Bible

 

Εξοδος πλήθους 26

Greek: Modern         

Studovat vnitřní smysl

← Předchozí   Další →

1 Και θελεις καμει την σκηνην, δεκα παραπετασματα εκ βυσσου κεκλωσμενης και κυανου και πορφυρου και κοκκινου· με χερουβειμ εντεχνως ενειργασμενα θελεις καμει αυτα.

2 Το μηκος του ενος παραπετασματος εικοσιοκτω πηχων, και το πλατος του ενος παραπετασματος τεσσαρων πηχων· παντα τα παραπετασματα του αυτου μετρου.

3 Τα πεντε παραπετασματα θελουσι συναπτεσθαι το εν μετα του αλλου· και τα αλλα πεντε παραπετασματα θελουσι συναπτεσθαι το εν μετα του αλλου.

4 Και θελεις καμει θηλυκωτηρια κυανα επι της ακρας του πρωτου παραπετασματος, κατα το πλαγιον οπου γινεται η ενωσις· ομοιως θελεις καμει και επι της τελευταιας ακρας του δευτερου παραπετασματος, οπου γινεται η ενωσις του δευτερου·

5 πεντηκοντα θηλυκωτηρια θελεις καμει εις το εν παραπετασμα, και πεντηκοντα θηλυκωτηρια θελεις καμει εις την ακραν του παραπετασματος την κατα την ενωσιν του δευτερου, δια να αντικρυζωσι τα θηλυκωτηρια προς αλληλα.

6 Και θελεις καμει πεντηκοντα περονας χρυσας, και με τας περονας θελεις συναψει τα παραπετασματα προς αλληλα· ουτως η σκηνη θελει εισθαι μια.

7 Και θελεις καμει παραπετασματα εκ τριχων αιγων, δια να ηναι καλυμμα επι της σκηνης· ενδεκα θελεις καμει τα παραπετασματα ταυτα·

8 το μηκος του ενος παραπετασματος τριακοντα πηχων, και το πλατος του ενος παραπετασματος τεσσαρων πηχων· του αυτου μετρου θελουσιν εισθαι τα ενδεκα παραπετασματα.

9 Και θελεις συναψει τα πεντε παραπετασματα χωριστα, και τα εξ παραπετασματα χωριστα· το εκτον ομως παραπετασμα θελεις επιδιπλωσει κατα το προσωπον της σκηνης.

10 Και θελεις καμει πεντηκοντα θηλυκωτηρια επι της ακρας του ενος παραπετασματος του τελευταιου κατα την ενωσιν, και πεντηκοντα θηλυκωτηρια επι της ακρας του παραπετασματος, το οποιον ενονεται με το δευτερον.

11 Θελεις καμει και πεντηκοντα περονας χαλκινας, και θελεις εμβαλει τας περονας εις τα θηλυκωτηρια, και θελεις συναψει την σκηνην, ωστε να ηναι μια.

12 Το δε υπολοιπον, το περισσευον εκ των παραπετασματων της σκηνης, το ημισυ του παραπετασματος του εναπολειπομενου, θελει κρεμασθαι επι τα οπισθεν της σκηνης.

13 Και μια πηχη εκ του ενος πλαγιου και μια πηχη εκ του αλλου πλαγιου εκ του εναπολειπομενου εις το μηκος των παραπετασματων της σκηνης θελει κρεμασθαι επανωθεν επι τα πλαγια της σκηνης εντευθεν και εντευθεν, δια να καλυπτη αυτην.

14 Και θελεις καμει κατακαλυμμα δια την σκηνην εκ δερματων κριων κοκκινοβαφων και επικαλυμμα υπερανωθεν εκ δερματων θωων.

15 Και θελεις καμει δια την σκηνην σανιδας εκ ξυλου σιττιμ ορθιας·

16 δεκα πηχων το μηκος της μιας σανιδος, και μιας πηχης και ημισειας το πλατος της μιας σανιδος.

17 Δυο αγκωνισκοι θελουσιν εισθαι εις την μιαν σανιδα αντικρυζοντες προς αλληλους· ουτω θελεις καμει εις πασας τας σανιδας της σκηνης.

18 Και θελεις καμει τας σανιδας δια την σκηνην, εικοσι σανιδας απο το νοτιον μερος προς μεσημβριαν.

