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Izlazak 28

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1 "A onda dovedi k sebi između Izraelaca svoga brata Arona zajedno s njegovim sinovima: Nadabom, Abihuom, Eleazarom i Itamarom da mi služe kao svećenici.

2 Napravi svome bratu Aronu sveto ruho na čast i ukras.

3 Obrati se svim vještacima koje sam obdario mudrošću neka naprave haljine Aronu da bi se posvetio i vršio svećeničku službu u moju čast.

4 Neka ovu odjeću naprave: naprsnik, oplećak, ogrtač, košulju resama obrubljenu, mitru i pas; neka naprave svetu odjeću za tvoga brata Arona i njegove sinove da mi služe kao svećenici.

5 Stoga neka oni primaju zlato, ljubičasto, crveno i tamnocrveno predivo i prepredeni lan."

6 "Oplećak neka naprave od zlata, od ljubičastog, crvenog i tamnocrvenog prediva i od prepredenog lana - vješto izrađen.

7 Neka na njemu budu dvije poramenice, pričvršćene za njegove krajeve.

8 Tkanica što bude na njemu neka je napravljena kao i on: od zlata, od ljubičastog, crvenog i tamnocrvenog prediva i od prepredenog lana, a neka s njim sačinjava jedan komad.

9 Zatim uzmi dva draga kamena oniksa i u njih ureži imena Izraelovih sinova:

10 šest njihovih imena na jednome dragom kamenu, a preostalih šest imena na drugome dragom kamenu, prema njihovu rođenju.

11 Kao što rezbar dragulja urezuje pečate na prstene, tako ti ureži imena Izraelovih sinova. Oko njih navezi zlatan obrub,

12 pa pričvrsti oba draga kamena za poramenice oplećka da budu spomen-dragulji na Izraelove sinove. Tako neka Aron nosi njihova imena o svoja dva ramena pred Jahvom da ih se sjeća.

13 Načini zlatne okvire

14 i dva lančića od čistoga zlata. Načini ih kao zasukane uzice i onda zasukane lančiće pričvrsti za okvire."

15 "Naprsnik za presuđivanje izradi umjetnički; izvedi to kao i posao na oplećku: od zlata, od ljubičastog, crvenog i tamnocrvenog prediva i od prepredenog lana.

16 Neka bude četvorinast i dvostruk; jedan pedalj neka mu je duljina, a pedalj širina.

17 Na njemu poredaj četiri reda dragulja. U prvome redu neka bude: rubin, topaz i alem;

18 u drugome redu: smaragd, safir i ametist;

19 u trećem redu: hijacint, ahat i ledac;

20 a u četvrtom redu: krizolit, oniks i jaspis. Neka budu ukovani u zlatne okvire.

21 Tih dragulja neka bude dvanaest, koliko i imena Izraelovih sinova. Neka budu urezani kao i pečati na prstenju, svaki s imenom jednoga od dvanaest plemena.

22 Napravi za naprsnik lančiće od čistoga zlata, zasukane kao uzice.

23 Zatim napravi za naprsnik dva kolutića od zlata i pričvrsti ih na dva gornja ugla naprsnika.

24 Onda priveži dvije zlatne uzice za ta dva kolutića koja budu pričvršćena za uglove naprsnika.

25 Druga dva kraja uzica priveži za dva okvira. Sad ih tako pričvrsti za poramenice oplećka sprijeda.

26 Napravi dva kolutića od zlata pa ih pričvrsti za dva donja ugla naprsnika, uz rub iznutra koji je okrenut prema oplećku.

27 Napravi još dva kolutića od zlata i pričvrsti ih za donji, prednji kraj poramenice oplećka, uz njegov šav povrh tkanice oplećka.

28 Neka se naprsnik sveže za svoje kolutiće s kolutićima oplećka vrpcom od modroga grimiza, tako da naprsnik stoji iznad tkanice i da se ne može odvajati od oplećka.

29 Neka tako Aron, kada god ulazi u Svetište, na svome srcu nosi imena sinova Izraelovih na naprsniku za presuđivanje da ih uvijek doziva u sjećanje pred Jahvom.

