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Exodus 40

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1 Verder sprak de HEERE tot Mozes, zeggende:

2 Op den dag der eerste maand, te weten op den eersten der maand, zult gij den tabernakel, de tent der samenkomst, oprichten.

3 En gij zult aldaar zetten de ark der getuigenis; en gij zult de ark met de voorhang bedekken.

4 Daarna zult gij de tafel daarin brengen, en gij zult schikken wat daarop te schikken is; gij zult ook den kandelaar daarin brengen, en zijn lampen aansteken.

5 En gij zult het gouden altaar ten reukwerk voor de ark der getuigenis zetten, dan zult gij het deksel van de deur des tabernakels ophangen.

6 Gij zult ook het altaar des brandoffers zetten voor de deur van den tabernakel, van de tent der samenkomst.

7 En gij zult het wasvat zetten tussen de tent der samenkomst, en tussen het altaar; en gij zult water daar in doen.

8 Daarna zult gij den voorhof rondom zetten, en gij zult het deksel ophangen aan de poort des voorhofs.

9 Dan zult gij de zalfolie nemen en zalven den tabernakel, en al wat daarin is; en gij zult dezelven heiligen, met al zijn gereedschap, en het zal een heiligheid zijn.

10 Gij zult ook het altaar des brandoffers zalven, en al zijn gereedschap; en gij zult het altaar heiligen, en het altaar zal heiligheid der heiligheden zijn.

11 Dan zult gij het wasvat zalven, en deszelfs voet; en gij zult het heiligen.

12 Gij zult ook Aaron en zijn zonen doen naderen, tot de deur van de tent der samenkomst; en gij zult hen met water wassen.

13 En gij zult Aaron de heilige klederen aantrekken; en gij zult hem zalven, en hem heiligen, dat hij Mij het priesterambt bediene.

14 Gij zult ook zijn zonen doen naderen, en zult hun de rokken aantrekken.

15 En gij zult hen zalven, gelijk als gij hun vader zult gezalfd hebben, dat zij Mij het priesterambt bedienen. En het zal geschieden, dat hun hun zalving zal zijn tot een eeuwig priesterdom bij hun geslachten.

16 Mozes nu deed het naar alles, wat hem de HEERE geboden had; alzo deed hij.

17 En het geschiedde in de eerste maand, in het tweede jaar, op den eersten der maand, dat de tabernakel opgericht werd.

18 Want Mozes richtte den tabernakel op, en zette zijn voeten, en stelde zijn berderen, en zette zijn richelen daaraan, en hij richtte deszelfs pilaren op.

19 En hij spreidde de tent uit over den tabernakel, en hij zette het deksel der tent daar bovenop, gelijk als de HEERE aan Mozes geboden had.

20 Voorts nam hij, en legde de getuigenis in de ark, en deed de handbomen aan de ark, en hij zette het verzoendeksel boven op de ark.

21 En hij bracht de ark in den tabernakel, en hij hing den voorhang van het deksel op, en bedekte de ark der getuigenis, gelijk als de HEERE aan Mozes geboden had.

22 Hij zette ook de tafel in de tent der samenkomst, aan de zijde des tabernakels tegen het noorden, buiten den voorhang.

23 En hij schikte daarop het brood in orde, voor het aangezicht des HEEREN, gelijk als de HEERE aan Mozes geboden had.

24 Hij zette ook den kandelaar in de tent der samenkomst, recht over de tafel, aan de zijde des tabernakels, zuidwaarts.

25 En hij stak de lampen aan voor het aangezicht des HEEREN, gelijk als de HEERE aan Mozes geboden had.

26 En hij zette het gouden altaar in de tent der samenkomst, voor den voorhang.

27 En hij stak daarop aan reukwerk van welriekende specerijen, gelijk als de HEERE aan Mozes geboden had.

28 Hij hing ook het deksel van de deur des tabernakels.

29 En hij zette het altaar des brandoffers aan de deur des tabernakels, van de tent der samenkomst; en hij offerde daarop brandoffer, en spijsoffer, gelijk de HEERE aan Mozes geboden had.