19 και υποκατω των εικοσι σανιδων θελεις καμει τεσσαρακοντα υποβασια αργυρα· δυο υποβασια υποκατω της μιας σανιδος δια τους δυο αγκωνισκους αυτης, και δυο υποβασια υποκατω της αλλης σανιδος δια τους δυο αγκωνισκους αυτης.

20 Και δια το δευτερον μερος της σκηνης το προς βορραν, θελεις καμει εικοσι σανιδας.

21 και τα τεσσαρακοντα αυτων υποβασια αργυρα, δυο υποβασια υποκατω της μιας σανιδος, και δυο υποβασια υποκατω της αλλης σανιδος.

22 Και δια τα οπισθεν μερη της σκηνης τα προς δυσμας θελεις καμει εξ σανιδας.

23 Θελεις καμει και δυο σανιδας δια τας γωνιας της σκηνης εις τα οπισθεν μερη·

24 και θελουσιν ενωθη κατωθεν και θελουσιν ενωθη ομου ανωθεν δι' ενος κρικου· ουτω θελει εισθαι δι' αυτας αμφοτερας· δια τας δυο γωνιας θελουσιν εισθαι.

25 και θελουσιν εισθαι οκτω σανιδες και τα αργυρα υποβασια αυτων, δεκαεξ υποβασια· δυο υποβασια υποκατω της μιας σανιδος και δυο υποβασια υποκατω της αλλης σανιδος.

26 Και θελεις καμει μοχλους εκ ξυλου σιττιμ· πεντε δια τας σανιδας του ενος μερους της σκηνης,

27 και πεντε μοχλους δια τας σανιδας του αλλου μερους της σκηνης, και πεντε μοχλους δια τας σανιδας του μερους της σκηνης δια το πλαγιον το προς δυσμας.

28 και ο μεσος μοχλος, ο εν τω μεσω των σανιδων, θελει διαπερα απ' ακρου εως ακρου.

29 Και τας σανιδας θελεις περικαλυψει με χρυσιον και τους κρικους αυτων θελεις καμει χρυσους, δια να ηναι θηκαι των μοχλων. και θελεις περικαλυψει τους μοχλους με χρυσιον.

30 Και θελεις ανεγειρει την σκηνην κατα το σχεδιον αυτης το δειχθεν εις σε επι του ορους.

31 Και θελεις καμει καταπετασμα εκ κυανου και πορφυρου και κοκκινου και βυσσου κεκλωσμενης, εντεχνου εργασιας· με χερουβειμ θελει εισθαι κατεσκευασμενον.

32 Και θελεις κρεμασει αυτο επι τεσσαρων στυλων εκ σιττιμ περικεκαλυμμενων με χρυσιον· τα αγκιστρα αυτων θελουσιν εισθαι χρυσα, επι των τεσσαρων αργυρων υποβασιων.

33 Και θελεις κρεμασει το καταπετασμα υπο τας περονας, δια να φερης εκει, εσωθεν του καταπετασματος, την κιβωτον του μαρτυριου· και το καταπετασμα θελει καμνει εις εσας χωρισμα μεταξυ του αγιου και του αγιου των αγιων.

34 Και θελεις επιθεσει το ιλαστηριον επι της κιβωτου του μαρτυριου εν τω αγιω των αγιων.

35 Και θελεις θεσει την τραπεζαν εξωθεν του καταπετασματος και την λυχνιαν αντικρυ της τραπεζης προς το νοτιον μερος της σκηνης· την δε τραπεζαν θελεις θεσει προς το βορειον μερος.

36 Και θελεις καμει δια την θυραν της σκηνης ταπητα εκ κυανου και πορφυρου και κοκκινου και βυσσου κεκλωσμενης, κατεσκευασμενον με εργασιαν κεντητου.

37 Και θελεις καμει δια τον ταπητα πεντε στυλους εκ σιττιμ, και θελεις περικαλυψει αυτους με χρυσιον· τα αγκιστρα αυτων θελουσιν εισθαι χρυσα· και θελεις χυσει δι' αυτους πεντε υποβασια χαλκινα.

← Předchozí   Další →

   Studovat vnitřní smysl
Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 648, 9592, 9593, 9594, 9595, 9596, 9597, ...

Doctrine of Life 59


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 296, 308, 2576, 3300, 3519, 3540, 3708, ...

Apocalypse Revealed 239, 342, 450, 529, 585, 586, 725, ...

Conjugial Love 75

Sacred Scripture 46, 97

Life 61

True Christian Religion 220, 260, 284


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 208, 277, 364, 392, 417, 548, 576, ...