30 U naprsnik za presuđivanje neka se stave i 'Urim' i 'Tumim' da i oni budu na Aronovu srcu kad bude dolazio pred Jahvu. Tako neka Aron uvijek na svom srcu pred Jahvom nosi presudu sinova Izraelovih."

31 "Ogrtač za oplećak sav napravi od ljubičastog prediva.

32 Prorez za glavu na njemu neka bude na sredini. Rub naokolo proreza neka bude opšiven kao ovratnik na oklopu, tako da se ogrtač ne podere.

33 Na njegovu rubu sve naokolo načini šipke od ljubičastog, crvenog i tamnocrvenog prediva, a između njih zvonca od zlata naokolo;

34 zlatno zvonce pa šipak, zlatno zvonce pa šipak naokolo ogrtača uz rub.

35 Neka budu na Aronu dok vrši službu, da se čuje kad ulazi u Svetište pred Jahvu i kad izlazi; tako neće umrijeti."

36 "Napravi potom jednu ploču od čistoga zlata i na njoj ureži, kao što se urezuje na pečatnom prstenu: 'Jahvi posvećen'.

37 Za mitru je priveži modrom vrpcom da stoji s pročelja mitre.

38 Neka stoji na Aronovu čelu. Tako neka Aron na se preuzme nedostatke koji bi mogli okaljati sve svete prinose što ih Izraelci posvećuju. Neka uvijek stoji na njegovu čelu da za njih stječe blagonaklonost Jahvinu.

39 Košulju s resama napravi od lana, od lana napravi i mitru, a pas vezom izvezi.

40 I za Aronove sinove napravi haljine, pasove i turbane, njima na čast i ukras.

41 U njih odjeni svoga brata Arona i njegove sinove; onda ih pomaži, ispuni im ruke vlašću i posveti ih da mi služe kao svećenici.

42 Napravi za njih gaćice od lana da im pokriju golo tijelo. Neka sežu od bedara do stegna.

43 Neka ih nosi Aron i njegovi sinovi kad ulaze u Šator sastanka ili kad se primiču žrtveniku za službu u Svetištu da ne navuku na se krivnju i umru. To neka bude vječna naredba za nj i za njegovo potomstvo poslije njega."

   

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Apocalypse Explained # 1159

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1159. And all fat and splendid things are departed from thee, signifies that all things good and true and satisfying and grand, which they were persuaded they would secure through that religious persuasion, are turned into opposites. This is evident from the signification of "fat things," as being what is good and thus satisfying (of which presently); also from the signification of "splendid things," as being what is true and thus grand. This is the signification of "splendid things," because splendor is from light, and the light of heaven is the Divine truth or the Divine wisdom, from which all things in the heavens shine with a splendor such as does not exist in the world; it may be compared with the splendor of a diamond turned to the sun, although the splendor seen in heaven exceeds this beyond measure, as the light of heaven exceeds the light of the world, with a difference so great that while it may be illustrated by comparisons it cannot be described. From that light all things magnificent in the heavens exist, which consist principally of forms corresponding to wisdom, which are such as can in no way be pictured in the world, and consequently cannot be described, for in them art itself is in its art, and knowledge in its wisdom, consequently they are of ineffable beauty. From all this it is clear why "splendid things" signify what is true and thus grand.

[2] "Fat things" signify what is good and thus satisfying, because the fat is the best part of flesh and because it resembles oil, which signifies the good of love. That "fatness" signifies good and things pertaining to good, thus satisfactions and joys, can be seen from the following passages in the Word. In Isaiah:

In hearkening hearken unto Me, and eat ye that which is good, that your soul may be delighted in fatness (Isaiah 55:2).

"To eat that which is good" signifies to appropriate good to oneself; therefore "to be delighted in fatness" signifies to be in a state of satisfaction and blessedness. In Jeremiah:

I will fill the soul of the priests with fatness, and My people shall be satisfied with good (Jeremiah 31:14).

Here, too, "fatness" signifies satisfaction and blessedness from the good of love. In David:

With fat and fatness my soul shall be satisfied, and my mouth will praise Thee with lips of songs (Psalms 63:5).

"To have the soul satisfied with fat and fatness" signifies to be filled with the good of love and consequent joy; "to praise with lips of songs" signifies to worship by truths that gladden the mind. In the same:

They shall be filled with the fatness of Thy house, and Thou shalt make them drink of the river of Thy pleasures (Psalms 36:8).

The "fatness" with which the house shall be filled signifies the good of love and consequent satisfaction, "house" being the things of the mind; "the river of pleasures" that he will make them to drink of signifies intelligence and consequent happiness.

[3] In Isaiah:

In this mountain shall Jehovah of Hosts make to all peoples a feast of fat things, a feast of lees, of fat things of marrows, and of lees well refined (Isaiah 25:6).

This is said of the state of those who will acknowledge and worship the Lord. That "mountain" signifies a new church from these, "a feast of fat things, of fat things of marrows," signifies both natural and spiritual good with joy of heart, and "lees, and lees well refined" signify truths from that good with happiness from them. In the same:

Jehovah shall give the rain of thy seed with which thou shalt sow the land, and bread of the produce of the land, and it shall be fat and plenteous (Isaiah 30:23).

"Rain of seed" signifies the multiplication of truth, and "bread of produce" signifies fructification of good; "fat and plenteous" signifies good and truth with all satisfaction and happiness. In David:

They shall still have increase in old age, they shall be fat and green, to proclaim that Jehovah is upright (Psalms 92:14-15).

"To be fat and green" signifies to be in the goods and truths of doctrine. In the same:

Jehovah shall remember all thy offerings and shall make fat thy burnt-offering (Psalms 20:3).

"Offerings and burnt-offering" signify worship, and to "make fat" signifies worship from the good of love. "Fatness" has the same signification in Ezekiel 34:3; Genesis 27:39 elsewhere. As "fat and fatness" signified the good of love, and all worship which is truly worship must be from the good of love, therefore:

It was appointed that all the fat and fatness in the sacrifices should be burnt on the altar (Exodus 29:13, 22; Leviticus 1:8; 3:3-16; 4:8-35; 7:3-4, 30-31; 17:6; Numbers 18:17-18).

For "sacrifices and burnt-offerings" signified worship.

[4] As the Jewish and Israelitish nation was only in external worship, and not also in internal worship, and in consequence was in no good of love and in no good of charity and faith:

It was forbidden them to eat the fat and blood, and it was declared that they would be cut off if they should eat them (Leviticus 3:17; 7:23, 25).

But to those who are in internal worship and from that in external worship, such as those must be who will be of the Lord's New Church, it is said:

That they shall eat fat till they be full, and drink blood till they be drunken (Ezekiel 39:19);

"fat" here signifying all the good of heaven and of the church, and "blood" all their truth. In the contrary sense those who are "fat" signify those who are nauseated at good, or who at least despise and reject it (Deuteronomy 32:15; Jeremiah 5:28; 50:11; Psalms 17:10; 20:4; 68:31; 119:70 elsewhere).

(Continuation)

[5] But such is not the lot of those who are permanently evil. All who are permanently evil are in hell according to the loves of their life; and there they think and speak from thought, although they speak falsities, and they will and from will do, although they do evils. Moreover, to one another they appear like men, although in the light of heaven they have monstrous forms. From this it can be seen why it is according to a law of order relating to reformation, which is called a law of Divine providence, that man is not let into the truths of faith and the goods of love except so far as he can be withheld from evils and held in goods even to the end of life, and that it is better for a man to be permanently evil than that he be good and afterwards evil, for thus he becomes profane. It is for this reason that the Lord, who provides all things and foresees all things, hides the operations of His providence, even to the extent that man scarcely knows whether there be any providence whatever, and man is permitted to attribute what he does to prudence, and what happens to him to fortune, and even to ascribe many things to nature, rather than that he should, through conspicuous and clear indications of the Divine providence and presence, plunge unseasonably into sanctities in which he will not continue. The Lord also permits like things by other laws of His providence, namely, by these, that man should have freedom, and that he should do whatever he does according to reason, thus wholly as if of himself, for it is better for a man to ascribe the workings of the Divine providence to prudence and fortune than to acknowledge them and still live as a devil. From this it is clear that the laws of permission, which are many, proceed from the laws of providence.

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