30 Hij zette ook het wasvat tussen de tent der samenkomst, en tussen het altaar; en hij deed water daarin om te wassen.

31 En Mozes en Aaron, en zijn zonen wiesen daaruit hun handen en hun voeten.

32 Als zij ingingen tot de tent der samenkomst, en als zij tot het altaar naderden, zo wiesen zij zich, gelijk als de HEERE aan Mozes geboden had.

33 Hij richtte ook den voorhof op, rondom den tabernakel en het altaar, en hij hing het deksel van de poort des voorhofs op. Alzo voleindigde Mozes het werk.

34 Toen bedekte de wolk de tent der samenkomst; en de heerlijkheid des HEEREN vervulde den tabernakel.

35 Zodat Mozes niet kon ingaan in de tent der samenkomst, dewijl de wolk daarop bleef, en de heerlijkheid des HEEREN den tabernakel vervulde.

36 Als nu de wolk opgeheven werd van boven den tabernakel, zo reisden de kinderen Israels voort in al hun reizen.

37 Maar als de wolk niet opgeheven werd, zo reisden zij niet tot op den dag, dat zij opgeheven werd.

38 Want de wolk des HEEREN was op den tabernakel bij dag, en het vuur was er bij nacht op, voor de ogen van het ganse huis Israels in al hun reizen.

   

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Arcana Coelestia # 10001

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10001. Thou shalt bring near unto the door of the Tent of meeting. That this signifies the conjunction of both in heaven, is evident from the signification of “bringing near,” as being presence and conjunction (see n. 9997), here the conjunction of Divine good and Divine truth from the Lord in heaven; from the signification of “the door,” as being introduction (see n. 8989); and from the representation of the Tent of meeting, as being heaven (see n. 9457, 9481, 9485, 9963). That the bullock, the rams, the bread, the cakes, and the wafers of unleavened things in the basket, and Aaron with his sons, were to be presented at the door of the Tent of meeting, and that Aaron and his sons were there to be clothed with garments and anointed, and the things mentioned were to be there offered upon the altar, was because the place where was the door of the Tent of meeting represented the marriage of Divine good with Divine truth. For by the altar, which also was placed at the door of the Tent, was represented the Lord as to Divine good, and by the Tent of meeting was represented the Lord as to Divine truth; hence by the place at the door of the Tent was represented the conjunction of good and truth, which conjunction is called the heavenly marriage. (That by the altar of burnt offering was represented the Lord as to Divine good, see n. 9964; and by the Tent of meeting the Lord as to Divine truth, n. 9963) That the altar was placed there is evident in Moses, “And Moses placed the altar of burnt-offering at the door of the Tent” (Exodus 40:29). (That the conjunction of good and truth is the heavenly marriage, and that it is heaven, see n. 2173, 2508, 2618, 2803, 3004, 3132, 3952, 4434, 6179.) From all this it is now evident that by “bringing Aaron and his sons near to the door of the Tent of meeting” is signified the conjunction of both, namely, of the Divine good and the Divine truth from the Lord in heaven.

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

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Arcana Coelestia # 4622

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4622. CONTINUATION CONCERNING CORRESPONDENCE WITH THE GRAND MAN, HERE CONCERNING THE CORRESPONDENCE OF ODOR AND OF THE NOSTRILS THEREWITH.

The dwellings of the blessed in the other life are of many kinds, and are constructed with such art as to be as it were embodiments of the very art of architecture, or to come straight from the art itself. (On this subject see what has already been related from experience, n. 1116, 1626-1630.) These dwellings appear not only to the sight, but also to the touch, for all things there are adapted to the sensations of spirits and angels, and hence are such as do not come to bodily sense like that of man, but to that possessed by those who are there. I know that this is incredible to many, but this is because nothing is believed which cannot be seen by the bodily eyes and felt with the hands of flesh. For this reason the man of this day, whose interiors are closed, knows nothing of the things which exist in the spiritual world or in heaven. He does indeed say from the Word and from doctrine that there is a heaven, and that the angels who are there are in joy and in glory, but he knows no more about the matter. How the case is there he would indeed like to know, but when told he still believes nothing, because at heart he denies the existence of such things, and his desire to know about them is prompted solely by his curiosity from doctrine, and not by any delight grounded in faith. They who are not in faith also deny at heart; but they who believe get ideas from various sources about heaven and its joy and glory, each person from such things as are of his own knowledge and intelligence, and the simple from the things of bodily sensation.

