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Éxodo第25章

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1 Y el SEÑOR habló a Moisés, diciendo:

2 Di a 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 ésta será la ofrenda que tomaréis de ellos: Oro, y plata, y cobre,

4 y cárdeno, 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 cedro;

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 efod, y para el pectoral.

8 Y me harán un santuario, y yo habitaré entre ellos.

9 Conforme a todo lo que yo te mostrare, la semejanza del tabernáculo, y la semejanza de todos sus vasos, así lo haréis.

10 Harán también un arca de madera de cedro, 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 corona de oro alrededor.

12 Y para ella harás de fundición cuatro anillos de oro, que pondrás a sus cuatro esquinas; dos anillos a un lado de ella, y dos anillos al otro lado.

13 Y harás unas varas de madera de cedro, las cuales cubrirás de oro.

14 Y meterás las varas por los anillos a 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 a 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; harás los querubines en sus dos extremidades.

20 Y los querubines extenderán por encima las dos alas, cubriendo con sus alas la cubierta; sus caras la una enfrente de la otra, mirando a la cubierta las caras de los querubines.

21 Y pondrás la cubierta sobre el arca, y en el arca pondrás el testimonio que yo te daré.

22 Y de allí me testificaré a ti, y hablaré contigo de sobre la cubierta, de entre los dos querubines que estarán sobre el arca del testimonio, todo lo que yo te mandaré para los hijos de Israel.

23 Harás asimismo una mesa de madera de cedro: su longitud será de dos codos, y de un codo su anchura, y su altura de codo y medio.

24 Y la cubrirás de oro puro, y le harás una corona de oro alrededor.

25 Le harás también una moldura alrededor, del ancho de una mano, a la moldura harás una corona de oro en circunferencia.

26 Y le harás cuatro anillos de oro, los cuales pondrás a las cuatro esquinas que corresponden a sus cuatro pies.

27 Los anillos estarán antes de la moldura, por lugares para las varas, para llevar la mesa.

28 Y harás las varas de madera de cedro, 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 cubrirá el pan ; 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 a 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 cañas de sus lados: tres cañas del candelero de un lado, y tres cañas del candelero del otro lado;

33 tres copas en forma de almendras en una caña, una manzana y una flor; y tres copas, en forma de almendras en la otra caña, una manzana y una flor; así pues, en las seis cañas 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 las dos cañas, de lo mismo, otra manzana debajo de las otras dos cañas, de lo mismo, otra manzana debajo de las otras dos cañas de lo mismo, en las seis cañas que salen del candelero.

36 Sus manzanas y sus cañas serán de lo mismo, todo ello una pieza labrada a martillo, de oro puro.

37 Y le harás siete candilejas, las cuales le pondrás encima para que alumbren a 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 a su semejanza, que te ha sido mostrado en el monte.

   

来自斯威登堡的著作

 

Arcana Coelestia#9571

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9571. 'And give light before its faces' means from the Divine Good of the Lord's Divine Human. This is clear from the meaning of 'giving light' as the Divine Truth emanating from the Lord's Divine Good, for this is what gives light to heaven and the angels themselves there, and also to the Church and the people in it whose faith is founded on good (the resulting enlightenment is enlightenment of the mind, from which comes intelligence and wisdom in the truths and forms of the good of faith; the mind receives light through the Word because the Word is Divine Truth from the Lord); and from the meaning of 'faces', when this word has reference to the Lord, as all that which springs from the Divine Good of the Lord's Divine Love, dealt with in 9545, 9546. It springs from the Divine Good of the Lord's Divine Human because the Lord's Divine Human is the source of the light in heaven; for His Human is heaven's Sun from which the light flows, and the light from there is Divine Truth, see 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407. Also the Lord is the Sun of heaven, 1053, 1521, 1529-1531, 2441, 3636, 3643, 4321 (end), 5097, 7078, 7083, 7171, 7173, 8644, 8812. The Lord's Divine Human is the source of the light in heaven because the Divine cannot be seen except under a Human form, which moreover the Lord has taught in John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

And in the same gospel,

You have never heard the Father's voice nor seen His shape. John 5:37.

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

来自斯威登堡的著作

 

Arcana Coelestia#4180

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4180. 'Unless the God of my father, the God of Abraham and the Dread of Isaac, had been with me' means but for the Divine and the Divine Human. This is clear from the meaning of 'the God of my father' when used in reference to the Lord, as the Divine as regards Good - 'Father' meaning Divine Good, and 'Son' Divine Truth, see 2803, 3704, in this case the Divine Good of each Essence; from the meaning of 'the God of Abraham' as the Divine itself which is called the Divine Essence - 'Abraham' representing the Lord as regards the Divine itself, 2011, 3439; and from the meaning of 'the Dread of Isaac' as the Divine Human. The expression 'the Dread' is used because it is Divine Truth that is meant by it. For among people who are not governed by good Divine Truth holds fear, dread, and terror within it, unlike Divine Good which does not strike fear into anyone. The same expression and meaning occur later on in this chapter,

Jacob swore by the Dread of Isaac his father. Verse 53.

Because he had been separated from Jacob by now, that is, because intermediate good had been separated from Divine good, Laban's state was such that he wished to do harm, as is evident from the things that are mentioned regarding Laban. It is because his state was such that the expression 'the Dread of Isaac' is used. Anyone can see that 'the Dread of Isaac' means the God of Isaac, and also that Laban's state was such. For 'Isaac' represents the Lord's Divine Human, in particular as regards the Divine Rational, see 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210, 3704.