Coronis (An Appendix to True Christian Religion) 37

Jiný komentář

  Příběhy:



Skočit na podobné biblické verše

Εξοδος πλήθους 25:21, 40, 27:16, 28:15, 31:7, 35:12, 36:8, 35, 38:27, 30, 40:4, 5, 21, 22, 28

Αριθμοί 4:5, 25, 31

1 βασιλιάδες 6:16, 20, 22, 29, 8:6

1 Χρονικά 17:1, 28:19

2 Χρονικά 3:14

Ματθαίος 27:51

Εβραίους 9:2, 3

Αποκάλυψη 21:3

Vysvětlení slova/fráze

χρυσους
Gold means good, and just as gold was the most precious metal known to ancient mankind so it represents the good of the highest and...

Zdroje pro rodiče a učitele

Zde uvedené položky jsou poskytnuty se svolením našich přátel z General Church of the New Jerusalem. Můžete prohledávat/procházet celou knihovnu kliknutím na odkaz this link.


 Curtain for the Tabernacle
Project | Ages 4 - 10

 Exploring the Tabernacle
Use the beautiful color pictures of the Tabernacle Model (from the Glencairn Museum) to explore the furnishings of the Tabernacle. 
Activity | Ages 7 - 14

 The Holy of Holies (3-5 years)
Project | Ages 4 - 6

 The Tabernacle
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 The Tabernacle (3-5 years)
Project | Ages 4 - 6

 The Tabernacle (6-8 years)
Project | Ages 7 - 10

 The Tabernacle and the Ark (9-11 years)
Project | Ages 11 - 14

Ze Swedenborgových děl

 

Arcana Coelestia # 9670

Arcana Coelestia (Elliott translation)      

Prostudujte si tuto pasáž

Přejděte do sekce / 10837  

← Předchozí   Další →

9670. 'And you shall make a veil' means the intermediary uniting this heaven and the inmost heaven, thus spiritual good to celestial good. This is clear from the meaning of 'a veil' - which served to divide the dwelling-place where the ark of the Testimony was from the part where the lampstand was and the table on which the loaves of the Presence were laid was - as the intermediary uniting the middle heaven to the inmost heaven. For the ark containing the Testimony represented the inmost heaven, where the Lord was, 9457, 9481, 9485, and the dwelling-place outside the veil represented the middle heaven, 9594. And since the good of love to the Lord composes the inmost heaven and the good of charity towards the neighbour composes the middle heaven, 'the veil' also means the intermediary uniting spiritual good to celestial good, spiritual good being the good of charity towards the neighbour, and celestial good being the good of love to the Lord. For more about those heavens, about their distinctions in accordance with those kinds of good, see the places referred to in 9277. From all this it is now evident what the veil was a sign of in both the tabernacle and the temple.

[2] These two heavens, the inmost and the middle, are so distinct and separate that there can be no entering from one into the other. Yet they constitute one heaven through intermediate angelic communities, whose disposition is such that they are able to be next door to the good of both heavens. These communities are the ones which constitute the uniting intermediary that was represented by the veil. I have also been allowed to speak on several occasions to angels from those communities. What the angels of the inmost heaven are like, and what the angels of the middle heaven in comparison are like can be demonstrated from correspondence. The angels of the inmost heaven correspond to those powers with a person which belong to the provinces of the heart and the cerebellum, whereas the angels of the middle heaven correspond to those powers with a person which belong to the provinces of the lungs and the cerebrum. The powers belonging to the heart and cerebellum are called involuntary and spontaneous, because that is what they are seen as being; but those belonging to the lungs and cerebrum are called voluntary. This to some extent demonstrates how superior the perfection of the one heaven is to that of the other, and how they differ from each other. But as for the intermediate angels next door to both heavens and linking them together, it is the networks extending from the heart and lungs, which serve to interconnect the heart and lungs, that correspond to them, and also the medulla oblongata, where the fibres of the cerebellum are joined to the fibres of the cerebrum.

[3] Angels who belong to the Lord's celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man, while angels who belong to the Lord's spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs there, see 3635, 3886-3890. This is the origin of the correspondence of the human heart and lungs, 3883-3896, and the correspondence of the cerebrum and cerebellum is much the same. What celestial angels or those who are in the inmost heaven are like, and what spiritual angels or those who are in the middle heaven are like, and what the difference is, see 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7474, 7977, 7992, 8042, 8152, 8234, 8521. From this it may be evident what the intermediate angels who constitute the uniting intermediary, which was represented by the veil, are like.

