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Izlazak 40

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1 Reče Jahve Mojsiju:

2 "Na prvi dan prvoga mjeseca podigni Prebivalište, Šator sastanka.

3 Ondje postavi Kovčeg svjedočanstva, onda Kovčeg zakloni zavjesom.

4 Potom unesi stol i što na nj spada poredaj; unesi i svijećnjak i svijeće mu pripremi.

5 A zlatni žrtvenik za kađenje postavi pred Kovčeg svjedočanstva. Onda objesi zastor nad ulazom u Prebivalište.

6 Stavi žrtvenik za žrtve paljenice pred ulaz Prebivališta, Šatora sastanka.

7 Između Šatora sastanka i žrtvenika smjesti umivaonik i u nj nalij vode.

8 Naokolo napravi dvorište i objesi zastor nad dvorišnim ulazom.

9 Zatim uzmi ulja za pomazanje pa pomaži Prebivalište i sve što je u njemu; posveti ga i sav njegov pribor, pa će svetim postati.

10 Pomaži potom žrtvenik za žrtve paljenice i sav njegov pribor; posveti žrtvenik i presvetim će žrtvenik postati.

11 Pomaži umivaonik s njegovim stalkom: posveti ga!

12 Dovedi zatim Arona i njegove sinove na ulaz Šatora sastanka pa ih operi vodom.

13 Stavi onda na Arona posvećenu odjeću; pomaži ga i posveti da mi služi kao svećenik.

14 Dovedi i njegove sinove, na njih stavi košulje

15 i pomaži ih, kako si pomazao i njihova oca, da mi služe kao svećenici. Njihovo pomazanje neka ih uvede u vječno svećenstvo u sve njihove naraštaje."

16 Tako Mojsije učini. Kako mu je Jahve naredio, sve je tako i učinio.

17 Prvoga dana prvoga mjeseca druge godine Prebivalište bi podignuto.

18 Ovako Mojsije namjesti Prebivalište: razmjesti njegova podnožja, onda uspravi njegove trenice, zatim postavi priječnice i podiže stupove.

19 Zatim raspne Šator nad Prebivalište, a povrh njega stavi pokrov Šatora, kako je Jahve Mojsiju naredio.

20 Uze onda Svjedočanstvo i stavi ga u Kovčeg; na Kovčeg postavi motke; onda stavi Pomirilište ozgo na Kovčeg.

21 Potom unese Kovčeg u Prebivalište; objesi zavjesu za zaklon. Tako zastre Kovčeg svjedočanstva, kako je Jahve i naredio Mojsiju.

22 Zatim postavi stol u Šator sastanka, Prebivalištu sa sjeverne strane, ali izvan zavjese.

23 Po njemu poreda kruhove pred Jahvom, kako je Jahve naredio Mojsiju.

24 Onda smjesti svijećnjak u Šator sastanka naprama stolu, na južnoj strani Prebivališta.

25 I postavi svjetiljke pred Jahvom, kako je Jahve naredio Mojsiju.

26 Zlatni žrtvenik smjesti u Šator sastanka, pred zavjesu.

27 Na njemu zapali miomirisnog tamjana, kako je Jahve naredio Mojsiju.

28 Poslije toga stavi zavjesu na ulaz u Prebivalište.

29 Kod ulaza u Prebivalište, u Šator sastanka, postavi žrtvenik za žrtve paljenice. Na njemu prinese žrtvu paljenicu i žrtvu od žita, kako je Jahve naredio Mojsiju.

30 Između Šatora sastanka i žrtvenika smjesti umivaonik pa u nj ulije vode za pranje.

31 Iz njega su Mojsije, Aron i njegovi sinovi prali svoje ruke i svoje noge.

32 A prali su se kad su ulazili u Šator sastanka i kad su pristupali k žrtveniku, kako je Jahve naredio Mojsiju.

33 Napokon Mojsije napravi dvorište oko Prebivališta i žrtvenika i postavi zavjesu na dvorišnim vratima. Tako Mojsije završi taj posao.

34 A onda oblak prekri Šator sastanka i slava Jahvina ispuni Prebivalište.

35 Mojsije nije mogao ući u Šator sastanka zbog oblaka koji je na njemu stajao i slave Jahvine koja je ispunjala Prebivalište.

36 Sve vrijeme njihova putovanja, kad god bi se oblak digao s Prebivališta, Izraelci bi krenuli;

37 ali ako se oblak ne bi digao, ni oni ne bi na put polazili sve do dana dok se ne bi digao.

