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Exodus 25

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1 HE EN talede til Moses og sagde:

2 Sig til Israeliterne, at de skal bringe mig en Offerydelse; af enhver, som i sit Hjerte føler sig tilskyndet dertil, skal I tage min Offerydelse.

3 Og Offerydelsen, som I skal tage af dem, skal bestå af Guld, Sølv, Kobber,

4 violet og rødt Purpurgarn, karmoisinrødt Garn, Byssus, Gedehår,

5 rødfarvede Væderskind, Tahasjskind, Akacietræ,

6 Olie til Lysestagen, vellugtende Stoffer til Salveolien og Aøgelsen,

7 Sjohamsten og Ædelsten til Indfatning på Efoden og Brystskjoldet.

8 Og du skal indrette mig en Helligdom, for at jeg kan bo midt iblandt dem.

9 Du skal indrette Boligen og alt dens Tilbehør nøje efter det Forbillede, jeg vil vise dig.

10 Du skal lave en Ark af Akacietræ, halvtredje Alen lang, halvanden Alen bred og halvanden Alen høj,

11 og overtrække den med pu1t Guld; indvendig og udvendig skal du overtrække den og sætte en gylden Krans rundt om den;

12 og du skal støbe fire Guldringe til den og sætte dem på dens fire Fødder, to inge på hver Side at den.

13 Så skal du lave Bærestænger af Akacietræ og overtrække dem med Guld,

14 og du skal stikke Stængerne gennem ingene på Arkens Sider, for at den kan bæres med dem;

15 Stængerne skal blive i ingene, de må ikke tages ud.

16 Og i Arken skal du nedlægge Vidnesbyrdet, som jeg vil give dig.

17 Så skal du lave et Sonedække af purt Guld, halvtredje Alen langt og halvanden Alen bredt;

18 og du skal lave to Keruber af Guld, i drevet Arbejde skal du lave dem, ved begge Ender af Sonedækket.

19 Den ene Kerub skal du anbringe ved den ene Ende, den anden Kerub ved den anden; du skal lave Keruberne således, at de er i eet med Sonedækket ved begge Ender.

20 Og Keruberne skal brede deres Vinger i Vejret, således at de dækker over Sonedækket med deres Vinger, og de skal vende Ansigtet mod hinanden; nedad mod Sonedækket skal Kerubernes Ansigter vende.

21 Og Sonedækket skal du lægge over Arken, men i Arken skal du lægge Vidnesbyrdet, som jeg vil give dig.

22 Der vil jeg mødes med dig, og fra Sonedækket, fra Pladsen mellem de to Keruber på Vidnesbyrdets Ark, vil jeg meddele dig alle de Bud, jeg har at give dig til Israeliterne.

23 Fremdeles skal du lave et Bord at Alkacietræ, to Alen langt, en Alen bredt og halvanden Alen højt,

24 og overtrække det med purt Guld og sætte en gylden Krans rundt om det.

25 Og du skal sætte en Liste af en Hånds Bredde rundt om det og en gylden Krans rundt om Listen.

26 Så skal du lave fire Guldringe og sætte dem på de fire Hjørner ved dets fire Ben;

27 lige ved Listen skal ingene sidde til at stikke Bærestængerne i, så at man kan bære Bordet.

28 Og du skal lave Bærestængerne af Akacietræ og overtrække dem med Guld, og med dem skal Bordet bæres.

29 Og du skal lave de dertil hørende Fade og Kander, Krukker og Skåle til at udgyde Drikoffer med; af purt Guld skal du lave dem.

30 På Bordet skal du altid have Skuebrød liggende for mit Åsyn.

31 Fremdeles skal du lave en Lysestage af purt Guld, i drevet Arbejde skal Lysestagen, dens Fod og selve Stagen, laves, således af dens Blomster med Bægere og Kroner er i eet med den.

32 Seks Arme skal udgå fra Lysestagens Side, tre fra den ene og tre fra den anden Side.

33 På hver af Armene, der udgår fra Lysestagen, skal der være tre mandelblomstlignende Blomster med Bægere og Kroner,

34 men på selve Stagen skal der være fire mandelblomstlignende Blomster med Bægere og Kroner,

35 et Bæger under hvert af de tre Par Arme, der udgår fra Lysestagen.

