:

18 Harás también una fuente de bronce, con su basa de bronce, para lavar; y la has de poner entre el tabernáculo del testimonio y el altar; y pondrás en ella agua.

19 Y de ella se lavarán Aarón y sus hijos sus manos y sus pies.

20 Cuando entraren en el tabernáculo del testimonio, se han de lavar con agua, para que no mueran; y cuando se llegaren al altar para ministrar, para encender al SEÑOR la ofrenda que se ha de consumir al fuego,

21 también se lavarán las manos y los pies, para que no mueran. Y lo tendrán por estatuto perpetuo él y su simiente por sus generaciones.

22 Habló más el SEÑOR a Moisés, diciendo:

23 Y tú has de tomar de las principales especias; de mirra excelente quinientos siclos , y de canela aromática la mitad, esto es, doscientos cincuenta, y de cálamo aromático doscientos cincuenta,

24 y de casia quinientos, al peso del santuario, y de aceite de olivas un hin;

25 y harás de ello el aceite de la santa unción, superior ungüento, obra de perfumador, el cual será el aceite de la santa unción.

26 Con él ungirás el tabernáculo del testimonio, y el arca del testimonio,

27 y la mesa, y todos sus vasos, y el candelero, y todos sus vasos, y el altar del incienso,

28 y el altar del holocausto, todos sus vasos, y la fuente y su basa.

29 Así los consagrarás, y serán cosas santísimas; todo lo que tocare en ellos, será santificado.

30 Ungirás también a Aarón y a sus hijos, y los santificarás para que sean mis sacerdotes.

31 Y hablarás a los hijos de Israel, diciendo: Este será mi aceite de la santa unción por vuestras edades.

32 Sobre carne de hombre no será untado, ni haréis otro semejante, conforme a su composición, santo es; por santo habéis de tenerlo vosotros.

33 Cualquiera que compusiere ungüento semejante, y que pusiere de él sobre extraño, será cortado de su pueblo.

34 Dijo aún El SEÑOR a Moisés: Tómate aromas, estacte y uña olorosa y gálbano aromático e incienso limpio; de todo en igual peso.

35 Y harás de ello una confección aromática de obra de perfumador, bien mezclada, pura y santa;

36 y molerás alguna de ella pulverizándola, y la pondrás delante del testimonio en el tabernáculo del testimonio, donde yo te testificaré de mí. Os será cosa santísima.

37 Como la confección que harás, no os haréis otra según su composición: santidad te será para el SEÑOR.

38 Cualquiera que hiciere otra como ella para olerla, será cortado de su pueblo.

   

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Arcana Coelestia # 10291

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10291. Take to thee fragrant spices. That this signifies the affections of truth from good which must be in Divine worship, is evident from the signification of “spices,” as being the perceptions and affections of truth and of good (n. 10254). That it signifies which must be in Divine worship, is because by the incense which was prepared from them is signified Divine worship (of which in what follows). The spices which are now mentioned are of a totally different kind from those of which the oil of anointing was prepared (verses 23-24). These also are called “spices,” but are expressed in the original tongue by another word. The spices from which the oil of anointing was prepared, in like manner signify perceptions and affections of truth and good as do these spices, but with the difference that the former truths belong to the celestial class, and the latter to the spiritual class. (That the former truths belong to the celestial class, see n. 10254; and that the latter belong to the spiritual class, will be seen in what follows.)

[2] What is meant by belonging to the celestial class, and to the spiritual class, shall be briefly told. It has been frequently stated that heaven is distinguished into the celestial kingdom and the spiritual kingdom. In the two kingdoms the truths differ as do the goods; the good of the celestial kingdom is the good of love to the Lord, and the good of the spiritual kingdom is the good of charity toward the neighbor. Every good has its own truths; celestial good its own, and spiritual good its own; which are quite different from each other. (What this difference is can be seen from what has been shown concerning the two kingdoms at the places cited in n. 9277)

[3] That every good has its truths, is because good is formed by means of truths (n. 10252, 10266), and also manifests itself by means of truths. It is with these as it is with the will and the understanding in man; his will is formed by means of the understanding, and it also manifests itself by means of it; that which is of the will is called good, and that which is of the understanding is called truth.

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

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Arcana Coelestia # 9277

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9277. So shalt thou do to thy vineyard, and to thine olive-yard. That this signifies that so it is with spiritual good and with celestial good, is evident from the signification of a “vineyard,” as being the spiritual church (n. 1069, 9139), thus spiritual good, which is the good of charity toward the neighbor, for this good makes the spiritual church; and from the signification of an “olive-yard,” as being the celestial church, thus celestial good, that is, the good of love to the Lord, for this good makes the celestial church. (What the spiritual church is, and what is its good; and what the celestial church is, and what is its good; and also what is the difference between them, see n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521)

[2] That an “olive-yard” signifies the celestial church, and thus celestial good, is evident from the passages in the Word where the “olive-tree” is mentioned; as in Moses:

Thou shalt plant vineyards and till them, but the wine thou shalt not drink, nor gather; for the worm shall eat it. Thou shalt have olive-trees throughout all thy border, but thou shall not anoint thyself with the oil, for thine olive-tree shall be shaken (Deuteronomy 28:39-40); where the subject treated of is the curse if other gods were worshiped, and if the statutes and judgments were not kept. “Olive-trees in all thy border” denote the goods of celestial love which are from the Lord through the Word in the whole church; “not being anointed with the oil” denotes that nevertheless they are not in this good; “thine olive-tree shall be shaken” denotes that this good will perish. In like manner in Micah:

Thou shalt tread the olive, but shall not anoint thee with oil; and the must, but shalt not drink the wine (Micah 6:15).

[3] In Amos:

I have smitten you with blasting and mildew; your many gardens, and your vineyards, and your fig-trees, and your olive-trees, shall the caterpillar devour; yet have ye not returned unto Me (Amos 4:9);

“vineyards” denote the goods of faith; and “olive-trees” the goods of love; the punishment for not receiving these goods is signified by “the caterpillar devouring the olive-trees.”

In Habakkuk:

The fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall deceive, and the field shall yield no food (Hab. 3:17); where “the fig-tree” denotes natural good; “the vine,” spiritual good; “the olive,” celestial good; and “the field,” the church.

In Zechariah:

Two olive-trees were beside the lampstand, one on the right side of the bowl, and the other on the left side. These are the two sons of pure oil, that stand beside the Lord of the whole earth (Zech. 4:3, 11, 14).

The “two olive-trees beside the lampstand” denote celestial and spiritual good, which are at the Lord’s right and left; “the lampstand” signifies the Lord as to Divine truth.

[4] In the book of Judges:

Jotham said to the citizens of Shechem who made Abimelech king, The trees went to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, which God and men honor in me, and go to sway myself over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I cause to cease my sweetness, and my good fruit, and go to sway myself over the trees? Then the trees said unto the vine, Come thou, and reign over us. But the vine said unto them, Should I cause to cease my must, which cheereth God and men, and go to sway myself over the trees? Then said all the trees unto the bramble, Come thou and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, come ye, and put your trust in my shadow; but if not, let fire come out of the bramble, and devour the cedars of Lebanon (Judg. 9:7-15);

what these things specifically involve cannot be known unless it is known what is signified by “the olive-tree,” “the fig-tree,” “the vine,” and “the bramble.” “The olive-tree” signifies the internal good of the celestial church; “the fig-tree,” the external good of that church (n. 4231, 5113); “the vine,” the good of the spiritual church; but “the bramble” signifies spurious good. These words therefore involve that the people who are here meant by the trees, were not willing that either celestial good or spiritual good should reign over them, but spurious good, and that they chose this in preference to the other goods. “Fire out of the bramble” denotes the evil of concupiscence; “the cedars of Lebanon that it would consume” denote the truths of good.

[5] As “the olive-tree” signified the good of love from the Lord and to the Lord, therefore the cherubs in the midst of the house or of the temple were made of olive wood, and in like manner the doors leading to the sanctuary (1 Kings 6:23-33); for the “cherubs” and also the “doors of the sanctuary” signified the guard and providence of the Lord that there should be no approach to Him except through the good of celestial love; and therefore they were of olive wood. From all this it can be seen why the tabernacle and the altar were anointed with oil; also the priests, and afterward the kings; and why the oil of the olive was used for the lamps; for this “oil” signified the good of love from the the Lord, (n. 886, 3728, 4582, 4638); and the “anointing” signified that so they might represent the Lord.

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