(Odkazy: Arcana Coelestia 3235-3236, 6647-6648, 7877)


[4] The tearing of the veil of the temple into two parts when the Lord endured the Cross, Matthew 27:51; Mark 15:38; Luke 23:45, was a sign of the glorification of the Lord. For when the Lord was in the world He made the Human He had assumed Divine Truth; but when He left the world He made this Human Divine Good, from which Divine Truth has since emanated, see the places referred to at the ends of 9199, 9315, Divine Good being meant by 'the holy of holies'.

[5] The glorification of the Lord's Human all the way to Divine Good which is Jehovah is also described, in the internal sense, by the process of expiation when Aaron went into the holy of holies within the veil, which is the subject in the whole of Leviticus 16. In the relative sense the same process describes human regeneration all the way to celestial good, which is the good of the inmost heaven. The process was as follows: Aaron was required to take a young bull for a [sin] sacrifice, and a ram for a burnt offering for himself and his household. He also had to put on the holy garments, which were a linen tunic, linen stockings, 1 a linen girdle, and a linen turban; and he had to bathe his flesh in water. He was then required to take two he-goats on which he cast lots, the first of which was to be offered to Jehovah and the second sent away into the wilderness, this being done on behalf of the assembly of the children of Israel. When he sacrificed the young bull he was required to take incense inside the veil and to sprinkle some of the blood of the young bull and of the he-goat seven times over the east side of the mercy-seat, and also to put blood onto the horns of the altar. After all this he was required to confess the sins of the children of Israel, which he placed on the he-goat that was to be sent away into the wilderness. Finally he had to take off the linen garments and put on his own, and to present a burnt offering for himself and for the people; and parts of the sacrifice that had not been burnt on the altar had to be taken away outside the camp and burned. This was what had to be done once a year, when Aaron went into the holy of holies within the veil. The priestly function which Aaron discharged represented the Lord in respect of Divine Good, just as the regal function, which in later times was performed by the kings, represented the Lord in respect of Divine Truth, 6148. The process of glorification of the Lord's Human all the way to Divine Good is described in the internal sense of that chapter in Leviticus. This process was revealed to angels whenever Aaron carried out those observances and went inside the veil; and it is also revealed to angels here and now when that chapter in the Word is read.

(Odkazy: Leviticus 16:1)


[6] A young bull for a sin sacrifice 2 and a ram for a burnt offering mean the purification of good from evils in the external man and in the internal man. The linen tunic, linen stockings, linen girdle, and linen turban which Aaron had to put on whenever he went in, and the bathing of his flesh, mean that this purification was accomplished by means of truths springing from good. Two he-goats of the she-goats for a sin sacrifice 2 and a ram for a burnt offering, and the he-goat which was offered and the other which was sent away, mean the purification of truth from falsities in the external man. The incense which he was required to take inside the veil means adaptation. The blood of the young bull and the blood of the he-goat which had to be sprinkled seven times over the east side of the mercy-seat and after this over the horns of the altar mean Divine Truth that emanates from Divine Good. The confession of sins over the living he-goat which was to be sent away into the wilderness means the casting away of evil after its total separation from good. Taking off the linen garments and putting on his own when he was about to present burnt offerings, also the taking away of the flesh, skin, and dung of sacrifices outside the camp, and the burning of them, mean putting on celestial good, in the case of one who has been regenerated, and in the Lord's case the glorification of His Human all the way to Divine Good. This stage was reached after He had cast aside everything belonging to the human from His mother, so completely that He was no longer her son, see the places referred to at the end of 9315. These are the realities that are meant by that process of purification when Aaron went into the holy of holies within the veil; for after he had carried out those observances Aaron represented the Lord in respect of Divine Good. From all this it becomes clear that the veil between the holy place and the holy of holies also means the intermediary uniting Divine Truth and Divine Good within the Lord.

-----
Footnotes:

1. The Latin word means boots; the Hebrew is usually taken to mean breeches or drawers.

2. The Hebrew word here means simply sin and is generally rendered a sin offering.

-----

(Odkazy: Exodus 26:31)

Přejděte do sekce / 10837  

← Předchozí   Další →

   Prostudujte si tuto pasáž
Ze Swedenborgových prací

Odkazy z vydaných prací:

Arcana Coelestia 9673, 9679, 9680, 9683, 9785, 10005, 10195


Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 220, 700

Další novokřesťanský komentář

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


Přeložit: