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出埃及記 36

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1 比撒列和亞何利亞伯,並一切裡有智慧的,就是蒙耶和華賜智慧聰明、叫他知道所各樣使用之工的,都要照耶和華所吩咐的做工。

2 耶和華賜他裡有智慧、而且受感前來做這工的,摩西把他們和比撒列並亞何利亞伯一同召來。

3 這些人就從摩西收了以色列人為做所並所使用之工所拿來的禮物。百姓每早晨還把甘心獻的禮物拿來。

4 凡做所一切工的智慧各都離開他所作的工,

5 來對摩西:百姓為耶和華吩咐使用之工所拿來的,富富有餘。

6 摩西傳命,他們就在全中宣告說:無論女,不必再為所拿甚麼禮物來。這樣才攔住百姓不再拿禮物來。

7 因為他們所有的材料夠做一切當做的物,而且有

8 他們中間,凡裡有智慧做工的,用幅幔子做帳幕。這幔子是比撒列用撚的細麻和藍色紫色、朱紅色線製造的,並用巧匠的手工繡上基路伯

9 每幅幔子長二十肘,寬肘,都是樣的尺寸。

10 他使這五幅幔子幅幅相連,又使那五幅幔子幅幅相連;

11 在這相連的幔子末幅邊上做藍色的鈕扣,在那相連的幔子末幅邊上也照樣做;

12 在這相連的幔子上做五十個鈕扣,在那相連的幔子上也做五十個鈕扣,都是兩兩相對;

13 又做五十鉤,使幔子相連。這才成了個帳幕。

14 他用山羊毛織十一幅幔子,作為帳幕以上的罩棚。

15 每幅幔子長三十肘,寬肘;十幅幔子都是樣的尺寸。

16 他把五幅幔子連成一幅,又把幅幔子連成一幅;

17 在這相連的幔子末幅邊上做五十個鈕扣,在那相連的幔子末幅邊上也做五十個鈕扣;

18 又做五十個銅鉤,使罩棚連成個;

19 並用染紅的公羊皮做罩棚的蓋,再用海狗做一層罩棚上的頂蓋。

20 他用皂莢做帳幕的豎板。

21 每塊長肘,寬肘半;

22 每塊有兩榫相對。帳幕切的板是這樣做。

23 帳幕的面做板二十塊。

24 在這二十塊板底又做四十個帶卯的座:兩卯接這塊板上的兩榫,兩卯接那塊板上的兩榫。

25 帳幕的第二面,就是面,也做板二十

26 和帶卯的四十個:這板底有兩卯,那板底也有兩卯。

27 帳幕的後面,就是西面,做板塊。

28 帳幕後面的拐角做板兩塊。

29 板的半截是雙的,上半截是整的,直到第子;在帳幕的兩個拐角上是這樣做。

30 塊板和十六個帶卯的座,每塊板底有兩卯。

31 他用皂莢做閂:為帳幕這面的板做五閂,

32 為帳幕那面的板做五閂,又為帳幕後面的板做五閂,

33 使板腰間的中閂從這一頭通到那一頭。

34 子將板包裹,又做板上的套閂;閂也用子包裹。

35 他用藍色紫色、朱紅色線,和撚的細麻織幔子,以巧匠的手工繡上基路伯

36 為幔子做根皂莢木子,用包裹,子上有鉤,又為子鑄了個帶卯的座。

37 藍色紫色、朱紅色線,和撚的細麻,用繡花的手工織帳幕的簾;

38 又為簾子做五根子和子上的鉤子,用子把頂和子上的杆子包裹。子有五個帶卯的座,是銅的。

   

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Photo by Gretchen Keith

不过根据背景,有很多具体的内容. 因为 "房子 "代表了一个人的欲望, 情感和激情,门的作用是引入真正的想法,可以把这些欲望付诸行动. 在更广泛的情况下,门是通向天堂本身的. 提到门柱和门楣,也要区分介绍性商品和介绍性真理. 从一般意义上讲,《圣经》中的门代表了人们最初的向善欲望和对真理的概念,将人们的爱和理解引入新的层次,甚至是主自己. 而在某些情况下,其含义被带到了一个非常具体的层面. 例如,圣经时代的住宅往往有内门和外门来保护. 创世记 19章中,当罗得试图说服所多玛的人不要调戏探望他的天使时,他其实是去了内门外,但却留在了外门内. 外门代表着对善的渴望,对所多玛男人所代表的虚假有抵抗力; 内门代表着从善的渴望中涌现出来的真实想法. 培养善的欲望的人可以从第一道门进入,但在从第二道门进入之前,必须学习如何表达这种欲望的真理.

(Odkazy: 详解启示录260 [2]; 属天的奥秘2356 [2], 创世记19:6; 约翰福音10:7; 启示录3:8, 4:1)


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Arcana Coelestia # 2356

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2356. That 'Lot went out to them to the door (janua)' means that he acted cautiously is clear from the interior sense of 'the door' and of 'going out to the door'. 'A door' in the Word means that which introduces or leads the way either towards truth, or towards good, or towards the Lord. Consequently 'a door' in addition means truth itself, also good itself, as well as the Lord Himself, for truth leads to good, and good leads to the Lord. Such things were represented by the door and the veils of the Tent of Meeting, and also of the Temple, see 2145, 2152, 2576.

[2] That this is the meaning of 'a door' is evident from the Lord's words in John,

He who does not enter by the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the doorkeeper opens. I am the door of the sheep; if anyone enters through Me he will be saved. John 10:1-3, 7, 9.

Here 'door' stands for truth and good, and so for the Lord who is truth itself and good itself. This shows what is meant by being let in through the door into heaven, and therefore what is meant by 'the keys' which unlock it.

[3] Here however 'a door' means a particular type of good that was suited to the disposition of those who besieged the house, for a distinction is made here between 'a door' (janua) and 'a door' (ostium). The former was on the outside of the house, as is evident from the fact that Lot went out and closed the door (ostium) behind him. This type of good was blessedness of life, as is clear from what follows shortly where he persuaded those who were immersed in falsity and evil. For such people do not allow themselves to be persuaded by actual good itself; indeed they reject it. From these considerations it is evident that here 'going out to the door' means that he acted cautiously.

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