[2] As regards what is said above, that Divine Truth coming from the Lord, unlike Divine Good, holds dread within it so far as those not governed by good are concerned, the position is this: The holiness which radiates from the Lord has Divine Good and Divine Truth within it. These go forth from the Lord unceasingly and are the source of the light which shines in the heavens and the source of the light which shines in human minds. Consequently they are the source of wisdom and intelligence, for these are present within that light. But the way in which anyone is affected by that light, or wisdom and intelligence, depends on how he receives it. Those who are governed by evil do not receive Divine Good since they possess no love or charity, for everything good is a manifestation of love and charity. But Divine Truth is able to be received even by the evil, though only by their external man, not by their internal.

[3] It is like the warmth and light which come from the sun. Spiritual warmth is love, and so good, whereas spiritual light is faith, and so truth. When warmth from the sun is being received, trees and flowers grow, producing leaves and blossom and fruit, or seeds. This occurs in spring and summer-time. But when warmth from the sun is not received, only light, nothing grows. All vegetation then becomes inactive, as it does in autumn and winter-time. The same also applies to spiritual warmth and spiritual light which come from the Lord. If a person is spring-like or summer-like he receives the good which flows from love and charity and produces fruit; but if he is autumn-like or winter-like he does not receive that good and therefore does not produce any fruit. Yet he is still able to receive light, that is, he is able to know things that are matters of faith or truth. The effect of the light of winter is similar to that of summer, in that it too produces colourful and beautiful sights and enables them to be seen. But it is different in that it does not penetrate beneath the surface because it has no warmth in it, and as a consequence nothing can grow.

[4] The reception of light alone therefore and not of good is as when objects do not receive any warmth. Merely the outward form and the beauty of that form is received from the light, so that they are cold within; and when they are cold within they are all inactive, looking so to speak like something wrinkled with its hairs standing on end when the light meets it. And these are the conditions which produce fear, dread, and terror in living creatures. This comparison enables one to comprehend to some extent the nature of the fear, dread, and terror experienced by the evil. That is to say, such feelings are not the product of Divine Good but of Divine Truth; and they occur when people do not receive Divine Good yet do receive Divine Truth. The comparison also enables one to comprehend that Divine Truth devoid of Good cannot penetrate beneath the surface but stays in the outermost parts, that is, in the external man, and mainly in the area of sensory awareness belonging to the external man. More than this it enables one to comprehend that a person may sometimes look beautiful in outward form and yet in inward form be detestable. From all this one may also see the nature of the faith with very many - faith which, they say, saves without good works, that is, without goodwill and good actions.

[5] It being the Divine Human, and not the Divine itself, from which Divine Truth proceeds, it is the Divine Human therefore which is meant here by 'the Dread of Isaac'. For as has been stated, it is Divine Truth which strikes fear into someone, not Divine Good. That it is the Lord's Divine Human, and not the Divine itself, from which Divine Truth proceeds is an arcanum that has not been disclosed up to now. The implications of the arcanum are as follows: Before the Lord came into the world the Divine itself flowed into the whole of heaven; and because heaven at that time consisted for the most part of those who were celestial, that is, who were governed by the good of love, that influx of God's Almighty power furnished the light which shone in the heavens, and with that light wisdom and intelligence. But when the human race departed from the good of love and charity it was no longer possible for that light to be provided by way of heaven, nor consequently for the wisdom and intelligence to come through to the human race. For this reason, so that the human race might be saved, the Lord out of necessity came into the world and made Divine the Human within Himself in order that as to that Divine Human He might become Divine Light, and in so doing might bring light to the whole of heaven and to the whole world. He had been from eternity Light itself, for the Divine itself passing through the heavens was the source of that Light. And it was the Divine itself which took on the Human and made this Human Divine; and once that Human had been made Divine He was then able to bring light not only to the celestial heaven itself but also to the spiritual heaven, and to the human race too, which received and receives Divine Truth within good, that is, within love to Him and within charity towards the neighbour, as is evident in John,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

[6] The things that have now been stated make clear the meaning of the following in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the Light of men. He was the true Light that enlightens every man coming into the world. John 1:1-4, 9.

Here 'the Word' means Divine Truth. Yet as to both Essences the Lord is Divine Good, whereas Divine Truth is that which proceeds from Him, see 3704. For Divine Good cannot be received by any man, nor even by any angel, but only by the Lord's Divine Human, which is what the following words in John are used to mean,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

Man is however able to receive Divine Truth, though only in a form possible for it to exist with the recipient. And within that Truth, Divine Good is able to dwell, but in differing ways according to the kind of reception it is given.

[7] Such are the arcana which come to mind among the angels when man reads the words 'Unless the God of my father, the God of Abraham and the Dread of Isaac, had been with me'. It shows how heavenly in content the Word is, and every detail of it, although nothing of that content is visible in the sense of the letter. It also shows how superior angelic wisdom is to human wisdom, and that angels are aware of the deepest arcana while man does not even know that the Word contains any arcanum at all. Those which have been mentioned are only a very few, for within these arcana angels see and perceive countless details. Indeed, compared with those few arcana an infinity of details are seen by angels which cannot possibly be made known here because human language is inadequate to express what they are. Nor is the human mind capable of receiving them.

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