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Exodus 38

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1 Derpå lavede han Brændofferalteret af Akacietræ, fem Alen langt og fem Alen bredt, firkantet, og tre Alen højt.

2 Han lavede Horn til dets fire Hjørner, således at de var i eet dermed, overtrak det med Kobber

3 og lavede alt Alterets Tilbehør, Karrene, Skovlene, Skålene, Gaflerne og Panderne; alt dets Tilbehør lavede han af Kobber.

4 Derpå omgav han Alteret med et flettet Kobbergitter neden under dets Liste, således at det nåede op til Alterets halve Højde.

5 Derefter støbte han fire inge til Kobbergitterets fire Hjørner til at stikke Bærestængerne i.

6 Bærestængerne lavede han at Akacietræ og overtrak dem med Kobber.

7 Og Stængerne stak han gennem ingene på Alterets Sider, for at det kunde bæres med dem. Han lavede det hult af Brædder.

8 Derpå lavede han Vandkummen med Fodstykke af Kobber og brugte dertil Spejle, som tilhørte Kvinderne, der gjorde Tjeneste ved Indgangen til Åbenbaringsteltet.

9 Derpå indrettede han Forgården: Til Sydsiden det hundrede Alen lange Forgårdsomhæng af tvundet Byssus

10 med tyve Piller og tyve Fodstykker af Kobber og med Knager og Bånd af Sølv til Pillerne.

11 Til Nordsiden hundrede Alen med tyve Piller og tyve Fodstykker af Kobber og med Knager og Bånd af Sølv til Pillerne.

12 Til Vestsiden det halvtredsindstyve Alen lange Omhæng med ti Piller og ti Fodstykker og med Knager og Bånd af Sølv til Pillerne.

13 Og til Forsiden mod Øst, der var halvtredsindstyve Alen bred,

14 det femten Alen lange Omhæng med fire Piller og tre Fodstykker til den ene Side af Indgangen,

15 og det femten Alen lange Omhæng med tre Piller og tre Fodstykker til den anden Side af Indgangen.

16 Alle Omhæng rundt om Forgården var af tvundet Byssus,

17 Fodstykkerne til Pillerne af Kobber,men deres Knager og Bånd af Sølv; alle Pillernes Hoveder var overtrukket med Sølv; og de havde Bånd af Sølv.

18 Forhænget til Forgårdens Indgang var af violet og rødt Purpurgarn i broget Vævning, karmoisinrødt Garn og tvundet Byssus, tyve Alen langt og fem Alen højt, svarende til Bredden på Forgårdens Omhæng.

19 Dertil hørte fire Piller med fire Fodstykker af Kobber; Knagerne var af Sølv og Overtrækket på Hovederne og Båndene ligeledes af Sølv.

20 Alle Pælene til Boligen og Forgården rundt om var af Kobber.

21 Her følger egnskabet over Boligen, Vidnesbyrdets Bolig, som på Moses's Bud blev opgjort af Leviterne under Ledelse af Itamar, en Søn af Præsten Aron;

22 Bezal'el, en Søn af Hurs Søn Uri, af Judas Stamme havde udført alt, hvad HE EN havde pålagt Moses,

23 sammen med Oholiab, Ahisamaks Søn, af Dans Stamme, som udførte Udskæringsarbejdet, Kunstvævningen og den brogede Vævning af violet og rødt Purpur, Karmoisin og Byssus.

24 Hvad angår Guldet, der anvendtes til Arbejdet, under hele Arbejdet på Helligdommen, så løb det som Gave viede Guld op til 29 Talenter og 730 Sekel efter hellig Vægt.

25 Det ved Menighedens Mønstring indkomne Sølv løb op til 100 Talenter og 1775 Sekel efter hellig Vægt

26 en, Beka, det halve af en Sekel efter hellig Vægt, af enhver, der måtte lade sig mønstre, altså fra Tyveårsalderen og opefter, i alt 603 550 Mand:

27 De 100 Talenter Sølv medgik til Støbningen af Helligdommens og Forhængets Fodstykker, 100 Talenter til 100 Fodstykker, en Talent til hvert Fodstykke.

28 Men de 1775 Sekel anvendte han til Knager til Pillerne, til at overtrække deres Hoveder med og til Bånd på dem.

29 Det som Gave viede Kobber udgjorde 70 Talenter og 2400 Sekel.

30 Deraf lavede han Fodstykkerne til Åbenbaringsteltets Indgang, Kobberalteret med dets Kobbergitter og alt Alterets Tilbehør,

31 Fodstykkerne til Forgården rundt om og til Forgårdens Indgang og alle Teltpælene til Boligen og alle Teltpælene til Forgården hele Vejen rundt.