38 Jer sve vrijeme njihova putovanja oblak Jahvin danju stajaše nad Prebivalištem, a noću bi se u oblaku pojavila vatra vidljiva svemu domu Izraelovu.

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 10832


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 2162, 2165, 3147, 3708, 4197, 4677, 5922, ...

Apocalypse Revealed 378, 392, 468, 490, 529, 629, 669, ...

Doctrine of Life 59

Istinska Kršćanska Religija 284, 323, 670, 707


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 375, 392, 475, 504, 594, 700, 799

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Bible

 

Levitska 24:5

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5 "Potom uzmi najboljeg brašna i od njega ispeci dvanaest pogača. Neka u svakoj pogači budu dvije desetine efe.

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Explanation of Leviticus 24      

Napsal(a) Henry MacLagan

Verses 1-4. The good of celestial love, adapted to the state of the spiritual man, is the origin of all spiritual truth in order that there may be light in the spiritual kingdom perpetually

Verses 5-9. On the manifestation of celestial and spiritual good, or, in other words, of pure love to the Lord and love to the neighbour, to the man of the church; that they are to be accurately distinguished; that they are acquired by spiritual conflict; that they are in their receptacles with man; that they are acknowledged to be from the Lord; that they are accompanied by their corresponding truth; and that they are appropriated by man

Verses 10-14. Concerning the falsity derived from evil which infests the church and profanes the truth, and especially the doctrine of the Divine Human; that those who are of this character are, in the meantime, restrained by external bonds; that they come into judgement; and that they are condemned

Verses 15-23. Concerning profanation; concerning injury done to truth and good; and concerning the law of retribution, by which evil and falsity bring upon themselves their own punishment.

Swedenborg

Výklad(y) nebo odkazy ze Swedenborgových prací:

Arcana Coelestia 2165, 2177, 2280, 3272, 7978, 9993

Apocalypse Revealed 348, 778

Istinska Kršćanska Religija 707


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 430, 617, 1153

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Skočit na podobné biblické verše

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Apocalypse Explained # 1153

Apocalypse Explained (Whitehead translation)      

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1153. And fine flour and wheat signifies profaned worship from truths and goods that are from a spiritual origin. This is evident from the signification of "fine flour," as being truth from a spiritual origin (of which presently); also from the signification of "wheat," as being good from a spiritual origin (see n. 374, 375). These also signify worship because the meal offering was composed of them, which was offered with the sacrifices upon the altar the same as the wine and the oil; for the meal offerings were prepared with oil and the drink offerings with wine. And because of the crops of these they had rejoicings in festivals which were instituted to celebrate their harvests. "Fine flour" signifies truth from spiritual good because it is prepared from wheat, which signifies spiritual good, as truth comes from good.

(Odkazy: Revelation 18:13; The Apocalypse Explained 374, 375)


[2] As this truth of the church was signified by "fine flour," it was prescribed what quantity of it should be used in the cakes that were called the meal offerings, which were offered with the sacrifices upon the altar (respecting which see Exodus 29; Leviticus 5 - Leviticus 7, 23; Numbers 18, 28, 29); also the quantity of fine flour in the show bread (Leviticus 23:17; 24:5); for it was commanded that the meal offering that was to be offered on the altar should be prepared from fine flour, and oil and frankincense poured thereon (Leviticus 2:1). Because of this signification of "fine flour," when Abraham talked with the three angels he said to Sarah his wife:

Hasten, knead three measures of flour, of fine flour, and make cakes (Genesis 18:6).

(Odkazy: Exodus 29:1; Leviticus 5:1, 6:1, 7:1, 23:1; Numbers 18:1, 28:1, 29:1)


[3] "Fine flour" also signifies the truth of good from a spiritual origin in Ezekiel:

Thou didst eat fine flour, honey, and oil, whence thou didst become exceeding; beautiful, and didst prosper even to a kingdom. My bread which I gave thee, fine flour, honey, and oil, with which I fed thee, thou didst offer before idols as an odor of rest (Ezekiel 16:13, 19).

This is said of Jerusalem, which signifies the church as to doctrine, and in that chapter is described what it had been in its beginning and what it became afterwards. "Fine flour and oil" signify truth and good from a spiritual origin, and "honey" good from a natural origin. "Thou didst become exceeding beautiful" signifies to be intelligent and wise; "to prosper even to a kingdom" signifies even to becoming a church, "kingdom" being the church; "to offer these to idols as an odor of rest" signifies the idolatrous worship into which the true worship of the church was afterwards changed.