36 Bægrene og Armene skal være i eet med den, så at det hele udgør eet drevet Arbejde af purt Guld.

37 Og du skal lave syv Lamper til den og sætte disse Lamper på den, for at de kan lyse Pladsen foran op.

38 Dens Lampesakse og Bakker skal være af purt Guld.

39 Der skal bruges en Talent purt Guld til den og til alt dette Tilbehør.

40 Se til, at du udfører det efter det Forbillede, som vises dig på Bjerget.

   


The Project Gutenberg Association at Carnegie Mellon University

Ze Swedenborgových děl

 

True Christian Religion # 260

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260. It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. For it does no harm for the literal sense to be understood differently by different people; but harm is done, if a person introduces falsities which are in opposition to the Divine truths, and this is only done by those who have convinced themselves of false ideas. This is what does violence to the Word. The literal sense acts as a protection to prevent this happening, and this occurs with those whose religion has given them false ideas, but who have not convinced themselves of these falsities. The literal sense of the Word acting as a protection is what is meant by cherubim in the Word, and it is there described by them. This protection is meant by the cherubim which were placed at the entrance to the garden of Eden after Adam and his wife were expelled from it. We read of these:

When Jehovah God had cast out the man, He made cherubim to dwell on the east of the garden of Eden, and the flame of a sword turning this way and that, to guard the way to the tree of life, Genesis 3:23-24.

[2] No one can know what this means, unless he knows the meaning of cherubim, of the garden of Eden and the tree of life in it; and also of the flame of a sword turning this way and that. These details have been explained in the section dealing with this chapter in ARCANA CAELESTIA, published in London. This shows that cherubim mean protection, the way to the tree of life means the approach to the Lord, which people make by means of the truths of the spiritual sense of the Word; the flame of a sword turning means Divine truth at the outermost level, which resembles the Word in its literal sense, in being capable of being twisted like this. The meaning of the cherubim made of gold placed on the two ends of the mercy-seat, which was above the ark in the tabernacle (Exodus 25:18-21), is similar. The ark meant the Word, because the Ten Commandments contained in it were the rudiments of the Word; the cherubim there meant protection, which is why the Lord spoke with Moses from between them (Exodus 25:22; 37:9; Numbers 7:89). He spoke in the natural sense, for He does not speak with man except in fulness, and in the literal sense Divine truth is in its fulness (214-224 above). Nor was anything else meant by the cherubim on the hangings of the tabernacle and on the veil (Exodus 26:1, 31). For the hangings and veils of the tabernacle meant the outermost of heaven and the church, and so also of the Word (220 above). Likewise the cherubim carved on the walls and the doors of the temple at Jerusalem (1 Kings 6:29, 32, 35; 221 above); and equally the cherubim in the new temple (Ezekiel 41:18-20).

[3] Since cherubim meant protection to prevent the Lord, heaven and Divine truth as it is inwardly in the Word, being directly approached, but only indirectly through the outermost, this is why it is said of the king of Tyre:

You who set the seal on your measured space, full of wisdom and perfect in beauty, you were in Eden the garden. Every kind of precious stone was your covering. You, cherub, were the expanse of the covering. I have destroyed you, cherub who cover, in the midst of the stones of fire, Ezekiel 28:12-14, 16.

Tyre means the church as regards its knowledge of truth and good, and so the king of Tyre means the Word, which is the place and source of that knowledge. It is obvious that in this passage the king means the Word at the outermost level, and cherub means protection, for it says 'You who set the seal on your measured space; every kind of precious stone was your covering; you, cherub, were the expanse of the covering' as well as 'cherub who cover'. The precious stones which are also named there mean the contents of the literal sense (217-218 above).

Because cherubim mean the Word at the outermost level and also its protection, it is said in the Psalms of David:

Jehovah tilted the heavens and came down, and rode upon a cherub, Psalms 18:9-10.

Shepherd of Israel, who sits upon the cherubim, shine forth, Psalms 80:1. Jehovah that sits upon the cherubim, Psalms 99:1.

Riding on the cherubim or sitting on them means the outermost sense of the Word. The Divine truth in the Word and its nature are described by the four creatures, which are also called cherubim (in Ezekiel, chapters 1, 9-10); and also by the four creatures in the midst of the throne and beside the throne (Revelation 4:6ff). (See Apocalypse Revealed published by me at Amsterdam, 239, 275, 3-14.)

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