   


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Arcana Coelestia # 4923

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4923. 'Saying, This one came out first' means that it had priority of place. This is clear from the meaning of 'coming out first', or being the firstborn, as priority of place and a higher position, dealt with in 3325. Dealt with here and in the remainder of this chapter is the birthright. Anyone unacquainted with the internal sense of the Word may suppose that merely the birthright, and consequently the privileges which the firstborn might lawfully acquire, are dealt with. But one who does have some knowledge of the internal sense may see plainly enough that something of higher significance also lies concealed in this description. He may see this not only from the actual fact that one of the infants put out a hand and then drew it back, at which point the other infant came out, but also from the fact that they received their names from this, and from the fact that the midwife bound a twice-dyed thread on the hand of him who was first. Other descriptions may also lead him to see the same, such as the incident very like the present one when, after Esau and Jacob had struggled together in the womb, Esau came out first with Jacob grasping his - Esau's - heel, Genesis 25:23-24, 26. In addition to this there is the incident involving the two sons of Joseph; when blessing them Jacob placed his right hand on the younger and his left on the older, Genesis 48:17-19.

[2] The Jews and also some Christians do, it is true, believe that these, along with all other descriptions in the Word, contain some hidden meaning which they call mystical, the reason for that belief being the holiness, so far as the Word is concerned, which has been impressed on them since early childhood. But when asked what that mystical meaning may be, they do not know. One may tell them that because the Word is Divine the mystical meaning within it must of necessity be the kind of meaning the angels in heaven understand, and that the Word cannot have any other mystical content, or if it does, that content would be either mythical, magical, or idolatrous. One may in addition tell them that this mystical meaning understood by the angels in heaven is nothing else than what is called spiritual and celestial, the sole subject of which is the Lord, His kingdom and the Church, and consequently good and truth, and that if they knew what good and truth were, or what love and faith were, they would also be acquainted with that mystical sense. Yet scarcely any Jew or Christian believes any of this when told it. Indeed members of the Church are so lacking in knowledge at the present day that any mention of that which is celestial and spiritual is barely intelligible to them. But even so, because in the Lord's Divine mercy I have been allowed to be simultaneously in heaven as a spirit and on earth as a man, and consequently to talk to angels, doing so now without a break for many years, what else can I do but disclose those things which are called the mystical contents of the Word, that is, its interiors, which are the spiritual and celestial things of the Lord's kingdom? What the details recorded here hold within them in the internal sense - the details regarding Tamar's two sons - will be stated in what follows below.

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

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Arcana Coelestia # 3138

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3138. These three verses deal with the preparation and enlightenment of the natural man so that the truth which was to be joined to good in the Rational might be summoned from there. With regard to that preparation and enlightenment the position is that there are two kinds of light which shape man's intellectual concepts - the light of heaven, and the light of the world. The light of heaven comes from the Lord who to angels in the next life is the Sun and Moon, see 1053, 1521, 1529, 1530. The light of the world comes from the sun and moon which a person sees with his physical eyes. The internal man receives his sight and understanding from the light of heaven whereas the external man receives his sight and understanding from the light of the world. The influx of the light of heaven into ideas formed in the light of the world produces enlightenment and at the same time recognition - the recognition of truth if a correspondence exists, the recognition of falsity instead of truth if that correspondence does not exist. But enlightenment and recognition are not possible unless affection or love is present, which is spiritual warmth and imparts life to the things illumined by the light. This may be compared to the light of the sun. It is not the light of the sun but the warmth within the light that imparts life to plants, as is evident from the seasons of the year.

[2] The verses which follow immediately after this describe the preparation further - the light of heaven, which is the Lord's Divine light, flowed into the ideas formed in the light of the world in His natural man so that He might bring forth from there the truth that was to be joined to good in the Rational. Thus it was to be brought forth in what is the ordinary way. Therefore to make His Human Divine the Lord came into the world in the ordinary way, that is, He was willing to be born as any other person is born, to receive instruction as any other does, and to be born again as any other, but with this difference: Man is born again from the Lord, whereas the Lord not only regenerated Himself from Himself, but also glorified Himself, that is, made Himself Divine; also man is made new through the influx of charity and faith, whereas the Lord was made so through the influx of Divine Love that was within Him and that was His own. From this it may be seen that man's regeneration is an image of the Lord's glorification, or what amounts to the same, that in the process of man's regeneration as the image one can envisage, though remotely, the process of the Lord's glorification.

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