[4] But "flour" from barley signifies truth from a natural origin, for "barley" signifies natural good, as "wheat" signifies spiritual good. Thus in Isaiah:

Take the millstone and grind flour, make thyself bare (Isaiah 47:2).

This is said of Babylon. "To take a millstone and grind flour" signifies to falsify the truths of the Word, and "to make oneself bare" signifies to adulterate the goods of the Word. In Hosea:

They sow the wind and they reap the whirlwind; he hath no standing corn, the blade shall yield no flour; and if perchance it do, strangers shall devour it (Hosea 8:7).

Here, too, "flour" signifies truth from a natural origin.

(Continuation respecting the Athanasian Faith)

[5] 5. The fifth law of the Divine providence is, That from sense and perception in himself man cannot know how good and truth flow in from the Lord, and how evil and falsity flow in from hell; nor can he see how the Divine providence operates in favor of good against evil; if he did he could not act from freedom according to reason as if from himself. It is sufficient for him to know and acknowledge this from the Word and from the doctrine of the church. This is what is meant by the Lord's words in John:

The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh or whither it goeth; so is everyone that is born of the spirit (John 3:8).

Also by these words in Mark:

The kingdom of God is like a man that casteth seed upon the earth and then sleepeth and riseth night and day; but the seed springeth up and groweth up when he knows it not, for the earth beareth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is produced, he putteth in the sickle because the harvest is at hand (Mark 4:26, 29).

[6] Man does not perceive the operation of the Divine providence within him, because that would take away his freedom, and thus his ability to think as if of himself, and with it every delight of life; thus man would be like an automaton, in which there is no reciprocal, and by that, conjunction; also he would be a slave and not free. The Divine providence moves so secretly that scarcely a trace of it is seen, although it acts upon the most minute things of man's thought and will, which regard his eternal state, chiefly for the reason that the Lord continually wills to impress His love on man, and through it his wisdom, and thus create him into His image. Consequently the operation of the Lord is into man's love and from that into his understanding, and not the reverse. Love with its affections, which are manifold and innumerable, is perceived by man only by a most general feeling, and thus so slightly that there is scarcely anything of it; and yet that man may be reformed and saved he must be led from one affection of love into another according to their connection from order, a thing that no man and even no angel can at all comprehend.

[7] If a man should learn anything of these arcana, he could not be withheld from leading himself; and in this he would be continually led from heaven into hell, while the Lord's leading is continually from hell towards heaven. For from himself man constantly acts against order, while the Lord acts constantly according to order; for man, from the nature derived from his parents, is in the love of self and the love of the world, and consequently perceives from a feeling of delight everything belonging to those loves as good; nevertheless, those loves as ends must be removed; and this is done by the Lord in infinite ways, that appear like a labyrinth even before the angels of the third heaven.

[8] All this makes clear that man would find no help at all in knowing anything about this from sense or perception, but it would do him harm instead, and would destroy him forever. It is sufficient for man to know truths, and by means of truths to know what is good and what is evil, and to acknowledge the Lord and His Divine auspices in every least thing. Then so far as he knows truths, and by means of them what is good and evil, and does what is good as if from himself, so far the Lord leads him from love into wisdom, conjoining love to wisdom and wisdom to love, and making them to be one, because they are one in Himself. These ways by which the Lord leads man may be compared to the vessels through which the blood in man courses and circulates, also the fibers and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit flows and gives life.

[9] How all these things flow in and flow through, man knows nothing; and yet he lives if only he knows what he needs to do and does it. But the ways by which the Lord leads man are far more complicated and inexplicable, both those by which the Lord leads man through the societies of hell and away from them, and also those by which he leads him through the societies of heaven and interiorly into them. This, therefore, is what is meant by "the wind bloweth where it willeth, and thou knowest not whence it cometh and whither it goeth" (John 3:8), also by "the seed springeth up and groweth up, the man knoweth not how" (Mark 4:27). Moreover, of what consequence is it for a man to know how seed grows up, provided he knows how to plow and harrow the land, to sow the seed, and when he reaps his harvest to bless God?

(Odkazy: Mark 4:26-29; Revelation 18:13)

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Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 1149


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


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