[2] Nevertheless most people do not apprehend that spirits and angels enjoy sensations much more exquisite than those of men in this world, namely, sight, hearing, smell, something analogous to taste, and touch; and especially the delights of the affections. If men would only believe that their interior essence is the spirit, and that the body and its sensations and members are adapted to uses in this world merely, and that the spirit and its sensations and organs are adapted to uses in the other life, then from themselves and almost of their own accord they would come into ideas about the state of their spirit after death; for they would reflect that the spirit must be the man himself who thinks, and who desires, longs for things, and is affected with them; and further that all the power of sensation which appears in the body belongs properly to the spirit, and to the body merely by influx; and they would afterwards confirm themselves in this idea by many considerations, and in this way would at last take more delight in the things of their spirit than in those of their body.

[3] It is also a real fact that it is not man’s body which sees, hears, smells, and feels, but his spirit; and therefore when the spirit is divested of the body, it is in its own sensations, the same as when it was in the body, only now far more exquisite; for the things of the body, being comparatively gross, had rendered the sensations obtuse, and this the more because the man had immersed them in earthly and worldly things. This I can aver-that a spirit has much more exquisite sight than a man in the body, and also much more exquisite hearing, and, astonishing to say, the sense of smell, and especially the sense of touch; for spirits see one another, hear one another, and touch one another. Moreover, anyone who believes in the life after death might infer that this is the case from the fact that no life is possible without sensation, and that the quality of the life is according to the quality of the sensation, nay, that the intellectual faculty is nothing but an exquisite sense of interior things, and the higher intellectual of spiritual things; and it is from this that the things of the intellectual and its perceptions are called internal senses.

[4] As regards man’s power of sensation immediately after death the case is this: As soon as a man dies and all things of his body grow cold, he is raised up into life, and at the same time into a state of all sensations; insomuch that at first he scarcely knows but that he is still in the body, for the sensations he then enjoys lead him so to believe. But when he observes that he has more exquisite sensations, and especially when he begins to speak with other spirits, it dawns upon him that he is in the other life, and that the death of his body has been the continuation of the life of his spirit. I have spoken with two of my acquaintances on the day of their burial, and with one who through my eyes saw his coffin and his bier; and as this man enjoyed all the sensation he had in this world, he spoke to me about the burial rites while I was following in his funeral procession, and also about his body, saying that they should throw that away because he himself was alive.

[5] Be it known, however, that they who are in the other life can see nothing whatever in this world through the eyes of any man; but that their being able to do so through mine was because I am in the spirit with them and at the same time in the body with those who are in the world (see also n. 1880). And be it further known that I did not see with my bodily eyes those with whom I have spoken in the other life, but with the eyes of my spirit; and yet I saw them as clearly, and sometimes more clearly, than with the eyes of the body; for of the Lord’s Divine mercy the senses of my spirit have been opened.

[6] But I am aware that what I have so far said will not be believed by those who are immersed in bodily, earthly, and worldly things (that is, by those of them who have such things as their end), for such people apprehend no other things than those which are dissipated by death. I am also well aware that those will not believe who have thought much and investigated much about the soul, and who have not at the same time comprehended that the soul of man is his spirit, and that his spirit is the man himself who is living in the body; for such persons could have no other notion about the soul than as of a thinking principle, whether of flame or of ether, that acts solely into the organic forms of the body, and not into those purer forms which are of the spirit in the body; thus that the soul is such a thing as must be dissipated together with the body. And this is especially the case with those who have confirmed themselves in such things by views that are inflated with a persuasion of their own preeminent wisdom.

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